to be shutt vp in displeasure there is no assurance of lyfe Psal 116.3 but the snares of death doe coÌ„passe them then the greeues of the graue doeth gripe them and they finde trouble and sorrowe And then doth their soule returne to rest when they haue tasted of Gods mercie and therefore in all their troubles the ground of their confidence and drawing neare to God is and euer hath bene 〈◊〉 â— 16 his mercy Therfore doeth the Apostle to the Hebrues will vs to goe bodly to the throne of grace that we may receaue mercie and finde grace to helpe in time of neede Now come we to the qualitie of this mercy that mooueth God to cal vs to the hope of lyfe The Apostle calleth it his aboundant mercie It is most certaine that all the creatures of God doe taste of his mercie towards them yea the very reprobates and the very Deuils themselues For it is a great mercie that they are referued so long vnto the iudgement of the great day and that they and the wicked are so long spared vncast in hell fyre â—ud 6. Many a time doth both the word of God and daylie experience teach vs that God doth giue many blessings and deliuerances to the wicked Achab being a man as witnessed the booke of God who had not his like who did sell himselfe to worke wickednes in the sight of the Lord hauing heard the threatning of the Prophete against him for the killing of Naboth c. and humbling himselfe albeit without true repentance the Lord did delay his iudgement all his dayes and did not execute the euill denunced against him till his sonnes dayes for the Lords mercie is aboue all his workes Therefore as wee haue said before hee maketh the Sunne to arise on the wicked the good and sendeth raine to the iust and vniust Moreouer he giueth to the wicked kingdomes Empires Dominions yet doeth not this mercy that obtaines so many blessings procure to the wicked that they should be renewed to the hope of Eternall lyfe and receiue remission of sinnes For it is not a small mercie that mooveth God to doe so that is to iustifie a sinner to call his enemies to the dignitie of the sonnes of God to giue theÌ„ the hope of eternal life it must be a mercie running ouer superaboundant that must mooue the Lord to bestow these blessings which are of greater value then all the kingdomes of the world Therefore doth the Apostle to the Ephesians call this grace a ritch grace Whereby the Lord hath bene aboundant towards vs in all wisedome and vnderstanding Ephe. 1.7 â— And this aboundance of Gods mercy and grace is most clearly manifested by that which the Apostle speaketh to the Romanes in declaring both the end of the giuing of the Lawe and effectes of the Lawe giuen the end of it sayeth he was that the offence should abound whereby it might seeme that thereby wee should bee put further from the hope of grace then before but hee addeth for our comfort that where sinne abounded there did grace abound much more the grace might raigne through righteousnes vnto life eternal through Iesus Christ our Lord even there wher sinne had raigned vnto death Before sin hauing taken occasioÌ„ by the Law to worke in vs al maner of concupiscence that sinne might appeare sinne to be out of measure sinfull in working death in vs by that which is good And all this for no other thing but for the praise of the glory of his rich grace whereby hee doeth abound towardes vs aboue all aboundaÌ„ce of sinne in vs that his mercie may be knowen to be greater then our iniquities yea to be greater then al his workes For it is saide in the 108 Psalm His mercie is great aboue the heauens And again As high as the heaueÌ„ is aboue the earth so great is his mercie towards them that feare him For it is not that common goodnes and general mercie of God to all his Creatures whereby he giveth life and being and moouing to all whereby he giveth riches and honours and Kingdomes that mooveth the Lord to bestow this blessing of remission of sinnes hope of eternal life This teacheth vs neuer to content our selues with that sence of Gods mercie which ariseth only vpon the enioying of teÌ„porall blessings be they neuer so great though he should giue vs the whole world For this errour doth deceyve many who thinke the man to bee beloued of God with whoÌ„ he dealeth mercifully in things belonging to this lyfe Albeit it bee true that a man may be made Monarch of the whole world and yet bee voyde of the sauing grace and mercie of God The true reioycing in Gods mercy ariseth vpon the hope of the glory of God builded vpon the peace which we haue toward God through Iesus Christ Rom. 5.1.2 and 11. arising vpon the remission of sinns in his bloud or iustification by faith and the attonement which we haue receyved by Iesus Christ our Lord. Therefore 1. Pet. 1.6 and 8. gett what we will get from God wee never shall be satisfied with all the tokens of his love and mercy vntill wee gett that gift of God whereof Christ speaketh in the 4. of Iohn to the woman of Samaria when shee did denye him a cup of water Iohn 4.10 If sayeth he thou knewest that gift of God meaning himself shewing vs that he knoweth nothing of the sauing mercie of God nor of the grouÌ„d or warraÌ„t of eternall lyfe though he know al the giftes that euer God did giue to man who yet knoweth not the Lord Iesus and hath not bene a feeling partaker of the mercy of God which is in him through him This serueth to moove vs to esteeme more of the spirituall blessings of God then of all earthly things Psal 4.6.7 And with Dauid to desire the Lord to lift vp the light of his couÌ„tecance on vs and not with the world to seeke for earthly things for therby shall we haue more ioy of heart then they haue when their wheate and their wine doeth abound The vses of the aboundance of Gods mercie The vse of this poynt is threefolde It serveth for Instruction for consolation for conviction For instruction in teaching vs seeing it is an aboundaÌ„t mercy wherby the Lord doth call vs to the hope of lyfe and to this effect begetteth vs to bee his children that sinne iniquitie is a thing most detestable before God since that generall goodnes of God that mooueth him to giue all earthly things to man maketh him not to giue remission of sinnes to man Therfore should wee aboue all things abhorre sinne by all meanes indeuour to eschew sinne as the thing most daungerous and pernitious to man For although thou be a sinner God will blesse thee with honour and riches of this lyfe yet will giue thee no portion of his inheritance in the heavens He
promised to Abraham when hee prayed that Ismaell might live in his sight Gene. 17 1◠that hee would blesse him and make him fruitfull and multiplie him exceedingly that hee should begett 12. Princes and bee made a great Nation but his couenant would hee not establish with him but with Isaac Therfore ought we to beware of this common error of the wordlie who do esteeme so little of sinne that when they so licentiouslie doe commit all vncleanes yet doe they thinke thimselues in no perill at all there is and hath bene euer in the world sinne prophane persons who haue deceiued others with vaine wordes as though the wrath of God should not come vpon men for whoredom couetousnes c. Therfore doth the Apostle to the Ephesians warne vs That we let no man deceyue vs with vaine words For for such things sayeth the Apostle cometh the wrath of God vpon the children of disobedience Let vs therefore learne not to extenuate sinne nor securelie to giue our selves to sinne since no common mercie but an superabundant mercie can obtaine remission of sinne at the hands of our God This poynt serueth next for consolation to all penitent sinners how wearie and loaden soeuer they be since sinne can not abound in so great measure but the mercie of God aboundeth much more yea this is the very custome of God that where he maketh the sence and sight of sinne to abound there he maketh also the sence of his mercie and grace to abound much more Let vs not therfore with Cain esteeme our sinne greater then we can beare and distrust in the mercies of God seeing the Lord himselfe made vs this promise by the Prophet Esai Esai 1.18 Though your sinnes were as crimsin they shal be made white as the snow Though they were redd as scarlet they shal be white as wooll Therefore is it that God hath shewed mercie to the chiefest sinners that we should not dispair in Gods mercies though our iniquities were never so great This doeth the Apostle Paule plainely teach vs by his owne example in the first cha to Tim. 1. Tim. 1.16 shewing that albeit he was chief of sinners albeit he was a persecutour yet was he receyved to mercie by the exceeding aboundance of the grace of God towards him in Christ Iesus And that for this cause that Christ Iesus should first shew on him all long suffering to the example of all them which in time to come should beleeue in him vnto eternall lyfe And therefore declareth that this is a saying both true and by all meanes worthie to be receyued to wit that Christ Iesus came into the world to saue sinners Let not then the haynousnes of our iniquities dryue vs away from God who is able to remooue our sinnes from vs as farre as is the East from the West Psal 103.12 Seeing Christ doth call vpon al that are wearie and loaden and doth promise them relaxation and case Mat. 11.29 witnesseth That hee did come into the world not to call the righteous Psal 106.4.6 and 45. but sinners to repentance but let vs rather with the Psalmist praye that the Lord will remember vs with the fauour of his people and visit vs with his saluation that wee may see the felicitie of his chosen and reioyce in the ioy of his people and glorie with his inheritance For although we haue sinned with our Fathers haue committed iniquitie and done wickedlie yet shall hee remember his couenant and call backe his wrath according to the multitude of his mercies Thirdly this poynt serueth for conuiction of all who doe esteeme that it behooueth that their merites bee added to Gods mercies for obtayning of eternall lyfe as though the mercy of God were not sufficient alone to mooue God to graunt vs this benefite For if grace doth abound much more there where sin hath abounded then needeth there nothing to be added to grace since the measure of Gods mercy givē vs in Christ doth alwayes exceed the measure of our sinne Therfore doth the Apostle reason to the Romanes frō this aboūdance of the grace of God Rom. 5.15.16 17. proveth the certaintie of eternall life by comparison in this similitude betwixt the grace or gift of God in Christ the offēce of Adam in three respects First in respect of Adams sin Christes righteousnes or obedience For the Apostle sayeth that the gift is not so as is the offence he sheweth the reason for sayeth he If through the offence of that one many bee dead Much more the grace of God the gift by grace which is by one man Iesus Christ hath aboūded vnto many Hereby declaring that the righteousnes of Christ givē vs by grace is more aboundantly bestowed vpon vs to life then Adams offence was of power vnto death Secōdly inrespect of that which followeth there are two causes to witt guiltines that cometh throgh that one offence of Adā iustificatiō that cometh of Christs onely righteousnes Neither sayeth hee is the gift so as that which entred by one that sinned And he addeth the reason For sayeth he the fault came of one offence to condēnatiō but the gift is of many offences to iustification shewing that iustificatiō by Christ is farre more large then the cause of cōdemnation in Adā Seeing that not only that one sinne which alone hath brought cōdemnation on all men but al other our sinnes are forgiuē in Christ so the gift of grace aboūdeth much more is of greater measure thē the guiltnes of the sin that was the cause of all mens cōdēnation Thirdlie the Apostle reasoneth from the difference of power betwixt the death that followeth vpon the guiltines of Adams sinne the lyfe that is given to them that are iustified by the righteousnes or obedience of Christ Iesus For sayeth he If by one offence death raigned through one much more shall they which receyue that aboundance of grace and of that gift of it Righteousnes raigne in life through one that is Iesus Christ The reason is implyed in this sentence takē from the aboundance of grace and of the gift of that righteousnes By al which the Apostle will assure our heartes that we who are partakers of the grace mercie of God in Christ shal be saued that in respect Neither is Adams sin so powerfull to make guiltie vnto death as the righteousnes of Christes to iustifie vnto lyfe neither is the guiltines coming from Adams only sinne so aboundant as the iustification which is by Christ only Obedience seeing our guiltines cometh from one finne but our iustification is not only from that sinne and guiltines comming from that sinne but from all sinnes and guiltines of them all Neither is death which followed vpon the guiltines of that one sinne of Adams vpon all men of such force to raigne as the lyfe that commeth to all them that are iustified by that one obedience
it So first because the Apostle did knowe howe hard and difficill a thing it is to perswade man to forsake this present world the life the glory the riches the reast pleasures of it except hee have esperance of an other world life glory riches pleasure Therfore doth hee first set downe the exceeding mercie and goodnes of God in begetting vs to the hope of life in the heavens Secondly in respect the naked hope of an other life is not sufficient to perswade vs to forsake this life nor to minister solide ioy in suffering for it except we know that this life for which we hope be much more excellent and precious Therefore in the second place the Apostle describeth the excellencie of this life hoped for Thirdly seeing for the solide consolation of the Saints it is required that not only they have hope of life and knowe the excellencie of it but also that they bee sure not to be frustrat nor disappointed of their hope Therefore in the third place hee declareth the certaintie infalliblenes of this hope In these three points consists the substance of the worde which wee have read whereof wee are now to speake as the Lord shal assist by his grace But first of all before we enter to speake of these three Gods benefits never to be remembred without thankfulnes we must consider the maner which the Apostle vseth in propounding of them which is by way of thanksgiving To teach vs in what maner wee should speak of the blessings of God whose goodnes to vs should never be remēbred without out thankesgiuing to him Hee chooseth vs he predestinateth vs he calleth vs Ephes 1.6 saith the Apostle to the praise of the glory of his grace Therefore when ever it pleaseth him to bestow vpō vs the fruits of his love and free grace in Iesus Christ wee should alwaies receiue them thinke and speake of them so as our God receive of vs the thing for which hee giveth them that is the prayse of his glorious grace wherwith he doth abound towards vs in all spirituall blessings in Iesus Christ There is a great difference betwixt the maner of speech of those who speake vpon a bare and naked knowledge of the blessings of God and of those who speake from the sense feeling of them as having tasted themselves of the goodnes and bountifulnes of God in these blessings towards thē in Christ The speech of the one as it is without feeling so is it fectles and without force they can speake of his goodnes and not give him glorie whereas the other are forced by their feeling to glorifie God because he is good his love in their hearts constrayning them as saith the Apostle 2. Cor. 5.14 This is the cause why the Saints in Gods word have made so many songs of praise and thanksgiuing to God so sweete is the sense of his mercie and so deepe was the insight they had of it towards thēselves that they have provoked all the creatures to praise him because hee is good and his mercie endureth for ever as though themselves alone were not sufficient to speake of the praise of his grace towards them yea the helpe of al creatures being too too small in their iudgement to make thē worthely to render him the glorie of his goodnes to them alone knowing that their tongues and lips were not able condignely to thanke him they haue called on their soules and all that is within them to prayse his holy name This serveth for a tryal to vs to examine ourselues in what sort wee possesse the knowledge of the grace of God towardes man in Christ Surely it is to be feared that there is small sense lively feeling of it within vs when thankfulnes doth not outwardly abound in our speeches and actions And hereby may we iustly esteeme this age although it abound in knowledge yet to haue small feeling of the things knowen seing the affections of men are so slenderly touched with the loue of God and his goodnes neither heart nor tongue being prepared to proclayme his prayse The Prophet saith and so doth the Apostle I beleeved and therefore I spoke 2. Cor. 4.13 surely where faith is there wil be speech The Apostle therefore writing to the Colossians bids them abounde in faith with thanksgiuing Colos 2.7 The same Apostle willing to make vs vnderstand what is the nature of true knowledge after hee hath exhorted vs to know the will of the Lord to be filled with the Spirit he subioynes an exhortation to practise the effects of this knowledge and amongst the rest hee desireth vs alwayes to giue thanks for al things to God the Father in the name of Iesus Christ our Lord ioyning these two things together and teaching vs that no blessing yea nothing should happen to vs for the which we should not giue thankes to God For that is the nature of true grace truly ingraffed in the heart for all things even for Afflictions to prayse the Lord. Let vs looke on the example of Iob when God did permit Satā to spoyle him of his substance Iob. 1.21 his speech is The Lord hath given and the Lord hath taken it blessed be the name of the Lord. Beholde hee acknowledgeth that it was the Lord that did giue it was the Lord that did take and hee blessed the Lord both in giuing him and in taking from him If then the very Afflictions chastisements wherby the Lord exerciseth the faith and tryeth the patience of his Saints bee iust matter both of reioycing as Iames saith Iam. 1.2 and also of thanksgiuing how much more should we render thanks to God for our Election our Calling our Iustification and all the rest of his blessings both spirituall and bodilie Let vs learne then with the Apostle and according to the former exhortation of Paul to give thanks alwayes for al things to God the Father in the Name of Iesus Christ our Lord. So much concerning the maner of the Apostles speaking and propounding this blessing Now wee come to the matter it selfe which wee diuided in three wherof the first concerneth the blessing of God bestowed vpon vs. In declaring of this blessing wee haue these points set downe by the Apostle in order 1. The Authour and giuer of it to wit the God and Father of our Lord Iesus Christ 2. The cause mouing him to call vs to so excellent a blessing to wit his aboundant mercie 3. The preparatiue fitting mindes wherby he both makes vs able for the benefite and brings vs to it to wit The begetting of vs againe 4. The blessing it selfe to wit a liuing hope or the hope of life 5. And last the ground and foundation of this hope to wit the Resurrection of Christ from the dead Now concerning the first it is the Father who is the Authour of this blessing as he is the God Father of our Lord Iesus Christ
knowledge of God in Christ is not and the kingdome of Christ is not erected in the heart in righteousnes peace and ioy of the holy Ghost there is no thanksgiuing proceeding from that heart that can bee acceptable to God No nothing that is done for his seruice can be acceptable vnto him Psal 116 1â— For as wee haue alreadie said before out of the Psalmist and other Apostles I beleeved therefore did I speake 2. Cor. Cap. 4. vers 13. the speach to God or of God That which proceedeth not from faith shall neuer bee accepted of him Therefore is it that the Apostle biddeth vs that wee should abound in faith with thankesgiuing to informe vs that all true thankesgiuing must be accompanied with faith and flowe therefrom Thus much concerning this first point that is the Authour of this benefite of a lively hope Nowe followeth the second point touching the cause moouing God the Father in Christ to begett vs to his hope and that is his aboundant mercie In this point Mercie the only cause moouing God to cal vs. we haue twoo things to be marked The first is the cause it selfe moouing God to bring vs to his blessing which is his MERCIE The second is the qualitie of his mercie which mooveth him to graunt this blessing which standeth in the measure of it in that it is called his aboundant mercie As touching the first it plainly layeth downe before vs our owne miseries First in that we were such as had need to be pitied vpon whom the Lord should haue compassion as being in miserable cace and vnable to deliuer our selues from our miserie For where there is no helpe left but that which standeth in the mercie of our Iudge he also being our partie the case must needes be most miserable Nowe it is playne by the Apostle that if God had not had pittie and compassion on vs wee had neuer attained not so much as to any hope or esperance of eternall life seeing nothing els but his owne mercie and pitie did mooue him to call vs to this blessed hope which is most plainly set downe by the Apostle to the Ephesians Ephe. 2.3.4 in that hee maketh all men both Iewe and Gentile by nature to be the children of wrath and the cause of our calling regeneration and safetie from that wrath to bee the riches of Gods pitie and compassion and the aboundance of his love Secondly this setteth before vs the nature of our God that it is such as he himselfe proclaimed when hee made all his goods goe before Moyses and proclaimed the Name of the Lord before him saying The Lord the Lord stronge Exo. 34.6.7 mercifull and gracious slowe to anger and aboundant in goodnes and trueth reseruing mercie for thousandes forgiuing iniquitie and transgression and sinne c. Psal 116.5 Therefore it is that Dauid hauing tasted of the mercie and kindnes of the Lord doeth shewe foorth to the world the same Psal 3â— 5 saying The Lord is mercifull and righteous and our God is full of compassion And againe Psal 34.8 He indureth but a whyle in his anger but in his favour is lyfe Weeping may abyde at euening but ioy commeth in the morning Also he inviteth the world to prooue how good the Lord is Saying Taste ye and see how gratious the Lord is And for this cause doth Dauid take occasion to praise the Lord and to resolve with him selfe to prayse him in the said 34. Psalme Psal 34. â— I will alway giue thankes vnto the Lord his prayse shal be in my mouth continuallie and doth inuite and wil all others to praise the Lord with him saying Prayse the Lord with mee Psal 3.4.3 and let vs magnifie his Name together And further hee doth resolue to reioyce and glory in the Lord in his mercie saying I wil be glad and reioyce in his mercie And againe My soule shall glory in the Lord. And also exhorteth the righteous and Saints to loue the Lord to reioyce in him because of his mercie saying in the 31. Psalme Loue the Lord all yee Saintes c. And the 32. Psalme and 11. verse Bee gladde yee righteous and reioyce in the Lord and bee ioyfull all yee that are vpright in heart And so in the beginning of the 33. Psalme and many other Psalmes The vse of this poynt is First to humble vs all before the Lord our God as beeing such who haue forfaited all felicitie that there is no hope of blessednes Gal. 3.22 nor lyfe left vs but in the mercie of God against whom wee haue sinned for all are included vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue Rom. 11.32 And God hath shut vp all in vnbeleefe that hee might haue mercie on all So that wee must all confesse with the Prophete Ier. lament 3. and 22. That it is the Lords mercie that we are not consumed And againe Isai 1.9 Except the Lord of Hoastes had reserued to him a small remnaunt wee should haue bene as Sodome and should haue bene like to Gomora For as the Apostle sayeth Rom. 3.9 and 23.24 All both Iewe and Gentile are vnder sinne there is none righteous no not one c. For all haue sinned and are deprived of the glorie of God and are iustified freelie by his grace Therefore let vs all learne to obey the exhortation and instruction given by God to vs by the mouth of his Prophete that is Micah 6.8 to humble our selues to walke with our God Iem 4.6.7.10 And as the Apostle saith Let vs submit our selues to God for hee resisteth the proude and giueth grace to the humble Let vs cast downe our selves before him and hee will lift vs vp Herevpon doth follow the seconde vse which is to conuince all them that put the cause of their saluation or hope of saluation either in the power of their free will or in the merite of their workes or any other thing whatsoeuer except in the mercy of God only For God witnessed of himselfe in the Prophete Esaie I euen I am hee that putteth away thine iniquities for mine owne sake Esa cap. 43. vers 25. And the Apostle plainly testifieth that by grace wee are saued through faith Ephes cap. 2. vers 8. And least that any man should thinke that to beleeue were in his owne power and did proceed from himselfe therefore that his safetie were of himselfe the Apostle addeth and that not of our selues it is the gift of God And yet further to make it more cleare hee subioyneth that it is not of workes that we are saued And he giueth the reason twoofold First least any man should boast himselfe For as the Apostle in an other Epistle affirmeth All reioycing all gloriation of man in himselfe is excluded and that by the law of faith and not of workes Rom. 3.27 and 4.2 for if our
Iustice did come by our workes then had we wherein to reioyce and glorie And for this cause also is it that God doth choose the vyle things of this worlde the foolish and the weake 1. Cor. 27. to the end euen that no flesh should reioyce or glory in his presence for wee are that which wee are of him in Christ Iesus and not of our selves nor in our selves saith the Apostle be it Wiesdom iustificatioÌ„ sactification or redemption That according as it is written Hee that reioyceth let him reioyce in the Lord. The second reason of the Apostle to the Ephesians Phil. 2.13 is Because the power of doing good is not of our selues nor in our selues because we are the workmanship of God created to good workes And this CreatioÌ„ saith the Apostle is in Christ Iesus therefore not in our selues Therfore it is not of our selues that we do good but of God who worketh in vs both the will and the deed and that of his good pleasure Neither haue we the vertues in our selues of working good but in Christ Iesus that we iustly say with the Apostle to the Galathians Gall. 2.10 It is not we that liue any more but Christ that liueth in vs. And therefore with the same Apostle to the Corinthians 2. Cor. 12.2 and 3. Our reioycing should be not in our selues but in the man which is Christ And we ought to acknowledge with him that what we are we are it by the grace of God And when we labour in well doing it is not we but the grace of God which is with vs. This serveth to vs for two things to instruct vs not with Papist or other whatsoeuer to asscribe merites to our workes or to esteeme the cause of our election calling iustification or glorification to be in our selues or our workes but in the free grace of God Therfore doth the Apostle to the Romans declare Rom. 11.5 that the remnant which are saved are reserued according to the election of grace and thervpon concludeth that if election bee of grace it is no more of workes else were grace no more grace And if it be of works then it is no more of grace or els workes were no more works So may we conclude here of our calling to the hope of life since the Apostle saith It is of Gods aboundaÌ„t mercy than it is not of merit els were mercy no more mercy and if it be of merite it is no more mercy or els merite were no more merite The cause therefore moouing God to call and elect vs is no wayes in vs but in God himselfe Therefore doth the Apostle say to the Ephesians Ephe. 1.5 that God hath predestinated vs to be adopted through Christ in himselfe And what was the cause in himselfe moouing him the Apostle likewise declareth it According to the good pleasure of his wil. And moreouer in the next verse he maketh it more plaine saying That it is his grace wherewith hee hath made vs freely accepted in his beloved yet more amplie hee cleareth this adding in the 7. verse That the redemption which we haue by the bloud of Iesus Christ is also according to his rich grace Declaring that whither wee look to God in giuing Christ to dye for vs or whither wee consider God iustifying vs in Christ and accepting of vs in him for the merite of his death applying or imputing the same to vs There was nor is nothing that mooueth him to doe so but his owne grace For as it is written Exod. 33.19 I will haue mercy vpon him to whom I will shew mercie wil haue compassion vpon him on whom I will haue compassion So that it is not in him that willeth Rom. 9.15 16. 18 nor in him that runneth but in God that sheweth mercie And therefore hee hath mercy on whom hee will and whom hee will hardeneth The second thing that hereby we learne is that comfortable lesson which the spirit of God teacheth vs by the Apostle to the Romanes reasoning from this mercie and loue of God towardes vs in Christ who when wee were yet of no strength at his time Rom 5.6.7 8.9.10 dyed for the vngodly God setting foorth his merueillous loue to vs that whyle we were yet sinners Christ dyed for vs. Whereupon he concludeth that nowe being iustified by his bloud we shall much more bee saued from wrath through him For as the the Apostle sayeth If when we were enemies wee were reconciled to God by the death of his Sonne Ephe. 2.3.4 and 5. much more being reâ—ciled we shal be saved by his life For that mercy that mooued God when we were dead in sinne and trespasse being by nature the children of wrath Ier. lament 3.22 to quicken vs in Christ Seeing it remained for euer and his compassions fayle not but are renewed every morning Ephe. 2.3.4 must needes much more mooue him to accomplish the good pleasure of his will in vs Psal 106.1 who nowe are made the children of his loue in Christ Therefore neede we not to feare what man Rom. 8.38 and 39. yea what Deuills can doe to vs For neither death nor life nor Angells nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to seperate vs from the loue of God which is in Christ Iesus For our God is full of compassion and mercie Psal 103.8 c. slow to anger and of great kindnes Therefore he will not alwayes chyde Psal 103.6 nor keepe his anger for euer neither will hee deale with vs after our sinnes nor reward vs according to our iniquities seeing he pitied vs and had mercie on vs when we were his enemies For that mercie that mooued God to beget vs to the hope of lyfe when we were straungers from him without hope and without God much more shall it mooue him to bring vs now being made his children to the enioying of that blessed hope Herevpon it followeth That Gods mercie is the only ground of solide and perfect comfort to man and only sure stay to the soule of him that is in trouble that contrariwise they can haue no stedfast hope nor perfect ioy through their hope who build their hope of lyfe not vpon the mercie of God but on their owne merite or merite of any other creature Therefore is it that in the scripture the most lamentable and sorrowfull cace of the godly is described to bee when as the sence of Gods mercie faileth them For then doe they crie out Will God shewe noe more fauour Psal 77.8 Is his Mercie cleane gone for euer Doth his promise faile for euermore Hath God forgotten to be mercifull Hath he shutt vp his tender mercies in displeasure This is my death sayeth the seruant of God Hereby declaring that mercie is their only comfort and cause of their lyfe And where mercie appeareth
not speake and so filled with evill that they seeme to be cut off doubting of their life And that which I speake of faith I speake also of the remayning partes of our life of our love to God and his Sanits our sanctification our zeale our ioy our peace which all sometimes florish sometimes fade and wither Which all in the life to come shall remaine eternallie and still florish in their ful perfectiō Thus much touching the excellencie of our inheritance Now followeth the third poynt The certaintie of salvation which is cōcerning the suretie of this inheritance which is the third thing that worketh the fulnes of our ioy when we know that ther is a life after this life to be hoped for and that this life is most excellent And lastlie that it is impossible to frustrate vs of this life The other two doe provoke a thirst and earnest desire of this life but the third bringeth peace and consolation to the man that longeth for it when hee knoweth assuredlie that hee shall have it Whereas the contrarie is a verie hell to the conscience For when it is given to a man to know there is a life prepared for a man in heavē and that this life is so excellent that there is nothing worthie of it in this world What grief and vnspeakeable sorrowe must it breed to him to be deprived of that estate wherein he seeth such felicitie Esau Gen. 27. when he heard that he was deprived of the blessing following the birthright he cryed out with a great crie and bitter out of measure sayeth the spirit of God for hee would haue inherited the blessing and therefore sought it with teares but hee was reiected saith the Apostle to the Hebrewes Heb. 12. found no place to repentance in his Father This is the iust iudgement of God against all prophane persons who preferre in their worldlie necessities the pleasures of this life to the inheirtance of the life to come to make their vaine and fruitles desires of that life to torment their mindes 2 Pet. 2.1 Iud. 11. The same mooved Balaam that prophane prophete which loved the wages of vnrighteousnes seeing the blessed end of the righteous but no wayes assured to enioy it to crie out Num. 23. O let me dye the death of the righteous and let my last end be like his So deadlie a wound doth pearce the soule that findeth no assurance of that life wherein consisteth all felicitie Therefore to make vs pertakers of that solide consolation which is proper to the godlie our God doeth let vs see how sure certaine this life is to al that are begotten to the hope of it For it is this certaine assurance of the enioying of it that worketh strong consolation in the Saints as is manifest by the wordes of the Apostle to the Hebrewes Heb. 5.17.18 c. God sayeth hee willing more aboundantlie to shew vnto the hetres of promise the stablenes of his counsell bound him selfe by an eath that by two immutable things wherein it is impossible that God should lie we might have strong consolation who haue our refuge to lay holde vpon that hope that is set before vs. Declaring hereby that the strength of our ioye dependeth vpon the infalliblenes of our hope Therfore is it that David doeth pray to God in the hundreth and sixt Psalme Psal 106.4 c. That he would remember him with the favour of his people that hee would visitie him with his salvation To that end he subioyneh himselfe that sayth That I may see the felicitie of thy chosen so reioyce in the ioy of thy people and glorie with thine inheritance Shewing that without sight of this felicitie and certaine assurance of it no heart can ioy nor glorie as doe the children of God We come therefore to consider this poynt which is set downe to vs in two partes according to the two folde daunger which may seeme to be in the attayning to this life The first is in the life it selfe to know that it be sure The second is in vs to know that wee be sure to that life For if either that life might be taken away from vs or yet that we could be taken away from enioying that life there could bee no certaintie of it to our soules Therefore first the Apostle declareth how this life is kept for vs. Next he sheweth how we are kept for it that neither it can be taken away from vs nor wee from it The keeping of it is set downe in these wordes Reserved in the heavens for vs and the keeping of vs to it in the wordes following who are kept by the power of God through faith vnto salvatiō And lastlie the time of the manifestation of it is set downe to vs by the Apostle saying Which is prepared to be shewed in the last time As touching the first parte of the suretie of our life it consisteth first in the keeping of it God the keeper of our life Secondlie in the place where it is kept And third lie in the end wherefore it is kept in the heavens It is kept sayeth the Apostle in the heaven and that for vs. First then we will speake of the keeping of it which bringeth great consolation to the beleeving soule Angells lost their life because the Lord did not keepe it to them And Adam lost his life likewise because it was cōmitted to his owne keeping But now the Lord doth no more commit the keeping of our life in Christ to our selves because we should doubtlesse loose it againe For if man in his integritie was not able to keepe his life how much lesse is he able to doe it in his corruption and infirmitie yea the verie Angels that yet doe continew in the life of God were not able to indure if God did not preserve them in that life Blessed therfor be God who hath taken in his owne hande the custodie of our life The Apostle doeth herein cōfort him selfe against the shame of the Crosse which he did suffer for preaching the gospell saying For which cause I also suffer these things 2 Timoth. 1.20 But I am not ashamed for I know whom I haue beleeved c. This made Paul reioyce that God was able to keep his life to whom he had committed it And this is the great mercie of our God towards vs that he doth take the care of keeping our life him self Sathan is most carefull sometimes against 〈◊〉 selves sometimes against our life for when he can not prevaile against the person to entise him to sinne and so to death then doth he assaile his life putting at his faith to see if he can wrest from him his confidence in God knowing that the destructiō of our persons followeth the losse of our spirituall life in Christ But thankes be to God that it is not in our hande to loose our life since it is not committed to our keeping And