for their vnworthy walking therin make themselues accessary to this great and grieuous sinne of blasphemie and accordingly shall bee iudged with the iudgement of blasphemers §. 8. Of Gods mercy in forgiuing blasphemy THough blasphemy bee so heinous a sinne as hath beene declared yet Christ here expresly saith that Blasphemy shall be forgiuen so as from hence we may gather that Blasphemers are not vtterly excluded from all hope of pardon Instance Saint Paul who thus saith of himselfe I was a blasphemer but I obtained mercy Thus the Lord sheweth that the saluation of man is as deare and tender vnto him as his owne name the piercing and striking thorow of his own name doth not prouoke him to cast the blasphemer into hel but his pitty rather moueth him to offer pardon that so the blasphemer beholding Gods goodnesse striuing with his wretchednesse may be ashamed of the foulenesse of sinne and brought to repentance for it Haue we not iust cause in this respect to wonder and say O the depth of the riches of the mercy of God! Hearken to this ô ye blasphemers of the name of God though the great flying Booke of Gods curse be gone forth against you yet may it be called in againe Note for this purpose what Saint Paul saith of Gods mercy to him who had beene in former times a blasphemer For this cause I obtained mercy that in me first Iesus Christ might shew forth all long suffering for a patterne to them which should hereafter beleeue in him to life euerlasting Cease therefore to blaspheme any more Lay hold of this Gospell this glad tidings of reconciliation and be moued thereby to seeke how you may best honour his name whom in former times you haue blasphemed And let all of vs herein shew our selues children of our Heauenly Father in bearing with such as haue sought our disgrace This is an hard lesson to learne for man accounts his name more deare the his life and had rather his head or heart should be stricken thorow then his name and honour Hence is it that the least reproach and disgrace causeth the greatest reuenge that can be thought of But this humour ariseth from corrupt nature Christ commandeth to blesse them that curse vs which precept the Apostles put in practise for of himselfe and of others saith Saint Paul Being defamed we intreat §. 9. Of the principall Obiect of Gods mercy Man AS the riches of Gods mercy is in generall commended by forgiuing all manner of sinne euen blasphemie so in particular it is commended vnto Man by making him the peculiar obiect of this mercy of God for to man doth Christ in speciall appropriate it saying All manner of sinne shall be forgiuen vnto MEN as Saint Matthew records it To the SONS OF MEN as Saint Marke sets it downe From whence we may gather that MAN is the most principall obiect of Gods mercy This instance of forgiuing sinne goeth beyond all other that can be giuen to commend the mercy of God especially if we consider what was done to effect this To discharge man of that debt whereunto hee stood bound through sinne vnto the iustice of God the Sonne of God must come downe from Heauen and become a son of man and in mans roome and steed he made sinne offering himselfe vp a sacrifice to satisfie Gods iustice for mans sinne And that man might be made partaker of that which Christ did in this kind Sonnes of men must be vnited to the Sonnne of God by the Spirit of God that as by the former vnion God and man became one person so by this latter vnion the sonnes of men and the Son of God might make one body which is Christ No creature but Man doth partake of Gods mercy in this kinde vnsensible and vnreasonable creatures are not subiect to sin nor yet to the eternall punishment of sinne because they haue no immortall soules The good Angels neuer sinned and in that respect had no need to taste of this kind of mercy whereupon when an Angell brought the newes of Christs birth he saith in the second person To you is borne a Sauiour but when the Prophet a sonne of man foretold thereof he saith in the first person To vs a child is borne To vs a Sonne is giuen The euill Angels that had as much need thereof as sonnes of men are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day This mercy is not vouchsafed vnto them in regard whereof it is said that Christ tooke not on him the nature of Angels but he tooke on him the seede of Abraham In this respect we may with an holy admiration cry out and say What is man that thou art mindfull of him and the sonne of man that thou visitest him The reason why God should thus respect man aboue all other creatures cannot be fetched out of man Man hath his being from god as well as other creatures in his nature there is no such excellency as for it he should be preferred before all others for he was made of the dust and in his substance much inferiour to the Angels neither can there be any merit or desert in his actions for in his best estate hee could doe no more then what of duty hee was bound vnto But when God afforded him this great mercy whereof we now speake he was dead in sin a slaue of Satan an enemy of God It was therefore Gods good pleasure that made him thus to make choice of man to make him the most principall obiect of his mercy and in this respect the Apostle vseth a word which signifieth a proper and peculiar loue to man How doth this checke the sonnes of men for their vngratefulnesse against God whereas this proper and peculiar loue of God to man should prouoke him to exceede all other creatures in setting forth the honour and glory of God who hath so respected him Man for the most part dishonoureth God more then all other creatures except the infernall spirits who wholy and onely set themselues to dishonour and blaspheme the name of that great God who reserueth them in euerlasting chaines For if wee looke into the highest Heauens there we shall see the heauenly Spirits stand before the Throne of God ready to receiue and execute any charge that he shall giue them yea there we shall heare them singing continually praise vnto the Lord and reioycing when God is any way glorified in Heauen or in earth Doe any of the sonnes of men so farre exceede the Angels in glorifying God as Gods mercy hath more abounded to vs then to them What we shall doe in Heauen I know not but how farre short the best of vs on earth doe come of them none can be ignorant Descend we therefore a little lower into the next heauens where wee may behold the Sunne Moone Starres and whole hoast of those
the mystery of the Gospell and because it was so needfull hee craueth the helpe of their prayers to obtaine as much From the force of this first reason I collect That charge which God is pleased to commit to any ones charge ought to make him carefull in seeking and vsing all good meanes whereby he may be enabled well to discharge it Thus God hauing made Salomon a King he was moued therby aboue all other things to desire an vnderstanding heart to iudge Gods people To which purpose tendeth that prayer of Dauid Giue thy iudgements to the King O God and thy righteousnesse to the Kings sonne But more particularly to this purpose tendeth that practise of the Church in fasting praying and laying hands on Paul and Barnabas when God had commanded that they should be separate for the worke whereunto he had called them For why did they then fast and pray but that those Apostles might be enabled to doe that worke whereunto God had set them apart To this end the Apostle exhorteth the Elders at Ephesus to take heed of all the flocke Why because the Holy Ghost had made them ouerseâ—rs thereof and Archippus to take heed to the Ministery which he had receiued in the Lord and Timothy to keepe that which was committed to him God will require a particular account of that particular function which he appointeth to any man of a King he will require an account of his kingly office of a Prophet the discharge of a Prophets office and so of the rest witnesse that particular reckoning which was made with them that receiued seuerall talents Wherefore let vs euery one haue an eye to that office and function whereunto wee are deputed and withall obserue what is most appertaining thereto what whereby we may bee best fitted thereunto and best enabled to performe it acceptably to God and profitably to others those things let vs labour after and pray for and in those things let vs exercise our selues In particular for Ministers let our calling be alwaies in our minds remembring that we are Gods Stewards Dispensers of the mysteries of God Ministers of Christ Gods labourers Planters Waterers Builders Bishops Pastors Watchmen c. That the consideration hereof may make vs well note what belongeth to the discharge of those functions what knowledge what paines what study what vtterance what boldnesse and the like gifts are needfull thereunto that accordingly wee may seeke by our owne and others prayers and by all other good meanes how to be enabled well to performe our functions Which that we may the better doe let vs distinctly consider the nature of a Ministers function set forth vnder the title of an Ambassador §. 174. Of Ambassadours of the Word AN Ambassadour is an especiall messenger sent after an honorable manner from some great personage for meane men vse not to send Ambassadours If it bee demanded who hee was that sent S. Paul on his Ambassage himself maketh answere in another place saying We are Ambassadors for Christ Christ the great Lord king of heauen earth was his Master sent him in which respect he oft stileth himselfe the Apostle of Iesus Christ Quest Was S. Paul the onely Ambassador of Christ Answ No verily for expresly he saith in the plurall number we are Ambassadours which phrase he vseth not as earthly Kings or other in great place doe for dignity sake saying wee Leo or we Gregory command this or that for when he speaketh of himselfe alone and expresseth his owne proper name hee vseth the singular number as I Paul say I Paul the prisoner I Paul haue written c. But when he vseth the plurall number he speaketh of others also whom he ranketh in one and the same order with himselfe and maketh equall to himselfe Quest Who were those other any besides the Apostles Answ The Apostles were especially after a peculiar manner the Ambassadours of Christ for they had their commission immediately from Christ by Christs owne voice and word were they sent forth and in this respect the title of Apostle which in effect signifieth the same thing that Ambassadour doth namely Sent was appropriated to them yet may we not thinke that they were the onely Ambassadours of Christ for then after their departure Christ should haue had no Ambassadours on earth none who in his name and steede should offer reconciliation vnto the world and preach the glad tidings of saluation certainly Christ still continued to loue his Church as well as euer he did and is still as carefull to prouide all things needefull for it as euer he was he cannot cast off the care of it What therefore hee did immediately after his ascention by Apostles doubtlesse hee continued to doe by other Ministers for when hee ascended vp on high he gaue not onely Apostles Prophets and Euangelists who were extraordinary Ministers to continue but a while til his Gospel were spread al abroad among the Gentiles but also Pastors and Teachers who were by succession one after an other to continue till his glorious comming vnto iudgement and these also are his Ambassadours so as this title appertaineth to all Ministers of the Word and all are comprised vnder that speech of the Apostle wee are Ambassadours for Christ which is further euident by this title Angell which signifieth a messenger giuen to ordinary Ministers §. 175. Of the dignity of the Ministry THis metaphor and title Ambassadour being applied to the Ministeriall function setteth forth these three things 1 The dignity of the Ministery 2 The duties of Ministers 3 The mercy of God in ordaining them to their function The dignity of Ministers function is in a spirituall respect so great as no calling in the world can bee comparable vnto it The dignity of an Ambassadours place is greater or lesse according to the excellency of his Master that sendeth him An Emperours Ambassadour is preferred before a Kings a Kings before a Dukes and so in others Now Ministers being appointed of Christ sent by him declaring his will in his name and his steede they which know the excellency of Christ may well know what is the excellency of a Ministers calling Many other titles in Scripture are attributed to Ministers to set forth the dignity of their function as Elders Rulers Ouerseers Fathers Planters Builders Angels Lights c. Many excellent things are spoaken of you O Ministers of the Lord §. 176. Of the respect due to Ministers LEt people hereby learne how to respect Ministers we see how Ambassadours of earthly Kings are esteemed and entertained namely with all the respect and kindnes that may bee euen as their Master should bee Thus should Christs Ministers bee accounted of I would not bee vnderstood so much to speake of outward respect for our master is heauenly our calling spirituall our
and greater then they are will vphold vs against that temptation for no sinne can be greater then Gods mercy The sinne against the Holy Ghost is not therefore vnpardonable because it is greater then Gods mercy Greater then can be pardoned as Cain desperately thought of his sinne but because the heart of him who committeth it is vncapable of mercie as if a ventlesse vessell be cast into the Sea it cannot take in one drop of water not because there is not water enough in the Sea to fill it but because it hath neuer a vent to receiue water §. 29. Of the extent of Gods offer of Christ 3 FOr the extent of the offer of Christ it is so large so generall as no person can haue any iust cause to thinke himselfe exempted The Angell that brought this glad tidings from Heauen said That it was for all people The man that was sent from God for a witnesse bare witnesse of the light that all men thorow him might beleeue When Christ sent his Apostles forth to preach the Gospell he bid them Goe and teach all Nations And to shew that no particular man in any Nation was excepted but euery mothers child included Saint Marke setting down the same commission expresseth euery creature meaning euery reasonable creature I will not here stand to discusse this question whether the sound of the Gospel hath been heard in euery corner of the world or no it is sufficient for our present purpose to know that whersoeuer the sound therof coÌ„eth there by the ministery of it tender and offer is made to euery soule of Christ and all his benefits euen as when the brasen serpent was lift vp a remedy was afforded to all that looked vpon it Christ resembleth this brasen serpent to himselfe and maketh this very application thereof God herein dealeth with the world as a King against whom his whole kingdome euen all his subiects haue risen vp and rebelled who causeth a generall pardon to be proclaimed to all and euery one that will lay downe their weapons and accept pardon This vniuersall offer of Christ is an especiall meanes to draw a poore sinner to receiue Christ and it is to bee noted against the last barre wherewith men vse to keepe their hearts close shut from entertaining Christ for when they be brought to acknowledge that God is able to performe all his promises that he is faithfull and will performe them that it is not mans vnworthinesse that keepeth him from shewing fauour vnto man but that his owne goodnesse moueth him thereunto yea that the number and weight of many sinnes cannot damme vp and keepe backe the euer-flowing streames of his mercy they will obiect and say Wee know not whether we are any of those persons to whom the promises of the Gospel are intended and for whom Christ indeed dyed But for answere hereunto 1 I exhort such to learne of God by hearing him and vsing his meanes how to know §. 30. That the offer of Christ is asufficient ground to receiue Christ 2 OF such I would demand what further ground they would haue to receiue Christ then this that God offereth Christ vnto them wouldest thou whosoeuer thou art that disputest against God and against thine owne soule wouldest thou climbe vp into Heauen and enter into Gods secret closet where his records are to set whether thy name be written in the booke of life or not and then if it be beleeue what a preposterous concâ—â— is this directly thwarting the vnsearchable wisedome of God God hath reserued his eternall counsell concerning the election of men as a secret vnto himselfe yet hath he ordained and reuealed meanes vnto the sons of men by the right vsing whereof they may come to make their election sure God hath also said that Secret things belong vnto himselfe reuealed things to vs. Now marke the preposterous course of these men curious they are and ouer-curious in that which is secret but ouer-carelesse in that which is reuealed If this be not to oppose maÌ„s shallow braine to the bottomles depth of Gods wisdome I know not what is Had it not been notorious folly for any of the Israelites to haue lien burning with the 〈◊〉 of the fiery serpents till they had dyed refusing to looke on the brazen serpent and said when I know that the serpent was lifted vp for mee I will looke vpon it Did not the very lifting vp of the serpent shew that it 〈◊〉 Gods will they should looke on it and looking be cured so God causing Christ to be lift vp by preaching of the Gospel before thee sheweth that he would thou should deft beleeue and beleeuing haue life euerlasting §. 31. That a mans vnworthinesse ought not to keepe him from beleeuing SAy not therefore I can see nothing in my selfe why Christ should belong to me I told thee before that thou must cleane goe out of thy selfe and looke vpon God But for thy further satisfaction herein let me demand two things of thee First whether any man before he beleeued saw any thing in himselfe why Christ should rather belong to him then to any other The Scripture saith There is no difference for all haue sinned and are depriued of the glory of God What then Wouldest thou be singular and haue a ground of Faith proper and peculiar to thy selfe Is not this a spice of vaine-glory wouldst thou not haue something to boast in Secondly whether thou seest any thing in thy selfe why thou shouldest not beleeue The offer of Christ is vniuersall to all Who separateth thee Obiect not thine vnworthinesse for who is worthy nor the multitude and grieuousnesse of thy sinnes for he that hath fewest and least hath burden enough to presse him downe to the lowest pit of hell if God be not mercifull vnto him But tell me is the number and weight of thy sinnes an heauy burden vnto thee doe they grieue and vexe thy soule art thou pressed downe with them Loe here is a motiue to make thee beleeue This is an euidence that thou art one of those to whom Christ is giuen for Christ after peculiar manner inuiteth such to come vnto him saying Come vnto me all ye that are laden and weary and I will ease you For he came to call sinners and thereupon the Apostle with a vehement asseueration auerreth this point This is a faithfull saying and worthy of all acceptation that Christ Iesus came into the world to saue sinners §. 32. Of long waiting Obiect BVt many with heauy hearts haue long waited vpon the meanes and diligently attended to the Word and yet find no faith wrought in them Answ We may not prescribe any time to God as he worketh on whom he will so hee worketh when hee will Though he tarry waite for yet a very little while and he that shall come will come and will not
vs it is because we want this shield or at least haue let it fall and so for the time want the vse of it Therefore Saint Peter exhorteth to be stedfast in the Faith while wee resist the diuell as if he had said Looke to your shield keepe it safe hold it out manfully against all the darts of the diuell §. 83. Of Satans fiery darts 3 THey who by these Darts vnderstand afflictions say they are called fierie because afflictions are greeuous to the flesh they who vnderstand sins because as fire they kindle one another and so increase Answ But there is an higher matter here meant for the metaphor is taken from malicious mischieuous enemies who poison the heads of darts and arrowes bullets which they shoot at men these poisoned things being of a fiery nature if they pierce into a mans flesh lie burning and tormenting the body and continue to inflame it more and more till they haue soaked out the very life of a man if in time they be not cured Thus the forenamed temptations of Satan tending to doubt and despaire if they fasten vexe grieue and torment the soule burning and festring therein till they bring a man to vtter destruction if the fire and heat of them bee not slaked and taken away It must needs bee great burning great anguish and vexation that made Dauid cry out and say O Lord rebuke me not in thy wrath c. My bones are vexed my soule is also sore vexed c. I fainted in my mourning c I am in trouble mine eye my soule and my belly are consumed with griefe c. I roared all the day Much more bitter exclamations did Iob send forth and yet what men were these what excellent Worthies of the Lord If the fiery venome and burning poison of Satans darts so tormented such men men of admirable Faith how doe they torment men of weake Faith yea men of no Faith Iudas was so tormented therby that his life was an vnsupportable burden vnto him he could not endure it but made away himselfe as many other haue done in all ages §. 84. Of the vertue of Faith against Satans fiery Darts 4 THe onely meanes to coole this scorching heare to asswage this burning is the blood of Christ and Faith onely is the meanes to apply the efficacy of Christs blood to our soules by Faith therefore and by nothing else may these fiery Darts be quenched As balsom such other medicinable oyles which ChirurgioÌ„s haue for that purpose being applied to that part of mans body which is in flamed with the forenamed poisonous weapons asswage the heate driue out the poison and cure the flesh so Faith which applieth the vertue of Christs Sacrifice to a perplexed and troubled soule dispelleth the inward anguish thereof pacifieth and quieteth it and so cureth the wounds thereof The Faith of Dauid did thus cheere vp and refresh his soule after it had been perplexed in which respect he saith vnto his soule Why art thou cast downe and vnquiet Waitâ— on God c. Thus againe and againe he cheereth vp his soule this also drew the fiery poison out of Iobs soule as that speech implieth Though he sâ—lay me yet will I trust in him §. 85. Of stirring against despaire ARe temptations to despaire piercing Darts fiery Darts Keepe them off as much as possibly may be As we feare to drinke poison let vs feare to despaire It will be a fiery burning poison in our soule that wil yeeld vs no rest as we see in such as are ouercome thereby Let vs not dare to yeeld vnto it but though God should seeme to be so angry with vs as to kill vs yet with Iob to trust in him For this end we must suffer Faith to haue the vpper place in vs euen aboue sence and reason too And for this end looke vnto God and duly weigh both what he promiseth and why hee maketh such gracious promises to vs and looke not to our selues and our own deseruings but rather know that Gods mercy is as an ocean in comparison of the drops of our sinnes they that despaire little consider how much greater Gods goodnesse is then their sinne §. 85. Of the need and benefit of Faith IN how wretched a condition doe they liue who are destitute of Faith they lie open to all the fiery burning tormenting temptations of the diuell they haue no meanes to preuent them none to quench them when they are wounded in conscience This fire must needs either stupifie all their spirituall sences dry vp all the life of the soule and take away all feeling or else torment them intollerably without all hope of redresse as Caine Saul Iudas and such like were tormented It were much better for a man not to bee then not to beleeue What an admirable vertue is Faith what vertue hath it in it selfe What benefit doth it bring vnto vs What Christian souldier that is wise and feareth these fiery darts dares enter into the battaile without this balsom The maine and principall ende for which the Apostle here setteth downe these benefits of Faith that which especially he aymeth at is to commend vnto vs this precious gift so as it may be a strong motiue to vrge all the forenamed points concerning Faith whereof wee haue spoken before and to stirre vs vp diligently to labour and vse all the meanes we can First to know what true Faith is Secondly to get it Thirdly to proue it Fourthly to preserue and increase it Fiftly well and wisely to vse it §. 86. Of spirituall recouery BEhold here a sure ground of much comfort and great encouragement euen to such as are weake and by reason of their weakenesse or else through the violence of some temptation haue let fall their shield so as Satans fiery Darts haue touched their conscience and pierced their soule Let them not thereupon vtterly despaire and yeeld theÌ„selues ouer to Satans power but know that yet their Faith may stand them in steed that yet there is a further vse of it not onely as a shield to keepe off but as balsome to drawe out the fire to quench it and cure the wound The word which the Apostle here vseth implieth as wee haue shewed a recouering resuming and taking vp againe our shield Let not therefore our faintings failings and spirituall wounds put vs out of all hope as if death and destruction without all remedy and recouery must needes follow thereupon But rather let vs with all speed haue recourse to Gods promises and to Christ Iesus the true heire of them and so renew our Faith as Peter renewed his when he looked vpon Christ §. 87. Of Satans assaulting our Faith THe last point yet remaineth which is to discouer the manifold wiles which the Diuell vseth against this heauenly gift and to shew how they may bee auoyded We haue heard before how he
the other parts and liniaments to the meditation of the beholder euen so am I constrained thorow abundance of matter to propound onely some general heads of this point of thanksgiuing and to leaue the amplification of them to your priuate meditation §. 70 Of their blindnesse who can see no matter of thanksgiuing Vse 2 HEere behold how palpably blinde they are who can finde no matter of thanksgiuing much more blinde are these in their vnderstanding then they in their bodily sight who at nooneday in the midst of summer when the sunne shineth most brightly can see no light at all Yet either thus blind are many or else which is worse they see and will not see they know there is abundant matter of thanksgiuing yet will take no notice of any at all Are not almost all much more ready to craue and aske then to giue thanks I speake not thâ—s of the prophane men of the world or of carnal carelesse professors who regard no dutie due vnto God but of those who make a greater and truer profession yea who make conscience of their duty to God Marke obserue if their requests to God be not more frequent feruent then their thanksgiuing If trouble of minde or body if any inward or outward distres sease vpon men if they feare any spirituall or temporall danger hanging ouer their heads how instant and constant wil they be in intreating the Lord to remoue his heauy hand Or if they stand in need of any temporall or spiritual good thing they are ready to doe the like yea in â—hese and such like cases they will beseech others to helpe â—hem with their praiers Are they as thankfull for good â—hings bestowed on them and for the remouing of euils from them I would they were if any bee they are very â—are But I hope hereafter more will be To leaue mens priuate practise whereof we cannot so â—ell iudge obserue that which is in more open view What publike praier books so pleintiful in thanksgiuing 〈◊〉 in request What Ministers almost so carefull in performing that as this I blame not all without exception many there be who are conscionable in this point but I taxe the greater sort For many of them who vse solemne and ample formes of Petition commonly include all their thankesgiuing in this or such like short clause Through Iesus Christ to whom with the Father and the Holy Ghost be all honour and glory for euer Amen §. 71. Of Mens failing in the extent of Thanksgiuing BVt to let passe those also that offend in the generall neglect of this duty there are other who being somewhat carefull of the duty in generall faile exceedingly in the extent of it they giue not thankes for AL THINGS Some can be thankefull for temporall blessings as for peace plenty seasonable weather deliuerance from inuasions rebellions treasons from fire plagues famine sicknesse c. But it seemeth they take no notice of spirituall blessings their mouthes are very seldome or neuer opened to blesse God for them They shew themselues to be too earthly minded Other can be thankfull for priuate blessings bestowed on themselues or on their families and friends but regard not publike blessings bestowed on Church or common-wealth they account general blessings no blessings These discouer too much selfe-loue too little sence of the common good Other who it may be will be thankefull for such publike blessings as are bestowed on that Church and Common-wealth whereof they themselues are members neuer hearken after nor care to heare of such as aâ— bestowed on the Churches of God in other Countries or if they doe heare of them very little if at all are they affected therewith Much lesse are they affected with anâ— blessings bestowed on priuate Christians who are not of their kindred alliance acquaintance with the like This also sheweth that they haue no fellow-feeling of the good of the mysticall body of Christ or of the seuerall members thereof which might make them feare that they themselues are scarce sound members of that body if they were there would assuredly be some sympathy betwixt themselues and other members some mutual compassion and fellow-feeling they would reioyce with them that reioice Nay further these shew which is worse what little zeale they haue of Gods glory for to take notice of Gods mercies on others as well as on our selues to talke of them to be thankefull for them doth much amplifie the glory of Gods workes it maketh them to be more famous How many more the persons bee that praise God for any blessings so much greater glory redoundeth to Gods name therefore Dauid oft stirres vp others besides himselfe to praise God for fauours bestowed on himselfe Further many may be thankefull for prosperity but very few will be so for aduersity To bee thankefull for paine sicknesse penury ignominy imprisonment losse of goods losse of friends with the like is a rare matter These things cause rather in most men murmuring and repining against God For few consider the blessed fruit that commeth from those things neither thinke that they can be any blessings These shew how they walke by sence and not by faith Finally among those who are thankefull for such blessings as they enioy how few lift vp the eyes of their faith further then the eies of their body can reach how few consider those good things which God hath promised for the time to come how few can praise God for any good thing whereof they haue not the present fruition Most thinke it enough to praise God for such things as they haue they little consider that the matter of thanksgiuing extendeth not onely to benefits receiued but also to benefits promised These manifest little credence to the truth of Gods word if they were fully resolued thereof they would account Gods words to be very deeds Thus wee see how faulty most are in the performance of this duty and how short they come of this generall extent of Thanksgiuing which is without restraint for ALL THINGS Let vs examine our owne soules in this point and be conscionable euen in this extent Because this fourth branch concerning the matter of Thanksgiuing is on the one side a point worthy to be obserued and on the other side a point too too much neglected I haue beene bold to insist the longer vpon it §. 72. Of the time of giuing Thankes THe last branch concerning this point of Thanksgiuing respecteth the time which is expressed vnder as large an extent as the former branch concerning the matter That was for ALL THINGS This is ALVVAIES Of this branch I shall not neede now in particular to speake because it is afterwards to be handled in the generall doctrine of Prayer §. 73. Directions for Thanksgiuing BEfore I coÌ„clude this point of Thanksgiuing I wil addâ— some few directions which being well obserued wilâ— be very helpfull vnto vs in the performance of
dispencer thereof 1 Grauitie opposed to lightnesse and vaine affectation A wise Ambassadour will not deliuer his message like a stage-player the respect of him from whom he is sent the presence of them to whom he is sent will keepe him from lightnesse and childishnesse Can lightnesse then beseeme Gods Ambassadours Gods word is in it selfe full of grauity no lightnesse no vanity in it Saint Paul expresly requireth grauity in Titus and not without good reason for this will breede reuerence and due respect to their message in the hearts of their hearers 2 Authoritie opposed to fearefulnesse and shamefastnesse Gods word hath in it a diuine power and an admirable maiesty and therefore must accordingly be deliuered This is it whereunto the Apostle exhorteth Titus saying Speake with all authoritie We haue an excellent patterne hereof in Christ Iesus who taught with such authority as made his hearers astonished That thus we may deliuer Gods Word wee must in the name of our Master and by that authority which he hath committed vnto vs vrge and presse that which we deliuer this will smite the consciences of our hearers and make them Receiue the Word not as the word of men but as the Word of God and thus will it worke obedience in them that heare it 3 Sinceritie opposed to falsifying and adulterating the Word of God which is to mixe it with our owne or others conceits or to fashion it to mans humour so as it may most please man This was the fault which the Apostle discouered in false Teachers and whereof he cleareth himselfe and his fellow Apostles shewing withall that they were carefull to vse all sincerity for thus hee saith Wee are not as many which corrupt the Word of God but as of sincerity but as of God in the sight of God speake we in Christ The word translated Corrupt or deale deceitfullie with is a metaphoricall word taken from deceitfull Vintners who for gaine mixe water with wine whereby is shewed that Gods Word ought not to be deliuered so deceitfully but purely and sincerely this is that vncorruptnesse sincerity which the Apostle requireth Tit. 2. 7. For the word is in it selfe pure and sincere without any mixture whereupon Saint Peter termeth it Sincere milke if accordingly it be deliuered it will nourish if it be mixed it may poyson §. 184. Of the end of a Ministers high calling Vse THus then wee see that this excellent and high calling is not committed to Ministers for their owne sakes onely for their honour and renowne to exalt them to puffe them vp and make them insolent but to prouoke them to doe their duty Whereupon the Apostle saith If a man desire the office of a Bishop he desireth a good worke A worke it is and requireth paines and diligence for which end they are called Workmen Labourers Watchmen Shepheards Seruants Ministers Stewards c. They who neglect the duties of an Ambassadour can receiue small comfort in the dignity of their ambassage and yet many there be who seeke to be Ministers onely as men seeke to be ciuill Officers for profit and promotion sake as is too euident by their carriage in their Ministry they neither care to frame their liues worthy of their place neither are faithfull in performing the worke of their Ministry whereby they cause this honourable calling to be vilely and basely esteemed §. 185. How Mans Weakenesse is succoured by the ministry of Man BVt howsoeuer some abuse this excellent calling yet God hath manifested his great mercy to his Church in appointing men to be his Ambassadours vpon earth for this hath God done both to succour our weakenesse and to support our faith In regard of our weakenesse we are not able to endure the glorious presence of Gods glorious Maiesty The very Angels are not able to endure it whereupon they are saide to haue wings to couer their faces when they appeare before God how then should mortall man endure it Note the behauiour of the Israelites when they heard God deliuer his Law They fled and stood afarre off They said If we heare the voice of God any more we shall die Hereupon they made this suit vnto Moses Goe thou neere and heare all that the Lord our God saith and doe thou declare all that the Lord our God saith vnto thee and we will heare it and doe it This motion God well liked and accordingly appointed sonnes of men to be his Ambassadours and to declare his will vnto his people Thus in regard of mans weakenesse are men like to all others subiect to the same passions that other are ordained Ministers of Gods Word §. 186. How Faith is supported by the ministry of Man ANd that greater credence might be giuen to their message they are after a solemne and peculiar manner set in Christs steed in his name euen as if he himselfe did it to preach peace and to offer reconciliation the Gospell is the message of Gods Ambassadours for the Apostle hauing relation to the Gospell saith Whereof o◠for which I am an Ambassadour So that in respect of this function and place appointed to Ministers Gods people may with as strong confidence imbrace and receiue the glad tidings of saluation thus brought vnto them as if God himselfe with his owne voice did make offer of it Herein lieth a maine difference betwixt a Minister and a priuate man A priuate man may haue great knowledge of the mystery of the Gospell and be able to open and declare the sence and meaning of it but a Minister by vertue of his office hath this prerogatiue and preheminence aboue others that in Gods steede he declareth reconciliation so that when a Minister preacheth and applieth the promises of the Gospell he doth not onely declare and make knowne Gods mercy and goodnesse to poore sinners but also is an especiall meanes to moue sinners to beleeue those promises and to imbrace reconciliation with God Is not this a strong proppe vnto our faith doth it not bring great comfort and peace to distressed soules §. 187. Of receiuing Gods message by the ministry of man REiect not the offer of peace made vnto you by Gods Ambassadors because they are sonnes of men yeeld not to Satans suggestions whereby he laboureth to perswade men that whatsoeuer Ministers say of peace and reconciliation God meaneth no such thing but rather seeing God hath sent them forth and set them in his steede Receiue them as Gods Angels yea as Christ Iesus and receiue the Word preached by them as it is indeed the Word of God which also worketh in you that beleeue Beleeue Gods Prophets so shall you prosper Whosoeuer lightly esteeme their Ministry and beleeue not their message they put from them the very Word of God and iudge themselues vnworthy of euerlasting life §. 188. Of the manner of
and vehement asseueration Hereby then we are giuen to vnderstand that the truth heere deliuered is a weightie truth not lightly to be regarded and sleightly passed ouer For hee which gaue this commandement Let your communication be yea yea nay nay would neuer haue added this vehement asseueration if there had not been need thereof The reason why Christ first vsed this Preface was to moue them who heard it to giue the greater credence and the more diligent heed to that which hee deliuered lest at any time they should let it slip And it is thus recorded by the Euangelists that wee which reade it or heare should know that the points heere deliuered are worthy our due and serious meditation points needfull to be taught and learned §. 5. Of Gods mercy in forgiuing sinne CHrist hauing raised vp the attention of his hearers by the forenamed Preface in the next place he mollifieth the seuerity of Gods iustice against the blasphemy of the Holy Ghost by declaring the riches of his mercy in respect of all other sinnes in these words All sinnes shall be forgiuen vnto the sonnes of men and blasphemies wherewith soeuer they blaspheme And whosoeuer speaketh against the Sonne of Man it shall be forgiuen him The mercie of God heere propounded consisteth in the forgiuenesse of sinne the greatest euidence of mercy that could be giuen It is further amplified 1 By the kinds of sinne set downe both generally all sinnes all manner of sinne and particularly Blasphemie 2 By the persons that commit sinne sonnes of men and among them whosoeuer 3 By the person against whom the sinne is committed the Sonne of Man The first and generall point here to bee noted is that Sinne may bee forgiuen A point well knowne to all that know the end of Christs comming which was to saue sinners and the true scope and intent of the Gospell which was to mitigate the rigor of the Law that saith Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them All the Sacrifices vnder the Law prefigured the truth of this Doctrine and the many promises of the Word both in the old and new Testament together with the manifold performances thereof to poore sinners doe abundantly confirme the same The true proper reasons hereof are the mercy of God who desireth not the death of sinners and the Sacrifice of Christ whereby the Iustice of God is satisfied in which respect Christ is said to put away sinne by the sacrifice of himselfe So as there is nothing in the sinner to moue God to passe by his sinnes but onely the sweete concurrence of mercy and iustice in God Admirable is the comfort which hence ariseth to poore sinners Sinne makes the creature to be most wretched and cursed By reason thereof hee is odious in the pure eyes of God yea he is lyable to the infinit wrath of God and to all the fearefull fruits thereof which are all the iudgements and plagues which can be inflicted on bodie or soule in this world and a cursed death at the departure out of this world and eternall torment and torture in the world to come Now then what comfort can be ministred to such a creature so long as he lieth vnder sinne The very thought of the nature and issue of sinne is like that hand writing which appeared to Belshazzer and changed his countenace and troubled him so as the ioynts of his loynes were loosed and his knees smote one against another But what comfort and ioy will it bring to the conscience of such a sinner to heare the voice of Christ say vnto him as to the poore palsie man which was brought before him Son be of good comfort thy sinnes are forgiue thee Loe Christ hath here indefinitly without respect vnto any particular person said that Sinne shall be forgiuen Let our care therefore be to seeke for pardon and not despaire and sinke downe vnder the burden of sinne The pardon is purchased and granted let not vs reiect it or neglect it If we acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Behold heere a sure ground of repentance and a strong motiue to stirre vs vp to forsake our sinnes If there were no hope of pardon what incouragement could the sinner haue to turne from his sinnes for his heart would thus reason Indeed I am a weefull wretch through sinne but what will it now boote me to leaue my sinne my iudgement is past there is no recalling of it there remaines no pardon But assurance of pardon makes him to alter the case and thus to reason Though I haue heretofore beene so wretched as by sinne to implunge my selfe into endlesse miserie yet I heare that there is pardon for sinners surely I will no more continue in this wofull estate I will seeke pardon for sin past and be watchfull against sinne for the time to come Were there no hope of pardon of sinne man would no more care to turne from sinne then the Diuell doth This point therefore of the remission of sinne must be vrged as a meanes and motiue to draw men from their sinnes and to worke in them true and sound repentance That repentance which ariseth from faith in the pardon of sin and is performed in way of gratefulnesse vnto God for his great mercie in pardoning our sinnes is the most kindly wrought and will proue the truest and best repentance §. 6. Of the extent of Gods mercy in pardoning all sins SO farre reacheth the goodnesse of God in forgiuing sinne as there is no sinne except that onely which is heere excepted The sinne against the Holy Ghost but commeth within the Compasse thereof All sinnes as Saint Marke hath recorded Christs speech All manner of sinne as S. Matthew hath recorded it shall be forgiuen not as if in the issue and euent euery sin should indeed be pardoned for then few men should be condemned which is contrary to the curret of the Scripture that saith Few shall be saued but because euery sinne is pardonable The point then heere to be noted is that except before excepted No sinne in the nature thereof is irremissible originall corruption and actuall transgressions whether few or many light or hainous new bred or old and inueterate only once or oft committed on ignorance or against knowledge voluntarily or by force of infirmitie or presumption against God or man without a mans bodie or against his owne body in secret or openly by omitting or sleightly performing that which is good all may be pardoned For a particular proofe hereof take the example of Manasseh who I thinke went the furthest in sinne that euer any did since Adams time and receiued pardon Of his originall corruption no question can be made that his actuall transgressions were many those most hainous bloody crying sinnes
committed not on ignorance only but against knowledge voluntarily presumptuously against God and man the history recorded of him apparantly sheweth and yet were they all pardoned The reason hereof may not be sought in the party that sinneth or in the nature of sinne for euery sin is mortall and deserueth eternall condemnation In either of those no reason at all can be found out But onely in the extent of Gods mercy and in the all-sufficiencie of Christs sacrifice For the mercy of God is greater not onely then any one but then all sinnes whatsoeuer and the sacrifice of Christ is a sufficient price of redemption for all His blood clenseth from all sinne As Gods mercy and Christs sacrifice are the cause of pardoning any one sinne so the riches of Gods mercy and the infinite value of Christs Sacrifice are the cause of pardoning all sinnes Obiect Why then is not the sinne against the Holy Ghost pardonable Answ Not because it is greater then Gods mercy or aboue the price of Christs oblation but because of Gods reuealed determination against it as we shall hereafter more distinctly heare Vse 1 From this extent of Gods mercie we may well inferre that mans destruction is of himselfe either because he malitiously despiteth the Spirit of Grace or wilfully reiecteth the offer of pardon In the order of redemption God hath made mans sinne pardonable but man by his impenitencie makes it not to be pardoned Vse 2 From the forenamed Doctrine we may take courage to flye to the Throne of grace for pardon how many soeuer or how great soeuer our sinnes haue beene Note the gracious inuitation of the Lord by his Prophet saying Come now and let vs reason together though your sinnes be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Whensoeuer the Diuell seeketh to bring vs to despaire either by the multitude or by the hainousnesse of our sinnes let vs in faith plead this before God All sinnes shall be forgiuen and thereupon apply to our soules the blood of Christ which clenseth from all sinne and be moued thereby to turne from all §. 7. Of Blasphemie how hainous a sinne it is THe particular sinne whereby the forenamed mercie of God in forgiuing sinne is exemplied is Blasphemy For in Saint Matthew Blasphemy is expresly added to all manner of sinne that shall be forgiuen and in Saint Marke it is said that All blasphemies wherewith soeuer men shal blaspheme shall be forgiuen Whence are offered two Doctrines to our consideration 1 Blasphemie is a most hainous sinne 2 Blasphemie may be forgiuen The former Doctrine is implied by the particular mention of it in this place For in that Christ giueth this as an instance and euidence of Gods rich mercy in forgiuing al manner of sinne because he forgiueth Blasphemie hee giueth vs thereby to vnderstand that Blasphemie is one of the most notorious sinnes a sinne which is most hardly forgiuen which yet notwithstanding being forgiuen wee may well hope that other sinnes may be forgiuen The truth of this Doctrine will yet more clearely appeare if we consider the nature of Blasphemie Blasphemie according to the notation of the Greeke word fignifieth to hurt ones fame or credit yea in Hebrew also a blasphemer of God is said to strike thorow the name of Iehouah In former ancient times this world Blasphemie hath bin vsed to set forth the dishonor and disgrace that is done to mans name and credit in which sence it is also sometimes vsed in the new Testament as where Saint Paul saith of himselfe and other Ministers of the Gospell Being defamed or word for word to translate it being blasphemed we pray and where Saint Iude saith of the wicked in his time They speake euill of or they blaspheme dignities Yet now long vse in Gods Church hath appropriated the word Blasphemie to an high dishonour done to the great name of God and that both in regard of the Matter and also of the Manner whereby Gods name is dishonoured In regard of the matter of Blasphemie God is blasphemed two wayes either Priuatiuely by taking away from God that which is due vnto him and wherein his honor consisteth or Positiuely by attributing that vnto him which is vnbeseeming his Maiestie and dishonorable to his great name The honor due to God is taken from him two wayes 1 Simply when that which properly belongeth vnto him is denied him Thus because the King of Ashur denied that God was able to saue Ierusalem and to deliuer it out of his hands hee is said to blaspheme the Lord God of Israel 2 By consequence when that which is proper to the Creator is attributed to the creature thus the Scribes and Pharisies imagining Christ to bee a meere creature and not thinking that he was God because he tooke vpon him to forgiue sinnes which is a power proper onely vnto God accused him of Blasphemie and againe the Iewes went about to stone him for Blasphemie because as they alledge he being a man made himselfe God Though their censure of Christ were most false and slanderous yet thereby they plainly shew what was accounted blasphemie But to make this point more cleare the Holy Ghost expresly saith of the Israelites in the wildernesse that they committed great blasphemies because they said of the molten Calfe which they set vp This is thy God which brought thee vp out of the Land of Aegypt whereby they attribute to the Calfe a creature of their owne making that which God the Creator of all things did The other kind of blasphemie in attributing such things to God which are vnbeseeming his Excellencie is noted in those Israelites that caused their sonnes to passe thorow the fire making God thereby like vnto the Diuell to delight in mans blood a thing most dishonorable to the Diuine Maiestie The Lord hauing relation to that Heathenish and barbarous fact of the Israelites saith to their children In this haue your Fathers blasphemed me Thus it is noted of those on whom the Viall of Gods wrath was powred out that they blasphemed the God of heauen for their paines their blaspemie without question was that they impeached God of iniustice vnmercifulnes cruelty and such like things much vnbeseeming his glorious name In regard of the manner of blasphemie when any thing is spoken of God or to God ignominiously reproachfully disgracefully contemptuously or the like Gods name is blasphemed thereby as when Pharaoh said Who is the Lord that I should heare his voice c. And when Iehoram King of Israel said Behold this euil is of the Lord what should I waite for the Lord any longer And when Nebuchadnezzar said Who is that God that shall deliuer you out of my hands And when the wicked in Iobs time said What is the Almightie that we should serue him and what
the difference which Christ here maketh betwixt this sinne and all other sinnes In regard of the issue many other sinnes are no more pardoned then this for if in the euent all other sinnes but this should be pardoned many millions which are now in hell should be saued But the difference is that other sinnes are of that kind and condition as through the meanes which God hath afforded to man they may be forgiuen but this cannot by any meanes §. 27. Of the reasons why the sinne against the Holie Ghost is vnpardonable THe reason why the sinne against the Holy Ghost neither shall nor can be forgiuen is not simply in regard of the greatnesse and hainousnesse of it as iâ— it were greater then the mercy of God and sacrifice of Christ so as if that sinne were put into one ballance and Gods mercy with Christs sacrifice into another that would weigh downe this but rather in regard of that order which God hath set downe and that fixed decree and doome more immutable then the decrees and statutes which the things of the Medes and Persians confirmed which hee hath both established and reuealed I say reuealed because his secret decree is established against euery impenitent sinner but the order is published and the decree reuealed onely against such as sinne against the Holy Ghost If further we would know reasons of this reuealed decree I answere that God is not bound to render man a reason of his orders and decrees But yet it hath pleased him to make knowne some reasons thereof in his word for the better satisfaction of mens minds and iustification of his owne proceedings as 1 Because it is impossible that they who sinne against the Holie Ghost should be renewed againe vnto repentance As no sinne whereof the man that commits it repenteth not is in the issue and euent pardoned so this sinne because the coÌ„mitter thereof cannot repent cannot be pardoned 2 Because they vtterly renounce and cleane reiect the onely meanes of pardon which is Christ Iesus offered in the Gospell so as if they be pardoned either Christ must be offered vp againe and crucified anew or else there must be some other sacrifice for remission of sinnes But both those are impossible impossible it is therefore that the sinne against the Holy Ghost should be pardoned It falleth out with those that commit this sinne as with a man that is desperately and mortally sicke of a disease which cannot possibly be cured but by one meanes and the patient vtterly refuseth that meanes and wil not haue it vsed would we not say on that ground that he is irrecouerably sicke that it is impossible he should be cured 3 Because they haue wittingly so wholy cast themselues into Satans power and vtterly renounced to haue to doe with God as it cannot stand with equity and with the honour of God to receiue them againe to mercy they are in a manner in such a case and estate as the damned in hell concerning whom it is said that betwixt them and the Saints in Heauen there is a great gulfe fixed so as there can be no passage from one to another Besides it is probable that as they who truly beleeue and are in grafted into Christ haue an inward testimony that they are Gods and that they shall foreuer abide in Christ and â—e saued so they who sinne against the Holy Ghost hauing as it were subscribed to be Satans and euer to be with him and on his side haue an inward certificate in their hearts that they are vtterly forsaken of God and shall be damned and thereupon as the damned in hell they blaspheme God whom they haue renounced yea with all the spight they can they oppugne the Gospel through an inward hatred of God the Author of Christ the matter of the Holy Ghost the Reuealer thereof whom because they cannot reach and come at they persecute the professors of the Gospell like the old red Dragon who because hee could not touch the woman that was cloathed with the Sunne the Moone being vnder her feete he went to make warre with the remnant of her seede which keepe the Commandements of God and haue the testimony of Iesus Christ §. 28. Of the certainty of his damnation who sinneth against the Holie Ghost HItherto of the fearefull issue of such as sinne against the Holie Ghost set downe negatiuely in that this sinne shall neuer be forgiuen To aggrauate the terror hereof Christ further setteth forth the issue of the same affirmatiuely as Saint Marke hath recorded his words thus Is in danger of eternall damnation The word translated in danger or as others culpable doth not so much imply a likelihood that hee may be damned as a certainty that he shall be damned for it properly signifieth to be held fast as a bird when shee is taken in a snare or a Malefactor when he is arrested by a Sergeant or a condemned man when hee is manicled and fetteted against the day of execution It implyeth that there is no meanes no hope of escaping damnation so as the maine point here intended is this He that sinneth against the Holy Ghost shall most certainly be damned This the Apostle also implyeth where he saith that to such an one there remaineth no more sacrifice for sinnes but a certaine fearefull looking for of iudgement and fierie indignation The reasons before alâ—eadged to proue that this sinne shall not be forgiuen doe also proue the certainty of his damnation who committeth it §. 29. Of the eternity of Damnation YEt further to aggrauate the fearefull estate of him that sinneth against the Holy Ghost it is added that his damnation is ETERNALL This euerlasting continuance is common to all that are cast into hell in which respect their torments is set forth by such like phrases as these The worme that dieth not Fire that shall neuer be quenched Euerlasting chaines Eternall fire Euerlasting perdition But the certainty of this euerlasting damnation is that which is proper to them that sinne against the Holy Ghost The doome is irreuocably passed against them while here they liue they know they shall be cast into endlesse easelesse mercilesse and remedilesse torment This aggrauation of damnation by the euerlasting continuance of it doth euidently refute the hereticall position of Chiliasts or Millinaries or to vse our English word Thousandaries who held that the Diuels and all the damned in hell should after a thousand yeeres be deliuered Eternall and euerlasting continuance properly taken as it is in the forenamed places admitteth no date or end of time which the forenamed heretikes obseruing grant that indeed the fire of hell burneth eternally but they further say that it burneth after the damned are deliuered out of it but this euasion will not helpe them It is certain that God maketh nothing in vaine If there be fire burning eternally it is for some end and
imploy that ability whatsoeuer it be that he hath by nature or speciall gift Because God in wisedome hath appointed the preaching of his word to be the meanes of working Faith man must diligently vse that meanes and constantly attend thereupon not giuing ouer till hee find the blessed worke of Faith wrought in him A naturall man may goe to Church and with his outward eare hearken to the Word and wait vpon it And because prayer is a meanes to moue God to giue his Spirit and thereby to open mans heart to receiue the Word into it and to make his word powerfull and effectuall he must also as well as he can pray to God for his Spirit and for his blessing on his Word For a naturall man may pray though not in Faith and God doth oft heare the desire of such as he heareth the yong Rauens when they cry for want of their meat The other that we resist not any motion of Gods Spirit like the rebellious Iewes nor putte off from vs the promises of the Gospel as if they belonged not vnto vs and thinke our selues vnworthy of eternall life §. 25. Of Gods offering Christ FOr motiues to make a man bold to apply vnto himselfe the promises of the Gospel there are none at all in himselfe he must cleane goe out of himselfe and duely weigh these three points 1 The author of the promises of the Gospel 2 The cause of the promises of the Gospel 3 The extent of the promises of the Gospel For the first It is God that made the promises he it is that maketh offer of Christ Iesus and in him of all things belonging to life and happinesse GOD so loued the World that he gaue his onely begotten Sonne c. With what face may the creature refuse to receiue that which his Creator offereth Now that we may not doubt but be assured that he will make his word good we are especially to consider two properties of God 1. His Power 2. His Truth The one sheweth that hee is able to doe what he hath promised The other that he will not faile to doe it §. 26. Of Gods Power to make his offer good NO question can iustly bee made of Gods almighty Power for the Scripture expresly saith With God shall nothing be impossible Luk. 1. 37. All things are possible to him Mar. 10. 27. Which is to be noted against our deadnesse dulnesse and vntowardnesse to beleeue in regard whereof wee may thinke that a man naturally dead may as easily eate and drinke as we beleeue but when we consider the Power of Gods might how hee is able of stones to raise vp children vnto Abraham wee may well thinke that hee is able to take away our stony heart and giue vs an heart of flesh Abraham looked to Gods power and thereby was moued to beleeue that God would performe his promise though I saacke in whom the promise was made were to be sacrificed He did not doubt of the promise being fully assured that he which had promised was also able to doe it This motiue taken from Gods almighty Power is in Scripture oft vsed to stirre vp men woemen to beleeue the promises of God It was vsed to Sarah to the Virgin Mary to Ieremiah to the Disciples of Christ And it is the rather to be thought of because we are very prone by nature to make doubt thereof for albeit in our iudgements wee are well perswaded of Gods Omnipotency and with our mouthes can professe as much yet when we are in great straits brought to a pinch and see no ordinary meanes for the effecting the thing which wee desire then we thinke that God himselfe is not able to doe it like the incredulous Prince and not he onely but the vnbeleeuing Israelites also though they had beene long nurtured vnder Gods speciall gouernement and seene many of his maruellous workes yea Moses himselfe was subiect hereunto §. 27. Of Gods truth in making good his offer NO more question can be made of Gods truth then of his power for he is the Lord God of truth with him is no variablenesse nor shadow of turning Hee cannot lie it is impossible that he should for faithfull is hee which promiseth the Gospell in which his promises are made 〈◊〉 the word of truth his Sonne who declareth them 〈◊〉 faithfull and true witnesse His Spirit which sealeth them vp a Spirit of Truth This truth of God is to be meditated of in regard of the greatnesse of Gods promises for when man heareth of Christ and all his benefits offered in the Gospell hee will be ready to thinke and say Oh here are sweete and excellent promises but they are too good to be true I feare they are too great to be performed But if that man remember how faithful and true God is that made them it will make him thinke againe and say though they were much greater yet God who is able assuredly wil not faile to performe what he hath promised §. 28. Of Gods free offer ◠FOr the cause whereby God is moued to offer Christ and all his benefits it was his owne goodnesse and nothing else Now there are two things which doe highly commend Gods goodnesse First the freenesse of his grace Secondly the riches of his mercy Gods grace is euery way so free that the goodnesse which he sheweth to his creature is altogether of himselfe from himselfe God so loued the world that he gaue c. When we were enemies we were reconciled to God When there was none to mediate for vs God offered grace and gaue his Sonne to be a Mediator This is to be noted against mans vnworthinesse for he is ready to looke downe vpon himselfe and say Ah I am too too vnworthy to partake of Christ what can there be in me to moue God to beftow his Sonne on me and thus keepe himselfe from beleeuing But if we consider that God respecteth his owne goodnesse and not ours in giuing vs his Sonne and that his grace is euery way free that conceit of our vnworthinesse can be no iust impediment to Faith §. 29. Of the Riches of Gods Mercy AS for the Riches of Gods Mercy they are vnutterable vnconceiuable I may well crie out and say Oh the deepenesse of them how vnsearchable are they and past finding out According to Gods greatnesse so is his mercie it is infinite and reacheth aboue the Heauens so as God may well be said to be rich in mercy and abundant in goodnesse This is to be noted against the multitude and haynousnesse of our sinnes which because they are innumerable and infinite keepe many men from beleeuing the pardon of them But the consideration of the infinitenesse of Gods mercy which is as an Ocean sufficient to swallow them all vp though they were more