THE COVENANT OF GRACE : OR AN EXPOSITION VPON LVK. 1.73.74.75 The Text. Luk. 1.73.74.75 .

The Oath , which he sware to our Father Abraham , that he would give us ; that we being delivered from the hand of our enemies , should worship him without feare , in holynes , and righteousnes , before him all the daies of our life .

CHAPTER . I. The context or coherence of the Text.

THESE wordes are the summe and substance of the Covenant of grace , The coherence of the text , and a briefe Analysis of the Psal. or hymne of Zachary . which the Lord made with Abraham the Father of the faithfull , & the very abridgement of the Gospel ( for God , when hee made this Covenant with Abraham , Gal. 3. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee preached before hand the Gospell unto him ) and therefore are most worthy both to be handled with much diligence , and to be heard with great attention and reverence . They are part of that heavenly hymne , which Zacharias the father of Iohn Baptist pronounced at the circumcision of his Sonne , For such was both the goodnes of God towards him , that he did not onely restore unto him his speach and hearing , the use whereof for a time he had lost through his incredulity ; but also bestowed upon him the spirit of Prophecy : And such also was his thankefulnes to God , that no sooner had he recovered his speach , but he imployed it to the glory of God.

Now both these , I meane , the miraculous both losse and recovery of his speach happened a a By singular dispensation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Theophylact hath well observed : that it might winne credite to the extraordinary ministerie of Iohn the Baptist , who was to be the fore-runner of b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ , that he being to beare witnesse of CHRIST , might be worthy of all credit .

In this Psalme Zachary prophecieth , first , of the Sonne of God our Saviour CHRIST , to the end of the 75. verse , and after , of his owne sonne , at the 76. verse to the end of the Psalme .

His prophecie concerning CHRIST , is a propheticall thanksgiving , wherein he blesseth God for his unspeakable mercy to the Israel of God , in sending his owne , and his onely begotten Sonne to worke our redemption and salvation . For although our Saviour was not as yet borne , and much lesse had payed the price of our redemption ; yet he knew him to be incarnate , and conceived in the wombe of the blessed Virgin ; Wherefore knowing , that now the worke of redemption was already begunne by the incarnation of CHRIST ; hee speaketh of our redemption , after the manner of other Prophets , as of a thing already done , and prayseth God therefore .

His prophecie concerning his owne sonne , is a propheticall gratulation , congratulating the great ●avour of God vouchsafed unto him ; whom the Lord had ordayned to be the Prophet of the most high , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fore-runner of our blessed Saviour , and consequently to bee more then a Prophet , then whom there had not risen a greater among the sonnes of women . Math. 11.11 .

But to returne to the former prophecie ( which I called a prophetical thanksgiving ) out of which my Text is taken : the benefit or blessing for which Zachary blesseth God , is first propounded in these words vers. 68. Blessed be the Lord God of Israel , who hath visited his people ; and afterwards twice expounded . First , more briefely in the end of v. 68. and the two verses following ; and then more largely at the 71. v. to the end of my Text. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or more briefe exposition is in these words , hath visited , that is , hath redeemed his people , by raysing vp a horne of salvation for us , ( that is a mighty Saviour , as Psalm . 18.3 . ) in the house and linage of his servant David ( whose sonne according to the flesh the Messias was to be ) as he spake by the mouth of his holy Prophets , which have beene of old . For God is said to visit men , when he doth to them , as hee had foretold , whether in the better part , by way of promise ; or in the worse , by way of threatning . And thus , in the better part , Moses teacheth us to expound this phrase Genes. 21.1 . The Lord visited Sara , that is , he did to Sara as he had promised . Vpon which words Tremelius and Iunius have this note : hence are wee to take the explication of this usuall phrase ; for to visit is to put in execution the good promised or the evill denounced . So Gen. 50.24 . God ( saith c c So Ex. 13.19 . Ioseph ) will surely visit you , that is , will bring you out of this land , unto the land of promise , as hee sware to Abraham , Isaak and Iacob . And accordingly when God did send Moses and Aaron to deliver his people out of Egypt , as hee had promised , hee is said to have visited d d Exod. 3.16.4.31 . them . In like manner , when God sent his owne Sonne to redeeme us , as he had formerly promised : hee is said to have visited , that is , to have redeemed his people , as hee had spoken by his Prophets in former times .

The latter and more large exposition , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginneth at vers. 71. for the man of God being ravished with the consideration of this unestimable benefit , doth as it were dwell * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it , being not content to have propounded it , & once to have expounded the same , but againe , by way of exultation , hee amplifieth it in other words , after the manner of the godly in their songs of deliverance ; as you may see in that song of Moses Exod. 15. which was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of victory , which the Israelites had over Pharaoh and the Egyptians ; as this is Zacharies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of victory , which the Israel of God hath over the spirituall Pharaoh , and all the enemies of our salvation .

But I come to the words of the exposition . Salvation , where wee may out of the wordes going before repeate the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if hee had said , who I say , hath wrought or raysed salvation , that is , saved us from our enemies , and from the hand , that is , the power of all that hate us . vers. 72. That hee might worke mercy with our forefathers , that is , that he might performe his mercifull promises made to our fathers , and remember , that is , shew himselfe mindefull of his holy Covenant , then vers. 73. The oath , which is either to be read by apposition , if with Theophylact wee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to wit the oath , or to bee referred to the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that hee might performe or remember the oath which hee sware to our father Abraham . In this latter exposition as the words are multiplied , and the phrases varyed , so the affection of the argument is also changed . For whereas in the former exposition it was said , hee visited , that is , redeemed his people as hee had graciously promised ; here it is said , hee visited , that is redeemed or saved us , that he might performe his promise . Where the keeping of his promise is made the end of his sending Christ to redeeme us : to let us understand , that as God was most gracious in promising our redemption , so most faithfull and just in the performance . So that the former part of this Psalme , from the beginning thereof to the end of my Text , is but one sentence or Axiome , wherein there is relation of consequence ; the summe whereof is this : Because the Lord hath visited , that is , hath redeemed his people , according to his promise , & hath saved us , that hee might keepe his promise , and performe his oath , hee is therefore to bee blessed , that is , magnified and praised .

This Analysis I have the rather propounded , because wee repeating this Psalme daily in our Liturgie , might , as David e e Psalm . 47. ● . exhorteth , sing with understanding : as also because my Text , being but a part of the sentence , is not complete in it selfe , but must bee perfected by repetition of that which goeth before ; after this manner : The Lord God of Israel is therefore to be blessed , because hee hath visited , that is , hath sent his Sonne to redeeme us , as hee had promised ; and to save us , that hee might keepe his promise , & performe his oath , which hee sware to Abraham , The tenour whereof was this , that hee would give us , &c. And this is the coherence of my text . Out of which wee may gather these three observations .

First , where it is said , that God did therefore send his Sonne to redeeme us , that hee might keepe his promise , and performe his oath ; wee observe the immutable truth and fidelitie of God in performing his promises ; For in Christ f f 2. Corint. 1.20 . all the promises of God are yea , and amen . If therefore the truth of God be such , that rather then hee would goe backe from his word , hee did send his owne Sonne to suffer death for our redemption : Yea , if his fidelitie were such , as that therefore he sent his sonne that hee might performe his promise , then can we not doubt of the performance of any other promise of God ; this being the most difficult of all , either for God to graunt , or for us to beleeve . When the world was to bee made , the Lord did speake the word , and it was created . But when it was to be redeemed ; hee gave his Sonne to be a price of ransome for us . And who would euer have thought ( but that the Lord hath revealed this his unspeakable mercie in his word ▪ ) that God , being of infinite Majestie and glory , and enjoying all selfe-contented happines , would give his onely begotten Sonne to die for his enemies . If therefore to make good this promise , hee gave his sonne to die for us , how shall hee g g Rom. 8.32 . not with him give us all other good things which hee hath promised ? Such is the truth of God , that every faithfull man may say with the Apostle , h h 2. Tim. 1.12 . I know whom I haue beleeved , and I am sure that what he hath promised shall in due time be performed . For as he is omnipotent , and therefore able , so he is the God a a Psalm . 31.5 . of truth , yea truth b b Deut. 32.4 . it selfe , and therefore willing ; he is Iehovah , c c Exod. 6.3 . one that giveth being to his word ; who though he can doe all things , yet hee cannot lye , d d Tit. 1. ● . nor deny e e 2. Tim. 2.15 . himselfe . Wherefore , as the faithfull ; who lived before the incarnation of CHRIST , did faithfully and comfortably waite for the performance of that promise , as being the consolation f f Luc. ● . 25 . of Israel , though betweene the making of it , and the performance , there did intercede foure thousand yeares : So whereas the Lord hath promised his second comming for our full redemption ; though it may seeme to bee delayed , wee are with comfort to waite for it , with earnestnes to long for it , and with undoubted certainetie to expect it .

Secondly , whereas Zachary praiseth the Lord for performing his promise concerning our redemption by CHRIST , wee learne , what is our dutie ; namely to praise and magnifie the name of the Lord , as for all other his mercies , so especially for the worke of our redemption ; according to that . Psalm . 107. ● . Let them praise the Lord , whom hee hath redeemed , and delivered from the hand of the enemie . But of this more hereafter .

Thirdly , whereas Zachary giveth thankes to God for a benefit not as yet received ; for as yet CHRIST was not borne , and much lesse had he as yet redeemed us ; Wee learne , that wee are to give thankes , not onely for the benefits already received , but for such also as are promised . For this is a notable fruite of a lively faith , setting forth also most notably the truth of God in his promises ; when a man in the assurance of faith , which is g g Hebr. 11.1 . the substance of things hoped for ; giveth thankes for th●se benefites and blessings , which as yet he hath not , as though he had already received them . It is the commendation of the faithfull , Heb. 11.13 . Who having not received the promises , but having seene them a farre off ( as Abraham h h Iohn . 8.56 . saw the day of Christ ) beleeved them , embraced them , and rejoyced in them . For if he , who prayseth God for benefites received , i i Psalm . 5● . 23 . doth glorifie God : then much more doth hee glorifie him , and magnifie his truth , who prayseth him for benefites , which he hath onely promised : because this is a fruite of a greater faith . Thus David shewed himselfe thankefull to God for the favours which hee had promised by Nathan , 2. Sam. 7. and thus ought wee to be thankefull for the promises of a better life . So much of the context .

CHAP. II. The text resolved into his parts , the first whereof are the parties betweene whom this Covenant was made .

The Analysis of the Text. NOw I come to the Text it selfe : the contents whereof as you see , is an Oath wherein wee are to consider both the parties betweene whom it was made , and also the tenour of the Oath it selfe . The parties , aswell him that sweareth , viz. the Lord GOD of Israel ; as hee , to whom the oath was made , viz. Abraham our Father . Concerning the tenour , wee are to know , that whereas some oathes are assertory , wherein some truth is avouched ; others promissory , wherein some promise is made : this is of the latter sort , contayning the promise of a gift . For so hee saith , that he would give us . This gift is twofold : viz. redemption , in those words that wee should be delivered from the hand of our enemies ; and the fruite and end of our redemption , which is the true worship of God ; in those wordes , that we should worship him , &c. which worship of God is set forth , both by the partes and properties thereof . The parts are two , Holynes , and Righteousnes ; For by holynes , wee are to vnderstand the duties of the first Table , which we owe unto God ▪ & by Righteousnes , the duties of the second Table , which wee owe unto man . The properties are three ; The first , respecting our enemies , from whom wee are delivered , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without feare of them ; the second , respecting God , in the words before him , the third , respecting the continuance , all the dayes of our life . The first of these is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or spirituall security ; the second , is uprightnes and sinceritie : the third , is constancie or perseverance . Of these in order .

Concerning the partie which did sweare , The party who did sweare . we are to consider these three things . 1. By whom hee sware . 2. How , or after what manner . 3. To what end . For the first ; it is the manner of men in their oathes to sweare by a greater . But the Lord , when he made this Covenant with Abraham , because he could not sweare by a greater , hee sware by himselfe , Heb. 6.13 . By my selfe have I sworne , saith the Lord , &c. Genes. 22.16 .

Concerning the manner : we may gather by that , which the Lord requireth in our oathes , what hee performed in his owne , Ierem. ● . 2 . There are three properties required in an Oath , Truth , Iudgement , and Righteousnes . Truth , opposed to falshood or perjury : Iudgement , to rash and common swearing ; Righteousnes , to vnjust and vnlawfull Oathes .

For the first : that the Lord did sweare in truth , it is most certaine ; because it is impossible , that the Lord in his promise , and in his oath should lye , Heb. 6.18 . and therefore wee may be assured of that , wherewith k k Micah . 7.20 Micah concludeth his prophecy , that the Lord will undoubtedly performe his mercy , which by oath he promised to Abraham . From whence we may learne this most profitable instruction . That seeing the oath of the Lord , whereby hee promiseth to give to all them that are delivered from the hand of their spirituall enemies ( that is to all that are redeemed by CHRIST ) grace to worship him in holynes & righteousnes , is infallible , wee should therefore bee carefull to bring forth these fruites of our redemption ; otherwise , wee can have no assurance , that we are the redeemed of the LORD . Yea , on the contrary , it may bee verified of us ; that if wee doe live in sinne , and doe not , at the least , desire and endeavour to serve God in the duties of holynes and righteousnes : it is as certaine as the Oath of God is true , that as yet wee have no part in the redemption wrought by CHRIST . And the reason hereof is evident , for to bee a servant of sinne , and to bee redeemed from the bondage of sinne ; are things repugnant , and imply a contradiction . For whom Christ the Sonne of God maketh free they are free indeed . Iohn . 8 . 3● . But hee , that is a servant of sinne , is not freed indeed . Now every one that committeth sinne , as habituated in sinne , that is , in whom sinne raigneth , hee is the servant both of sinne , Ioh. 8. ●4 . and of Sathan , 1. Iohn . 3.8 .

Secondly , in Iudgement , a man is said to sweare in judgement , when hee sweareth advisedly , upon just and necessary occasion . For oathes are then onely good , when they are necessary . This necessity of the Lords oath ariseth from our weakenes and infidelitie , who will not beleeve the Lord without an oath . And therefore the Lord , in great mercy to relieve our infirmitie , hath confirmed his promise , which in it selfe needeth no confirmation , as being truth it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6 . 1● . more abundantly then otherwise needed , by an oath , which as it argueth our great corruption ; So it ought to be a remedy for the same . It is great infidelitie , not to beleeve the word and promise of God ; but greater , not to beleeve his oath . In not beleeving his promise , thou makest him a lyar . 1. Iohn . ● . 10 . in denying credit to his Oath , doest thou make him any better then a perjured person ? And yet this is the estate and condition of many professing the name of Christ , God hath sworne , and will not repent , that to those , whom he redeemeth , grace shall be given to worshippe him in holynes and righteousnes . These men do not so much as desire , care or endevour to worshippe God in holynes and righteousnes ; but live in sinne , and goe on in sinne , without repentance : and yet for all this , they will needes perswade themselves , that they are the redeemed of the Lord , contrary to the expresse Oath of God.

Thirdly , in Righteousnes : Men are said to sweare in righteousnes , when that , which they promise by Oath , is lawfull and good . And this goodnes is measured by the reference which it hath to the glorie of God , and good of man. Neither doth the Lord● Oath want this propertie . For what could be either more glorious to himselfe , or more profitable unto us ; then that which by this Oath is promised ? For as touching the glory of God : among all the works , which God ever wrought , there is not any that setteth forth more the glory both of his mercy and of his justice , then the worke of our redemption with the fruits thereof . For hereby appeareth his mercy to be such , as that rather then he would suffer us most miserable sinners to perish in our sinnes , he gave his owne , and his onely begotten Sonne to die for us . His justice such , that rather then hee would suffer the sinnes of his owne elect children to goe unpunished , he hath punished them in the death and sufferings of his onely begotten Sonne .

And if you consider our profit , it is evident that ( as hereafter you shall heare ) in the things promised by this Oath , our happines doth consist . Neither doubt I to affirme , that by the things promised in this oath , our estate becommeth better , then that which wee lost in Adam . Adam , though hee were just , stood righteous before God , but in his owne righteousnes ; but we being redeemed by CHRIST , stand righteous before God in the righteousnes of CHRIST , which farre surpasseth the righteousnes both of men and Angels . Adam was created good , but changeable , and therefore , being tempted , he fell ; but wee , being once redeemed by CHRIST and sanctified by his spirit , shall never fall away ; but l l 1. Pet. 1.5 . by the power of God through ●aith wee are kept safe unto salvation . The happines , which Adam enjoyed , was in an earthly paradise but the happines , which CHRIST hath purchased for us , is in Heaven . Thus much of the manner .

Now are wee to consider the end for which the Lord did sweare : which is plainly and fully set downe Hebr ▪ 6.17.18 that he might more abundantly shew unto the heyres of promise , the stablenes of his counsell : that by two immutable things ( that is his word , and his Oath ) they might have strong consolation . For howsoever they might doubt of their perseverance unto salvation , in regard both of their owne frailtie , and also of the strength of their enemies : yet they know , that the foundation of God abideth sure , 2. Tim. 2.19 . and that the word and oath of the Lord is immutable ; and that , howsoever heaven and earth shall passe away ; yet not one jote , or title of the oath of God shall fall to the ground . And therefore have just cause with David , Psalme 40.2 . to professe their confidence , and with Paul Rom. 8.38.39 . to rest assured , that nothing shalbe able to separate them from Gods love in CHRIST IESVS our Lord . For the Lord hath sworne , and will not repent , that he will give us , being delivered from the hand of our enemies , to worshippe him without feare , in holines , and righteousnes , before him , all the dayes of our life . If therefore the oath of an honest man be , or ought to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of controversie , Hebr. 6.16 . how much more ought the oath of the Lord to be an end ●nto us of doubting and distrust ?

The use , which we are to make of that , which hath beene said , concerning the Lord his taking of an Oath ; is that , whereunto wee are so often exhorted in the Scriptures , Be you holy , as I am holy , saith the Lord ▪ that is , in this particular dutie of holynes ( for sweating is required in the first Table ) wee are to imitate the Lord , both in respect of the action it selfe , and also in regard of the object , the manner , and the end .

As touching the action it selfe , where the Lord is said to have sworne , wee are taught , that to sweare , is in a selfe a thing lawfull and good , though the Anabaptists deny it in all Christians , and the Papists in them , who in their conceipt , are perfect ; and yet in the Scriptures we see it by the holy Angels , by the blessed Apostle in divers places of his Epistles , in the penning whereof he was free , as from erring , so also from sinning , and lastly by God himselfe , in this , and many other places . Neither is it onely commended as lawfull , and good , as Psalm . 6● . 11 . but also commanded as necessary , and as a thing which not onely may be done , but also which must be done , Deut. 6.13.10.20 . as being a dutie both of holynes to God , and of righteousnes and charitie to man. For being rightly performed , it serveth greatly to set forth the glory of God , by ascribing unto him omniscience and omnipresence , the knowledge of secrets , justice , the patronage of truth , the punishing of falshood . Of charity and righteousnes to men , as being profitable and necessary for the manifestation of a necessary truth , for appeasing controversies among men , for the discharge of our duety , & sometimes for clearing our owne innocencie . And therefore being a duety so necessary in respect both of God and man ; God himselfe hath sworne it should be practised in the new Testament , Es. 45.23 . But I shall not neede to prove the lawfulnes of swearing in these times , when there are more that sweare , l l Eccles. 9. ● . then that doe feare an Oath . Let us rather consider , how wee are to imitate the Lord in swearing , in respect of the object , the manner , and the end .

First therefore , as the Lord did sweare by the true God onely , that is , himselfe : so wee are to sweare by no other , for what wee sweare by , that wee Deifie ; and therefore to sweare by any other , is ●o forsake God Ierem. 5.7 .

And as touching the manner , wee are to sweare in truth , in judgement , and in righteousnes , Ierem. 4.2 . for not to sweare in truth is perjury ; which is forbidden , condemned , and punished as a detestable sinne , and as an horrible profanation of the name of God. Lev. 19.12 . Ierem. 5.2 . Zach. 5.4 . wherein besides falshood and lying , which destroy the soule , and exclude out of heaven , Apoc. 22.15 . and besides deceipt , ( and that under the religion of an Oath , ) whereof God is the avenger , 1. Thes. 4.6 . Ps. 5.7 . there do also concurre two other abominations . The one an horrible indignity offered to the Majestie of God , whereby as if he were a patron of falshood , they call upon him , as a witnesse , to second their untruth . The other in that they tempt God , and date him , as it were , to his face , to execute his vengeance upon them , if they avouch an untruth ; when they themselves know , that they sweare falsly .

Secondly , in judgement : for to sweare rashly and commonly in our ordinary talke , is to make common , that is , to pollute the holy name of GOD ; and to turne the Sanctuary of verity , into a common house of vanity . As the Name of GOD is holy and and reverend , so ought it to be used holily , and reverendly ; And as an Oath is not simply good , but upon necessitie ; so ought it not to be used , but when it is necessary . For bonum necessarium extra terminos necessitatis non est bonum . Our Saviour therefore forbiddeth us to sweare at all in our ordinary talke , Mat. ● . 34.37 . and S. Iames wisheth us above all things to take heed , that wee sweare not , lest wee fall into condemnation , Iam. 5.12 . and wholesome to this purpose is the counsell of the Sonne of Syrach , Eccl. 23.9.10.11.12.13 .

Thirdly , in Righteousnes : for by oath to promise that , which is unlawfull , besides that it argueth a full purpose , and resolution to doe evill , which is to sinne with a high hand : it doth also offer an horrible indignitie unto God , when a man calleth upon him to be , as it were his suretie for the doing of that evill , which he promiseth .

There remaineth the end : for so wee are to sweare , that by testifying a necessary truth , which cannot by other meanes be manifested ; God may be glorified ( according to that forme of adjuration , Give glory to God , Ios. ● . 19 . ) ou● brethren satisfied , controversies ended , our dutie discharged , our owne innocencie cleared . Vaine are the Oathes , which are not referred to these , or such like ends ; and by them also the holy name of GOD is taken in vaine . So usually doe they sweare , that sweare usually ; having no respect , either to the glory of God , the good of their brethren , or discharge of their dutie ; but rap out Oathes , sometimes in choler , sometimes in pride and vaine-glorie , sometimes in deceipt , to colour their falshood : sometimes in a vaine conceipt to winne credit to their speeches wherein notwithstanding they are miserably deceived , for he that sweareth much , sometimes for-sweareth : and he that maketh no conscience of polluting the holy and dreadfull name of GOD by common swearing ; will learne to make no conscience of swearing falsly . So much of the partie that did sweare .

Now we are to speake of the partie to whom this Oath was made : who is here described by his name Abraham , and by his relation to us , Our Father . Abraham was so called by GOD himselfe , Genes. 17. because he made him Ab●hamon , the father of many nations , that is to say , of the faithfull in all Nations . Now , whereas I shewed before , that the Lord would not have taken an Oath , unlesse it had beene necessary , in respect of our weakenes and incredulitie , who will not beleeve him without an Oath : It appeareth , that Abraham himselfe needed to have the promises of God confirmed to him by Oath : From whence we learne this profitable lesson , that the faith of the best of us hath its imperfections , and is mingled with unbeliefe . For if Abraham , the Father of the faithfull , the most worthy patterne of a lively and a strong faith , had need to have his infirmities relieved , as it is plaine that he had : not onely ( as in this place ) by an Oath , but also Genes. 15. by a signe Genes. 17. by the Sacrament of Circumcision , which was unto him a seale of that righteousnes which is by faith : and almost in every Chapter of his story , by the often repeating and renewing of the promises unto him : Rom. 4 . 1● . What are we to thinke of our selves , who are by many degrees inferiour to Abraham ? Surely we are to beware , both of the proud phantasie of those , who dreame of perfection in this life ; & also of the carelesse practise of others , who thinking they have proceeded farre enough , sitt still , not seeking to goe forward in the way of Christianity ; and therefore are not likely to come to the end of their way , which is the salvation of their soules . But we , in the humble acknowledgement of our imperfections , must with the Apostles , Luk. 17.5 . pray unto the Lord to encrease our faith , and using all good meanes , to proceed from faith to faith , untill we come to a perfect man in CHRIST , we must with the Apostle , as not having attained , Phil. 3.12.13 . forget those things which are behinde , and reach forth to those things which are before , pressing forward towards the marke for the prize of the high calling of God in CHRIST , Phil. 3.14 . and if the Apostle , and those who are perfect , that is , adulti , growne men in CHRIST , are to be of this minde , as the Apostle saith in the next verse : much more those , which are not so good proficients , ought to be so minded , remembring that religion is compared to a way , wherein we are still to goe on , untill we come to the end of our way , which will not be before the end of our life .

And whereas Zachary calleth Abraham our father , this is not to be understood , either of all the Iewes , or of the Iewes alone , but of all the faithfull , whether they be Iewes or Gentiles . For Abraham is the father of all the faithfull , Rom. 4.11 . and all , which are of the faith , are the children of Abraham , Galat. 3.7 . In this sense , Zacheus the Publicane receiving our Saviour by faith , became the sonne of Abraham , Luk. 19.9 . As for those , who were of Abrahams seed , according to the flesh , and not according to his faith , they are not accompted the seed of Abraham . For as the Apostle saith , Rom. 9.6.7 . All they are not Israell , which are of Israell , neither are they all children , because they are the seed of Abraham , but in Isaak shall thy seed be called , that is , saith the Apostle , vers. 8. they , which are the children of the flesh , are not the children of God , but the children of the promise are accompted for the seed . So our Saviour , Ioh. 8. although he graunt , that the Iewes , to whom he spake , were , according to the flesh , the seed of Abraham vers. 37. Yet he concludeth against them , that they were not Abrahams sons indeed , because they did not the works of Abraham vers. 39.40 . This must teach those , who come of faithfull parents , or are nobly descended from famous and worthy ancestours , not to rely too much upon their parentage , but to shew themselves to be their children by imitating their faith , and their godly conversation . For otherwise , though their parents were the children of God , they may notwithstanding be the Children of the Devill , as our Saviour telleth the unbelieving Iewes , John. 8.44 . And therefore Iohn the Baptist warneth the Iewes , not to stand so much upon this , that they had Abraham to their father ; but willeth them to bring forth fruits worthy of repentance , Matth. 3.9 . If therefore we would be able , with Zachary , to call Abraham Our father , we must follow the faith of Abraham , Gal. 3.7 . and imitate his workes , Ioh. 8.39 .

Againe , from hence we observe ; that , what is spoken in this Oath concerning us that he would give us , that we being delivered , &c. is not to be understood of all men , but of us , who have Abraham to our Father , that is to say , of the faithfull , who onely are the sonnes of Abraham , the heyres of the promise .

CHAP. III. The Tenour of the Oath .

NOw I come to the Tenour of the Oath it selfe , in these words : That he would give us , that we being delivered , &c. But here some man will say , there is no such Oath as this , recorded in the Scriptures of the old Testament , which God did sweare to Abraham .

Whereunto I answere ; that it is not alwayes the custome of the holy Ghost , in the New Testament , when he alleageth testimonies out of the old , to recite the very same words , & syllables ; but sometimes , as being the best interpreter of himselfe , in stead of words , he setteth down the true sense , & meaning therof : so in this place . For whereas Moses Gen. 22.16.18 . recordeth this oath in these words , by my selfe have I sworne , saith the Lord , that in thy seed all the nations of the earth shall be blessed : Zachary m m Vers. 67. here being filled with the holy Ghost , expoundeth what this blessednes is , which was promised in Christ the promised seed , viz. that the Lord , would give us , that we being delivered from the hand of our enemies , should worship him without feare , &c. That this is the oath , which Zachary meaneth , it is most certaine ▪ because he giveth thanks to God , for the performanc● of his oath , which he sware to Abraham , concerning the redemption of his people the Israel of God , by the Messias or promised seed ; which can be no other then that which I named , In thy seed all the nations ; ( that is the faithfull in all nations ) shal be blessed . Peter Act. 3.25 . speaketh of the same Covenant , which God made with our fathers , saying to Abraham , and in thy seed , shall all the kinreds of the earth be blessed .

And surely great cause there was , that in the beginning of the promulgation of the Gospell , it should be explaned , what this blessednes is , which was promised by the Messias . 1. First , for confutation of the erroneous & pernicious conceipt of the Iewes , who thinking that the Messias should be a temporall Monarch , expected onely temporall blessings from him : But if our hope in CHRIST were onely in respect of this life , then were we of all men most miserable , 1. Cor. 15.19 .

Secondly , For prevention of a most dangerous scandal , which otherwise would have ensued upon that erroneous conceipt . For it being a received opinion among the Iewes , from which the Disciples n n Mat. 20.21 . Act. 1.6 . of Christ were not free , that the Messias should be a temporall Monarch , who should restore the kingdome unto Israel & make his followers happy with externall & temporall blessings : If this opinion had been nourished in them , it could not have beene avoyded , but that they would have taken offence at Christs meane & poore estate , when in stead of honours , riches , greatnes & glory in this world , which they expected from the Messias , all things should happen contrary to their expectation . Our Saviour therefore pronounceth them blessed , who are not offended at him in respect of his meane condition , & poore estate , Mat. 11.6

Thirdly , For rectifying our judgement in that most waighty point concerning our happines . For the very foundation of a Christian conversation , is the right beliefe concerning happines . For all men desire happines , as the supreme end . And such as is the end , or happines which they propound unto themselves ; such are the meanes which they use , such are their studies & endeavours . As for example , if men place their happines in pleasure , their whole course of life is voluptuous ; if in riches , covetous ; if in honour , ambitions , &c.

For these causes , as I said , it was necessary that it should be declared , what this blessednes is Our Saviour therefore in the beginning of his gracious Sermon upon the Mount sheweth , that the happines which by him they were to expect , did consist in spirituall grace , and eternall glory . o o Mat. ● . 3 . Blessed are the poore or beggars in spirit , for theirs is the kingdome of heaven , and so in the rest , in every whereof two degrees of happines are noted : the one , set downe , as the Schoolemen speake , per modum meriti , which I called grace : the other , per modum praemij , which I called glory : the one being beatitudo viae , or our happines in this life : the other , beatitudo patriae , or our happines in the life to come . S. Paul likewise Ephes. 1.3 . expoundeth the happines , which we have by CHRIST , to be spirituall . p p Ephes. 1.3 . Blessed be God ( saith he ) who hath blessed us with all spirituall blessings in heavenly things in CHRIST . Thus S. Peter , speaking of this Covenant , which God made with Abraham , & applying it to the Iewes , expoundeth this blessednes to be their turning , & consequently their freedome from sinne . Yee are ( saith he ) Act. 3.25.26 . the children of the Covenant , which God made with our fathers , saying unto Abraham , and in thy seed shall all the families of the earth be blessed : unto you first , God having raysed up his Sonne IESVS , sent him to blesse you , in turning away every one of you from your iniquities . In like manner the Apostle Paul , Galat. 3. expoundeth this blessednes of justification by faith , redemption from the curse of the law , and receiving the promise of the spirit Those which are of faith , saith hee , vers. 7.8.9 . are the sonnes of Abraham , and the Scripture ( that is the holy Ghost who speaketh in the Scripture ) foreseeing , that God would justifie the Gentiles through faith , preached the Gospell before to Abraham , saying : in thee , that is , in thy seed shall all q q So Gen. 12.2.3 chap. 13.15.17.15.18 . nations be blessed . So then , they which be of faith , are blessed with faithfull Abraham . Againe vers. 13.14 . CHRIST hath redeemed us from the curse of the law being made a curse for us , that the blessing of Abraham might come on the Gentiles through IESVS CHRIST , that wee might receive the promise of the spirit . But most chiefly in this place , where the holy Ghost doth , as it were , ex professo expound , what this blessednes is , viz. that hee would give us , that wee being delivered from the hand of our enemies , should worshippe him without feare in holynes and righteousnes before him all the dayes of our life .

Now , that this is a most true and perfect exposition , I will prove by these two reasons . And first , for the truth of it . For whereas there are two degrees of our happines ; the one , begunne in this life , which is called beatitudo viae : the other , compleat in the life to come , which is beatitudo patriae : that is to bee accompted our happines in this life , whereby , as by degrees , wee attayne to eternall happines in the world to come . Now the degrees of salvation , which the sonnes of Abraham , faithfull , and therefore called , obtaine in this life , are justification , & sanctification ; justification , by which we are intituled to the kingdome of heaven , and with it concurre redemption , reconciliation , and adoption , being all in substance the same , differing onely in some relation or respect . For when God doth forgive our sinnes by imputation of CHRISTS righteousnes , he doth both redeeme and reconcile , and justifie , and adopt us : but with this distinction . First , that when forgiving our sinnes , by which wee are bound over to death and damnation , and held captives of sinne and Sathan , he freeth us from this bondage , he is said to redeeme us , Ephes. 1.7 . Col. 1.14 . Secondly , when forgiving our sinnes , whereby we are the children of wrath , and enemies against God , he receiveth us into his love , & favour in CHRIST , he is said to reconcile us , 2. Cor. 5.19 . Thirdly , when forgiving our sinnes , which exclude us from heaven , & make us guiltie of damnation , he doth absolve & acquitte us from the guilt , and doth accept of us in CHRIST as righteous , and as heyres of salvation , he is said to justifie us , Rom. 3.24.25.4.6.7.8 . Fourthly , when forgiving our sinnes , which made us the children of the Devill , he doth in CHRIST take us to be his children , he is said to adopt us . The second degree is sanctification , by which we are prepared and made fitt for Gods kingdome . Now these two are the two partes of the gift , which God by oath in this place promised to give to the faithfull the sonnes of Abraham ; viz. deliverance from the hand of our spirituall enemies , namely the law , sinne , death , and the devill , which is our redemption or justification : and grace to worship God without feare in holines and righteousnes before him all the daies of our life , which is our sanctification .

2 And that it is a full & perfect exposition , it is easily proved : because not onely to the whole gift here promised , but to every part and parcell thereof happines is ascribed in the word of God. As first , to redemption ; for what is it to be redeemed by CHRIST , but to have remission of sinnes by him ? Ephes. 1.7 . Col. 1.14 . By him we have redemption , even the remission of our sinnes . But to the remission of sinnes the holy Ghost ascribeth blessednes , Psal. 32. i. 2. Rom. 4.6.7 . Blessed is the man whose transgression is forgiven , whose sinne is covered . Blessed is the man to whom the Lord imputeth not iniquitie .

2 Secondly to a godly life : which is here termed the worship of God in holines & righteousnes , in which keeping of the law doth consist . For when a woman out of the crowd cryed unto our Saviour , blessed is the wombe that bare thee , and the pappes that gave thee suck , Our Saviour returned this answere , Luk. 11.28 . Yea rather blessed are they that heare the word of God and keepe it . The same hath Salomon , Prov. 29.18 . & who knoweth not that , which the Apostle teacheth 1. Tim. 4.8 . Godlines hath the promise of the life that now is , and of that which is to come , and consequently of the happines both of this life , and of the other life .

3 To the parts of Gods worship ; as namely to holines . Apoc. 20.6 . Blessed and holy is the man , who hath his part in the first resurrection . Which testimony yeeldeth unto us a double proofe . First , because he useth the termes of Blessed & holy promiscuously ; implying , that whosoever is blessed , is holy ; and that whosoever is holy , is blessed . Secondly , because he saith , they are blessed , who have their part in the first resurrection , whereby the soules of the faithfull doe rise from the grave of sinne to holynes of life . And not onely to holynes in generall , but to the severall branches thereof is blessednes ascribed ; as to saving knowledge . Pro. 3.13 . Ioh. 17.3 . to faith Luk. 1.45 . Ioh. 20.29 . to affiance , Psalm . 2.12.34.8.40.4.84.12 . hope Psal. 146.5 . Es. 30.18 . Ier. 17.7 . to obedience Apoc. 22.14 . to the feare of God , Psalm . 112.1.128.1.4 . to humilitie Mat. 5.3 . Ioh. ●3 . 17 . to patience , Iam. 1.12.5.11 .

4 To righteousnes , Psal. 106.3 . Es. 56.1.2 . and not onely to righteousnes it selfe , but also to the true desire of it Matth. 5.6 . Yea & to the severall branches of it , as to mercifulnes Matth. 5.7 . Psalm . 40.1.2 . Prov. 14.21 . to meekenes Matth. 5.4 . to peace-making Matth. 5.9 .

And not onely to the partes of Gods worship , but also to the properties . Fiftly therefore to the worship of God ●ithout feare of our enemies , that is in confidence Psal. 146.5 . Whither you understand it without cause of feare , because there is no condemnation to them that are in CHRIST IESVS , Rom. 8.1 . or without servile feare , in expectation of eternall happines , Tit. 2.13 . for this indeede is the toppe of our happines in this life , to worship God , as without feare of damnation ; so in a sownd expectation of eternall life . And this seemeth to be implyed in the Hebrew word Hithbaracu , which being of a reciprocall signification , signifieth , that in Abrahams seed all Nations should not onely be blessed , but also should blesse themselves , that is esteeme and accoumpt themselves blessed .

Sixtly , To uprightnes and integritie , or to the worshipping of God in holines & righteousnes as before him . s s Psalm . 119. ● . Blessed are the upright in the way , that is who walke uprightly ; So Psal. 84.11 . and not onely the upright themselves , but their children also after them are pronounced blessed , Prov. 20.7 .

Seventhly , To perseverance or worshipping of God all the daies of our life . For he that continueth to the end shall be saved , Matth. 10.22 . Mark. 13.13 .

If therefore blessednes be ascribed , first of all to redemption or deliverance from our enemies ; secondly , to the true worship of God in generall , thirdly , to holynes , fourthly , to righteousnes , fiftly , to the worship of God without feare , sixtly , to integritie , or to the worshippe of God as before him , seaventhly , to perseverance , or to the worship of God all the daies of our life : Then seven times happy is that man , who being delivered from the hand of his enimies , hath grace given unto him to worship God without feare , in holynes and righteousnes before him all the dayes of his life .

By this conference of places wee learne , what the happines of a Christian is in this life ; not to abound in wealth , not to attaine to great honours , not to wallow in pleasures , wherein many repose their felicitie , nor in any temporall or worldly thing whatsoever ; but in our redemption and the fruite thereof , which is a godly life , or ( to expresse the same in other termes ) in our justification and sanctification , which must teach us in our judgements to esteeme , in our affections to desire , in our endevours to labour for these spirituall graces above all the things in this world ( for what is our happines , that is our chiefe good ) esteeming all worldly things as drosse and dung , yea as losse in comparison thereof , Phil. 3.8.9 . For as without these spirituall graces all worldly things are vaine and unprofitable yea , to them that set their hearts on them , hurtfull and pernicious ; So having sought and obtayned these graces , all temporall blessings shall be added unto us : or if we seeme to want any of them , our seeming want thereof shall not hinder our happines . And therefore our Saviour pronounceth the faithfull , though living in povertie , hunger , sorrow , and persecution , happy and blessed , Luk. ● . 20.21.22 .