cause them to walke in my Statutes And though a man be weake feâ—ble and imperfect yet finding and feeling the worke of sanctification begun in him hee may be assured that hee who hath wrought this beginning of life will goe forward therewith vnto the end Our Sauiour Christ said to the young man in the Gospel Phil. 1.6 Math. 19.17 If thou wilt enter into life keepe the Commandements But that young Pharisee was ignorant of the Law and his owne estate rested in externall workes of righteousnesse and when he came to Christ was destitute of the true knowledge of the Messias Iohn 17.3 without which our Aduersaries will confesse there is no eternall life and so from their owne grounds it is absurd to imagine that Christ by these words did simply intend to direct him a way for the obtaining of eternall life by his owne workes or merits We grant the Law to which our Sauiour referred that young man to bee the rule of obedience according to which people in couenant ought to walke building their workes of righteousnesse vpon faiâ—h as the foundation and obedience issuing from faith vnfained to bee the way to eternall blisse We acknowledge also that no man can be assured of remission of his sinnes who doth not walke before God in vprightnesse and integritie but this vpright vnfained obedience is imperfect the effect of that faith which iustifieth Vpright walking is necesrie but not the cause of Iustification Psal 119.1 2. 1.1 2. Psal 32.1 2. not the cause of Iustification When the Scripture pronounceth them blessed that feare God keepe his Commandements and walke in the vndefiled way doth it not describe the person whose sinnes are couered in which stands his happinesse Our Sauiour hath taught vs plainly That except our righteousnesse exceed the righteousnesse of the Scribes and Pharisies wee shall in no wise enter into the Kingdome of Heauen Math. 5 20. What righteousnesse doth hee here meane Inâ—erent or the righteousnesse of workes for he presseth an vniforme obseruation of all Gods Commandements The Scribes and Pharisees did as it seeme euen then calumniate him â—s they did afterward Paul and the Papists doe vs still as a destâ—oyeâ— of the Law because he reproued their confidence in workes and sought to establish the doctrine of faith which now we teach Needfull in this respect was that caueâ—t I thinke not that I am come to destroy the Law and the Prophets Verse 17. Math. 5.17 I am not come to destroy but to fulfill them And in these words as our Sauiour rendreth a reason why he that breaketh any of those Commandements which the Scribes and Pharisees counted the least shall bee counted least in the kingdome of Heauen Verse 19. so he maketh passage to the exposition of the law in the verses following where hee cleares it from the corrupt glosses of the Scribes and Pharisees And it is to be noted that he saith Verse 20. not Except your righteousnesse exceed the righteousnesse of the Law and Prophets but except it exceed the righteousnesse of the Scribes and Pharisees to wit that righteousnes which they taught and practiced who made none account of some commandements which they called the least vrged only an externall obseruation of the Law according to the letter without any respect of inward pietie and maimed and mâ—ngled the word as pleased themselues The sentence therefore must bee vnderstood of inherent righteousnesse whence the necessitie of good workes is strongly concluded The faith that iustifieth is liuely and operatiue euer conioyned with an affection of pietie and obsequious disposition as powerfull to bring forth deeds of mercie as to make firme and faithfull application of Christs righteousnesse or conceiue sure trust of Gods mercie offered in him Now what is required in faith that it may iustifie of necessitie it must goe before assurance of pardon and forgiuenesse True it is then that without inherent holinesse no man can be assured of his acquittance from sinne but if we enquire into the true cause of absolution it is the sole grace and mercie of God in Iesus Christ embraced by a true and liuely faith Doth this any thing preiudice Christian assurance that without true and sincere obedience at least without a promptitude apâ—nesse inclination and resolution to doe good workes and walke in obedience there can bee no â—ssurance No For the belieuer relieth not vpon his workes though hee exercise himselfe therein with all diligence and though hee know well that hee comes infinitely short of what God commandeth and bewaile his daily failings and sees hee hath need to renew his purpose and resolution to better his obedience and condemnes the imperfections that hee espieth more and more in himselfe yet it is not impossible to be assured of the truth and vprightnesse of his heart and sincere though imperfect desire and endeuour to walke with God which as the fruit of the Spirit and effect of faith doth euidence his reconciliation with God For hee that feareth God and walketh in his wayes in the perfect and vndefiled way is iustified from sin And he that knowes 1. Iohn 1.3 4. â—hat he walketh before God in truth and with a perfect â—â—a t may certainly conclude from this fruit of the Spiâ—it that his sinnes are pardoned § 11. I might adde §. 11. that the faithfull are sealed by the Spirit and by the same Spirit are enabled to cry Abba Father What infirmities may stand with assurance whereby they are assured of the pardon of their sâ—nnes but I will shut vp this matter briefly shewing what infirmities may stand with assurance of faith and what sinnes cannot that Christians may bee directed the better to make triall of their estate 1. Iohn 1.7 If we say we haue fellowship with him and walke in darknesse we liue and doe n t the truth and if we say that we such as Iohn then was regenerate and in the state of grace haue no sin Verse 8. we deceiue our selues and the truth is not in vs. Euen such then as walke in the light and haue fellowship with God are sinners Prou. 20.9 Ecles 7.2 1. Iohn 3.9 and not iust or perfect in themselues Who can say his heart is cleane there is no man iust who sinneth not and yet the Apostle is bold to affirme That hee that is bâ—rne of God sinneth not The iust then transgresse the Law and so are sinners but they make not a trade of sin or profession of iniquitie and so are not law-breakers or transgressours And this the Apostle plainly teacheth saying Iames 2.10 Euery one that hath this hope of being the Sonne of God doth purge himselfe as he is pure 1. Iohn 3.3 not according to the measure of his puritie or perfection but according to the truth in habit becomes like vnto him as on the contrarie he that commits sinne 1. Iohn 3.8 that is is a crafts-master of iniquitie
thy wings They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drinke of the riuer of thy pleasures For with thee is the fountaine of life in thy light shall we see light It is a pleasure to him to want other pleasures who is oft and euery day serious in the meditation of the remission of his sinnes the free grace and eternall loue of God towards him in Iesus Christ He that is euery day busied to fetch out a pardon of course for his daily infirmities and to make euen reckoning betwixt God and his Soule that nothing remaine on the score to interrupt his peace shall neither be idle nor vnprofitable neither want imployment nor comfort This course can open no gap to licentiousnesse libertie in sinne Psal 19.12 13. or carnall securitie for he is euer most studious not to runne into arrerages who is most desirous to haue his debts cancelled and blotted out Faith is of the nature of souereigne purifying waters which so wash off the corruption of the vlcer that they coole the heate and stay the spread of the infection and by degrees heale the same And of Cordials which so comfort and ease the heart as also they expell noxious humours and strengthen nature against them Iustifying faith takes kindly rooting in a cleane heart and being rooted purifieth it more and more Faith that pleads for mercie doth cleaue to the Commandements stirre vp to holinesse ouer-rule the affections delight in purity and diffuse the vertue of the word into euery facultie of the soule It may be obiected If faith certifie that our sinnes be pardoned and there be such ioy in belieuing how comes it to passe that many good Christians liue so long in feare and doubt Wence it is that many good Christians liue so long in feare and doubâ— who would bee contented to take any paines to bee setled in assurance of Gods loue The common causes of this slownesse of beliefe are many First an immoderate aggrauation of their sinne and continuall thought of their vnworthinesse Thus the case stands with many poore Christians faine they would belieue as they acknowledge but they are vnworthy they haue beene sinners These must knowe it is good they should see their owne vnworthinesse but not that they should be hindred thereby from comming to Christ it is good to denie themselues but not to doubt of the mercy of the Lord. Christ came to seeke that which was lost Math. 18.11 Esay 61.1.2 Math. 9.13 1. Pet. 3.18 Rom. 5.10 Math. 11.28 to binde vp the broken hearted and to saue sinners He died for his enemies for the vnworthy He inuiteth the burdened to come vnto him and makes sute to the poore and worthlesse that he might ease and inrich them If they were not vnworthy what neede had they of Gods mercy or how should God glorifie the riches of his mercy in pardoning their offences The feeling of their vnworthines makes them fit to receiue mercy from God who doth vâ—uchsafe it freely seeing besides their sinne which makes them vnworthy they haue a sence of it and an heart broken for it If they were not vnworthy they could noâ— belieue If their case had not beene desperate what neede was there that Christ should come from the bosome of his Father Esay 43.25 and 44.22 Hos 14.3.4 Pardon is offered freely of grace the more vile they be in themselues the fitter to receiue this vndeserued kindnesse Oh but their sinnes are grieuous and notorious scarlet crying scandalous sinnes This detestation of sinne is greatly to bee commended if they remember withall Ezra 10.2 that there is hope in Israel concerning this if they will set one eye vpon the mercy of God as they set the other vpon the vilenesse of their iniquities If their sinnes be many and great Eph. 2.4 Psal 3â— 5 Psal 51.1.2 Exod. 34.6.7 Esay 55.9 God is rich in mercy abundant in goodnesse hath a multitude of tender mercies His mercie reacheth aboue the Heauens he forgiueth iniquitie transgressioÌ„ sin rebellion All faults are easily pardonable to his infinite mercy which exceeds Mans as Heauen doth Earth which can readilier forgiue seuentie then Man seuen offences Was not Adam Manasses Paul the sinfull woman commonly called Mary Magdalene 2 Chron. 33.12.13 1. Tim. 1.13.15 Act. 2.37.38 Luk. 7. â—7 the Cretians and Iewes who imbrewed their hands in the bloud of Christ receiued of him to mercie Doth not â—e delight to forgiue much that he may binde to loue much Shall not his fauour superabound to the sence of faith where sinne hath abounded to the wounding of Conscience It matters not what the wound is so Christ be the Physitian Iohn 1.7 Esay 1.18 The bloud of Christ cleanseth vs from all sinne Nothing but the bloud of Christ can wash away the guilt of the least sin and his bloud is sufficient to purge the most polluted Conscience But they haue felt no extraordinary measure of sorrow for sinne they are rather dull and sencelesse Are they weary of sinne haue they sorrowed to selfe-deniall and to renounce their interest in whatsoeuer might seperate betwixt Christ and them To such is the word of Reconciliation sent But they haue often slipped into the same sinnes There is a difference of offences There be sinnes of ignorance infirmity forgetfulnesse and sudden passion whereunto the heart yeeldeth not aduised consent and from which the faithfull by reason of their frailtie can neuer be free in this life in some degree or other Now vnto these God of his mercy is pleased to grant a pardon of course 1. Iohn 1.8 1. Iohn 2.2 notwithstanding his seruants step oft into them through weaknesse prouided they humble themselues seeke mercy and labour the mortification of their infirmities Abraham twice denied Sarah to be his wife saying Shâ— is my Sister Of Dauid it is recorded that though hee were a man after Gods owne heart in all things except the matter of Vriah yet of frailtie hee offended many times in the same particular There bee foule enormious notorious sins which wound the conscience and stop and hinder the liuely operation of grace and these mâ—st be repented of and aduisedly left and forsâ—ken before we can belieue to the pardon and forgiuenesse of them Neuerthelesse if a man haue often fallen into these offences he is not to despaire but seriously to confesse and to forsake hiâ— sinne that he may obtaine mercy For the Lord inuiteth the obstinate and rebellious to repent and by word and oath assureth them of forgiuenesse if they will returne And if wee looke vpon examples we shall finde many such who vpon humiliation and earnest prayer haue beene receiued vnto mercy But they haue fallen grieuously since conuersion So did Dauid and Peter who yet recouered by grace and vpon repentance were forgiuen A foule offence after grace receiued is not vnpardonable The bloud of Christ which washeth away the guilt of sinnes
promised Awake my soule why sleepest thou arise and lay hold vpon the promises of life which God of his great mercy in Iesus Christ doth offer vnto thee in the Gospell Be not dismayed by reason of thine vnworthinesse for the promise is of grace freely offered and freely giuen to them that be most vnworthy in their owne eyes Thou art vnworthy of the least crumme of mercy but of his rich mercie God hath made promise of highest aduancement vnto thee 2. Cor. 6.18 if thou wilt embrace it I will be a Father vnto you and ye shall be my sonnes and daughters saith the Lord Almighty He that ouercommeth shall inherit all things And I will be his God he shall be my sonne Apoc. 21.7 Rom. 9.26 And it shall be in the place where it was said vnto them ye are not my people that there they shall be called the children of the liuing God Life eternall is giuen of grace not sold for works receiued by faith not purchased by desert and the more worthlesse thou art in thy owne lowly conceit the more shal the grace of God be magnified in thine exaltation Christ hath purchased righteousnesse euerlasting life belieue in him and liue for euer The Son of God debased himselfe to become the Sonne of Man Gal 4 4 5. Phil. 2.7 8. and to be made vnder the law that he might redeeme vs that were vnder the Law that wee might receiue the Adoption of sonnes Oh the bountifulnesse and loue of God to man Titus 3 4. by so great a price to purchase so high a dignity that we shold bee called the Sonnes of God and bee pertakers with Christ of all his glorie in his Fathers kingdome O my soule why art thou so dull and sluggish Wherefore dost thou not put forth thy selfe to embrace and receiue such an inestimable benefit If the worth of things may be measured by their price well then may the Sonship of true Belieuers be valued at the highest rate Who can sufficiently admire the dignitie of this estate to be the Sonne of God which could not bee procured saue only by this infinite price the making of him become nothing by whom God in the beginning made euery thing It is esteemed a matter of great honour to be the seruant of the Prince in some speciall place of eminencie in the Common-wealth How doe men seeke and sue for such Offices how do they reioyce when their desires are accomplished But there is no comparison betwixt the seruant of a Prince and the Sonne of God the fauour of a Prince and the Fatherly loue of God the dignitie of the Court and the Ioyes of Heauen a temporall office and an eternall inheritance It is better and more honourable to be the seruant of God then the Commander of men to be an heire apparant to Heauen then the possessor of the whole World There is a great opinion and not without iust cause of the estate of our first Parents Adam and Eue whilest they were in Paradise before their fall But their estate notwithstanding all their priuiledges ornaments and fauours exceeded not the condition of seruants Had they continued in obedience to their Creator they should haue beene exempted from all miserie and confirmed in perfect blessednesse But they could neuer haue attained this dignitie To bee made the Sonnes of God by Adoption of meere rich and vndeserued loue in Christ And is it not an admirable prerogatiue to bee brought by Christ into a more excellent state then that which Adam in his innocencie and glorie had iust cause to wonder at The low degree from which we are raised doth commend this and as the gratiousnesse of him who preferreth so the excellencie of that state whereunto the Belieuer is exalted Of the seruants of sinne to be made the Sonnes of God of the vassals of Satan to bee taken to raigne with Christ in glory for euermore of children of wrath dead in trespasses to be begotten againe to the hope of an inheritance immortall vndefiled that fadeth not what an vnspeakable fauour is this O my soule arise stirre vp thy selfe stedfastly to receiue the promise of life and hold it fast for Gods promises are certaine neuer lesse but rather more in accomplishment then in tender Enter possession and get the inheritance sealed vnto thee Would not a poore Beggar if he should vnderstand of some great and goodly inheritance bequeathed vnto him in a farre countrey much reioyce therein long to goe see it and take possession of it In matters of weight men loue great earnest and good assurance for great aduantage they will endure any paines hazard many difficulties Did men know the worth and glory of the kingdome of Heauen freely offered and that without all expiration of time to be possessed here in part of them that will receiue it fully hereafter when their dayes on earth be determined would they not seeke it with all earnestnesse inquire after good euidence get sound assurance and labour the possession of it more and more Men seeke earthly things and often misse of their desires but the promise of Heauen is sure and stedfast and hee that resteth vpon the Lord shall not bee confounded Euerlasting life is freely offered but men are not left at libertie whether they will receiue and seeke it or no. John 3.36 Hee that belieueth on the Sonne hath euerlasting life and he that belieueth not the Sonne shall not see life but the wrath of God abideth on him Doe not they perish worthily who preferre the pleasures of sinne and honours of this transitorie life before life euerlasting promised of grace purchased by Christ full laden with all fruits of true life ioy peace and all choicest pleasures beyond comparison exceeding whatsoeuer can be enioyed in this world both in worth and endlesse settlednesse The labour to make Heauen sure which is full of pleasure and delight doth ease the heart of many burdensome distracting and cutting care For if thou be the childe of God Ephes 2.18 3.12 thou hast libertie to come into his presence and to make thy requests knowne vnto him with thankesgiuing Nothing that is truly euill shall betide thee The plague shall not come nigh thy Tabernacle Psal 91.10.13 Thou shalt walke vpon the Lion and Aspe and tread them vnder feet God will prouide all things necessary for soule and bodie and see that no good thing be wanting vnto thee Psal 34.10 Math. 6.33 Seeke first the kingdome of God and his righteousnesse and all these things shall be added vnto you What then should withdraw or hold me backe from belieuing the promise and seeking the possession of that inheritance It is God who hath freely pâ—omised it who can and will performe whatsoeuer hee hath spoken it is Christ who hath purchased it by the sacrifice of himselfe once for all why then should I doubt I am commanded to belieue and belieuing the possession of life is gâ—uen