The Abridgment of the Gospel, Sermon 9

The Abridgment of the Gospel · Sermon 9

p. 96THE NINTH SERMON.

— By the remiſſion of their ſinnes:

VERS. 78.

Through the tender mercy of our God, whereby the day-ſpring from an high hath viſited vsus.

THe fourth branch commeth next in place, namely, how this ſaluation, the knowledge whereof muſt be giuen to Gods people, is wrought; and that is, By the remiſſion of ſinnes. In handling this point, I am thus to proceed: Firſt. I muſt teach what Remiſſion p. 97of ſinnes is. Secondly, I muſt prooue, that our ſaluation ſtands in the Remiſſion of ſinnes. Thirdly, I muſt applie both to our vſe.

Touching the generall nature of remiſſion of ſinnes; It is an action of God, whereby for the merit of Chriſt he accounts ſinne as no ſinne, or, as if it had neuer beene committed. Hereupon it is, that when th… is in Scripture ſpeech made of forgiuneſſe of ſinnes, ſuch maners of ſpeaking are vſed, which doe imply an vtter aboliſhment. Thou haſt caſt all my ſinnes behind thy backe bbIſay 38.17.Isa 38:17. I hauehave put away thy tranſgreſſions like a cloud, and thy ſinnes as a miſt ccIſay 44.22.Isa 44:22. I will forgiue their iniquity, and remember their ſinnes no more ddIer. 31.34.Jer 31:34. In thoſe daies, the iniquity of Iſrael ſhall be ſought for, and there ſhall be none eeIer. 50.20.Jer 50:20. He will ſubdue our iniquities, and caſt all our ſinnes into the bottom of the ſea ffMic. 7.19.Mic 7:19. Chriſt calleth it a forgiuing our debts ggMatth. 6.12.Matt 6:12, alluding to the maner of Creditors, who then forgiue debts, when they account that which is debt, as no debt, and croſſe the booke. Now the foundation of this remiſſion is the merit of Chriſt. In him we hauehave redemption through his blood, that is, the forgiueneſſe of ſinnes hhCol. 1.14.Col 1:14. The blood of Ieſus Chriſt clenſeth vsus from all ſinne ii1. Ioh. 1.7.1 John 1:7. That we may fully vnderſtand this point how ſinnes are remitted by Chriſt and for him; it is to be noted, that in ſinne there are three things: The firſt is the crime it ſelfe, or the ſwaruing and ſtraying from the will of God, by which God is offended. The ſecond is, the guilt, by which the party offending is liable vntounto eternall puniſhment. The third is, the ſtaine or blot, which the ſin committed leaueth in the offender; by which there followeth an aptneſſe or proneneſſe either to the ſame ſinne or to anie other. Theſe three are taken away by the merit of Chriſt: The diſobedience or crime, is taken away by his obedience. The guilt is remooued by his ſuffrings. The corruption hidden by his holineſſe, and the very being of it daily diminiſhed, and by the ſtrength, power and working of his ſpirit. If it be demanded how this can be? I anſwer, it is done by imputation, p. 98by which there is a kinde of tranſlation or putting ouer of the beleeuers ſinne vntounto Chriſt, and of Chriſts righteouſneſſe to the beleeuer. Chriſts obedience is accounted the obedience of the beleeuer: Chriſts ſuffrings, the ſuffrings of the beleeuer: Chriſts holineſſe, the holineſſe of the beleeuer. And ſo God accounteth Chriſts obedience, paſſion and holines to be the beleeuers, as much as if they were really in him, and as if he himſelfe had actually and perſonally performed the ſame. The right vnderſtanding of this point is the key of Religion, and the ſtaffe of all true comfort in Chriſt Ieſus.

The 1. Doctrine.Now the ſecond thing to be opened (which is indeed the doctrine of the place) is; That ſaluation ſtands in the Remiſſion of ſinnes. And this is iuſtified by that ſaying of the Pſalme; Bleſſed is the man whoſe wickedneſſe is forgiuen, and whoſe ſinne is couered kkPſa. 32.1.Ps 32:1. Now looke wherein ſtands happineſſe, therein ſtands ſaluation: for what happineſſe is there beſides ſaluation? And the reaſon of the doctrine is apparent. Man was firſt caſt out of Paradiſe for ſinne; neither doth any thing hinder his returne but onelyonly ſinne: for ſo long as his ſinnes remaine, they are as a waightie burden llPſal. 38.4.Ps 38:4, to preſſe him downe to hell, and his wages and ſtipend is eternall Death mmRom. 6.23.Rom 6:23. Therefore if ſinne bee taken away and pardoned, God hath againſt him no matter of diſpleaſure, and Chriſts obedience being imputed to him, heauen cannot bee denied him, hee muſt needes be ſaued. This may briefly ſerue to make plaine this doctrine.

The 1. Ʋſe.The firſt vſe of it, is to ſtrengthen vsus in a notable point, which is, that in the matter of ſaluation, all merit and deſert of our owne workes, are vtterly excluded: The ground whereof is in this place very expreſſe. For I demand: wherein doth that ſaluation ſtand, which muſt be publiſhed by the miniſter in the Church of God? Zachary anſwereth, that it ſtands in the remiſſion of ſinnes. Now, deſert and remiſſion cannot agree: If my plea for ſaluation muſt be, the pardon of my ſinnes, where is my merit? If I hauehave ſaluation p. 99by deſert of workes, I hauehave it vponupon right: but if I obtaine it by the pardon of my ſinnes, I hauehave it wholly vponupon courteſie. This is a direct kind of reaſoning: and it is iuſtified by S. Pauls courſe. His maine propoſition is, that a man is iuſtified by faith, without the workes of the law nnRom 3.28.Rom 3:28. This he proueth (as by other reaſons, ſo) by a teſtimony fetched out of the two and thirtieth Pſalme. Euen as Dauid (ſaith he) declareth the bleſſedneſſe of the man vntounto whom God imputeth righteouſneſſe without workes &c ooRom. 4.6.Rom 4:6. Dauid placeth happineſſe in the remiſſion of ſinnes: If in remiſſion of ſinnes, what place is left for workes in this buſineſſe? And this is the expreſſe doctrine of the Scripture: Eternall life is the gift of God ppRom. 6.23.Rom 6:23: and what is more free than gift? By grace are ye ſaued through faith, &c. not of workes, leſt any man ſhould boaſt himſelfe qqEph. 2.8.9.Eph 2:8Eph 2:9. Not by the workes of righteouſneſſe which we had done, but according to his mercy he ſaued vsus rrTit. 3.5.Titus 3:5. If any workes might deſerue, what more meritorious than the ſufferings of Martyrs? yet the afflictions of this preſent time, are not worthy of the glorie, which ſhall be ſhewed vntounto vsus ſſRom. 8.18.Rom 8:18. This is directly againſt the doctrine of Popery, which is not aſhamed to maintaine, that Works are the proper cauſe of life euerlaſting ttRhem Test. in Gal. 6.9.Gal 6:9. Let Papiſt (if they can) reconcile and make theſe agree, how ſaluation can be grounded vponupon the forgiueneſſe of ſinnes, and yet be ours by the dignity of our workes. They crie out againſt vsus in regard of this doctrine two waies. Firſt, that life eternall and ſaluation are often in Scripture promiſed as the reward of good workes, and that therefore life eternall is of merit. I anſwer, that reward is twofold. Firſt, of fauour. Secondly, of debt. So S. Paul himſelfe doth diſtinguiſh uuRom. 4.4.Rom 4:4. Now life eternall, is a reward of fauour: It is the gift of God xxRom. 6.23.Rom 6:23. Indeed in the matter of ſaluation God hath made himſelfe a debter: But how? By his free promiſe, not by the merit of any worke. If he hath vouchſafed to promiſe life eternall to our obedience, it is true we may claime it as due, but not becauſe of the excellencie of our obedience, but becauſe of p. 100the truth and ſtrength of the promiſe. Very effectuall is that phraſe of the Apoſtles, when he calleth life eternall, a Reward of inheritance yyCol. 3.24.Col 3:24: which prooues, that God doth not giuegive it for Works, as a thing by them deſerued, but becauſe we are become his children by the free grace of adoption. Secondly, they crie out, that by this meanes we deſtroy good Works. I anſwer, that that is a meere vntruth. For wee ſay, that none can bee ſaued without good Works, becauſe God hath ordained them that we ſhould walke in them zzEph 2.10.Eph 2:10; we teach, that that Faith is vaine and dead aaIam. 2.26.Jas 2:26, which doth not worke by louelove bbGal. 5.6.Gal 5:6: For albeit we muſt not bee zealous in good works ccTit. 2.14.Titus 2:14, with an hope to merit thereby, yet we know and preach, that there are ſundry neceſſarie vſes ddTit. 3.14.Titus 3:14of them, for which they ought not to bee neglected. So then this is the firſt vſe of this doctrine, to eſtabliſh vsus in the doctrine of free iuſtification without works. If I would bee ſaued, the pardon of my ſins, the hiding and couering of mine own actions, is the thing which I muſt ſeek after: therefore what warrant hauehave I to relie vponupon my own deſeruing? This is needfull to be noted, becauſe this error goeth farre, and too too many doe truſt to their owne deeds. If thou wouldeſt be ſaued, this muſt be thy Plea: O Lord I hauehave ſinned, euen in my beſt courſes, I beſeech thee for Chriſt to pardon mee: and not, Lord behold this I hauehave done, thus I hauehave deſerued, therefore I require thee of thy iuſtice to reward me.

The 2. Vſe.The ſecond vſe, is matter of exhortation to euerie one of vsus. For behold, our ſaluation ſtands in the remiſſion of ſinnes: Doſt thou then deſire to be ſaued? then thou muſt labour that thy ſinnes may bee pardoned: This followeth neceſſarily. It is a wofull thing to looke vponupon the moſt: They pretend an expectation and a deſire of ſaluation; talke with them, they will ſay they deſire it and pray for it: yet of all other things, Remiſſion of ſinnes, is that which is leaſt laboured for. If any man ſhould with Salomon, ſtand in the window of his houſe, and looke eePro. 7.6.Prov 7:6and conſider the p. 101courſes of men, how ſhould hee ſee them emploied? Some gaping after wealth, ſome ſtriuing to become great, and to ſet their nest on hie ffHab. 2.9.Hab 2:9, ſome running after vaine delights, ſome plotting and ſtudying for reuenge, ſome drinking, ſome gaming, ſome playing the wantons, ſome pranking vp themſelues, all of them guiltie before God, of more ſinnes than there be graſſe piles vponupon the earth, and yet ſcarſely any one ſeriouſly buſying himſelfe about this, how his ſinnes may bee pardoned, and his iniquities couered. If we ſhould ſee a malefactor guiltie of many capitall treſpaſſes, taken and impriſoned, and the day of the aſſiſe approching, and yet the ſame man to be ſecure and iocund and gamſome, would wee not all condemne him for a deſperate perſon, and ſay, we wondered how he could be ſo merrie, hauing ſo many foule matters to be put in againſt him, and not knowing how to eſcape? yes doubtles. And yet euen ſo is the caſe with vsus: Our ſinnes are more in number than the haires of our head ggPſal. 41.12.Ps 41:12; taken we be, and cannot hide our ſelues from the Lord, (for whither ſhall we flee from his preſence hhPſal. 139.7.Ps 139:7? anſwer to particulars wee cannot, to endure the triall is a thing vnpoſſible; for if thou, O Lord, ſtraitly markest iniquities, O Lord who ſhall ſtand iiPſal. 130.3.Ps 130:3? and, can thine heart endure, or can thy hands be ſtrong in the daies that I ſhall hauehave to do with thee kkEzek. 22.14.Ezek 22:14? The very ſight of the Iudge at the day of reckning, will make vsus ſay to the mountaines, Fall on vsus, and to the hils, Couer vsus llLuc. 23.30.Luke 23:30. What then ſhall we ſay of our owne ſelues, who for all this, ſleepe vponupon the elbowes of our owne ſecuritie, and put theſe things farre from our thoughts, and neuer goe about to ſue out a diſcharge, and to bee comfortablie ſecured in our conſciences of Gods fauour? This ſecuritie cannot be excuſed; well may we ſleepe in our negligence, but our Damnation ſleepeth not mm2. Pet. 2.3.2 Pet 2:3, and wee ſhall ſurely periſh in our careleſneſſe. Thou wilt ſay (perhaps) vntounto me; You ſpeake much of my negligence, you blame me for not ſeeking the pardon of my ſinnes, but you p. 102teach mee not the way by which I might obtaine this fauor. Hearken therfore, whoſoeuer thou art, which deſireſt to be inſtructed in this thing. There is none can forgiue ſinnes but God; the only perſon, in and by whom ſinnes are pardoned, is Chriſt Ieſus. The meanes of obtaining pardon from God the Father by Chriſt, is ſet downe briefly by S. Iohn: If we acknowledge our ſinnes, he is faithfull and iust to forgiue vsus our ſinnes nn1. Ioh. 1.9.1 John 1:9. Thus then thou muſt proceed if thou deſire Remiſſion of ſinnes: Firſt, thou muſt vſe a diligent and ſerious examination of thine owne heart by the law of God, to ſee how the caſe ſtandeth with thee, and what ſinnes and corruptions thou art guiltie of: This the Scripture teacheth; Let vsus ſearch and try our waies ooLam. 3 40.Lam 3:40. Secondly, thou muſt in thine own thoughts arraigne thy ſelfe before God, ſuppoſing that euen now the day of reckning were, and thou wert now inſtantly to anſwer before God. Thirdly, thou muſt put vp an accuſation againſt thy ſelfe, ripping vp all thy knowne ſinnes, without leſſening them, without excuſing them, without hiding them, without taking vponupon thee to defend them: Thus did Dauid; I know mine iniquities, and my ſinne is euer before me. Againſt thee, againſt thee only hauehave I ſinned &c ppPſal. 51.3.4.Ps 51:3Ps 51:4. Thus did Ezra; Our iniquities are increaſed ouer our head, and our treſpaſe is growne vp to the heauen qqEzra 9.6.Ezra 9:6. Fourthly, thou muſt goe on, to giuegive the ſentence againſt thy ſelfe, acknowledging that thou art worthy of euerlaſting death and condemnation. Thus did Daniel; O Lord vntounto vsus belongeth open ſhame rrDan. 9 7.Dan 9:7: Thus did the Prodigall, I am no more worthy to be called thy ſonne ſſLuc. 15.21.Luke 15:21. Fiftly, thou muſt with as much earneſtneſſe as thou poſſibly canſt, entreate the Lord for Chriſts ſake to pardon thee, and neuer leaue him, till he giuegive this bleſſed anſwer to thy conſcience, that all thy ſinnes are cleane put out of his remembrance. Thus we are taught to doe; Take vntounto you words, and turne to the Lord, and ſay vntounto him, Turne away all iniquity and receiue vsus graciouſly ttHoſ. 14 3.Hos 14:3. Thus did Daniel; O my God encline thine care and heare &c. O Lord p. 103heare, O Lord forgiue, O Lord conſider &c uuDan. 9.18.19.Dan 9:18Dan 9:19. Laſtly, thou muſt begge grace and ſtrength to be able to walke in newneſſe of life. So did Dauid; Let thy good ſpirit lead me into the land of righteouſneſſe xxPſal. 143.10.Ps 143:10. This is the only way to obtaine remiſſion of ſinnes, if we would be ſaued, this is a thing which ought dayly to be done; we muſt be euer reckning with our ſelues, ſtill aſciting ourſelues before God, ſtill laying open our corruptions before him, ſtill bewailing our weakeneſſes, ſtill ſuing for mercy, ſtill labouring that our ſinnes may be ſhaken off, and the graces of God increaſed in vsus. Are theſe ſtrange things to our knowledge, ſtrange to our practiſe, hauehave we neuer thought vponupon taking this ſerious and ſtrict and thorow courſe with our ſelues? ſurely our ſinnes doe yet hang vponupon the file in Gods high court, the bill againſt vsus is vncancelled, and in the day of account we cannot eſcape. It is my duty to giuegive knowledge of ſaluation, and to teach that our ſaluation ſtands in the remiſſion of ſinnes, and to ſhew you the way how this remiſſion may be obtained: and God forbid that I ſhould ceaſe to ſhew you the good and the right way yy1. Sa. 13.23.1 Sam 13:23. If now, when the way is thus ſanded foorth vntounto you, you will ſay, as they did of old, We will not walke therein zzIer. 6.16.Jer 6:16, you muſt ſuffer mee to conclude with Moſes, I call heauen and earth to record againſt you, this day, that you ſhall ſhortly periſh aaDeut 4.26.Deut 4:26. Thus much for the fourth branch.

The fift is the fountaine out of which this ſaluation, which ſtands in the remiſſion of ſinnes, doth flow, in thoſe words, Through the tender mercy of our God. The phraſe of ſpeech here is very effectuall. For Zachary ſatisfieth not himſelfe to ſay mercy, but he mentioneth, Bowels of mercy. It is ſpoken after the maner of men, to note out an exceeding tenderneſſe and inwardneſſe of compaſſion, ſuch as is, when a pitifull perſon his very bowels yearne and are mooued within him, to behold ſome wofull or diſtreſſed ſpectacle. So the mercy of God in this caſe is not ordinarie, but more full of commiſeration, than any p. 104man poſſibly can imagine. Hence are we taught that, (which hath beene often touched in this Hymne) namely, That the ſupreme cauſe, The 2. Doctrine.the firſt root of our ſaluation, is the riches of Gods mercy, the tenderneſſe of his voluntary and free compaſſion towards vsus. Hence is it that the elect are called Veſſels of mercy bbRom. 9.23.Rom 9:23, becauſe the whole worke of their ſaluation, can be aſcribed to no other thing but only to mercy. Excellent is the place of the Apoſtle ccEph. 2.1.3.4 5.Eph 2:1Eph 2:3Eph 2:4; Thus and thus we were by nature, dead in treſpaſſes and in ſins, children of wrath &c. Whence is it that we are brought into a better eſtate? God, which is rich in mercy &c. hath quickned vsus, &c. Paul ſaith of himſelfe that he had ſometimes beene a blaſphemer, and a perſecuter and an oppreſſor: whence came it, that he was not ſo ſtill? was it from himſelfe? no: I was receiued to mercy, ſaith he dd1. Tim. 1.131 Tim 1:13. Bleſſed be God &c. which according to his abundant mercy &c. ee1. Pet. 1.3.1 Pet 1:3. The Scripture is very preciſe in this point, in aſcribing eueryevery ſpecialty to Gods mercy and free grace. Touching election, it is called the election of grace ffRom. 11.5.Rom 11:5. Touching vocation, it is ſaid to be according to grace gg2. Tim. 1.9.2 Tim 1:9. Touching faith, it is ſaid to be giuen hhPhil. 1.29.Phil 1:29. Touching iuſtification, it is ſaid to be freely by Gods grace iiRom 3.24.Rom 3:24. Touching eueryevery good motion, it is ſaid, that it is God which worketh it kkPhil. 2.13.Phil 2:13. Touching life eternall, it is termed a gift llRom. 6.23.Rom 6:23. The holy Scripture laboureth in nothing more, than to prooue that God was mooued by nothing in the matter of mans ſaluation, but only by his mercy. I, euen I, am he that putteth away thine iniquities for mine owne ſake mmIſay 42.25.Isa 42:25. And indeed if our naturall eſtate be conſidered, it muſt needs be, that all will be aſcribed to mercy: Children of wrath nnEph. 2 3.Eph 2:3, Enemies to God ooRom. 5.10.Rom 5:10, our imaginations onelyonly euill ppGen. 6.5.Gen 6:5, our wiſedome death qqRom. 8.6.Rom 8:6, Reprobate to eueryevery good worke rrTit. 1.16.Titus 1:16. What was there (thinke we) to induce God, or to encline or bend him to doe ought for vsus? how muſt not all needs be ſaid to flow from his free mercy? EueryEvery ſpirituall man may truly ſay in reſpect of ſpirituall things, as Iacob did of his wealth, God hath had mercy on mee, and therefore I hauehave all theſe things ſſGen. 33.11Gen 33:11; or as the p. 105Church acknowledgeth; Lord thou haſt wrought all our workes for vsus ttIſay 26.12.Isa 26:12.

The vſe is, ſtill to maintaine the glory of God,The 1. Vſe. and to beate downe the naturall pride and preſuming of mans heart: merit and grace can neuer agree uuRom. 11.6.Rom 11:6: that which is by mercy is not by workes, that which is by workes is not by mercy. And know we this, that we hauehave made great proceedings in godlineſſe, when we hauehave learned out of the due conſideration of our owne ſpirituall weakneſſe, and out of the liuely apprehenſion of our owne loſt and deſperate eſtate, effectually and affectionately to acknowledge, that had it not beene for the vnſpeakeable riches of Gods mercy, we could neuer hauehave come one piece of a ſtep towards heauen. And indeed, vntill a man is come to the effectuall acknowledgement and vnderſtanding of an abſolute miſerie in himſelfe, without any power left in himſelfe, ſo much as by a thought to wiſh or further his owne true good, he may prate of the mercy of God, but he can neuer truly and comfortably apprehend it. God is ſo ielous of it, that if we goe about to temper any other thing therewith more or leſſe, the ſweetneſſe thereof is vtterly loſt.

Secondly, this may be a comfort vntounto vsus,The 2. Vſe. that looke how much we take from our naturall humor by giuing all to Gods mercy, ſo much we adde to our ſpirituall ſetledneſſe, and doe make the eſtate of our ſoules ſo much the ſurer. For, if that which had the firſt beginning from Gods mercy, were by our endeuours to be perfited, we might wel doubt of our ſaluation; but when we rely wholly vponupon Gods mercy, there is no cauſe of feare: becauſe the mercy of God is (as himſelfe) perpetuall and vnalterable. There is nothing in vsus that began it, there is nothing in vsus that can alter it.

The ſixt branch now followeth, touching the eſpeciall fruits of this tender mercy of our God: and that is, that thereby the day-ſpring from on high hath viſited vsus. Here we muſt p. 106enquire. 1. What the day-ſpring is. 2. Who is meant by it. 3. Why it is ſaid to be from an hie. Firſt, by Day-ſpring is meant literally, the firſt appearance and breaking of the day, in the Eaſt part of heauen, foretelling the neere riſing and approching of the Sunne. Secondly, by Day-ſpring is ſpiritually vnderſtood Chriſt Ieſus. It ſeemeth that Zacharie had reference to the ancient Prophecies, touching a ſtarre that ſhould come of Iaacob xxNum 24.17Num 24:17, and of a Sunne of Righteouſnes which ſhould ariſe yyMal. 4 2.Mal 4:2. Thirdly, it is ſaid to be from on hie, to teach vsus from whence this refreſhing commeth, not from earth, not from below, not from the deuice or procurement of Man; but from Heauen, from the free grace and mercy and power of God: And it is alſo ſaid to viſite vsus; to note out (as hath beene before obſerued) our wofull extremitie without Chriſt: inaſmuch as the word (viſite) doeth ordinarily betoken a ſicke 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 paſſe, that Chriſt Ieſus, (who is the light and comfort of his Church) hath broken foorth, and hath caſt out his beames for the refreſhing and cheering of our ſoules.

If this clauſe were to bee handled apart, manie things might be gathered thence: but treating of it now with the reſt, and ſo, neither repeating out of it things alreadie touched, nor yet raiſing from it ſuch points as that which followeth will giuegive vsus more full occaſion to conſider, theſe are the chiefe things to bee noted hence.The 3. Doctrine. Firſt, That the comming of Chriſt into the World, to worke our ſaluation, is the principall euidence and the chiefe fruit of Gods merciemercy. Conſider how this is raiſed. Zacharie had ſpoken of the bowels of Gods mercy, that is, of the deepeſt meaſure of his grace and compaſſion: Now, as an inſtance and proofe thereof, he doth inſiſt eſpecially vponupon this, the riſing of the Sunne of Righteouſneſſe Chriſt Ieſus. As if he had ſaid: Many waies is the mercy of God made knowne vntounto vsus, the earth is full of it, but this exceeds all, that hee hath p. 107enlightened the World by his Sonne, and hath viſited vsus with ſo great ſaluation To this agreeth the ſpeech of Paul, God ſetteth out his louelove toward vsus, ſeeing, &c. Chriſt died for vsus zzRom. 5.8.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, vponupon which he hath ſet it forth, that all men might behold in it the fulneſſe therof. In this (ſaith Iohn) appeared the louelove of God, becauſe he ſent his onelyonly begotten Sonne into the World &c aa1. Ioh. 4.9.1 John 4:9. In this: meaning, that although it appeareth in other things, yet in this eſpecially. The reaſon is plaine: It is the mercy of God, that we liue and breath, and enioy health and peace. In theſe things Gods louelove is to be ſeene; but what were theſe without Chriſt, according to that ſaying; What ſhall it profit a man, though hee ſhould winne the whole world, if hee loſe his owne ſoule bbMatt. 16.26.Matt 16:26? All other comforts without an intereſt into Chriſt, doe but helpe to encreaſe our condemnation.

This ſerueth to diſcouer our folly.The Vſe. 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 minde, if the ſides and belly be well, let the reſt goe how it will. Heerein we are like children, who looke vponupon the babies in a booke, but care not for the matter. Theſe outward things are but toics and trifles in compariſon, them we gaze vponupon, vponupon them we doe euen fix our deſires. It ought not to be ſo, neither indeed is it ſo with true Chriſtians: they are like Dauid; who when he beheld the men of his time, reioycing in their Wheat and their Wine, cried out, Lord lift vp the light of thy countenance vponupon mee ccPſal. 4.6.Ps 4:6, as it were ſcorning all things els in reſpect of that. Remember we then: This is the height of Gods mercy, that hee hath giuen vsus Chriſt; let it be the height, yea, the verie All, of our deſires to enioy Chriſt. Of all cares, let this bee our chiefe care, how we may be ſaued.

Another point obſeruable hence is;The 4. Doctrine. The ſtableneſſe and vnchangeableneſſe of that worke of ſaluation which is wrought p. 108by Chriſt Ieſus: It muſt be ſo, ſeeing it is ſaid to be from on hie; out of heauen and from God: Apply to it wee may that rule of Gamaliel: If this counſell bee of God, yee cannot deſtroy it ddAct. 5.39.Acts 5:39: ſo this thing, is from on hie, it hath fetched the beginning from God, therefore it cannot bee fruſtrated. All things vnderunder the Moone are ſubiect to change, the things aboue are firme and immutable. This is Pauls reaſoning touching the certainty of ſaluation eeRom. 8.33.Rom 8:33. He goeth vponupon hie to the foundation of all, Gods eternall Predeſtination, that is vnchangeable, therefore their Iuſtification is firme, therefore their Glorification is certaine. Hymeneus and Philetus by their falſe doctrine deſtroied the faith of certain (for it was not built vponupon the Rocke) but The foundation of God remaineth ſure, ſaith the Apoſtle ff2. Tim. 2.192 Tim 2:19.

The 1. Vſe.This is, firſt, a great comfort to all true beleeuers: Their ſaluation dependeth not vponupon vncertainties: hee is come from on hie, which hath vndertaken it. This is an Anchor of the ſoule both ſure and ſtedfaſt ggHeb. 6.19.Heb 6:19. Your life is hid with Chriſt in God hhCol. 3.3.Col 3:3. The courſe was framed in heauen, all the ſtrength and power of hell cannot diſſolue it.

The 2. Vſe.Secondly, this (from on hie) may be a good admonition to vsus, if we deſire a part with Chriſt, to labour to pul & retire our affections from earthly things. So reaſoneth Paul; If ye be riſen with Chriſt, ſeeke the things which are aboue iiCol 3.1.Col 3:1. Our ſaluation is from on hie, and therefore wee muſt labour to looke vpward: It was the ſpeech of Chriſt: You are from beneath, &c kkIoh. 8.23.John 8:23, meaning, that becauſe they were ſuch as did ſauour onelyonly of earthly things, therefore Religion and grace could not enter into their hearts: If we euer be like ſwine, muzling in the ground, and like the Mole or Want, burying our ſelues in the earth, we make our ſelues vnfit for the kingdome of God: The Church hath the Moone vnderunder her feet llReu. 12.1.Rev 12:1: Shee deſpiſeth and ſetteth light by all the riches, glory, pompe and carnall pleaſures of this world: And indeed ſtill, the higher a man laboureth to lift vp his thoughts to heauenly things, the baſer will theſe p. 109earthly things ſeeme to be vntounto him: as when one climeth a high tower or hill, the higher hee doth mount, the leſſe doth eueryevery thing appeere which is below him.