The Christian Warfare Part 1, Book 2 · Chapter 32
CHAP. XXXII. Of Sathan tentations which he vſeth againſt thoſe which are called, to bring them to deſpaire.
§. Sect. 1 ANd ſomuch concerning thoſe tentations of Sathan,How Sathan tēpteth theſe which are called to deſpaire. wherewith hee aſſaulteth them who are not yet effectually called, to the ende that hee may keepe them from turning vntounto God by vnfained repentance, and comming vntounto Chriſt by a true and liuely faith: now wee are to ſpeake of thoſe tentations which he vſeth againſt thoſe who are called. And firſt, when as he perceiueth that he can no longer blind them with ignorance, nor keepe them ſtill in carnall worldineſſe & preſumptuous ſecuritie, when as he ſeeth that they are reſolued no longer to deferre their repentance and comming vntounto Chriſt by a true faith, neither can be perſwaded to content themſelues, with ſuch faith and repentance as are falſe and counterfait; then, and not before he appeareth in his owne likeneſſe, and ſheweth himſelfe a diuell indeed; for then he accuſeth them of their manifold and outragious ſins, where in they hauehave long continued, then he telleth them of their ſinnes paſt and preſent corruptions, whereby they are readie to fall into the like againe, then hee reuealeth vntounto them their ſinnes of ignorance, and calleth to their remembrance thoſe ſinnes which they hauehave cōmitted againſt their knowledge and conſcience, then will hee aggrauate their ſinnes which in themſelues are but too too hainous, and ſet before them the iuſtice of God, the fearefull threatnings and terrible curſe of the law, the wrath of God and the intollerable and eternall torments of hell fire, which by their ſinnes they hauehave iuſtly deſerued; all which terrblie ſights being in one view repreſented to their already timorous thoughts, he taketh occaſion of them al, to moue them to diſtruſt of Gods mercies and Chriſtes merites, and ſo to plunge them into vtter deſperation. Wouldeſt thou now vile wretch (will hee ſay) turne vntounto God hoping to bee receaued to grace and mercy? why aſſure thy ſelfe it is too late, for are not thy ſins in number numberleſſe, and in their qualitie and nature moſt haynous and outragious; and haſt thou not continued in this thy rebellion againſt God a long time, refuſing to come vntounto him though he hath often called, and careleſſy neglecting all the meanes of thy ſaluation, when thy God hath gratiouſly offered them vntounto thee? Now therefore the acceptable time and day of ſaluation is paſt neuer againe to be recalled, and though with Eſau thou ſeekeſt repentance with teares yet ſhalt thou neuer find it. Moreouer to the conſideration of thy horrible rebellion adde the remembrance of Gods iuſtice, which can in no wiſe ſuffer ſinne to goe vnpuniſhed, the terrible curſe of the law denounced by God who is trueth it ſelfe, againſt thoſe who continue not in all that is written in the booke of the law to doe it, the fearefull torments of hell prepared for ſinners amongſt which number thou art one of the chiefe; and therefore doe not flatter thy ſelfe with hope of mercy, but rather expect thoſe fearefull iudgements and endleſſe torments which are due vntounto thee for thy rebellious wickedneſſe: and thus doth Sathan labour to bring the poore Chriſtian to deepe deſperation, and to fill his conſcience with horrour and feare, which if he can accompliſh he reſteth not there, but like a cruell coward who can neuer be at quiet till he ſee the death of his enemie, ſo our malitious enemie is neuer ſatisfied till he ſee our death and vtter deſtruction. And therfore when he hath grieuouſly vexed the Chriſtians conſciences with fearefull horrour, and tormented him euen with the flaſhings of hell fire, in the next place he will perſwade him to ſeeke ſome eaſe of his preſent torments by imbruing his hands in his owne bloud, and putting himſelfe to ſome violent death: which is nothing els but (as the Prouerb is) to leape out of the frying pan into the fire, and in ſeeking to eaſe his terrours of conſcience to plunge himſelfe into the torments of hell.
§. Sect. 2 Againſt which tentations whoſoeuer would be ſtrengthened and enabled to withſtand their force and violence,That if wee will withſtand the former tentation, wee muſt not reſt on our owne righteouſneſſe. they muſt not reſt in themſelues, deſiring in whole or in part to be iuſtified by their legall righteouſneſſe, neither muſt they meaſure out vntounto themſelues Gods mercies according to their owne merites and worthineſſe, they muſt not looke onelyonly vponupon Gods iuſtice, and vppon that exact obedience which the law requireth of them, nor yet vponupon thoſe fearefull puniſhments which by their ſinnes they hauehave iuſtly deſerued, for then Sathan will eaſily attaine vntounto his purpoſe, and ſpeedily bring them to deſperation and vtter deſtruction. But they muſt goe out of themſelues and reiecting their owne righteouſneſſe, as altogether imperfect & inſufficient they are to reſt and relie themſelues vppon the alone righteouſneſſe and obedience of Chriſt Ieſus, as being in it ſelfe all ſufficient both for our iuſtification and ſaluation. And as they hauehave one eye on Gods iuſtice to keepe them from ſecure preſumption, ſo they muſt hauehave the other firmly fixt on his infinite mercy to preſerue them from falling into deſperation, as they hauehave one eye on the law to humble them, and to bring them out of themſelues to Chriſt, ſo they muſt hauehave the other eye on the ſweet and comfortable promiſes of the Goſpell to comfort and rayſe them vp. Finally as on the one ſide they behold the curſe of the law, and the eternall torments prepared for the wicked: ſo on the other ſide they muſt ſtedfaſtly looke vponupon the righteouſneſſe, death, and obedience of Chriſt, and alſo vponupon thoſe euerlaſting ioyes which by his precious bloudſhed hee hath purchaſed for them. And if thus being truely humbled and brought to vnfained repentance they goe out of themſelues and reiect their owne righteouſneſſe, reſting and relying vponupon the alone righteouſneſſe of Chriſt for their iuſtification & ſaluation, they may moſt certainly aſſure themſelues that they hauehave in Chriſt ſatisfied Gods iuſtice, & are by his death reconciled vntounto him, that they are freed from the curſe of the law, and from the wrath of God, that their ſcarlet ſins are made as white as wooll, & all their imperfections perfected by Chriſts righteouſneſſe and obedience, that they are acquitted from the ſentence of condemnation, and deliuered from the fearefull torments of hell.
§. Sect. 3 But forasmuch as thoſe who labour vnderunder the burthen of their ſinnes,Reaſons to perſwade the weake Chriſtian of the forgiueneſſe of his ſinnes. and are continually vexed and mooued to deſperation, by Sathans moſt ſubtiland violent tentations, are not ſo eaſily perſwaded that their ſins are forgiuen them, & they reconciled vntounto God in Chriſt; therfore I will ſet down ſome arguments, whereby all thoſe who truly repent, (that is ſorrow for their ſinnes paſt, and deſire, and indeauour to forſake them in the time to come) and withall going out of themſelues, doe earneſtly hunger after Chriſt and his righteouſneſſe, and reſt and relie vponupon him for their ſaluation, may hauehave full aſſurance that their ſinnes are forgiuen them, and that they are in Chriſt reconciled vntounto God, and receiued into his louelove and fauour.
The firſt argument drawne from Gods mercy.The firſt argument, to aſſure all of the pardon and forgiueneſſe of their ſinnes, who will come vntounto him, may be drawne from his mercy, which is one of his properties and attributes, ſo often attributed vntounto him in the ſcriptures. Exod. 34.6.7. God thus deſcribeth himſelfe: The Lord, the Lord, ſtrong, mercifull and gracious, ſlow to anger, and abundant in goodneſſe & truth. 2 reſeruing mercy for thouſands, forgiuing iniquitie, tranſgreſſion and ſinne. Out of which place that famous & godly learned man H. Zanchius hath obſerued matter fit for our purpoſe,Zanch. de Attrib. l. 2. cap. 1. q. 2. & therefore it ſhall not be amiſſe to ſet downe his owne words: For beſides (ſaith he) that the eſſence of God is only one, & that eternal moſt ſimple moſt perfect, liuing, immortall, inuiſible, incorruptible, infinite, omnipotent, moſt wiſe; he is alſo wholy moſt good in whom nothing is wanting; a louer of men, most meeke, moſt gentle, ſlow to anger, moſt ready to forgiue iniuries, moſt patient, moſt true, moſt righteous, moſt iuſt, moſt faithfull in performing his promiſes, finally hee is nothing els then the ſoueraigne goodneſſe, and the chiefe clemencie as he hath deſcribed, and liuely deciphered himſelfe. Exod. 34. and elſewhere. And therefore we muſt note, although anger be attributed vntounto God, yet notwithſtanding it is in God nothing els but the chiefe goodneſſe and iuſtice, whereby he abhorreth euill and according to his iuſt iudgement doth at length puniſh it, if it be not amended by his long ſuffering and patience. This herehence manifeſtly appeareth, becauſe ſpeaking of reuenge or taking puniſhment which is an effect of anger, he doth not ſay that he doth preſently inflict puniſhment, or that hee is ſo ready to inflict it as to ſhew mercy, but hee ſaith that hee is ſlow to anger. Sign fying by this maner of ſpeach, that he is of his owne nature alwayes moſt ready, to ſhew mercy, to graunt pardon, to be beneficiall; but not ſo ready to take puniſhment, but is forced here vntounto as of himſelfe, vnwilling through our impenitencie. Hereunto alſo appertaineth that ancient forme of prayer; O Lord whoſe propertie is alwaies to hauehave mercy and forgiue.Eſa. 28.21. 2. Sam. 5. 1. Chro. 14. Ioſ. 10. Herehence alſo we read in Eſai. ch. 28.21. The Lord ſhall ſtand as in mount Perazim, hee ſhalbe angry as in the valley Gibeon. That he may doe his worke, his ſtrange worke, that he may effect his act, his ſtrange act. (that is, he ſhall inflict the like puniſhments in his iuſt anger vponupon his rebellious people, which hee exerciſed vponupon his wicked enemies the Philiſtines in mount Perazim, when as he ouerthrewe them, by his ſeruant Dauid, and vpō the Amorites in the valley of Gibeon when as he ſmote them with ſtones from heauen.) Where the Prophet maketh a twofold kind of Gods workes, his proper and ſtrange works. The proper worke of God is to ſhew mercy, and to ſpare or forgiue; his ſtrange worke is to be angry and to puniſh. And therefore whereas hee calleth that the proper worke of God, and this his ſtrange worke; he plainely teacheth that mercy, goodneſſe & long ſuffering are according to the nature of the deitie, but that to be angry is diuers from Gods nature, Yea which is more hee maketh it not his worke, that is to ſay, he is angrie that afterwards he may bring his worke to paſſe, that is, that he may hauehave merciemercy and preſerue; for whileſt (ſaith the Apostle) wee are iudged of the Lord, we are chaſtened that we ſhould not be comdemned with the world. 1. Cor. 11.32. And what doe theſe things teach vsus, but that the nature of God is nothing els then goodneſſe, 1. Cor. 11.32.mercy, louelove eſpecially of men, patience, benignitie, and moſt farre and remote from all vniuſt ſeueritie, cruelty, tyrannie, and pride. The which may miniſter vntounto eueryevery penitent ſinner moſt ſweet conſolation; for when they ſee that God is angry by reaſon of their ſins, & that he doth greeuouſly afflict them, & euen bring them as it were to the gates of hell, this muſt not make the to caſt of al hope & to fal into vtter deſperatiō; but they muſt remember, that theſe are not the Lords proper works but ſtrange vntounto him, which he doth to this end, that he may bring to paſſe his owne proper works which are agreeable to his nature, that is, that he may againe ſhew vntounto vsus the glorious beames of his louing coūtenance in more full brightneſſe, & bring vsus frō death to life; frō affliction to ioy, from the gates of hell to the kingdome of heauen. According to that 1. Sam. 2.6. the Lord killeth, & maketh aliue, he bringeth downe vntounto hell, and bringeth vp againe. As therefore when we ſee carpenters pulling downe a ruinous building our minds do not reſt there, becauſe we know that this they doe is not their proper worke, but we goe further in our cogitation thinking of a new houſe which they will build in the place of the old, for aſ much as wee know that it is not their proper worke to race downe but to build, or to race downe that they may build; ſo when wee ſee the Lord angry and inflicting corrections let vsus not reſt here, but with the like foreſight of mind, let vsus conſider that he doth theſe his ſtrange and improper works, that afterwards he may do thoſe which are proper and naturall, that is that he afflicteth that he may bring the more true cōfort, that he bringeth vsus to the gates of hell, to the end hee may rayſe vsus vp to bee partakers of the ioyes of heauen. But let vsus conſider of ſome more teſtimonies of Gods infinite mercies. As the Prophet Dauid likewiſe ſaith Pſalm. 103.8. that the Lord is full of compaſſion and mercy, ſlow to anger, and of great kindneſſe. and Pſal. 86.5 Thou Lord art good and mercifull, and of great kindneſſe vntounto all them that call vponupon thee. So the prophet Ioel 2.13. teſtifieth of the Lorde, that hee is gratious and mercifull, ſlow to anger and of great kindneſſe. And the apoſtle ſaith that he is rich in merciemercy. Eph. 2.4. and 2. Cor. 1.3. He calleth him, the father of mercies, and God of all cōfort.
§. Sect. 4 Seeing then, merciemercy is one of Gods attributes,That God is delighted in exerciſing his merciemercy. therefore it is alſo of his eſſence, and being, for there is not in Godes moſt perfect nature, any qualities or accidentes, but whatſoeuer is in God, is God, ſo that God is merciemercy it ſelfe, and conſequently, to ſhew and excerciſe his merciemercy, is to ſhew and exerciſe his owne nature. Now wee know that naturall actions are not troubleſome, norirkſome, neither is the ſunne troubled with giuing lighte, nor the fire with giuing heate, nor the tree with yeelding fruite, nor the beaſt with nouriſhing his young, nor man with receiuing nouriſhment, and ſleepe, becauſe it is their nature to be excerciſed in theſe actions, and therefore ſeeing merciemercy is of Gods eſſence, it is not painefull and troubleſome to excerciſe it towardes all repentant ſinners, bee their ſinnes neuer ſo many, and hanious, no more, then it is troubleſome to exerciſe his iuſtice, in puniſhing of thoſe who are obſtinate and rebellious, nay it is not onelyonly not troubleſome and painefull, but alſo pleaſant and delightfull for God to ſhewe merciemercy vntounto all thoſe who truely turne vntounto him, and contrariwiſe it ſhould bee troubleſome and irkſome, (if I may ſo ſpeake,) for God not to ſhew and exerciſe his nature, and merciemercy, towardes repentant ſinners; for as the eye is delighed with ſeeing, and to bee reſtrayned there from is grieuous vntounto it, as the care is delighed with hearing, and is much moleſted if it be ſtoped, and as euerie part, and facultie of the bodie, and ſoule, are delighted in excerciſing their ſeuerall actions, and functions, and are much vexed, and cumbred, if by any meanes they ſhould bee hindred; ſo is the Lord delighted, and well pleaſed, in ſhewing, and excerciſing his owne nature, and attributes, as his power, and prouidence, in gouerning the world, his iuſtice, in puniſhing wicked, obſtinate, and rebellious ſinners, and his mercy in pardoning, and remitting the ſinnes of thoſe, who are of an humble ſpirite and broken heart, and are wearie of this intollerable burthen, deſiring nothing more, then to bee eaſed and freed from it. And not to thus excerciſe his nature, and attributes, woulde rather (that I may ſpeake after the manner of men) bee vntounto the Lord tedious and troubleſome.
Of this pleaſure and delight, which the Lorde taketh in pardoning repentant ſinners, the Prophet Micha ſpeaketh, chap. 7.10.18. who (ſaith he) is a God like vntounto thee; that taketh away iniquitie, and paſſeth by tranſgreſſion of the remnant of his heritage: he retaineth not his wrath for euer, becauſe merciemercy pleaſeth him. So the prophet Dauid Pſal. 147.11. ſaith that the Lord is delighted in them that feare him and attend vponupon his mercy; euen as though he reioyced much, to hauehave an occaſion offered, of excerciſing his mercy and goodneſſe towardes thoſe, who earneſtly deſiring it, wait vponupon him, that they may bee made partakers of of it. For the obiect of Gods mercy, about which it is exerciſed, is mans miſerie, and the action thereof, is to pittie, and helpe him, out of his wretched and miſerable eſtate; and therefore, if there were no miſerie, and wretchedneſſe, and no ſinne to be forgiuen, there would be wanting that external obiect, about which Gods mercy ſhould be exerciſed and manifeſted to all the world. And hence it is, that the Lorde willingly permitted the fall of our firſt parentes, to the ende that hee might make a way for the manifeſtation of his merciemercy, in pardoning repentant ſinners, and his iuſtice in puniſhing the contemners of his grace. And as the apoſtle ſaith, Rom. 11.32. God hath ſhut vp all in vnbeleefe, that hee might hauehave merciemercy on all, that is to ſay, on all the elect, both Iewes, and Gentiles.
Seeing therfore God delighteth himſelfe in excerciſing & manifeſting his mercy, to the praiſe of the glorie of his grace, by pardōing & forgiuing repentant ſinners, let not any who are grieuouſly laden, & grone for wearines vnderunder the heauie burthen of their ſinnes, feare to come vntounto the Lorde, and to implore his mercy for the forgiuenes of their ſinnes, though neuer ſo grieuous and manifould, neither let them doubt, leaſt God will reiect their ſuite, and refuſe to receiue them, into his grace, and fauoure, becauſe of their great rebellions and vnworthineſſe. For although there were not (as in truth there is not) any thing to bee reſpected in vsus, ſauing that wee are the creatures of God, and worke of his handes, yet the Lorde will hauehave compaſſion vponupon vsus, euen for his owne ſake becauſe hee is exceedingly delighted in ſhewing mercy to all thoſe who turne vntounto him. And this the Lord himſelfe profeſſeth Eſa. 43.25. I euen I am he that putteth away thine iniquities for mine owne ſake, and will not remember thy ſinnes. And therefore the prophet Daniel calling vponupon the Lord for mercy, in the behalfe of himſelfe and the people, diſclaimeth their owne righteouſneſſe, and all reſpect of their owne merits and worthineſſe; ſaying, wee do not preſent our ſupplications before thee for our own righteouſneſſe, but for thy great tender mercies: O Lord heare, O Lord forgiue, O Lord conſider and doe it; deferre not for thine owne ſake. Dan. 9.18.19.
§. Sect 5 But here ſathan will be ready to obiect vntounto the afflicted conſcience, labouring vnderunder the burthen of ſinne,That the grieuouſneſſe of ſinne cannot debarre the repentant ſinner of Gods mercy. that God indeede is mercifull, but yet he will neuer extend his mercy towards ſuch haynous offenders, whoſe ſinnes are in number numberleſſe, and in qualitie and nature moſt grieuous and outragious. For anſwering of which tentation, we are to know that though our ſinnes bee neuer ſo innumerable and hainous, yet this ſhould not diſcourage vsus from comming to God by vnfained repentance, with aſſured hope of forgiueneſſe, for though our ſinnes be great, his mercies are infinite, and conſequently though it were imagined that all the ſinnes which were euer committed in the world were ioyned together, yet in compariſon of Gods mercy they are without all compariſon leſſe then a mote in the Sunne to all the world. Neither is God like vntounto man, whoſe bounty & mercy are limited in ſome ſtraight bounds which they will not paſſe, and therefore they are ſoone weary both in giuing to thoſe who want, and forgiuing thoſe that offend, but his bounty is endleſſe and his mercies infinite, and therefore he can and wil as eaſily forgiue vsus the debt of ten thouſand millions of pounds as one pennie, and as ſoone pardon the ſinns of a wicked Manaſſes as of a righteous Abraham, if we come vntounto him by vnfained repentance, and earneſtly deſire and implore his grace and mercy. And this our Sauiour Chriſt ſheweth in the parable of the poore Publicāe, whoſe hainous ſinnes the Lord preſently forgaue vponupon his true conuerſion.Luke 7.41. And in the parable of the two debters, where the lender our bountifull God as eaſily forgaue the 500. pence as the fiftie, that is innumerable great ſinnes, as well as few and leſſe. And the Apoſtle Paule teacheth vsus, that where ſinne hath abounded, there grace hath much more abounded. Rom. 5.20.
That we muſt not ſo aggrauate our ſins that we derogate from Gods mercy.Seeing therfore Gods mercy is infinite and without al limites, let not vsus reſtraine it, neither let vsus ſo aggrauate our ſinnes as that in the meane time wee derogate from Gods mercy. If a Prince ſhould ſend his generall pardon vntounto a number of offendors, without any exception or limitation, and one amongſt the reſt ſhould ſay this pardon doth not appertaine vntounto me, becauſe I am ſo great an offender, and therefore I will ſtill ſtand in doubt of my Princes mercy, and ſuſpect his word, who would not accuſe ſuch an one both of folly in refuſing his pardon, and of vngratefulnes and diffidence in diſtruſting his gratious Prince, calling his great mercy and truth in his promiſſe into queſtion? Who would not thinke this offence greater then all the reſt, but the Lord who is infinite in mercy, hath ſent his generall pardon to all repentant and beleeuing ſinners without all exception; why therefore ſhould wee make queſtion of his mercy, becauſe of our hamous ſinnes, why ſhould we vntounto our others ſinnes adde this which is more hainous then all the reſt, indoubting and diſtruſting his word and promiſe, and in extenuating his infinite and endleſſe mercies. For if wee thinke our debt ſo great that God will neuer forgiue it, what doe we els but detract from Gods rich bounty and liberality, if we ſuppoſe our ſinnes may not bee for giuen becauſe of their greatneſſe, what do we els but imagine that they ſurpaſſe Gods infinite mercy, which is a moſt horrible blaſphemy once to conceiue.
§. Sect. 6 The mercy of the Lord extendeth it ſelfe to the beaſts of the field,That Gods mercy is ouer all his works. and hee gratiouſly feedeth the Rauens and young Lions, which in their brutiſh maner implore his helpe; & ſhal he not extend his mercies to reaſonable creatures that ſeeke after them?Pſal. 36.6. & 104.21.27 & 147.9. & 145.9. Yea the Lord is good to all and his mercies are ouer all his workes, as it is Pſal. 145.9. and will not the Lord be gratious to man, who is his moſt excellent workemanſhip created according to his owne image, if hee ſue vntounto him for grace and deſire to be partaker of his mercy? His goodneſſe ſtretcheth it ſelfe vntounto his obſtinate enemies, for he cauſeth his rayne to fall and his Sunne to ſhine both vponupon the euill and the good, on the iust and vniust. Matth. 5.45. And ſhall it be reſtrained frō his repentant ſeruants? he multiplieth his mercies in temporall benefits vponupon the wicked and reprobate, and ſhall it be ſcanted towards his elect, he is very gratious to malitious rebels, and will he denie grace to humble ſuers for mercy and repentant ſinners. He ſhewed his goodneſſe and long ſuffering vntounto wicked Achab vponupon his fained and hypocriticall humiliation, and will he not extend it towards thoſe who being truely penitent vnfainedly turne vntounto him? Yes aſſuredly, for though hee bee good to all euen ſenſeleſſe creatures, brute beaſts, and rebellious ſinners, yet he is in eſpeciall maner good to thoſe who are of the houſhold of faith.
§. Sect. 7 But if we cannot behold Gods mercies in their owne glorious brightneſſe,That euen man is mercifull towards the penitent and therefore much more God who is infinite in mercy. let vsus looke vponupon them in ſome ſmall reſemblance and little counterfaite, if we cannot comprehend them in their owne infinite nature, yet let vsus view them in a ſmall modell. Euen man himſelfe who hath but a ſparke of this mighty flame, and a ſmall drop of this bottomleſſe Ocean ſpareth his ſonne when he offendeth, pardoneth his ſeruant when he deſireth forgiueneſſe, yea is oftentimes reconciled to his enemie who hath many waies wronged him, when he ſueth for reconciliation, and confeſſeth his faults, ſhall therefore man who hath receaued a little ſparke from this euer burning flame of Gods goodneſſe, a ſmall drop of this endleſſe and bottomleſſe Ocean, and but a little modell of this infinite greatneſſe, whoſe greateſt mercy compared with Gods, is but ſauadge and barbarous cruelty; ſhall hee I ſay bee readie to ſpare his Sonne, forgiue his ſeruant, and bee reconciled vntounto his enemy, and ſhall not God ſpare, forgiue, and bee reconciled vntounto thoſe who turne from their ſinnes by vnfained repentance, and earneſtly ſue for grace; ſhall wee ſee, and acknowledge, the mercies of man, and ſhall wee doubt of the mercies of God which is the plentifull fountaine, from which like a pirling ſtreame they flow; ſhall wee confeſſe, that a droppe of water is moyſt, and affirme that the ocean is drie, ſhall wee be ſharpſighted in ſeeing the light of a ſmall ſparke, and bee ſtarke blinde, in behoulding the glorious beames of the ſunne. Nay let vsus know, acknowledge, and aſſure our ſelues, that as much as the whole globe of the earth, exceedeth in quantitie the leaſt mote in the ſunne, as much as the whole ocean exceedeth the ſmalleſt drop of water, yea, aſmuch as the infinite creatour, exceedeth the finite creature, betweene which, there can bee imagined no degrees of compariſon, ſo much doth the merciemercy, and bountie of God, exceede the bountie and merciemercy of mortall man. And therefore if vponupon repentance for our fault and earneſt deſire of reconciliation, wee hope of merciemercy and wounted kindnes, from our frinde or neighbour, let vsus not make any queſtion, nor once doubt of the Lords louelove and fauour towards vsus, though our ſinnes bee neuer ſo grieuous, ſo wee truely repent and vnfainedly turne vntounto him.
§. Sect. 8 But here the aflicted conſcience wilbe readie to ſay, that though there bee no doubt of Gods merciemercy,That doubting of Gods merciemercy… in reſpect of our vnworthineſſe argueth pride but that it is in it ſelfe moſt infinite, yet I doubt, leaſt I ſhall neuer be partaker thereof becauſe of my manifold inperfections, and great vnworthineſſe. To which I anſweare, that this diſtruſting of Gods mercies, in reſpect of our vnworthineſſe, proceedeth not from true humilitie, but from our naturall pride, for if wee had denied our ſelues, and were nothing in our owne eyes, if wee had wholy remooued our owne righteouſneſſe, and did wholy, and onelyonly, reſt on our ſauiour Ieſus Chriſt for our ſaluation, wee would neuer hope the more in regard of our owne worthineſſe, nor yet doubt in reſpect of our vnworthineſſe. But it is our ſecret and inbred pride of heart, which makes vsus to doubt of Gods mercy, vnleſſe wee bring him a bride and deſerue it at his hands, and to deſire to make the Lorde beholding vntounto vsus rather then we would be any whit beholding vntounto him. Which is nothing els but to diſgrace Gods mercies, that we may grace our own merits; & by labouring that we may be ſōething in our ſelus, we wil not alow that God ſhould be al in al & hauehave the whole praiſe of our ſaluation. But we are to roote out of our hearts this ſpirituall pride, and to plant therein true humilitie, and then we may aſſure our ſelues though our ſinnes bee great, yet the mercies of God are farre greater, though wee bee moſt beggerly in merites, yet wee ſhall bee made rich by Chriſt Ieſus righteouſneſſe; for the poorer wee are in deſert, the richer Gods merciemercy will appeare in accepting vsus to his grace and fauour; and where ſinne hath abounded, there grace will abound much more.
Seeing therefore Gods mercies are infinite, and are not any whit reſtrayned by our vnworthineſſe, let vsus ſeeke vntounto the Lord by vnfained repentance, and aſſure our ſelues of his louelove and fauour in Ieſus Chriſt; Let the wicked forſake his ways & the vnrighteous his own imaginations, and return vntounto the Lord and he will hauehave merciemercy vponupon him, and to our God for he is very readie to forgiue, as the Prophet exhoreth vsus. Eſay 55.7.