Four Sermons, Sermon 3

Four Sermons · Sermon 3

p. 45GODS COMMISSION TO CHRIST, TO PREACH THE GOSPELL. Sermon, III

LUKE 4.18.

The Spirit of the Lord is upon me, ☞ he hath Annoynted me and ſent me to Preach glad tydings.

THeſe words are that portion of Scripture taken out of the 61. Chap. of Eſa. Whereof Chriſt Preached in the Synagogue of Nazareth, where hee was brought up; as a recompence for his harbour, Note. and a teſtimony of his love to the place of his aboad. Out of which example, this laudable cuſtome hath prevailed in the Church that in Preaching one or two verſes ſhould be read out of the Scripture; out of the meaning and interpretation whereof, ſome profitable Doctrine, applyed to p. 46popular uſe and edification, might be collected. And this choyce of ſuch Scripture, was here made by Chriſt, as might ſerve to inſtruct the people of a moſt weighty point touching their Salvation. John 17.3. Shewing whence Chriſt came, wherefore; and what great need we had of his help. Three things. Theſe words then teach three things. 1Firſt, the calling of Chriſt to the undertaking of the Office of Reconciliation. 2Second the deſcription of the Office it ſelfe. 3Third, the particulars thereof, with the ſubject or object of the ſame. The calling is in the firſt words, and comprehends two things. Firſt, Chriſts ſufficiency and furniture. Second, his Ordination and inauguration into his Office. Let us ſee the meaning of the words.

The Spirit. Eſa. 11.2. The Spirit with all the gifts thereof are upon him; is ſent and given by God the Father, and abides in Chriſt. Yet it is ſaid upon him becauſe the Spirit came down from heaven and did viſibly reſt on him. On me, I, that is on my Humanity. Math. 3.16. So that theſe words ſignifie thus much.

The gifts of the Holy Ghoſt, proceeding from God my Father, doth reſide and dwell in this my Humanity, which yee ſee; by which gifts, I am ſanctified to this Office of Reconciliation.

Object. But it may be ſaid, what Excellency hath Chriſt by this, above others; for the Prophet Eſay affirmes the like of him, and ſo may other Holy men, that they have the Spirit.

Anſw. To this, anſwer is, That that of Eſay is chiefly to be underſtood of Chriſt, and not of himſelfe; and with great difference the Spirit doth reſide in Chriſt and in others. And this difference appeares in two things.

Firſt, in the Univerſality of the gifts in Chriſt. Second, in the Perfection of gifts. As touching the firſt God did not beſtow one or two, or moe gifts on the Humanity of Chriſt, but he powred them out moſt plentifully on him. John 3.34, 35. Col. 2.3.9. It pleaſed the Father, that all fullneſſe ſhould dwell in him: all gifts are not given to one, but to every member, as much as ſeemes good to the Spirit of God. 1 Cor. 12.11. For as the head is the common receptacle of all the ſenſes, and p. 47doth excerciſe their faculties, when as yet, every Senſe hath it diſtinct Office; In the execution whereof, they are imployed. Simile. So our head Chriſt, is moſt fully furniſhed with all neceſſary gifts, to the animating of his body, when as yet the members of his body have their ſeverall functions and parts, in which all their faculty or ability is circumſcribed.

For the ſecond, all the gifts of Chriſt were moſt perfit in him, perfit Wiſdome, Knowledge, Iuſtice, Holineſſe; not inchoate, but in their perfit maturity. There was no defect of any gift, or in any; but all were miniſtred unto, abſolute in all parts and degrees, to the full perfection of his Humanity; and this not only from ſome time of his Age, but from his firſt Conception. Luke 1.35. To his Reſurrection and Aſcention. 2 Cor. 5.21.

Now the gifts, given to the Saints, are only the firſt fruits, a handfull and as earneſt-pence. 1 Cor. 13.12. Wee know but in part, we Love but in part. So that wee may eaſily ſee, how farre the dwelling of the Spirit in holy men, differs from the manner of the ſame in Chriſt. In the one without meaſure, in the other in meaſure. In Chriſt full, in us in part; in him Primarily, In us, Secondarily. So that as great difference as there is twixt the ſpring, and the ſtreame flowing thence. Twixt the light of the Moone and ſtarres, and the Sun. Simile. The one being borrowed and imperfit, the other being originall, and alwayes e…uall. So great difference is there twixt Chriſt and his Saints in regard of gifts. And indeed, this plenitude of gifts, is one of the peculiar Prerogatives, which the Humanity of Chriſt hath received by the Hypoſtaticall union; neither can they be found in any other perſon, who is not God and man.

Vſe. The uſe of this, is to teach us to truſt perfitly in the Salvation brought by Ieſus Chriſt. 1 Pet. 1.17. For wee ſee here, what a Mediator and Reconciler we had, who is all ſufficient, which when alone it is peculiar to Chriſt. Pſal. 45.8. It muſt needs be, that the Office of Reconciliation belongs to him alone. Neither is Chriſt unfit for any part of it, or defective, who hath all gifts, and in all degrees. Neither is any other fit for any part of that Office, ſeeing there is perfection in none. p. 48So that neither Peter nor Paul, nor any Saint dead or alive; may preſume to offer themſelves to partake in this Function, much leſſe may any intrude themſelves. We may not faine to our ſelves other Mediators, it is a burden too heavy for any to undergo. If Paul could ſay. 2 Cor. 2. at the end. Who is fit for theſe things, to wit, to be a Servant and an inſtrument in adminiſtring any part of theſe things, then who may be found meet to be the Lord and diſpoſer of theſe. Chriſt admits no companions in any part of his Office, either Regall in binding Conſcience and giving Laws, in opening or ſhutting; or in his Prieſtly Office of Praying or Sacraficing or Suffering; neither in his Propheticall Office of inward effectuall teaching. Here then is overthrown the blaſphemous Doctrine of the Church of Rome, uſurping all theſe, being farre unfit for any of them.

Vſe. Second Vſe to the faithfull and all that want, to draw out of this fullneſſe. Iohn 1.16. Both all new graces that are wanting, as alſo new ſtrength and increaſe of the Graces we have received. And this muſt be done by a lively Faith apprehending Chriſt, eſteeming him above all, deſiring him before all, and delighting in him more then all, till wee may enjoy his glorious preſence: neither need wee feare any defect; a Spring the more drawn, the faſter it riſes: Pray wee then, that ſeeing we have a dry ground, the Lord would give us of the ſpringing water of the Spirit, that wee be not ſcorched with heat, or pinched with drought.

Vſe. Third, for comfort to the godly. No true members of Chriſt can faile no more then that River can faile, whoſe ſpring ceaſes not, or that houſe fall, whoſe foundation ſtands ſure. No more then thoſe members of that body can wither or dye, whoſe head failes not to derive, Senſe, motion and Spirit, and is alſo able to remove al inward lets. Thus much then of Chriſts ſufficiency. Now let us ſee his right of executing his Office, which appeares by his Inſtalling and Ordination: In theſe words. He hath Annointed me.] This is a Metonymicall ſpeech of the adjunct, for the ſubject of the ſigne for the thing ſignified. For God appointed that the chiefe Magiſtrates, when p. 49they entred into their Offices, ſhould be annoynted with holy Oyle; and now the chiefe Magiſtrate among the Iewes, was either Civill or Eccleſiaſticall: the Civill, was the King, who was Annoynted. 1 Sam. 10.1, and 16. chap. 14. The Eccleſiaſticall, was either extraordinary, or ordinary; this, was the high Prieſt. Levit. 8.12. Exod. 29.30. chap. The other was the Prophet. 1 King. 19.16.

Now this Oyle did ſignifie the gift of the Holy Ghoſt, wherewith they were to be endewed, which entred and executed theſe Offices. And becauſe the Annoynting was uſed at ſuch time as they were conſecrated, it is but for the Conſecration it ſelf, and inveſting into the Office. And therefore, theſe words, He hath Annointed me, import thus much. The meaning of the Text.For this cauſe, God my Father hath ordained me to this Function, and hath given me power to execute the ſame. Further, touching this Annoynting, two things is to be conſidered.

Object. Firſt, to which of the three Offices was Chriſt Annointed.

Anſw. To this, anſwer is made, to all Three.

Men indeed, becauſe they receive the Spirit by meaſure, divers are Annoynted to divers Offices, one not being ſufficient to diſcharge many. But Chriſt being furniſhed with all fulneſſe of Spirit, is moſt ſufficient for all the three Offices.

Queſt. The ſecond thing touching this Annoynting, is, when and how was it done, for we read not of the doing of it at any time, nor in any place.

Anſw. For anſwer to this, we muſt know. Firſt, He was not Annointed with outward or material Oyle, but with the thing ſignified by the Oyle, the Spirit it ſelf. And this was done in his Baptiſme in Jordan. Math. 3. at the end. When he was almoſt thirty yeeres old.

Now where the Truth is, what needs the ſhadow. And we read in Scripture of ſome ſaid to be Annoynted, before there was the materiall Oyle, of the inward Spirituall Annoynting. Pſal. 105.15. and 1 Kings 19.16. Eliſha is ſaid to be Annoynted, and yet had nothing but Elias Cloake caſt on him.

Object. But you will ſay, if the preſence of the Spirit, be the Annoynting, p. 50then Chriſt was Annoynted in his very Conception.

Anſw. To this anſwer is made, that there is a two-fold Annoynting. The one was Sanctity of nature, and this was from the Conception. But the other was for a publik… Office, and that was only in Baptiſme, by the viſible ſhape of the Holy Ghoſt, and with the voyce of the Father: having ſeene the meaning, let us ſee the inſtruction.

Doct. 1. Doctrine. Chriſt did not of his own ſwing and Counſell leap into the Office of Reconciliation, but by the Authority and Ordination of God and the Holy Spirit. So that whatſoever was done by Chriſt in that Office, was done by the will and common conſent of the Trinity. Heb. 5. chap. 4, and 5. verſes.

So that whoſoever embraces Chriſt, he doth by the ſame meanes and at the ſame time come into favour with the whole Trinity, who committed this Office to Chriſt; as on the contrary, they that deſpiſe Chriſt the Annoynted of God, in vain do they boaſt of God; when as together with Chriſt, they reject the Father and the Spirit. And hence appeares the miſerable Condition of the Jewes, Turkes, and all Infidels, who refuſe to hearken to the Annoynted of God.

Doct. 2. Doctrine. No Creature, Man, or Angell, can perform this high Office but Chriſt alone; to whom is given fulneſſe of the Spirit; yea, not only are any able, but it it not lawfull for any to attempt the ſame but Chriſt alone; becauſe there was none ever ordained or Conſecrated to this Office beſides him. Iohn 6.27. Him hath the Father ſealed; to wit as with his Letters Patents teſtifying, that Chriſt his Son is the only Mediator by whom he will be Reconciled. 2 Cor. 5.21. God was in Chriſt, reco…ciling the World. And 1 Cor. 1.30. Chriſt is made to us of God. Acts 4. There is no other Name or Perſon. by whom we may; yea, or by whom it is lawfull to ſeeke Salvation. Acts 5. at the end Acts 10. Him hath God annoynted. So that alwayes, the Apoſtles from this, inferre that this Chriſt is the Saviour.

So that all are accuſed of falſification and forgery before p. 51God, who preſume to Tranſlate the praiſe of this to any other then Chriſt, for they goe about to Corrupt the Authentike Seale of God.

Vſe. So that this ſerves both to demonſtrate and refute the Audacious boldneſſe of the Papiſts, in obtruding any into any part of the Office of Chriſt; for be it granted, that any, either Man or Angell, were found without ſin and had the fulneſſe of the Spirit, yet might not ſuch preſume, nor any for him, to put him into this Office; becauſe not only ſufficiency is required, but alſo Ordination from God. Now this can no where be ſhewed, that God appointed any other. If Chriſt ſhould need any aſſiſtant, it is either becauſe he cannot or will not beare the whole burden, himſelfe. The one whereof is moſt blaſphemous againſt the power of God. And the other is moſt derogatory to the infinite love and bountifulneſſe of Chriſt.

Though in a Land, there may be many fit for an Office yet if by Charter, the Kings Majeſty grant it to one alone, who dare preſume, not only not to ſet up another, but not ſo much as go to any other about that buſineſſe or Office, but he ſhall incurre the Kings diſpleaſure.

And ſhall we not thinke, Simile. that if any ſeeke for Salvation at the hand of any other, then at this Ioſeph, that God ſhall not be offended? Shall one Sun in the Firmament ſuffice to inlighten the whole World and ſhall not the Sun of righteouſneſſe, Christ Ieſus.

Better had theſe men controuled any of the workes of Gods Creation (yet a woe belongs to ſuch) then of Redemption; and as their madneſſe would appeare, who to help the Sun, would light Candels, at noone day. So no leſſe madly deale they, who would adjoyn any aſſiſtants unto Chriſt.

Second the meditation of this. That God annoynted Chriſt, is the foundation of Chriſtian comfort, both in that we may be aſſured, that no exception can be taken againſt Chriſt, who was ſent by God himſelfe; as alſo becauſe God out of his infinite and free Love to Man-kind, gave Chriſt to be a Saviour. And this the Scripture oft beats on, as Rom. 3.21, 25, 26. Rom. 5.8. 2 Cor. 5. at the end. And Chriſt himſelfe. p. 52Iohn 3.17. So God loved the World. For wee being the parties that had offended, a Mediator ſhould have beene procured by us and from us. But we were unable to ſupply any, becauſe we were children of wrath. Behold and wonder! It was Man that had offended, it was God that was injured; and therefore, in all reaſon it was, that if man could not by himſelf, yet he ſhould have ſought out one, who might have ſtood twixt God and him to make an atonement. But loe, the contrary, God offended, and Man offending; even God I ſay, the Creator, all-ſufficient in himſelfe and bleſſed for ever. And man, a worme, a wretch before him, yet this great God vouchſafes to ſend an embaſſage to us weake men to entreat of conditions of Peace, and to offer the bloud of his own Son to be ſhed who was the Embaſſadour to confirme the league of Peace twixt himſelf and us. Was there ever any love like this, and wonderfull! Oh the Ocean of comfort! O endleſſe love, how ſhould this confirme weake Conſciences. How can we doubt that the Lord will fayle his, when he hath done this for them all ready! O let us render love for love, that wee be not worſe then Publicans and ſinners, who love thoſe, that love them.

Doct. The third Doctrine. Out of this with the former circumſtance, we learne whom and what manner of ones, God doth preferre to any Office; to wit, ſuch as are fit and are repleniſhed with ſuch gifts of the Spirit as the place requires; ☞ for ſo it is here ſaid, Christ was Annoynted, becauſe he was furniſhed. So was Saul. 1 Sam. 10.9. And David. 1 Sam. 16.14. So Cyrus. Eſa. 42. and 44. chap. So Joſhua, Moſes, and all the Apoſtles and Miniſters, Epheſ. 4.12, 13.

Vſe. The uſe of this is, that none preſume to inſinuate or intrude themſelves into thoſe Offices, to the executing wherof they are not in ſome ſort fitted of God. So that it is plaine, that many that boaſt themſelves Miniſters, are nothing leſſe; then that they would ſeeme for, when as they art rude and altogether void of Edification. God hath not ſent them, for he hath not committed his flock to dumbe dogs or blind watchmen; ☞ but whoſoever he doth advance unto that dignity, he doth furniſh p. 53them in ſome good meaſure: and as they mock both God and men, who will enter Marriage eſtate, having neither ability or deſires to performe Marriage duties; being either born Eunuches or ſo made of men: even ſo is it, for any to enter this holy Calling without ſome furniture. How dangerous is a Ship without tackling, how venturous is that Souldier that leads an Army without Armour or Weapons: no leſſe dangerous is the caſe of theſe men. It behoves therefore thoſe, who under Chriſt are appointed for Ordination, to looke diligently unto this.

Laſtly, Chriſt contents not himſelf to mention his gifts, but he doth alſo adjoyn Ordination. For theſe two be required and muſt go together. The firſt without the ſecond is not ſufficient. For God is not the God of confuſion. The ſecond without the firſt is nothing worth, it is but as a ſhadow or Ceremony without ſubſtance, as an outward ſeale to a blanke: and hence it is, that neither Iohn Baptiſt entred his Calling, till he was appointed by God, Luke 3. at the beginning. Nor Chriſt till he had been ſolemnly Conſecrated.

Text. To Preach the Goſpell.] Wee have heard, who and what manner of one he is, that was ſent; as alſo the ſending it ſelf. Now followes the end, why he was ſent, to wit; to reconcile Mankind fallen through ſin, from God, and that he might reſtore him to a better eſtate then he had at firſt. Now this Office and benefit is deſcribed. Firſt, as it is in it ſelf in the 18. verſe. Second, this ſhewed, what manner of one it uſes to be in thoſe, in whom it uſes to be effectuall, and in whoſe hearts it works, verſe 19. And that for our three-fold Neceſſity, is three-fold every one whereof is to be conſidered.

For the firſt.

He was ſent to Preach glad-tydings to the Poore; where 1theſe two things are to be handled. Firſt, what is our miſery, intimated in the word Poore. For without the knowledge of this, we cannot conceive the benefit; and ſecond, what is the benefit, which is ſignified by the word Goſpell, or glad-tydings.

For the firſt. Our miſery is here called poverty or beggery.] The firſt degree of our miſery is beggery.Not of the outward eſtate, but of the ſoule; but as in other p. 54things, the Spirit of God doth bring us to the knowledge of Spirituall things by comparing them with earthly; ſo here, for all knowing, what outward Beggery is, how reproachfull, how miſerable, eſpecially where the eſtate hath been good, and the change hath been wilfully made through miſdemeanour and ryot; as alſo it is our caſe.

Simile. So then as they are ſayd to be poore, as touching the fleſh who are deſtitute of all neceſſary ſuccours for Life; as food, apparell, houſe maintenance: ſo they are called Beggars, as touching the Spirit, who are deſtitute of all things needfull to Salvation, ſuch as are, the true knowledge of God, Faith, Hope Patience, Love Holineſſe, &c. with the meanes thereof. Theſe are the Spirituall riches, which who ſo wants, he is deprived of the meanes of Salvation and of the ſound hope thereof. Now all men that ever have been, are, or ſhall bee; are ſuch poore men. Adam and Eve were enriched of God with theſe riches we have ſpoken of, for in theſe things conſiſted the Image of God. Epheſ. 4.24. But after Adam and Eve had diſobeyed, they loſt theſe riches from themſelves and their poſterity, they were caſt into extreame Poverty, and out of the Berry-ſteed of Gods great Mannour, and in ſtead of theſe holy and rich graces loſt, there are come many foule evils, which hath ceazed on all the powers of the ſoule and parts of the body. This wofull eſtate of Man, called here Beggery is ſet out alſo, Ezech. 16. Luke 15. In the prodigall Sonne, and is figured by the wounded man, Luke 10. And by the Creeple that lay by the Poole of Betheſda. Yea, all outward defects and diſeaſes, as Blindneſſe, deafneſſe, lameneſſe, leproſie, which were cured by Chriſt, are but ſhadowes and figures of this our inward miſery, which in it ſelfe is much worſe then the outward, by how much, Heavenly good things exceed Earthly; Spirituall ſurmount Carnall, and the ſoule excell the body: The one alſo being eaſily apprehended the other hardly.

Object. But it will be ſaid, hath not Chriſt ſaid, That the poore in Spirit are bleſſed. Math. 5.

Anſw. To which, anſwer muſt be made, that there is a two-fold Spirituall poverty.

p. 55Firſt ſort of poore. One of thoſe who being poore, yet perceive it not, nor acknowledge it. But as ſome in the World being poore, yet do (as Solomon obſerved) boaſt of great riches. So here as is ſeene Revel. 3.17. They of Laodicea. Theſe are not the poore in Spirit to whom Christ was ſent. Math. 9.13.

Second ſort of poore. There is another ſort of Spirituall poore men, to wit, ſuch as feele and confeſſe their poverty that they are beggers in Grace, and great debters beſides. Theſe are called Babes. Math. 11.26. And weary and heavy laden. Math. 11.28. Such as was the ſinfull woman. Luke 7. And the Publican. Luke 18. And to theſe was Christ ſent. Pſal. 25.8. and Pſal. 9.

Doct. The Inſtruction is, That hence the common condition of all men is to be known, that they are bare of thoſe things that tend to Salvation, and ſo, miſerable. No outward worldly condition nor riches can take away this poverty, Though one abound with gold, and precious ſtones, goodly houſes, great Revenues gorgeous Apparell, great attendants: yet hee is poore in ſoule. Neither is any furniſhed with ſuch excellency of humane knowledge and wiſdome, ſharpneſſe of wit, exactneſſe of judgement, but for all theſe he remaines Poore. For as he that is diſeaſed in body, and all ulcerous, though it be outwardly covered, yet is in it ſelfe no leſſe, (it may bee,) more dangerous by concealment: And as the riches of the mind doth not help the outward meanes of eſtate; So much leſſe doth the outward riches leſſen the ſoules Poverty.

Vſe. The uſe whereof is, to take down the creſt of all worldly glory: What doſt thou boaſt of thy glittering garments, ſumptuous buildings, noble parentage, beauty; when as in the meane while they are ſtain'd with the loathſome Leproſie of ſin; and therefore as one would chuſe to be borne of poore Parents, ſo they be cleane and ſound, Simile. then of the greateſt Nobility diſeaſed and leprous. So much leſſe can any truly boaſt, of any worldly thing, being borne defiled, and attainted of Treaſon before God: what will thy dainty meats do thy body good, when thy ſoule wants bread and water: ☞ What will thy large poſſeſſions help thee, if thou canſt not have ſo much as a corner in heaven wherein thy ſoule may lay her head. O take heed of that ſaying p. 56paſſed on the rich worldling, Luke 12. Thus it is, when one is rich in the world and is not ſo with God. What will thy great attendants do thee good, as Lord of all, when as yet thou art ſubject to Man, Divels, and ſlave to many ſins. Let us therefore acknowledge our poverty, not in words only; but in true ſenſe and humility of heart, that we may find true riches; let us ceaſe from this our wiſdome (indeed folly) of heaping up dirt and clay, and in meane while neglect Pearles.

Vſe. Hence wee may learne how we are to come to the word of God (to wit) with ſoules feeling this Beggery and thirſting after the divine helpe. For whereas there is two ſorts of Beggars, as was ſhewed; Chriſt was ſent that he might ſhew the force and …fficacy of his Preaching on thoſe that feele and ſee their ſins: and this wee ſee comes dayly to paſſe; for how is it, that many are given to Idolatry, Superſtition, blaſphemies, diſobedience, &c. Heare the word of God and profit nothing, is it not from this, that they feele not their miſery; and therefore are not ſuch, as to whom Chriſt was ſent to worke on. Can a veſſell full of water receive any other liquor, Simile. muſt it not firſt be emptied. So while the mind ſwels with a vaine conceit and proud opinion of it ſelf, it is capable of nothing, neither do we uſe to give any thing to ſuch beggers as by their inſolency proclaime they want nothing; yea, wee ſcarce beleeve them lamenting their miſery; and do we not by this our dealing, quit & cleer the juſtice of God, & ſhew that rightly we are ſo dealt withall, to whom it is Preached, as if it were not Preached, his holy Ordinance becomming unfruitfull unto us; captivate then thy mind and abaſe thy heart as oft as thou commeſt to heare, and behold thy Nakedneſſe, poverty, filthineſſe; then as truly poore and humbled in thy ſelfe, thou ſhalt heare the comfortable voyce of Chriſt calling thee. Eſa. 55.1, 2. John 7.37, For ſo hee hath promiſed. Luke 1.53.54. And thus much of the firſt degree of our Miſery.

Bene∣fit of Chriſt. 1 Now let us ſee the benefit of Chriſt anſwering the ſame. It takes his beginning from the Propheticall Office of Chriſt. Now the Propheticall Office of Chriſt conſiſts in declaring the will of God to the people. Now that part of Gods Will p. 57for declaring whereof Chriſt is ſent, and is called The Goſpell or glad tydings of Salvation exhibited to every Beleever by Christ: And this remedy is moſt agreeable to our miſery; for that is, Ignorance of God, deprivation of Salvation, Spirituall poverty.

Now the Goſpell is the treaſure of Knowledge and Wiſdome, Coloſ. 2.3. The rich Pearle, Math. 13. Nay, the ſuperexcellent riches of Gods grace, Epheſ. 2.7. and 3.7. This brings us the wedding Garment that covers our Nakedneſſe, Math. 22.11. Bread, water, wine, and Milke to refreſh us, Eſa 33.3. Hence did the Father ſupply to his prodigall Son all things wanting at his returne, Luk. 15. Yea, this is truly called Glad tydings; For it declares how wee are delivered from foure great Evils: As firſt, the weight of Sin; 2. The intollerable burden of Gods anger. 3. The Power of Death. 4. The tyrannie of Satan. And not onelyonly theſe good Tidings, but doth further comfort us with the Tidings of foure ſingular Good things. Firſt, the Image of God to bee reſtored. 2. Gods favour. 3. Eternall righteouſneſſe and perfit Redemption. 4. An inheritance purchaſed and all freely, without any impoſſible condition.

Object. But how may it be ſaid, That Chriſt was ſent to Preach, when as he never preached, but for a ſhort time, and hath long agone ceaſed from this.

Anſw. To this, anſwer is made, Chriſt may be ſaid to Preach two wayes. Firſt Mediately; ſecond Immediately. Outwardly, and inwardly.

Now the immediate and vocall Miniſtery of Chriſt is ceaſed, but the mediate, which is internall and effectuall in his Children, that is not ceaſed. The outward, Chriſt performed as a miniſter of Circumciſion, and touched the outward care, but was oft ineffectuall, and this after a time, laying aſide, he put over this ſervice and Office to men. Epheſ. 4.11. 2 Corinth. 5.20.

Doct. Now the outward Preaching alone, cannot perſwade the Conſciences of men. No, Chriſt himſelfe did not, as is evidently in many inſtances of the Goſpell. As even in this at p. 58Nazareth. And this Chriſt would have ſo, becauſe the condition of ſenſe ſhould not be better then the condition of Grace, and that more might not be aſcribed to his Carnall preſence, then to his Spirituall and holy Ordinance. But Chriſt did ordaine this Outward, that it might be as a way and gate to that inward Preaching; for Christ will not ordinarily Preach or ſpeake inwardly to an…, ☞ to whom the Word is not outwardly Preached by ſome ſent from God. Rom. 10.14.

Secondly, The other kind of Preaching is the internall, whereby Chriſt doth make men beleeve & perſwades their Conſciences; That he is the Son of God and Saviour of the World. And this Preaching is peculiar to Chriſt, and is perpetuall; neither doth he lay it aſide himſelfe, or put it off to any Creature. 1 Cor. 3.6. Neither he that plants, nor he that waters. is any thing, to wit, as touching this inward work. So Mat. 3. Iohn Baptizeth with water, but Chriſt with fire; that is, with the Spirit which purges as fire. This thus opened, there ariſes Inſtructions hence both to People and Miniſters.

Vſe. Firſt, ſeeing the outward Preaching of the word is the beginning of all the benefits of Chriſt; ☞ for it is the meanes both to declare it and to apply it.

In vaine are all other benefits expected, where this is wanting can any Building be reared, where no foundation is laid, can a man come to the end of a thing, the beginning and middle and meanes whereof, he hath neglected: Shall wee by the deſpiſing the only way into the houſe, attempt to enter in by another, Chriſt himſelfe neere propounds to us, a Ladder of three diſtinct ſteps, by which we ſhould aſcend Heaven. Can wee, omitting the loweſt ſtep, to wit, of his fitting and Conſecrating, reach the higheſt and effect of all; this is moſt certain and worthy to be imprinted in mens minds, That to whom Christ is not a Prophet, Doct. to them he is neither Prieſt nor King. ☞ He muſt …rſt be our wiſdome, before he can be our juſtice or Sanctification. 1 Cor. 1.30. This Miniſteriall Function, is the chief of all divine worſhip, and the ſoule and life of the reſt; it is the road and the high-way whereby wee are brought to Chriſt, and whereby we are admitted into his treaſures.

p. 59Second the Preaching exerciſed in Chriſts own perſon, is not only the beginning and meanes of the other benefits of Chriſt; but even that externall Office performed by his Miniſters, ☞ ſo that the Prophecying and Preaching of Chriſt himſelfe is deſpiſed, when the outward Miniſtery is little regarded. Math. 10.14.

This point ſerves to ſtrengthen us againſt the Scandall, which our corruptions doth take at the infirmity of the Miniſters: For the Preaching of the Goſpell, by reaſon of the outward abjectneſſe of thoſe to whom it was committed, was alwayes counted of the World folly. What was more divine then Chriſt, who ever ſpake more graciouſly, yet who more contemptible for his outward abject eſtate; they were aſtonied at his words, yet they ſaid; Is not this the Carpenter, and are not his brethren with us. Mark. 6. But if we ſhall conſider, That Chriſt is King or Prieſt to none, to whom he is not a Prophet, and he is not a Prophet, to thoſe that contemn his Ordinance of Preaching, then men ſhall he made to give due reſpect to the ſame.

Vſe. Third, as touching the Miniſters, they ought not to be daunted, if they ſee the proue contemn their Miniſtery; for let them remember, that they, as Chriſt were ſent to the poore, ſo that if one or two poore embrace our Doctrine, we have wherein to rejoyce. Ezech. 2.5.

Doct. Out of theſe words, may be raiſed another profitable obſervation, to wit, What was the matter of Chriſts Doctrine, to wit, the Goſpell and not the Law. For this cauſe came he out of the boſome of his Father. Iohn 1. The Law was given by M… ſes, &c. So that this doth …ichly commend the Office and benefit of Chriſt, for the Goſpell farre ſurmounts the Law.

Object. But it may be ſaid, Did not Christ teach the Law (Math. 5. ) and other places, as to the young-man Luke 29.

Anſw. To this anſwer is made, Hee did it …t as his chiefe Office, but as a preparing of men thereby to the Goſpell; for as the proper office of a Carpenter is …o build, not to pull downe, Simile. and of a Phyſitian to heale, not to make ſicke, yet they are p. 60forced oft to doe both; Even ſo was CHRIST.

Simile. He ſaw that the Law was ſo taught, as that men were made to truſt in it to looke for Salvation by it, as being poſſible to bee kept; and ſo to exclude all helpe and neceſſity of any other Saviour. So that moſt needfull it was, that Chriſt ſhould ſhew that the Law rightly underſtood was impoſſible to bee kept, that ſo they might ſeeke Salvation elſe-where.

This being remembred, to returne to the Point, to wit, The excellency of the Goſpell, it will ſoone appeare by the riches and benefits it brings with it. As firſt, Pardon of Sins. Secondly, gift of Righteouſneſſe. Thirdly, adop…ion of Sons. Fourthly, acceptance into the favour of God, yea unto life everlaſting. Fiftly, gift of the Spirit, Faith, Hope, Patience, Love, Holineſſe, &c. Sixtly, freedome from the Curſe of the Law, Hell, Death, and dominion of Sin. Seventhly, Communion with the bleſſed Trinity, 1 Joh. 1. at the beginning. Eightly, acceſſe unto the throne of Grace. Ninthly Peace of Conſcience, Perſeverance: Sanctification of all afflictions, with all other riches of Chriſt, all which are wrought by the Goſpell, which how great they are may be ſeene by the contrary or the want of them; as to bee under the gui…t of Sin▪ wrath of God, Children of Satan, Curſe and Death bondage, ſting and wo me of Conſcience, debarred Gods preſence, and reſerved for the fearefull ſoci…ty of Satan: And as the excellency of the Goſpell doth partly appeare hereby, ſo will it further, by conſidering how it differs from the Law.

For the Law, firſt is Naturall; ſecond the Goſpell is Supernaturall, both for matter and the manner of Revealing, (Ioh. 1.18. Coloſ. 2.16. 1 Cor. 2.7.) Had not he wi…dome of God found out this meanes of Salvation, and publiſhed the ſame; all the wits of Men and Angels had not been able to have deviſed ſuch a way, whereby Gods juſtice might bee fully ſatisfied, and yet infinite Mercy extended to miſerable Man.

Secondly, The Law and Goſpell differ in the way that leads to Righteouſneſſe and Salvation. For the Law ſayes by Doing. The Goſpell, ☞ by Beleeving. The Law teaches, it muſt be done p. 61by our Selves. The Goſpell admits and ſets forth Another, Philip. 3. Gal. 3. Rom. 10.5, 6, 7.

Thirdly, they differ in the manner and nature of the Promiſes annexed to either. For the Legall requires the condition of our Righteouſneſſe, and that every way perfit. But the Evangelicall requires not our own but accepts anothers nor exacts Perfection in us, but only Syncerity. Rom. 4. By debt, and freely diſtinguiſhing the Law and the Goſpell.

Fourthly, They differ in their effects, for the Law cauſes wrath, Increaſes ſin, gives not ſtrength to doe the things Commanded. But the Goſpell, brings Peace, Righteouſneſſe, and … the Miniſtery of the Spirit. This is largely and excellently taught. 2 Corinth. 3.

Vſe. The knowledge of theſe things are moſt neceſſary. Firſt, they ſhew the excellency of the Miniſtery of the new Teſtament. 2 Cor. 4.1, 2, 3. So that the Miniſters thereof need not to be aſhamed. Rom. 1.16. It is the power of God to Salvation. Epheſ. 3.7.8, 9. And hereby, the meaneſt Preacher of the Goſpell is become greater then Iohn Baptiſt, namely in regard of his Office; Becauſe they are publiſhers of theſe glad-tydings accompliſhed by Chriſt.

Vſe. Second, this ſhewes the happy condition of the faithfull now. Math 13. Luke 10. Bleſſed are the eyes that ſee thoſe things which you ſee, &c. Heb. 12.17 18, 19.

Vſe. Third, it admoniſhes all Chriſtians of their duty, and that they take heed they neglect not the ſame. Heb. 2.1, 2, 3. If they eſcaped not that tranſgreſſed the Law, much leſſe ſhall they that offend againſt the Goſpell. For Chriſt is the Prophet whom who ſo will not heare, muſt be deſtroyed. Acts 3. at the end. God ſuffered evill entreaty of his Servants, but after he had ſent his Son, and they had deſpiſed him, preſently he tooke away the Vineyard. Woes were denounced againſt Corazin, Bethſaida and Capernaum, wherein is ſhewed that their ſtate ſhould be worſe at the day of Iudgement, then Sodome and Gomorrha.

Vſe. Fourth, this teaches the ſimple, to diſtinguiſh the Law and the Goſpell, the knowledge whereof is the key of the whole p. 62Scripture, as whereby all the wiles of the Papiſts may be diſcovered and avoided. They commonly teach, that the Goſpell is the new Law, and a more perfit Law, whence they inferred their Doctrines of Counſell and works of Supererogations. But alas, if the Goſpell were a more perfit Law, it were wofull tydings to all mankind: Hereby alſo may appeare that the Law and Goſpell cannot be joyned in the point of Iuſtification; for as theſe two are quite contrary. To to do a thing by our ſelves and to do it by another; to have a thing by deſert, and to have it of free gift, and ſuch are the Law and Goſpell in the juſtification of a ſinner.

To Preach deliverance to the Captives.] That which before was ſet down in generall only, both in regard of the Benefit, as alſo of the Miſery of man; this ſame, after the uſuall manner of Scripture, is deſcribed more particularly and as oppoſites ſet together, doe make each other more conſpicuous; ſo is it here, a Miſery and a mercy, a defect and a ſupply. And as the diſeaſe is before the remedy, ſo it muſt firſt be handled: and it is expreſſed in the word Captives, wherein as before, the outward and bodily Captivity is uſed to expreſſe and declare our inward miſerable Captivity and bondage.

Captives.] As God ſold his people into their Enemies hands, ſuffered their houſes to be pulled down, the fields and Vineyards to be ſpoyled, and in wrath to commit them to their fury; even ſo, through ſin we fall into a moſt cruell bondage, far paſſing that of Aegypt or Babylon, both for the miſery it ſelfe, as alſo for want of meanes of deliverance. Now this Captivity is foure-fold. The firſt Captivity is under Originall corruption, whereby the Mind is captived in the chaines of ignorance, errour and vanity: The Will is manacied with perverſeneſſe, the Affections with contrariety, violence, inſolency and importunity; and by the daily fruit of this, by actuall tranſgreſſions, we bring our ſelves into a great bondage, as the Iſraelites were by the Philiſtines, who had not ſo much as a weapon among them.

The ſecond Captivity is under Satan. 2 Tim. 1. at the end Luke 11.21. Epheſ. 2.2, 3. Wherein he deales no leſſe cruelly p. 63with thoſe whom Spiritually he poſſeſſes, then he did with thoſe whom he bodily poſſeſſed. ☞ Depriving them of the uſe of their memb…rs, Tongues, Eares Eyes; making them to offer violence to themſelves, and to caſt themſelves into fire and water. And this cruell bondage under theſe two might be ſhewed by many particulars, as that they command moſt baſe and ignominious ſervices, they give no reſt to their vaſſails, day nor night.

The third, is the dominion of actuall tranſgreſſion and ſinfull corruption and affections under which the wicked ſerve a moſt ſore bondage. One being a ſlave to Luſt, another to Pride, another to his Belly, a fourth to Honours; ☞ another to Paſſion and Pride: and thus have the greateſt Monarches been ſlaves. As Alexander and Heliogabulus.

The fourth bondage, is of Mortality and the Grave called by St. Paul the bondage of Corruption. Rom. 8. With all the attendants, Sickneſſe, paines, diſeaſes, death it ſelfe; and to theſe might be added the bondage of the Law.

Object. But it may be asked, Whither, ſince all are under this bondage, ſhall they be delivered from the ſame.

Anſw. To which is anſwered. That this Captivity is either felt and lamented Or it is not to the firſt only the benefit belongs, not to the ſecond.

Vſe. This ſerves to abate. Firſt all carnall Prerogatives, for it doth levell the Scepter with the Matrock, for all entring into the World by the ſame paſſage, and ſpringing out of the ſame root, are alike; and being borne of a Bond-man and bond-woman, muſt needs be bound. O that Princes! Nobles, Wiſe, Rich, and Beautifull would conſider this. Ier. 9.24. For what would it availe to be all theſe, and yet to be in vaſſalage to ſome conquering Power.

The knowledge of this, Note. made Theodoſius rejoyce and praiſe God more for making him a Chriſtian, then an Emperour, knowing that Religion brought that to him, and took that from him, which all the Scepters in the World could not. To what purpoſe is it for men to talke of their Nobility, when loſt by attainter; and for a Prince taken Captive to brag what he was, is but vanity and vexation, and this is right our condition.

p. 64Vſe. Second, let us labour all to apprehend this miſery by a ſerious meditation of it, that wee may know our Naturall miſery, that we are not free-men, but bond ſlaves. This is moſt neceſſary to prepare in us a deſire to be freed, and to be ſtirred up to ſeek and uſe the meanes of it. And till this be wrought in ſome meaſure, wee neither ſhall ſeeke remedy, nor have any right to any thing Chriſt hath done. But how great is the blindneſſe of men, any outward miſery affects us, but no inward or Spirituall.

Simile. If thou ſaweſt one enjoyned a taske to digge in the hardeſt Mine, fed with water and bread, and after many miſerable dayes and veeres ſo ſpent, ſhould for his hire be thrown from ſome ſteepe Rocke. Wouldſt thou not judge his care moſt miſerable, yet there is none of us, but by nature our eſtate is more wretched, while after many weary yeeres ſpent in the ſlavery of ſin and Satan, we ſhould receive for our pay, death and damnation, yet who conſidereth this.

Labour then for pardon of ſin and releaſe of bondage, for till ſuch time, thou canſt live no more in Peace, then a condemned man in Priſon, dayly expecting his Execution. If ſuch a one ſhould build, purchaſe, and keepe a ſtirre in the World, all would pitty his folly and madneſſe, and yet wee deale more madly for our Soules and Saluation.

Vſe. Third, this ſerves for comfort to all that feele their bondage and ſigh under it, thou canſt no ſooner be weary of thy condition, but thou ſhalt find a Ranſommer. Math. 11.28. Rom. 7. Wretched man who ſhall deliver thee; Thanks be to God for theſe ſakes Chriſt came, Eſa. 61.3.4, 5.

And thus much of the miſery deſcribed by the firſt particular, the remedy followes.

Deliverance, ſutable to the Miſery.

Here is two points. Firſt of the kind or manner of our Deliverance. Second, of the Meaſure of it. For the firſt, we muſt know that there are foure kinds of wayes for delivering Captives. Firſt, by Exchange. Second, by free Manumiſſion. Third, by force and violence Fourth, by price and Ranſome. The firſt of theſe hath no place in our Deliverance; for whom or for p. 65what ſhould the exchange bee. But for the other three means, though they are differing, yet do all ſweetly agree and concurre in our deliverance: For if we look into the Originall and fountain of our deliverance. It ſtreames from the moſt free and everlaſting love of God, yea from the bowels of compaſſion in our God, pittying us in our miſery. Luke 2.75, 76, 77, 78.

Againe, if we conſider Satan, who did cruelly detain us in bondage, we are delivered by force. Coloſ. 1.16, 17. And Luke 11.27. Chriſt buckled with Satan and ſpoyled his holds and triumphed over him. Coloſ. 2.14, 15, 16. and 30. If we reſpect the juſtice of God, which was offended, and ſo had juſtly given us over to thraldome. We are delivered by the all-ſufficient ranſome and ſatisfaction which Chriſt made and paid, whereby Gods wrath is appeaſed, the Law fulfilled, and through the efficacy of the ſaid death and reſurrection in the hearts of Gods children by the Spirit of God, the power and dominion of ſin is aboliſhed, his ſtrength abated, and man endewed with the ſtrength of God to encounter againſt ſin. And thus much of the kind and manner of Deliverances.

Now followes the Meaſure, which is not fully as yea, in regard of actuall enjoying the ſame. Not that there is any defect in our Deliverer, nor that any dammage ſhall enſue to us thereby; but this is ſo diſpoſed of, as may turne to Gods greater glory and our further good.

When Davids Embaſſadours were disfigured with their ſhorne beards, and curtayled cloathes, they were not meet preſently to come into his Preſence, but were enjoyned to ſtay for a time.

Even ſo, being deformed and mangled with Sin, Simile. and ugly Lazars, we are unfit to come into that glorious preſence, till we be wholly ſtripped of the Old man, and clad with the New, which will not be, but by death. So that Gods wrath is already removed, the guilt and condemnation of ſin is taken away with the dominion. Only the reliques remaines and bodily death, but ſo as they ſhall no whit hinder our full deliverance.

So that, true it is; we muſt Dye, Simile. that the truth of Gods p. 66threats may take place, which once denounced, could not bee revoked; but as Aſſueroſh, though hee could not revoke the ſentence of Death, ſent againſt the Iewes: yet hee ſent forth another Edict, whereby he armed the Iewes againſt their Enemies. Simile. Even ſo, God at the ſuit of Chriſt made another decree, whereby wee might be armed againſt our enemy Death; ſo that though we dye, yet hee prevailes not againſt us, by reaſon of the great change that is made in Death. For, whereas his Power was extended to whole-man, Soule and Body, hee is altogether reſtrained of the one; and whereas his Power was perpetuall, it is now limitted to a very ſhort time: Yea, whereas Death and Sin were the greateſt friends, they are ſet at greateſt oddes: For as Death came in by Sin, ſo Death is made the deſtroyer of Sin, Simile. like as the Worme that breeds in the Tree, kills the tree. Before, Death was the Divels Serjeant to arreſt us and to carry as without bayle to perpetuall Priſon; but now it is made the Lords gentleman Uſher to conduct us to Heaven: Before it was ſaid, Thou ſhalt Dye and not Live, now it is ſayd, Dye that thou maiſt no more dye, but Live eternally.

Vſe. Let us apply this for our Inſtruction. Firſt, wee are taught hereby to walke worthy this Deliverance, Luke 1.74. Upon this ground are made all Exhortations in the Scripture, Rom. 12.1, 2. 1 Pet. 1.17, 18. It had been better otherwiſe never to have beene delivered, 2 Pet. 2. at the end. Math. 12. When the Divell is caſt out of a man, hee ſeekes rest, &c. And if a Bond-man be eſcaped, and catcht againe, more bonds are laid on him the eye of his Keeper more obſerves. Hee that once eſcapes Fire and Water and will caſt himſelfe into them, is well worthy to periſh. Simile. Hee that is once ſet at liberty out of Priſon and will run into ryot againe, till hee be caſt in the ſecond time, hee may lye till he rot. Shall Chriſt breake our bonds, and wee make new ones: Shall hee kill Sin and take away the ſting of it, and ſhall we put life and ſting againe into it: When the Iſraelites were delivered from Babell, how did they Watch, build with one hand and prepare to fight with the other, to defend their Liberty; and as Ez… reaſoned, p. 67Chap. 9.9. That when as wee were bond-men, thou O God, forſooke us not in our bondage; and ſeeing thou haſt ſtayed us from being beneath for our Iniquities and haſt given us ſuch a Deliverance, ſhall wee returne to breake thy Commandements, wouldſt not thou be angry, till thou hadſt conſumed us, ſo that there ſhould bee no more eſcaping: Even thus ought we and muſt we reaſon with our ſelves; Nay, what can we ſay, if wee reſiſt not Sin. Have we not a Promiſe wee ſhall vanquiſh. When we were weake, unskilfull in battell; nay, wilfull not liſting to fight, and our Enemies were ſtrong, reſolute and well appointed, no marvell if wee turned our backe. But now that the advantage is to us, and diſadvantage to our Adverſaries, what can wee ſay, if we faint? who will pitty that man that ſuffers himſelfe eaſily to be ſpoyled of his goods by Robbers, having on himſelfe good armour and well weaponed, and being ſtronger then the Thiefe. Let us then ſtand faſt and not betray our Liberty, but oft meditate of the bitterneſſe of our former bondage: one that being long in Priſon, and there fed of ſcraps; if being delivered, he paſſe by and ſees other at his old dyet, hee partly trembles, partly his ſtomack riſes at it, and ſo ſhould it be with us.

Secondly, This doth admoniſh us of Thankefulneſſe: No benefit to this, Exod. 12. The night of their Deliverance out of Egypt was ſolemnly to be kept. Yet this was nothing, and therefore to be forgotten in compariſon of the Deliverance from Babell, Ierem. 16.14. Now this of ours farre exceeds both the other, as being but temporary and bodily Deliverances, from Miſeries ceazing on the body, which Death would have ended. And yet for this, how doth the Pſalmiſt ſtirre up the people, Pſal. 107. To thankefulneſſe, verſes 1, 2, 8, 13, 16, 21, 31. Nay, it is to bee obſerved, that the Scripture ſpeaking of Deliverance from the bondage and guilt of Sin, calls all Creatures to rejoyce with Man, for this his happineſſe, and the fruit of it, Eſa. 44.22.24. Rejoyce yee heavens for the Lord hath done it, &c. Eſa. 49.13. And ſure great cauſe have wee, Pſal. 116.8. Therefore he inferres in the firſt and 2^d. verſes, That he will love the Lord dearely, and that he will walke before p. 68God in the Land of the living. And in other places, meditating of it. He breaks forth. Lord what is man that thou art mindful of him. What was the Lord God more tyed to us then to the Angels falling, yet paſſing by them in wofull miſery, hath vouchſafed us mercy. Simile. As if a Noble man and a Peaſant being both Traytors, the King ſhould cauſe judgement to be executed on the Noble man and yet pardon the mean man; yet thus hath God dealt with us.

Vſe. Let us then labour earneſtly with our own hearts to frame them to true thankfulneſſe. Let us conſider, who was the Lord that he ſhould look on ſuch dead Dogs as we are. And if Elizabeth could cry out in admiration! whence is it That the Mother of my Lord ſhould viſit me; what raviſhment of affection ſhould poſſeſſe us?

Let us acknowledge this unfainedly, and give him the glory of his Power, Wiſdome, Goodneſſe, Juſtice, Truth, Holineſſe; for all theſe appeare in our Deliverance. Let us ſtudy to expreſſe thankfulneſſe by avoiding what is diſpleaſing to God, and by doing that may pleaſe him: Otherwiſe if forſake good and cleave to evill wee ſhall bee caſt off from God and all goodneſſe, and ſhall be tyed by an inſeparable bond to all perfection of evill, as a juſt and befitting recompence of our own choyce.

Vſe. Third, the meditation of this Deliverance offered in the word Preached, ſhou d cauſe that the meſſengers thereof ſhould be entertained with all willingneſſe and thankfulneſſe. Eſa. 52.7, 8. And becauſe this is not thought of it is that men are ſo dull and heavy in entertaining the word and the Miniſters thereof. And thus much of the firſt particular.

Now followes the ſecond.

Verſe 18 To Heale the broken hearted.] Herein by a ſecond compariſon the miſery of man is ſet forth with the remedy by the benefit of Chriſt. Where firſt, of the Miſery.

This broken heartedneſſe is a fruit of ſin and Corruption, whereby the heart as with a mighty burden is bruiſed (yea ſo heavy it is, that God affirmes of himſelfe, that he is preſſed with ſins, as a Can is preſſed that is filled with ſheaves, Amos. p. 692.13.) And the whole man is made to goe drooping and languiſhing. Now this being the generall eſtate of all by nature, as the former was in regard of the effect of ſin. Yet becauſe in Scripture they onelyonly are properly called broken hearted, who feele the burden of their ſin; therefore by this, is underſtood all thoſe who are ſmitten in heart and wounded in Conſcience for their ſin, being called alſo in Scripture, the ſick, the humble the poore and contrite, the weary and laden, the ſoft and melting heart. Whereas the other, not truly preſſed with the burden of ſin, but dead in it and ſenceleſſe of it, they are termed the whole, (to wit, in their own fancies) the Proud, the lofty, the righteous, the fat heart, the hard and ſtony hearted.

Doct. The Inſtruction hence is, That the promiſes of the Goſpell and the benefits of Chriſt belong only to the contrite in heart. The Scripture is a plentifull witneſſe in this caſe, Eſa. 57.15.116. Eſa. 65.4. …ſa. 61.4. Math. 9.12.13. Math. 11.28. Examples of this truth, Luke 7.37. and 47 verſes. Luke 15. The prodigall Son. Luke 28. The Publican. Acts 2.37.38. Acts 16. The Iaylor: And the truth of this is moſt apparent. For Chriſt was ſent to no other but ſuch, Vſe. and no other will ſeeke unto him: For none will reſt on Chriſt for their Salvation, till they …ee no other mean…s to eſcape Condemnation, none will ever ſ…ek to Chriſt to be their Redeemer, till they perceive they are the bondſlaves of Satan, Rom. 7.10. they will never look for the riches of his righteouſneſſ… till they feele their own poverty. Never deſire Chr…ſts garment, till they ſee their own nakedneſſe till any feele themſelves Sicke they will never ſeeke to the Phiſitian, he that is full deſpiſes an hony-combe, and what cares he for a pardon that thinkes he hath not offended. And ſo of neceſſity, there muſt be a knowledge of ſin, that there may be asking, ſeeking, knocking; without which, there is no obtaining againe: who can imagine, that Chriſt who is infinite in wiſdome will unadviſedly beſtow his benefits on ſuch as finding no want of them, deſire them not abſent, nor eſteeme them preſent; and ſo can never, nor will be thankfull for them. Who can in reaſon conceive that he will offer himſelfe a Saviour to ſuch as acknowledge themſelves not condemned, p. 70that he will redeeme thoſe that confeſſe not themſelves Captives, or heale thoſe that thinke themſelves ſound, or that he will vainly ſpend his precious Bloud in clenſing them who take themſelves holy. So then it is apparent that none are or ſhall be partakers of Chriſt but the broken hearted.

Vſe. This ſerves. Firſt to diſcover the ſmall number of thoſe, who can juſtly lay any claime to Chriſt, for who almoſt ſees his ſin and groanes under the burden of it. Nay, is not ſin become a delight no burden, a ſport and paſtime, do they not hide it under their tongue as a moſt ſweet thing, as Iob ſpeakes. So that they are loath to part with it. Yea the Spirituall Phyſitian that ſhall offer to purge this Corrupt humor, he muſt looke to ſuffer the ſame things, that the bodily Phyſitian doth at the hands of the Frantick.

Vſe. Second, It ſerves to admoniſh and exhort all to labour for this Grace of being broken hearted. It is the firſt degree to health, to feele the diſeaſe. And till this be in the ſoule, there is and will be a ſcoffing at all the riches of Chriſt, as is to bee ſeene in the Iewes. Acts 2.13. Till they were pricked, and then they ſang another ſong. The like John 4.11.12. A lewd Strumpet could frump Chriſt till her ſins were laid open. Yea this doth moſt plainly appeare in the Example of Paul. Rom. 7.9.10. Who while he truly knew not ſin, nor the burden of it. Was alive in his own conceit, and thought himſelfe a jolly man, and ſo proudly ſcorned, yea perſecuted the Doctrine of Chriſt. Now to the procuring of this ſight and ſenſe, there is required a lively ſight of Sin, as it is ſet forth in the glaſſe of the Law, with the hainouſneſſe and filthineſſe thereof, as being againſt an infinite Majeſty, againſt a holy Law, and ſo moſt vile, againſt a good Law and ſo moſt evill, againſt a juſt Law, ☞ and ſo moſt unrighteous, and without all juſt excuſe. The Puniſhment alſo of ſin is ſeriouſly to be conſidered of, as it is to be ſeene in many heavy ſpectacles, as Adam and Eve, Sodome and Gomorrha, the Old World, the Angels fallen, and infinite perſons with Dives in Hell torments. And laſtly, in the glaſſe of Chriſts moſt bitter Agony.

If we did daily look the face of ſin in the glaſſe of all theſe, it would awake us, and make us to fly from the vengeance to come. To this end it was, that Iohn Baptiſt ſo thundred before p. 71Chriſt; hence it was, that Chriſt ſo opened the Law, and ſhewed the Spirituall ſenſe and deepe ſearch of the Law. Hence it was, that Chriſt at firſt dealt ſo rigorouſly with the debtor. Math. 18.23, 24, 25. And with the young man bidding him ſell all. Luke 19. So t…at wee muſt hee content that the Law workes on our Conſcience and firſt ſlay us as is did Paul, before we ſhall be truly alive.

Third, this ſerves for the comfort of the afflicted. Vſe. Art thou humbled at the ſight of thy ſins, happy art thou. To thee belongs all the promiſes of God and Chriſt with all his riches. Thy caſe is bleſſed. As darkeneſſe is not deſcryed by darkeneſſe, Simile. ☞ Note. ſo neither is Sin but by Grace. No Element is weighty in his proper place. No more is ſin in a naturall man. He that is dead, feeles nothing. So that in that thou feeles, thou art alive; and if hereby thou art made to hunger and thirſt after Chriſts righteouſneſſe, thou ſhalt be ſatisfied. And thus much of this miſery. The remedy followes. To Heale. Chriſt is oft compared to a Phyſitian, ſo are his Miniſters and his word. Ier. 8. at the end. Is there no Balme at Gilead, Chriſt healed the bodily diſeaſes, but it was but to make the people underſtand, that he came to cure the Soule, and herein Chriſt applyes himſelfe to our miſery. Are we hungry, he is Bread; are we Thirſty, Naked, Poore, Weary, Sicke; then he is Water, Garments, Riches, Eaſe, and Phyſicke. But as the ſickneſſe is Spirituall ſo is the remedy. And as the ſores and diſeaſes are many, ſo many are the Salves and Plaiſters of Chriſt. They are foure principally 1 Gods promiſes. ☞the firſt ſoveraigne Balme or Nectar, is the ſuppling Oyle of his gracious Promiſes, which are moſt true and moſt free; and therefore may not be counted as Phyſick of no value, and theſe leaves and fruit of the tree of life. Revel. 22.2. Are every where diſperſed over the whole booke of God, able to revive the fainting Spirit. Some whereof, are, Eſay 40.1, 2, 3. Eſay 42.2, 3. Eſay 51.5, 6. Eſay 54.9, 10. If the World ſhall not be drowned againe, becauſe God hath ſaid it; no more ſhall an afflicted Soule be caſt away. Yea Ier. 31. at the end. Ier. 33. If Gods Covenant with Day and Night, and with Sunne, Moone and Starres can be broken, then may the truth of Gods promiſes faile. Nay they ſhall not, though Heaven and Earth paſſe.

p. 722 Salve is Chriſt Ieſus bloud.The ſecond Soveraigne Salve that Chriſt cures withall, is the plaiſter of his own heart bloud. He doth not only help by promiſing, but he performes it it-ſelfe. He doth not only give the Receits, but he makes it and affords the Ingredients, which grow alone in his garden. Hereby Christ takes away the guiltineſſe of ſin, and eaſes the Conſcience and heart of that burden that did cruſh it. Eſa. 53.3, 4, 5. 1 Pet. 2. at the end. Iohn 1. The Lamb of God. Heb. 9. How much more ſhall the bloud of Chriſt, &c. Yea whereas there are three great wounds and running ſores in Man: Firſt guiltineſſe of Adams ſin. Second, Corruption of Nature. Third, actuall diſobedience. Chriſt the heavenly Phyſitian doth cure all thoſe. ☞ The firſt by his Death. The ſecond, by the holineſſe of his Nature imputed. The third, by his obedience to the Law.

3 Is the working of the ſpirit.The third Plaiſter Chriſt afford and provides; is the effectuall worke of his Spirit, which is as a defenſive and diſperſer, and conſumer of all the Corrupt humours, that they grow not to a head. Theſe takes away the dominion of Sin, and eats out the Core of Corruption, drying up the filthy ſtreames of ſin, and opening a new ſpring for Holineſſe and Sanctification. This Plaiſter is taught, Rom. 6.2, 3, 4. Phil. 3.10. Heb. 9.14.

4 The Interceſſion of Chriſt.The fourth and laſt effectuall Remedy; is the Interceſſion of Chriſt for whereas there are two things, which are ready to cauſe the ſore to breake out againe, being healed. To wit, our daily ſins, and our failings and coldneſſe in our beſt actions. The Interceſſion of Chriſt doth help both theſe. For he doth thereby daily remember his death to God his Father, that it may be effectuall for … our ſi…s, paſt and to come, and he doth forthwith as the great high Prieſt, take his Cenſer and ſtep into the gap, when at any time we have made a breach. And for our Prayers, he doth perfume them with his ſweet Incenſe. Revel. 8.4, 5.

Vſe. To reach us whither to run in all our miſeries, not to the deceitfull confections of the Romiſh Church, which are like the Plaiſter and Salves of many diſhoneſt Surgeons. They do but venome and cauſe the ſore to rankle, But let … to Chriſt, who is able and willing, h… …ever excluded any comming to him for bodily … in the …guiſh of ſ…, he p. 73hath ſaid, He would not breake the broken Reed, nor quench the ſmoaking Flax. O then, let us beſeech him with David to heale us and he will reſtore us. Pſal. 38. How ready is he to imbrace & heale the wideſt gaping wounds; as of Manaſſeh, the ſinfull Woman, the prodigall Child, yea many of the murtherers of himſelfe, whereby they murthered themſelves in Soule, hee healed.

Secondly, Let it teach us thankefulneſſe. How is the bodily Phyſitian honoured and rewarded; Much more the healer of thy Soule. Pſal. 103. Luke 17. Remember the Leaper that was clenſed, he requires no other gift. He ſhewed great love to thee and all Man-kind, that he ſtayed not for ſending, but he came to viſit us. Which is ſtrange in the World, to ſee the Phyſitian ſeek to the Patient, and not the Patient rather to the Phyſitian. O then! ſhould we not love our Phyſitian, ſhould wee not follow his direction, which is, being healed, Goe thy way, and Sin no more. And ſeeing Chriſt hath made his Miniſter the Apothecary to temper and adminiſter theſe Heavenly Phyſicks, how ſhould wee ſeeke to their Shops, the places of Gods worſhip; how ſhould all that are diſeaſed, come and lye down at this Poole of Betheſda, wayting till the Lord effect our cure: there God opens his Schoole of Phyſicke and Surgery. Examine what comes from thee, what thy Pulſe is. Obſerve thy heart, if any Luſt of uncleanneſſe, Ambition, or Covetouſneſſe like a Pluriſie vex thee; here mayſt thou have a veyne opened: If any Fever of malice vex thee, it may be abated. If any ſwelling of Pride and Vain-glory, it may be taken away. Doth any Vitall part waſt in thee, or any Spirituall Conſumption ceaze on thee; as if any defect in thy Liver, that the Word turne not to good nouriſhment, or if thy Lungs be naught, that thou growest cold and feeble in Prayer, here mayſt thou have remedy. Doth the Palſie, Lethargie, Apoplexie or ſuch ſtupifying diſeaſes creepe on thee, heere mayſt thou have thoſe groſſe and tough humors expelled. Doth loathſome Leproſie begin to riſe up in botches, here it may be cured. O then! ſeeing there is ſuch Soveraigne confections, why is not the ſore of my daughter healed. Let it not be ſaid of Iſrael as it was of Babell, We would have cured her and ſhe would not p. 74be cured. Leaſt the Phyſick of the Word not prevailing, God ſend his ſcaring Iron, and make Inciſions. Yea exciſions, which God for bid.

Vſe. Laſtly, Miniſters and Spirituall Phyſitians are admoniſhed how and whom they heale, to wit, the Broken and not the whole. Ezec. 34.16. Wee muſt take heed how we draw a dead skin over the wound, before it be thoroughly ſearched: For, as we may not wound and gall the wounded with ſharpe wine of threats and rebukes, ſo neither may we power in Oyle into feſtered ſores, and da…be with untempered Morter: ☞ wee muſt take heed we ſley not the Soules which we ſhould revive, and quicken thoſe we ſhould kill, Ezech. 13.18.19, 20, 21, 22. For ſo to doe brings death, and was a cauſe of deſtruction to the old people of God. Lament. 2.13, 14. O the miſery of a Land through fooliſh and flattering Phyſitians. And thus much of the ſecond Metaphor, declaring our miſery, with the remedy correſpondent.

Verſ. 28.Recovering of ſight to the Blind.] This is the third compariſon or Metaphor expreſſing our miſery, by a word fetched from the defect of bodily ſight, and applyed to the Mind. This ſhall not need much to be inſiſted in, becauſe partly it hath been handled before as a branch of our Spirituall Captivity. Yet becauſe the Scripture is moſt frequent in the uſe of this, as much delighting in it it ſhall be profitable a little to view the Spirituall blindneſſe by that of the body, the underſtanding is the eye of the Soule, and the informer and director to the Will, affections, and ſo to all our actions; now therefore for it to be b…ind, who ſees not the great inconveniences thereof. For if the eye be darkneſſe, how great is that darkneſſe: and if the blind lead the blind both ſhall fall into the ditch; now the Scripture doth exceedingly beat of the minds blindneſſe; true it is, that in things pertaining to this life, there is ſome conceits; as alſo in Morall and Civill actions and Vertues. But in the chief, to wit, in things Spirituall; i… is ſtarke blind. 1 Cor. 2.11, 12. Where the reaſon is given, becauſe the things of God cannot be diſcerned, but by the Spirit of God; as none can know what is in man, but the Spirit of man; and in the 14 verſe of the ſame chapter, he ſhewes that the naturall man diſcernes p. 75not the things of the Spirit of God; yea they are folly to him. So that, as a Beaſt is ſtarke blind in things to be apprehended by reaſon, neither can they be made ſo plaine, that he can conceive them; becauſe he wants reaſon. Even ſo, things Heavenly and Spirituall cannot be comprehended by the depth of reaſon. The truth of this doth further appeare by the eſtate of men, both within and without the Church at ſuch time as Chriſt came into the fleſh, and the Goſpell began to flouriſh. In the Church was many learned Scribes and Phariſes, and yet they could not ſee Chriſt that was the Sunne of righteouſneſſe, and how ignorant did Nicodemus ſhew himſelfe, yea indoc…ble in the point of Regeneration. Ioh 3.

For others, out of the Church, the Univerſity of Athens then flouriſhed, but how did they entertaine the Truth delivered by Paul. Acts 17. Eloquent Tully, alive a little before. But learned and Divine Seneca, and learned and modeſt Plinie lived in the times of the Goſpell, but favoured it not. ☞ And the whole ſtate of the World, that it was almoſt three hundred yeeres, before Religion was countenanced in the World, is a Teſtimony ſufficient of the World blindneſſe. So then, for the true manner of Gods Worſhip, and the right way to Salvation, with all things ſubordinate to theſe. Man in his beſt wiſdome cannot conceive. Now to ſay no more hereby may appeare. That this is a great miſery. Theſe bodily defects may be ſupplyed by others, if thou beeſt blind, thou mayſt be guided. But here every man muſt have an eye for himſelfe, anothers knowledge will doe thee no good if thou remaine blind thy ſelfe. Now as bodily blindneſſe to any whatſoever is very uncomfortable and diſadvantageous. For the blind eat many a Fly, and can hardly diſcerne Poyſon f…om wholſome meats, yet for ſome men of ſome ſpeciall condition to be blind is very prejudicious. As firſt, For a Travailer who can take never a ſtep forward but is either ready to ſtumble, or to fall into ſome ditch, or to go out of his way. So that if ſome be not adjoyned that guide him, (which is here denyed) he muſt needs periſh, by one misfortune or other, running into the mouths of wild devouring beaſts while he ſtraggles the Forreſt of this World. Secondly, For a watchman p. 76to be blind is moſt heavie and miſerable, for he can foreſee nothing, nor diſcover evils approaching. Thirdly, for a a Souldier, becauſe he muſt needs be wounded, not knowing which way to decline the battery againſt him. Fourthly, for an overſeer and keeper of precious Jewels and ſuch like. Now all theſe are our conditions, we are Travailers in the unbeaten and ſtrait way to Heaven. We are all and ought to be Watch-men to foreſee the Iudgements of God; we are all Souldiers in the Lords Battle; we are all keepers of our own Soules and what other precious Jewels we have from God, Which the Divell lyes in wayt for. How miſerable then needs muſt the condition of Man be, by reaſon of this blindneſſe.

Vſe. This ſerves to teach us to take notice of the Worlds miſery, and to bewayle it both in our ſelves and others: We can take it for a great Iudgement for any to be borne blind in body. Yet we never bewayle our ſelves, being ſuch in Soule.

Second, Hence may we learne a reaſon of the Worlds boldneſſe in going on in Sin, as that of the Proverb, Who ſo bold as blind Bayard. The blind man becauſe he ſees no danger, he fears none. That which the eye ſees not, the heart rues not. One plodding through a deſart of wild beaſts in the night though continually there is but a ſtep twixt him and death, he feares nothing; but if the Light ariſe, and he ſee in what danger he is, he is at his wits end for feare. So is it with blind ignorant men. Now whither this Ignorance be ſimple or affected, whither in the mind or in the reſtraining of the knowledge, through perverſe violentneſſe of affections, or ſelfe-conceit, the danger is alike; yea greater to theſe latter, as is ſeene in the Church of Laodicea.

Vſe. Laſtly, hence may wee learne the reaſon, why after ſo long teaching and diligence, there is great Ignorance. It comes from the blindneſſe of mans mind and heart, which is ſo habuated, and hath ſo hardned mans heart, that the Seed fals as on the high-way, and the fowles, that is, Satan devoures it, and thus much of the miſery. Now followes the ſupply.

Verſ. 18.Recovery of ſight.] We read of Chriſt giving ſight to many blind in body, all which were ſhadowes of this great work p. 77of Spirituall Illumination, this benefit is in generall, the grace of Sanctification or more eſpecially of Illumination and Chriſtian wiſdome and prudence whereby wee may be made to diſcerne twixt things that differ. How great and neceſſary this benefit is, may appeare both by Pauls earneſt Prayer unto God in the behalfe of the Epheſians. Epheſ. 1.18, 19, 20. and Epheſ. 3. and 18, 19, 20. And his putting them in mind of it, having received it. Yee were darkneſſe, but now yee are Light, and ſo alſo his earneſt Thankſgiving for it in all his Epiſtles. as Epheſ. 1.8. Coloſ. 1.3, 4, 5, and 12. verſes. Phil. 1.3, 4. And ſo in both his Epiſtles to the Theſſalonians. Wee may ſee it alſo by the earneſt Prayers of David. Pſal. 119. And by that ſerious counſell that Chriſt gives to the Church of Laodicea. Now for the manner how Chriſt doth performe this, we muſt know, that there are three things required to good Sight. Firſt, a cleere Object. Second, a right Organ or Inſtrument the eyes. Third, the Medium or meanes of tranſporting the Object to the eye.

Now in all theſe regards, Chriſt doth help the ſight. For firſt, for the Eye it ſelfe, the Mind; he doth cauſe the thicke ſcales to fall off, and doth take away all inward diſturbances and annoyances, and fits it for the right performing of his action, he ſettles the eye, that it be not diſtorted.

Secondly Chriſt helpes the ſight by cleering the Object, and making it neerer to our view. For if the thing to be ſeene with the bodily eye, be either darke or too remote, it is not diſcernable. Such were heavenly things, they were too darke and hard for us, they were too farre off, too ſmall: God hath given us Spectacles, to make them ſeeme bigger; the Word is made more eaſie and cleere, in the face of Chriſt. 2 Cor. 3. The vaile is taken away, and we all behold with open face the glory of God, verſe 17, 18. And ſo for the Medium or meanes, that is ſhould not be too much diſturbed; the Lord hath given gifts to men, for the further opening of the Word, and for the expelling or removing thoſe outward hinderances, which might darken the ſame.

Vſe. This ſerves to ſhew unto us the great benefit of the Word, p. 78which is oft compared to Light, eſpecially the Goſpell. Luke 1.78, 79. This Chriſt himſelfe taught. Math. 4.16.

Shall we eſteeme it a great benefit to have a Torch or Lantherne held out in a darke night and ſhall we not eſteeme this. Doth not this make us eſcape the Woe of thoſe who through ignorance call Light darkeneſſe, good evill, and ſower ſweet: How joyfull is the light and comfortable, who would deſire to live in the World, if Egyptian darkneſſe poſſeſſed it. How is the true ſtate of every thing hid in the darkneſſe; bad Wares are not known from good. Counterfeit God from current. Crooked things from ſtreight, falſe wayes from right, cleane things from unclean; deformed from beautifull. So that while wee were in Ignorance, we lay ſecure in our ſin, and had periſhed in our ſecurity, never miſdeeming our eſtate; but as Agar and her Son did ſcoffe at Iſaac, ſo ſhould we have done at the promiſe of Heaven. And as Agar caſt forth, & in perplexity was vexed, till God further opened her eyes to ſee the Well. So when by the Law wee had beene awaked to ſee our ugly face and fearfull eſtate, wee ſhould utterly have diſpaired, if God had not ſhewed us a ſecond viſion of the Goſpell. Oh then, with what thankfulneſſe and reverence ſhould we embrace this Light and ſight thereby, as the blind man in the Goſpell, followed Chriſt.

Second, let us walke in the Light; the night is paſt and the day is come, let us walke honeſtly as in the day time. Let us walke in the light while we have it; and now having ſight, let us not wallow in filthineſſe as before, let us direct our paths aright, and order our ſteps by counſell, carefully avoiding whatſoever might draw us out of the right way to Salvation. And having our eyes reſtored, let us learne oft to look up to our Maker. And thus much of the third manner of expreſſing our Miſery.

Verſ. 18.To ſet at liberty the bruiſed.] This is in effect the ſame with the ſecond, and is againe inculcated by Chriſt both as well to make a deeper impreſſion of us in our Miſery, that cannot ſufficiently be expreſſed in many words; as alſo more fully and effectually to commend unto us the benefit of Chriſt: Both p. 79which doth argue our dulneſſe and backwardneſſe either to apprehend our own Miſery, or Gods great mercy. The matter then being the ſame, I will not be too trouble ſome to detaine thee longer in the ſame.

Let us come to the fift and laſt manner of expreſſing the great glad-tydings of the Goſpell, wherein alſo ſecretly is included our Miſery.

The acceptable yeere of the Lord. Verſ. 19.] Theſe words will admit a double interpretation. As firſt, by alluſion to the yeere of Jubilee, which among the Jewes was a moſt acceptable time, and that for five cauſes. Firſt, Bondmen were ſet at liberty. Second, ☞ debts were releaſed or at leaſt not exacted. Third, Inheritances ſold or morgaged, then returned to their ancient houſes and lines. Fourth a… ſervile workes ceaſed. And fift, there was great joy and feaſting. Levit. 25.8. It was a yeere of Reconciliation. Now Chriſt compared his comming in the fleſh, Simile. fitly to this yeere. All thoſe former being figures of that which indeed was performed by Chriſt; for by him, we that w…re Spirituall bondmen, are ſet at liberty. Our debts of Sin are releaſed. Our inheritance of Heaven that was forfeited, is returned to us again…; the ſervile workes of the Law and our own ſtrength do ceaſe; and the Trumpet of Reconciliation is ſounded through the World.

Away then with Popes Iubilees, what need wee ſhadowes, where the Truth is come.

Vſe. Secondly, the time of the Preaching of the Goſpell is this accepted time, as Paul expounds it. 2 Cor. 6.2. For this is the time of Reconciliation. While this ſounds, there is time, and Heaven gates are open. But when this Trump…t ſhall ceaſe blowing, then ſhall Heaven gates be ſhut. Let us then imbrace this time, let us hearken to the exhortation of the Apoſtle. Heb. 3. While it is called to day, harden not your hearts. Ier. 13.16. Give glory to God before ever your feet ſtumble in the darke Mountaines. Let us take heed, the ſpeech of Solomon. be not ve…ifyed on us. Prov. 1.22, 23, 24, 25, 26. O yee fooliſh, how long will yee love fooliſhneſſe, becauſe I have called and yee wou d not heare; I, you ſhall call and I will not heare, And ſo too late we lament with the Iewes, Lament. 1.1, 2, 8, p. 8017, 18, verſes. O let us heare that patheticall voyce to Ieruſalem. Math. 23. O Ieruſalem Ieruſalem! How oft would I, &c. And Luke 19. O that thou hadſt known in this thy day, &c. Let not the folly of the Phariſies fall on us, that wee ſhould be skilfull to know the Skies and ſeaſons, but to know the times of Salvation we have no knowledge.

Let not the ſilly birds riſe up to witneſſe againſt us. Jer. 8.5, 6, 7. The Storke, the Swallow, and the Crane know their appointed times, but my people have not, leaſt this day being expired, we here that there be no remedy. And then there followes that which the Prophet Eſay addes to theſe words, The Day of vengeance of our God. The time of the Goſpell is a moſt happy time to the receivers, but a heavy time to the rebellious aund unbeleevers. Luke 19. Thoſe mine Enemies that would not have me reigne over them, &c.

Hence David ſo earneſtly exhorts Kings themſelves to bee wiſe, and to kiſſe the Son, yeelding ſubjection betimes. Hee hath an Iron Scepter, and a more fearefull judgement will fall on the contemners of the Goſpell then of the Law; as is notably taught, Heb. 2.1, 2, 3, 4, 5.

Hence Chriſt denounces ſuch heavy woes againſt the Cities where hee had Preached and it is worth obſerving, To whom and for what he denounces thoſe Woes. He denounces them not to Nazareth, nor ſo … to Ieruſalem, as to Bethſaida, Corazin, and Capernaum, where hee h… Preached moſt, and done moſt miracles.

Now Nazareth and Ieruſalem all knew and thought worthy of deſtruction, becauſe they expelled Christ and thought to kill him. But the other places harboured Christ, he had open liberty to teach, the R…ler of the Synagogue, the Courtier, (Iohn 4.46.) and the Centurian, were all for Chriſt. The people followed and reverenced him, ſo that they were highly conceited of themſelves, that they ſhould have no meane place in Heaven; but Chriſt denounces Woe againſt them; becauſe they had not unfeinedly Repented and wholly turned unto God, and broug…t forth fruits worthy the ſame.

Deliverance to the Captives.] This is in order the third p. 81degree of mans Miſery, and doth adde weight to the former. For to be poore and deſtitute of neceſſaries, is heavy; but if that any diſeaſe or torment be added, the burden is heavier. But if to theſe two, there come a third affliction, that the ſame ſhould be taken Captive, carryed into a ſtrange Countrey, bee evill entreated, farre from all friends and acquaintance, without any hope of returne. Where this is, what is wanting to the perfection of miſery; yet ſo it is with man. And all this is cauſed by one and the ſame thing; namely Sin, for as in regard of Spirituall riches, it being poverty; and as it lookes unto the Law, it wounds the Conſciences and breakes the heart, as is after ſhewed. So as it reſpects Satan, it is the very ſpheare under which we are ſold, the chaines wherewith we are bound, and by which we are carryed farre from God. Eſa. 59.2. It is that by which we ceaſe fighting againſt Satan, and throwing away our weapons of defence and offence, we even fly into his Campe. So that Sin in divers reſpects doth worke the divers degrees of our Miſery. And this the Scripture teaches plentifully. Iohn 8.44. Rom. 6.16. And that by nature we can do nothing but Sinne. Ier. 13.23. 1 Kings 8.46. Prov. 20.9. Eccleſ. 7.21.

So that, by Sin men are made the Divels Captives, and we muſt know, that men are not judged what they are, by their ſtock, whence they are borne, nor by the place, wherein they live; nor by the like circumſtances, but by their ſtudies and actions, as if one an Engliſh man by Nation, Noble by birth, a Courtier; yet in mind and heart be wholly a Spaniard, bewraying our Counſels to them, and helping theirs; whoſe Servant would ſuch a one be counted, ſure not of our Prince; but even a ſecret and cloſe factor and Servant of Spayne.

So it is with us, it little availes to be borne in the Church, or of Chriſtian Parents, to profeſſe Religion, to be preſent at the Word and Sacraments, if our wils doe ſerve the Divell.

Vſe. Is That wee learne to abhorre Sin, even for this cauſe, that it doth bring us into bondage. Who loves not, and from his heart deſires liberty? Wherefore are Lawes, but that we may p. 82live freely; whence are warres, but to recover loſt liberty; for which, many have jeoparded lives and livings. And ſhall we ſo much eſteeme the liberty of the Body, and neglect it for the Soule, which is ſo much the more excellent, by how much the Soule excels the body. What do we then by Sinning? Surely this, we caſt away our Liberty.

Aegypt was a figure of Hell, Pharoah of the Divell. The yron Furnace of death, the Clay, workes of Sin; whereby Satan holds us bound. Now how were they delivered? Sure by Chriſt alone, and that by his Bloud, and that war figured two wayes. Firſt, the Paſchall Lamb was to be ſlain, with the bloud whereof, the doore-poſts were to be ſprinkled and ſo free from the deſtroying Angell. This was a Figure of Chriſt, who by his Bloud ſhed, deſtroyed the firſt borne of death, even by his power and ſtrength; and this was the firſt degree of our Redemption. The ſecond degree and abſolute, was the Drowning of them all in the Red Sea.

Now that was a figure of Chriſt, which did open the way of ſafety to the Jſraelites, and brought utter deſtruction to the enemies. So that we ſee a double Deliverance in this ſhadow; firſt a Killing of the chief ſtrength and darlings of the enemies, but yet not a freedome from the purſuing of the enemies. The ſecond was, wherein all Periſhed, not one eſcaped. So it is with us, The ſprinkling of the bloud of Chriſt hath cut the nerves of Satan and Hell. But when by Death wee ſhall bee drenched into the Sea of his bloud, we ſhall be free from all aſſaults of enemies.

A ſecond Type was in Ioſhua, whoſe Victories were lively ſhadowes of Chriſt. For as by the blowing of Rammes hornes, the Wals of Jericho fell; ſo by the Preaching of the death of Chriſt, the horne of Chriſt, the Ramme Sacrificed, being blown, it cauſed the pillars of Satans Kingdome to ſhake, and the doores to open.

Vſe. To ſtrengthen our Faith againſt that horrour wherewith Satan ſeekes to ſhake our Conſciences. He deviſes what hee can to afflict us, ſets the grieſly face of Death before our eyes, cals to mind the filthineſſe of our Sins, hee opens even Hell it p. 83ſelf, & makes us to behold it, he proclaimes the ſeverity of Gods juſtice. Now true it is, we are not able in our own ſtrength to ſtand againſt the leaſt of theſe, but in the power of Chriſt we ſhall be more then Conquerers, and dare boldly behold the ſame.

Vſe. Second, know that true Liberty conſiſts in being freed out of the bondage of theſe cruell Enemies; and therefore not ſo to live, as that we ſuffer our ſelves to be entangled againe.

By the Broken heart, is not meant a heart lightly bruiſed, or ſomewhat broken; but a heart broken into the ſmalleſt pieces, as Corne is broken twixt the Milſtones, or as any thing is beaten to powder in a Morter. Now the heavy Milſtones and the ſtrong Peſtle or Hammer that doth this, is the Law of God with the Attendants, The ſight of Sin, the apprehenſion of the Curſe, the wrath of God, the feare of Hell, Death, Damnation and the Divell.

Seeing Chriſt cures ſuch onelyonly, it much concernes us to ſtirre up this ſenſe of Sin in us, and to avoid all ſuch things, whereby it may be deaded and wee lulled aſleep; and to this end Chriſt diligently warnes us of two things. Luke 21.34. The firſt, is Surfetting and all wanton and riotous Pleaſures and delights, For this takes out of the heart all ſenſe and feare of Sin, Curſe, Death, Hell. Eſa. 22.115. Amos 6.3. For how can any Godly ſorrow take place amidſt all voluptuous delights; the like is ſhewed, Eſa. 57.4, 5, 6, 7, 11 verſes. For when day and night is ſpent in deviſing and muſing of outward and Carnall pleaſures, what roome is left for holy Meditations, examinations and conſiderations, which was the meanes that made David turne to Gods teſtimonies.

So that if we regard our Soules health, wee muſt avoid the exceſſe of Carnall delights, and thinke it much better to ſorrow heere a while, and to be comforted hereafter; then for tranſitory delight to incurre Eternall torment. So for the ſecond, the cares of this World is a manifeſt hinderer, for they choke the Word, it cannot have it perfit worke; this is ſeen in Dives; this is ſeene Luke 14.18. In the refuſall of the Invited gueſts. This alſo is obſerved, Amos 8.4, 5. They thought p. 84the Saboth long, becauſe their minds were after their Covetouſneſſe.

Vſe. Second, Let all thoſe receive Comfort that groanes under their Sinnes; for Chriſt is ready to heale ſuch of all Afflictions; there is none to that of the wounded Conſcience, for ſuch may and doe complaine as the people of God, Lament. 1.12, 13, 14. But be thou of good comfort, for now is Salvation and Health neerer to thee then before. For ſence and feeling is of the Living not of the Dead; whip a dead man and hee regards it not: the force of a drawing Coraſive and ſearching, is not felt in the dead and proud fleſh: the ſence of the Iudgements of God doe argue, that the Mind is quickned by the Power of the Spirit and is not quite dead in Sin, and Satan being now to bee caſt out makes a tumult, being quiet before while no force was offered him, Math. 12.29. The Iſraelites when ready to come out of Egypt, were preſſed with ſore bondage. Even ſo it befalls all the Broken hearted.

Object. But they will ſay. I feele my ſelfe forſaken of God?

Anſw. So ſaid David, Ezechias, and other holy men in the anguiſh of their Spirit and apprehenſion of the Fleſh; but yee are not to judge of the grace of God by your owne ſence and feeling, but by Faith; which againſt feeling perſwades the heart, that God is gracious, Pſal. 22.2.

Vſe. Third, That by all meanes, wee take heed of Sin; for doe we not ſee, what companions it hath, the wrath of God, curſe, death, &c. Which though now they be held from thy eyes through the pleaſure thou takeſt in Sin; yet when that ſhort vanity ſhall vaniſh they will ſeaze on thee with ſuch horrour, as thou would wiſh thou hadſt never been borne. Let us then bethinke how fooliſh a thing it is, for ſo ſmall a pleaſure, to plunge our ſelves into ſuch Miſeries. Is it not a lamentable thing, that men endued with reaſon, ſhould ſuffer themſelves to be taken as Fiſhes, which have no underſtanding, or conceit of danger and evill; and yet it is ſo, the Hooke is b…ted, the baite ſwallowed and the fiſh is taken.

Pleaſure is the bait of Sin, which while men greedily ſwallow, they are taken of Satan by the jawes, and wee ſuffer our p. 85ſelves to bee as eaſily deceived as is the ſilly Bird by the cunning Fowler.

Were it not a part of great madneſſe for any willingly to ſtab himſelf or cut his owne throat with a Dagger, becauſe it was curiouſly gi…ded; or to drinke Poyſon ſweetned a little with Sugar: When Cyrus warred againſt the Amazonits and ſaw himſelf the weaker, hee uſed this policy; He counterfeited flight, and left their Tents wherein were great ſtore of Wine. The Amazonits finding it fell on the prey and dranke ſecurely, then Cyrus ſuddenly returning, ſlew them all: Even after this manner, the Divell deales and how many are ſlaine by him, ſwallowing the full cups of Pleaſures. Take we heed then, &c. Thus much of this Miſery.

The Remedy followes.

To Heale.] Great is our Miſery by the curſe of God hanging over our heads; but, moſt heavie had it been, if there had not a Remedy been found by Chriſt: The brazen Serpent, for as hee of all Creatures is the moſt abject; ſo was Chriſt in his Humiliation, a Worme and u… Man, &c.

Sight to the Blind.] This addes yet to out former Miſery, for when to Poverty, inward Affliction, outward bondage and Captivity, ſhall be added the taking away the comfortable uſe of the Eye, and on a contrary, uncomfortable Blindneſſe falls on us, it is a great increaſe of Miſery: and more heavie is the blindneſſe of the Soule, then of the Body. This Blindneſſe conſiſts chiefly in three things: Firſt, in a want and inability of ſaving Knowledge in things Spirituall; Secondly, in the not knowing our Miſery the filthineſſe of Sin, the horrour of Eternall death and wrath of God; Thirdly, the ignorance of the Remedy of all theſe.

But it may be ſayd, that theſe (happily) may bee true, of Pagans and ſuch as are out of the Church; but all that are in the Church, taught by the word of God, they know and can ſpe…e diſtinctly of theſe things.

To this, it may be anſwered, That the knowledge of all men ſticking in the dregs and myre of Nature, is meere Blindneſſe, and farre differing from that, the Regenerate have, as p. 86ſhall be ſhewed by Examples. One borne blind, by the relation of others, and ſome helpe of the other ſenſes, comes to ſome knowledge of Colours of the brightneſſe of the Sun, Moon, and Starres, and of other things done in the World. But if on the ſuddaine, his eyes ſhould be opened; ſuch an inexpected ſhape and ſhew of things wou…d offer themſelves to his eyes, that he would thinke, hee knew nothing before; And as it comes to paſſe with us: For as our minds may have ſome conceit of Townes and Countries farre of, by the relation of others, and inſpections of Mapps, yet our knowledge is farre otherwiſe then theirs, who have ſeene exactly theſe ſeverall Countries diſtinctly. Euen the like difference is 'twixt the knowledge of a Naturall man and one renewed, for the one ſees Sin naked in his lively colours, and abhorres from his heart the filthineſſe of it: But the other ſees it a farre off, and through a falſe and deceitfull glaſſe of pleaſure or profit, whence followes a deſire of committing ſin. And as a Drunken man is not altogether blind, but ſees thoſe things before his feet, and yet, one while knock his face againſt this Wall, another while, ſtumbles againſt a ſtone and yet feeles no paine of this hurt, till he hath ſlept out his Surfets.

So the Naturall man being drunk with Pleaſures, daſhes his face againſt this Sin, his foot againſt another, continually reeling and falling into ſome ditch, and never grieves for all theſe, but even as the Drunkard is ſtill a thirſt, hee deſires more; ſo theſe, run moſt greedily after Sin. But after he is once throughly awaked, he wonders how he hath eſcaped alive and periſhed not in one danger or other. Even ſuch, is the knowledge of the Naturall man.

Vſe. To teach all Naturall men not to truſt themſelves and their own ſenſes, concerning ſin and other things belonging to Salvation, but they muſt know they are Blind and Drunken, and ſo not fit to judge of theſe things, and ſo they muſt ſuffer themſelves to be guided by others, till the Spirit of God vouc…afe to open their eyes. Thus much of the Miſery, the Remedy followes.

Recovery.] Which is a wonderfull enlightning of the mind, p. 87whereby it is able to judge twixt good and evill, true and falſe, and I ſay it is wonderfu…l; for when this is once come into the mind, Sin, the wrath of God, Chriſt and his benefits, doe ſeeme ſuch ſtrange things from that they did before, as that we ſhall wonder both at our own Blindneſſe and Ignorance, as alſo ſtand amazed at the Excellency of the thing we ſee; as the Queene of Saba did at the ſight of Solomons glory. For this Recovery is nothing but a raiſing from the ſleepe and drunkenneſſe of Sin, whence it is ſaid of them, They come to themſelves, and 2 Tim. 2.26. To come to ſobriety of mind: and this is ſeene in the example of Paul, and manner of his converſion as himſelfe reports it. Acts 26.13. Then we feele our wounds, Acts 2.37. This Light is wrought by the Spirit. 2 Cor. 3. By the Preaching of the Word. Acts 26.18. A repreſentation of this, Chriſt gave in the Blind man, Iohn 9. For what was that Clay tempered with ſpittle, which annoynted his eyes, but the Miniſters, men made of Clay; the word of God is like the ſpittle came out of Christs mouth: An unlikely matter to open Eyes. So is the Preaching of the word by ſilly men.

Vſe. To learne with what diligence we ſhould tend the Miniſtery of the word, it ſhould be ſo much eſteemed of us, as Chriſt himſelfe; to whom we have no other acceſſe to Chriſt, then in and by this. Sure great is the blockiſhneſſe of the World. If a man have any diſeaſe in the bodily eye, what running and ſeeking is there and a diligent and willing applying of things preſcribed; but to Cure the minds blindneſſe, no regard is had to that.

Second, content not our ſelves with any Knowledge, but ſuch as is effectuall and hath ſuch fruits as the opening of the bodily Eye hath. If one long ſhut up in Priſon, afflicted with bonds and chaines, ſhould ſuddainly underſtand, his bonds were looſed, the doore opened; ſo that he might fly, and yet did not move himſelfe to get out. All would judge ſuch a one blind both in body and mind, even ſo is it here; we boaſt of our chaines, and as if not being ſure enough bound to Satan, we caſt more bands on our hands, and feet, and put our necks into his Iron yokes.

p. 88Let us then thinke, to whom wee make our ſelves ſervants by ſinning, to whom we give our hands, when they are uſed to fighting or filching, to whom we lend our Eyes, when uſed to wantonneſſe; our Eares, when uſed to idle and filthy talke; our Tongues, when uſed to ſlandering and lying; our Members, when abuſed to uncleanneſſe. In all theſe and the like we give our ſelves vaſſails unto Satan.

And that we may grow into a more earneſt hatred of Sin, let us a little conſider the Miſery of this Captivity: there are ſome kind of ſervitudes, that have ſome refreſhing and eaſe, as ſuch as are borne Servants or bought do find either through a meekeneſſe of their Maſters nature, or through their diligence to pleaſe, receives ſome kind uſage, and recompence, or protection; as we have examples in Scripture. But there is another ſort of ſervitude, as when one ſerves an Enemy, as being taken in warre, even for his Country, or kindred and profeſſion, is uſed with all diſcourteſy. Now this is our eſtate, we are taken by Satan, our arch Enemy, whoſe hatred is unſpeakable; becauſe we were made in the Image of God: his envy unreſiſtable, becauſe the Lord meant good unto Mankind, and neglected the Angels fallen. Now then, what an Enemy provoked by ancient hatred, incenſed with daily envy at our good, what (I ſay, ſuch a one can and will doe all theſe indignities) muſt they look for, that are taken Captives of them. Ioſeph endured a hard bondage, but yet at length found favour and advancement. But we while we are Captives to Satan, are without hope of comming thence, and of ever ſatisfying our cruell Tyrant, or of being benefited by him. Ioſeph was not urged to forſake his Religion, but this is all the intent of Satan, thereby to make us as odious to God as himſelf, and to make us ſtinke in Gods noſtrils: The Iſraelites were in ſore bondage in broyling in the fiery furnace, in being tyed to a taske impoſſible, in being beaten, in having their firſt borne murthered. Yet all theſe were but outward miſeries and bodily, and ſome comfort was in it, that theſe things were exacted of them, not to much to reproach or diſgrace them, as to ſatisfie the covetouſneſſe of the Prince. But our Captivity is both of body p. 89and Soule; and is meerely to the reproach of our Perſons and to the diſhonour of God our Lord, and not any way to benefit Satan: So that our Captivity is with no leſſe cruelty, then wee read executed, 2 Sam. 12.31. Yea, herein is the greateſt cruelty exerciſed, where wee are made to bring most wofull Deſtruction on our owne heads. As if ſome cruell Tyrant ſhould compell one adjudged to Death, to gather Wood, to build the fire, to caſt in great ſtore of Pitch and Brimſtone, and then to caſt himſelf into the Fire with a payre of Bellowes in his hands to kindle the flame moſt fiercely. Even ſo deales Satan, while hee carries us from one Sin to another, and heape them together, there is nothing but fewell of Gods wrath: the adding of new Sin is as Brimſtone to kindle it. Loe thus in ſome part may wee conceive the wofull Captivity and the cruelty therein exerciſed by Satan on all his Vaſſails; let us then tremble at the ſame, let not his alluring baites of Pleaſure deceive us, which ends in much wofull Miſery, let us not wilfully heape coales of Fire on our owne heads.

Vſe. O what Thankes are due for ſo great Deliverance. O how ſhould wee breath after the ſame, Rom. 7.24. Thus much of this part of mans Miſery.

Now followes the Remedy.

To Preach Deliverance.] As Sin in divers regards did perfit the divers degrees of our Miſerie; ſo in like manner doth the benefit of Christ: and as our Poverty was and is healed by the Propheticall Office of …hrist. Our wounds and Broken-heartedneſſe by his Prieſtly office; ſo this by his Kingly the effect of his Prieſtly: And this Point is plainly taught, Coloſ. 2.15. Where hee is ſet forth after the manner of Emperours who led in Pompe their conquered Nation; for as their great Pompe was ſhewed more in the Riches of the vanquiſhed then in the Proweſſe and Nobility of them, which followed the Emperour ſitting in his tryumphing Chariot adorned with Garlands, his Souldiers attending making Verſes and inſult us over the Conquered.

Even ſo CHRIST our Generall tryumphed in the Chariot p. 90of the Croſſe, ſpoyling Principalities and Powers; that is, all the ſtrength and troupes of Divels. Then did hee cancell the Law which was as a Bill obligatory, and hath ſo every way ſubdued them, that the faithfull of Chriſt have great cauſe of joy, and dare with confidence inſult over their enemies, and tread on the necke of them, as Ioſhua made the Iſraelites on the Cananites, 1 Cor. 15.26. The truth as alſo the manner of this will appeare by comparing it with the Type.

The acceptable Yeare.] Alluding to the yeare of Iubilee ſet downe, Levit. 26. Touching which three things are to bee conſidered. Firſt, the Number; ſecond, the Name; third, the Priviledges. Touching the Number, it was the Fifty yeares, which conſiſts of Seaven ſeaven weekes. It may ſeeme that God of purpoſe did not appoint any ſhort time for this Feſtivity, but to have extended the ſpace of it, as farre almoſt as the bounds of Mans life. To this end (as may probably bee conjectured) that wee might underſtand, that this happie eſtate cannot be attained, but wee muſt paſſe through many troubles before; and God would not put a further diſtance of ſpace, leaſt men ſhould diſpaire the living ſo long as to bee partaker of the Ioy thereof. Thus in wiſdome, with reſpect to us, the Lord doth vouchſafe to diſpoſe of things.

For the ſecond thing. The Name, it was ſo called of the Rams-hornes, whereof the Trumpets were made, wherewith that Feaſt was proclaimed and publiſhed, the Tenth day of the ſeaven MonethMonth, which was called the Feaſt of Expiation. Now this was a lively Figure of Chriſts death; for thoſe Trumpets were of Rams-hornes, and there the Feaſt had the name: Which argues, it was for ſome ſpeciall reaſon, and it is this, That the Death of Christ, was figured thereby; for Trumpets were made of the Ramme ſacrificed. So by the Power and joyfull voyce of Chriſts death, Reconciliation was brought to the people. 3. For the Priviledges. They are mentioned in the Bookes, by all which it is manifeſt, That this Yeare was a lively repreſentation of the Life to come; for all theſe things are there fully accompliſhed: And the Goſpell was alſo figured, as that whereby all theſe were begun in the p. 91Faithfull, and by what degrees we come to it; is, by the former benefits of Chriſt and the gracious effects of Gods Spirit, by being poore in Spirit, and contrite in Heart.

Sight to the Blind.] Uſe to ſee our Naturall eſtates that we are ſo miſerable, and our Miſery is the greater in that it is not acknowledged, but it is eaſie to demonſtrate it; for firſt, if one walke by the way and there be before his feet a moſt deepe Gulfe, beſide him a rich Treaſure, and he ſee neither of theſe, but neglect the Treaſure and fall into the ditch, who will not ſay, ſuch a one is Blind; and yet doe not wee ſo naturally.

Secondly, who will ſay that hee ſees, who diſcernes not 'twixt Light and Darkneſſe, who takes Coales for Gold, and yet doe not all men ſo by Nature, 1 Corinth. 2.14.

Thirdly, the Blind know not whither to goe, or which way to turne them. So wee in the undertaking any thing out of the Word of God, wee know not what to doe aright, thence eſpecially in Religion; we are apt to wander and to turne into one by-path eyther of falſe Doctrine, Superſtitions, Traditions, or bad manners: Beſides our ſtumbling and faltring in our pace, and our oft falling, doth argue our great Blindneſſe, ſo that wee need not deny it; it being as palpable in us as in the men of Sodome, who were ſmit with Blindneſſe, they could not find the Doore; ſo neither we the doore of Heaven.

For Concluſion.

Of all Sins, take heed of the Contempt of the Goſpell; for as a company of his Majeſties ſubjects riſing up in Rebellion, the King ſhould graciouſly offer them Pardon, if they will truely ſubmit themſelves: If they ſhould proudly diſdaine this Pardon, were it not a greater Sin then the former, and would more provoke the King to a ſevere and …y Execution againſt them; even ſuch is the Condition of us all. Wee have riſen up againſt God, hee hath graciouſly Pardoned us, ſhall wee refuſe it: Oh farre bee it from us; Though we have been once miſerable by natures Corruption and diſeaſes, yet let us not make our ſelves twice more wretched and wi…hout all excuſe, in rejecting Grace, and the meanes of Curing and Salvation: Which the Lord for his mercies ſake grant unto us, Amen.