The Christians hope triumphing in these glorious truths; [brace] 1. That Christ the ground of hope, is God, and not meer man, against the Arians, and other unbelieving Christians. 2. That Christ is the true Messiah, against the unbelieving Jews. 3. That there is another life besides this, against the grosse atheist. 4. That the soul of man is immortall, and doth not sleep till the day of resurrection, against the errour of some seeming semi-atheists. 5. How the hope of heaven should be attained, whilst we are on earth, against the carnall worldlings. 6. How this hope may be discerned where it is, and attained where it is not, for the comfort of every poor Christian. All which truths are briefly pointed out and cleared, in a sermon preached before the Right Honourable House of Lords in the Abby-Church at Westminster on Wednesday, May 28. being the day appointed for solemn and publike humiliation. / By Jeremiah Whitaker. Published by order of the House of Peers. Whittaker, Jeremiah, 1599-1654. 1645 Approx. 166 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2013-12 (EEBO-TCP Phase 2). A96328 Wing W1710 Thomason E286_4 ESTC R200074 99860878 99860878 113005

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Early English books online. (EEBO-TCP ; phase 2, no. A96328) Transcribed from: (Early English Books Online ; image set 113005) Images scanned from microfilm: (Thomason Tracts ; 47:E286[4]) The Christians hope triumphing in these glorious truths; [brace] 1. That Christ the ground of hope, is God, and not meer man, against the Arians, and other unbelieving Christians. 2. That Christ is the true Messiah, against the unbelieving Jews. 3. That there is another life besides this, against the grosse atheist. 4. That the soul of man is immortall, and doth not sleep till the day of resurrection, against the errour of some seeming semi-atheists. 5. How the hope of heaven should be attained, whilst we are on earth, against the carnall worldlings. 6. How this hope may be discerned where it is, and attained where it is not, for the comfort of every poor Christian. All which truths are briefly pointed out and cleared, in a sermon preached before the Right Honourable House of Lords in the Abby-Church at Westminster on Wednesday, May 28. being the day appointed for solemn and publike humiliation. / By Jeremiah Whitaker. Published by order of the House of Peers. Whittaker, Jeremiah, 1599-1654. [8], 52 p. Printed by G. Miller for John Bellamy at the sign of the three golden-Lions in Cornhill near the Royal-Exchange, London, : 1645. Order to print on leaf A1v. Reproduction of the original in the British Library.

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eng Bible. -- N.T. -- Corinthians, 1st XV, 19 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2012-03 Assigned for keying and markup 2012-04 Keyed and coded from ProQuest page images 2012-07 Sampled and proofread 2012-07 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion
Die Mercurij, May 28. 1645.

IT is this day ordered by the Lords in Parliament, that M. Whitaker, who preached this day before the Lords in Parliament, is hereby thanked for the great pains hee took in his Sermon, and is deſired by their Lordſhips to print and publiſh the ſame, which is not to be printed or reprinted by any, but by authority under his own hand.

John Brown, Cler. Parliamentorum.
July 15. 1645.

I appoint John Bellamy to print this Sermon.

Jeremiah Whitaker.

THE CHRISTIANS HOPE TRIVMPHING In theſe glorious Truths; 1. That Chriſt the ground of hope, is God, and not meer man, againſt the Arians, and other unbelieving Chriſtians. 2. That Chriſt is the true Meſsiah, againſt the unbelieving Jews. 3. That there is another life beſides this, againſt the groſſe Atheiſt. 4. That the ſoul of man is immortall, and doth not ſleep till the day of Reſurrection, against the errour of ſome ſeeming ſemi-Atheiſts. 5. How the hope of Heaven ſhould be attained, whilst we are on earth, against the carnall worldlings. 6. How this hope may be diſcerned where it is, and attained where it is not, for the comfort of every poor Chriſtian.

All which Truths are brieſly pointed out and cleared, In a Sermon preached before the Right Honourable Houſe of LORDS in the Abby-Church at Weſtminſter on Wedneſday, May 28. being the day appointed for ſolemn and publike Humiliation.

By Jeremiah Whitaker.

Publiſhed by Order of the Houſe of Peers,

LONDON, Printed by G. Miller for John Bellamy at the Sign of the three golden-Lions in Cornhill near the Royall-Exchange, 1645.

TO THE RIGHT HONOVRABLE The HOUSE of PEERS. Right Honourable,

ATheiſme is the great ſin of the world, dogmaticall among the Pagans, and practicall among thoſe Chriſtians, Tit. 1.16. who profeſse they know God, and yet in works deny him. Satan cares not much what is our profeſsion, ſo be may rule in our converſation; he knows where opinions have not ſtrength to better practice; there ill fractice, by degrees,Quid prodeſſe nebis praerog ariva Chriſtiani nominis poteſt, quod nos fideles eſſe jactamus, quod Gothos ac Uvandalos hareticos deſpicimus, cum ipſi •• eretica pravitate vivamur? Salv. de Gub. l 7. will weaken the beſt opinions; and what advantage is it for us to have the face of Chriſtians, and the hearts and heads of Pagans? that our rule is ſtraight, and our lives crooked?Lex bona, muneris eſt Chriſti: vita autem non bona, criminis noſtri. Salv l. 4. That God hath made our light clearer, tis Gods free goodneſſe: that our lives are darker, tis our own vileneſse.

It was his ſad complaint, that lived in ſuch dolefull dayes as theſe, when the Goths, Hunns and Vandalls over ran the world, and all Chriſtendome put into a burning flame, that the lives of Chriſtians fell ſhort of the Romans, and did equall the worſt of the Barbarians. It is no wonder, that when our unbeleife queſtions the deity of Christ, the verity of Scriptures, the mortality of the ſoule, and ſo ſhakes the pillars of Heaven, that the Lord hath a ſtrong controverſy with the world, and cauſeth all the foundations of the earth to ſhake, and to be out of order.

The way to cure the bleeding diſtempers of Chriſtendome, is for all men to endeavour to get inward perſwaſions anſwerable to their outward profeſſions; for as theſe main principles are more or leſſe beleeved; ſo is the heart and life of man better, or worſe ordered. When the ſoul is once fully perſwaded, that Chriſt is God, that he is the true Meſſiah, that there is another life beſides this, that the Lord Christ is ready to come to judgement, and his reward is with him; then the ſoul begins to ſeek and beg an interest in Chriſt, to flee from wrath to come, to aſſure the hopes of Heaven, whilſt we are on earth: and this hope, when once truly attained, carries the ſoul farre above the comforts of life, and beyond the fears of death, and makes men ſee no life to be ſo comfortable, as that life which is most ſerviceable.

Your birth (Right Honourable) hath made you above other men, this hope will make you above your ſelves, and this communion with the great God will make daily additions to your greatneſse. Then are men high-born indeed, when they are born again of the moſt high God: and then are the ſons of Nobles truly great, when there are added inward ſupernaturall principles of ſpirituall greatneſſe. Its the obſervation of one (Chryſoſt. in Epiſt. ad 1. Cor. c. 1. Hom 1. 〈 in non-Latin alphabet 〉 . &c. no mean man) That ſome naturally are of a high ſtature; others, that are low, have ſhoes and pantables, to heighten them to a ſeeming greatneſſe; which of theſe will you call truly high or great? He that is ſo by an adventitiall ſeparable addition, or he that is ſo by a growth thats naturall? It is one thing to be highly esteem'd of others, another to have a minde worthy of eſteem in it ſelf. One man thinks clay to be clay, and deſpiſeth it; another thinks clay to be gold, and admires it: which of theſe two is high? Is it not he that deſpiſeth a peece of earth? and who is vile and abject, but he that adores a peece of earth, and ſpends his ſoul to load himſelf with thick clay? Hab. 2.6. that man who in the height of outward greatneſſe accounts himſelf but duſt and aſhes; his minde is full of inward excellency: he that admires and adores himſelf, will not look upon himſelf as gilded clay, is of an abject minde, and much deluded in the midſt of all outward eminency: to have high thoughts of things moſt mean, and mean thoughts of things moſt high, infallibly argues the minde to be full of weakneſse, others ſay, to be full of baſeneſſe. Chryſ. ibid. He ſpake like a Noble man indeed, that ſaid, Let their honour and wealth periſh, that thinke all greatneſſe in the world like one daies communion with the great God.

To clear up theſe great principles hath been the aime of theſe weak endeavours. Tis the arm of the mighty God that alone can rebuke the ſpirit of unbelief: therefore that the great God,Gen. 9.27. who perſwades Japhet to dwell in the tents of Shem may imprint theſe eternall characters upon your hearts, and lift you up to ſit in heavenly places with Jeſus Chriſt, Epheſ. 1 6. Luk. 10.20. that your names may be written in heaven, 1 Sam. 2.8. and that you may for ever inherit the thrones of glory, is the earneſt prayer of

Your Lordſhips humble Servant in the Lord, Jeremiah Whitaker.
A SERMON Preached at a late Faſt, before the Right Honourable the Houſe of PEERS. 1 COR. 15.19.

If in this life only we have hope in Chriſt, we are of all men moſt miſerable.

Right Honourable and Beloved,

GOD hath raiſed many of you up to be higher then your brethren, as Saul was higher then the people from the ſhoulders upward, and ſet you as Cedars in Lebanon, and Oaks in Baſhan, and cauſed the mountains to pour down fatneſſe upon you, and the hills rivers of oyl; and though you could not but come into the world as others, clothed with common humane frailty, yet the Lord hath laid a foundation of greatneſſe for you in the wombe, and prepared honours for you from the breſts: he hath placed you in Eden the garden of the Lord, and hath made every precious stone to become your covering, the Topaz, Diamond, Ezek. 28.13, 14. Beryl, Onyx and the Jasper, and you are as the anointed Cherub that covereth: what ever God hath been to others, certainly he hath been no hard Maſter unto you, he hath cauſed you to be the head of the Families, that you might be the ſtay of the tribes thereof, that you might be the repairers of breaches, and the reſtorers of waſte places to dwel in. Now he that hath done theſe great things for you, expecteth great things from you. It is a certaine principle, not onely in Scripture, but according to the light of nature, That to whom much is given, Luk. 12.28. of them much is required, and though this be ſo equall that none can denie it, yet the heart of man is ſo corrupt, that few walke by the light of this principle, in making it their great deſigne to returne unto God according to the mercies which they have recelved from God. 2 Chron 32. I know tis difficult when God hath made any great in the eyes of others, not to be great in their owne eyes; and when the world bringeth them up into the bed of love, not to be overcome with thoſe embraces: where the danger is ſo great, vigilancie ſhould be the greater, that it may never be ſaid of any of you, as of Tyre, Ezck. 28.17. Thy heart was lifted up becauſe of thine owne beautie, and thou haſt corrupted thy wiſedome, thine eyes have been dazeled with looking upon thine owne brightneſſe: ver 18. Therefore I will caſt thee to the ground, ver. 19. I will bring thee to aſhes on the earth: All that know thee amongst the people ſhall be astoniſhed at thee: and thou ſhalt be a terrour, and never ſhalt thou be any more. To prevent this ſinne and miſery, that ſo this eternall breach may never be upon you, and your families, I have read this Text as a ſoveraigne Antidote, as a ſtrong preſervative againſt all this evill. If this one Conſideration might dwell on the hearts of great men, That all they have is from the great God, and all they have in hand is nothing to that they may have in hope; and that the greateſt eſtate in poſſeſſion, is nothing to that which may be in reverſiō: and that all the good things they enjoy, (if ten thouſand times more) are not able to make them happy;Eccleſ. 6.6 9.8. and that if a man could live a thouſand years twice told, and rejoyce in them all, yet all that cometh is but vanity, and that at the end of this life there muſt be an end of all theſe comforts, and all this brightneſſe muſt goe under a dark cloud; Surely then no wiſe man but in this life would provide for a better; and not onely make it his deſigne, but his delight to lay up for himſelfe a good foundation againſt the time to come, and ſo for a moment uſe theſe temporalls, that he might for ever enjoy eternals: he that hath once got ſight of Heaven, taſted effectually the powers of the world to come, ſeen the vanitie and emptineſſe of all conditions here below, conſidered what it is to enjoy God to all Eternity, would not for all the world have his portion in this life, but would ſay with the Apoſtle, If in this life onely we had hope, we were of all men the moſt miſerable.

The ſcope of the Apoſtle in this Chapter is, to prove the reſurrection from the dead, againſt that wicked opinion of the Sadduces, amongſt the Jewes, Who ſaid there were no reſurrection, nor Angel, nor Spirit, Act. 23.8. and againſt the erroneous aſſertion of ſome ſeduced Chriſtians, Hymeneus and Philetus, who as concerning the truth erred, confeſſing a reſurrection, but ſaying it was paſſed already, and ſo over threw the faith of ſome: which opinion began, like an ulcerous Canker, to ſpread it ſelfe in the mindes of many, 2 Tim. 2.18. The Apoſtle that he might ſtrangle theſe monſters in the birth, proveth that there ſhall be a reſurrection, by many unanſwerable Arguments.

Firſt, From the reſurrection of Chriſt, If Chriſt the head be riſen up above the waters, then the members united to the head cannot periſh—ver. 12.

Secondly, From the many abſurdities that will follow, viz. That all that are aſleep are periſhed, ver. 18, 19. and that then there ſhould be more venom in the firſt Adam to induce deſtruction, then vertue in the ſecond Adam to produce reſtauration, ver. 20, 21, 22.

Thirdly, He proveth it from the perfection of Chriſts kingdome, He muſt reigne till he have put all under his feet. The laſt enemie that ſhall be ſubdued, is death, ver, 25, 26.

Fourthly, From the practice of Chriſtians, who in baptiſing, profeſſed willingnes to die for Chriſt, ver. 29.

Fifthly, From the great ſufferings of the Apoſtle in this life, in jeopardie every haur, dying daily, fighting with beaste at Epheſus, ver. 30, 31, 32.

Sixthly, From the abſurd practice of the Epicures of thoſe times, which the light of nature cannot but condemne, who drown'd their ſoules in their bodies, and their bodies in luſts, who would have no time to live longer then they have time to ſinne, and when there is an end of ſinning, wiſh there might be an end of being, ſaying, Let us eate and drinks, for to morrow we ſhall die, ver. 32.

Amongſt theſe Arguments the words of my Text are one, proving, there muſt be a reſurrection from the dead: otherwiſe the worſt men ſhould be the moſt happy, and the beſt men the moſt miſerable: which is ſo abſurd, againſt, not onely the light of Scripture, but the light of nature, that the very naming of it is reputed by the Apoſtle a ſufficient confutation of it, for if we had hopes onely in this life, &c.

There are foure parts conſiderable in the Text.

Firſt, the foundation of all the comfort we doe enjoy, or can expect, the Lord Jeſus Chriſt.

Secondly, a Chriſtians reſting upon this foundation.

Thirdly, the Extent of this hope, not onely in this life, but in the life to come.

Fourthly, the reaſon of that Extent, for if this hope did not looke beyond the grave and judgement to Eternity, then of all men the beſt men were the moſt miſerable.

From theſe foure parts there ariſe foure Obſervations.

Firſt, that the Lord Jeſus, the foundation of all the comforts we enjoy, or can expect, is the Chriſt.

Secondly, that thoſe that looke on him as Chriſt, and would have benefit by him, muſt be united to him, they muſt be taken off from themſelves and the creature, and ſettle their hopes on him.

Thirdly, thoſe that would have their hopes in Chriſt, muſt be fully perſwaded, that there is another life beſides this life; and that it is their duty in this life to get the hope of a better.

Fourthly, the hopes of another life is that onely which maketh one happy in this life, and the want of it moſt miſerable: if hope were confined onely to this life, man then were more miſerable then beaſts, and Chriſtians that adventure moſt for Chriſt, were more miſerable then other men: which abſurditie is ſo groſſe againſt the light of Nature without, and conſcience within, that the Apoſtle addeth no argument to refell it. For the firſt.

That the Lord Jeſus, the foundation of the comforts we enjoy, or can expect, is the Chriſt the Meſſiah, the ſeed of the woman, promiſed to Adam, that ſhould breake the Serpents head.

You heard in the forenoon, that he is a great King, and that his lawes are moſt equall, his ſubjects happieſt, having no other tax laid on them then love and feare, and to provide for themſelves by laying up a good foundation againſt the time to come. My Text holdeth him out, not onely as a great King, but as a great God; before whom the Kings and all the kingdomes of the World are but as the duſt of the balance, Iſa. 40.15. and the ſmall drops of a bucket, he is the Chriſt, whom the Prophets called Meſſiah. Dan. 9. ver. 25, 26. The Meſſiah the Prince ſhall be ſlaine, and the Meſſiah ſhall be cut off, and in the 2 Pſal. 2. ver. compared with Luk. 2.26. 〈 in non-Latin alphabet 〉 in one place he is called the Lords Meſſiah, in the other, the Lord Chriſt, the Greek interpreters render it Meſſias, Solent in peregrin s vecabulis Graeci ultimam conſenantem in 〈 in non-Latin alphabet 〉 mutare, ſie 〈 in non-Latin alphabet 〉 ex Chaldaico 〈 in non-Latin alphabet 〉 The Jewes in all ages, but more eſpecially, when the fulnes of time was come, were raiſed in their expectations of him; Simeon waited for the conſolation of Iſrael, Luk. 2.26. And Anna ſpake of him to all that looked for redemption in Iſrael, ver. 38. And not onely the Jewes, but the Samaritans alſo were lifted up with expectation of this great Meſſiah. Joh. 4.25. I know, ſaid the Samaritan woman, that the Meſſiah cometh, which is called Chriſt: and when he is come, 〈 in non-Latin alphabet 〉 Goliah, 〈 in non-Latin alphabet 〉 ex Annibal Druſ. Obſer. l. 9. c. 9. Glaſ. pag. 138. he will tell us all things; and when Andrew had found him, he came to Peter, and told him that he had found the Meſſiah, which being interpreted, is the Chriſt: the one is Greek, the other Hebrew, both ſignifying, anointed; and if you aske what this anointing is? I anſwer, not onely the plenitude of gifts, whereby he was anointed with the oyl of gladneſſe above his fellowes, Pſal. 45.7. but the fulnes of the God-head. God gave him the ſpirit without meaſure, Joh. 3.34. And as Peter in his Sermon to Cornelius and other Gentiles, telleth how God preached peace by Chriſt Jeſus, who is Lord over all, ver. 36. And how God anointed Jeſus of Nazareth with the Holy-Ghoſt and with power: and as it is ſaid in the 2 Col. 9. The fulneſſe of the God-head dwelleth in him bodily. This anointing intimateth both his Natures, that he was both God and man, and in both theſe Natures he was deſigned and anointed by the Father, to be King, Prieſt, and Prophet, to be Mediatour of an everlaſting Covenant.

The Uſes of this point are:

Firſt, in reſpect of the judgement, to eſtabliſh that againſt two great errours, by which many in the world are ſeduced, and led away captive.

One, of the Arians and Socinians, who ſo looke on his condeſcenſion when he became man, that they deny him to be God, as if he left to be what he was, when he tooke the nature he had not: it would be well if this errour were buried in everlaſting darkneſſe, never to be mentioned, but that many men blow theſe coals, to ſet not onely this kingdome, but the kingdome of Chriſt in a flame. The ſoule that beleeveth not this, that Chriſt is not onely a great King, but a great God, is under the power of Satan, led caption according to his will. Satan may ſuggeſt, that it is a diſparagement to God the Father, to looke on Chriſt as God: but know that it is the delight of God the Father, that Chriſt ſhould be knowne, not onely to be a great King, but to be a great God; the Father calleth him ſo, thy throne â God is for ever and ever, and herein is the Father glorified,Heb. 1.8. that men glorifie the Sonne. There are ſour arguments I will lay downe to fortifie you againſt this errour.

The firſt Argument is taken from the peculiar names and titles that are appropriated to Chriſt, he is called God, 1 Tim. 3.19. God manifeſt in the fleſh, and in the 2 Phil. 6. though he were found in the forme of a Servant, yet he thought it no robberie to be equall with God.

But the name of God is appropriated to creatures:Exod. 7.1. Pſal. 82.6. God ſaith to Moſes, I have made thee a god to Pharaoh, and God ſaith of Princes and Nobles, I have ſaid ye are gods.

To this I anſwer, that when the name of God is given to any creature, tis either with reſtrictive additions, as God ſaid to Meſes, Exod. 7.1. I have made thee a god to Pharaoh, not a God to thy ſelfe, but to be inſtead of a god to Pharaoh, as he was to Aaron, Exod. 4.16. Aaron ſhall be to thee thy mouth, and thou ſhall be to him in ſtead of God; or elſe it is given with reſtrictive diminutions, as Pſal. 82.6. I have ſaid ye are gods, but ye ſhall die like men: but when Chriſt is called God, tis without any expreſſion that implyeth the leaſt diminution, but all additions ſerve for admirations: he is called not onely God, but firſt, the great God, looking for that bleſſed hope, and the glorious appearing of the great God, 2 Tit. 13. not onely great, but ſecondly, mighty God, Iſa. 9.6. not onely mighty, but thirdly, almighty God, Revel. 4.8. compared with Rev. 5.9. Yea fourthly, God bleſſed for ever, Rom. 9.5. fifthly, the God of truth, 1 Joh. 5.20. Yea that great title Jehovah, which the Jewes holdFecit bujus nominis majeſtas, ut a priſcis Iudeis pro 〈 in non-Latin alphabet 〉 haberetur: qui ab ju pronūtiatione reverentiae ergò abſtinuerunt: & legerunt pro eo Adonaj. Glaſſi 〈 in non-Latin alphabet 〉 pag. 15. 〈 in non-Latin alphabet 〉 is not to be given to any meere creature, and which the Scripture ſetteth downe, as the name of God alone, Pſal. 83.18. is frequently given to Chriſt, this is the name whereby he ſhall be called, the Lord our righteouſnes, orJer. 33 16. Jehovah ••• righteouſnes, Jer. 23.6. If then the titles of the Father be given to Chriſt, tis no diminution of the Fathers glory, to acknowledge Chriſt God equall with the Father.

Secondly, conſider the attributes of Chriſt, and you ſhall finde the incommunicable accributes of God, which cannot be given to any meere creature, given to Chriſt.

Firſt, he is eternall, I was ſet up from everlasting, from the beginning, before ever the Earth was, before he prepared the world, Prov. 8.22. Surely none can be eternall but God;Pſal. 50.1. from everlaſting to everlaſting thou art God; but the Lord Jeſus Chriſt he is eternall, Out of Bethlchem Ephrata ſhall come out to me he that is to be ruler in Iſrael, whoſe goings forth have been from of old, from everlaſting, Mic. 5.2. Compared with, Matth. 2.6. and therefore, when Chriſt had finiſhed the worke of our Redemption, he prayed that the Father would glorify him with himſelfe, with the glory which he had with him, before the beginning of the world, Joh. 17.5.

Secondly, he is not onely eternall, but immutable, the fame yeſterday, to day, and for ever, Heb. 13.8.

Thirdly he is omnipreſent, and ſurely he that filleth the Heavens and the Earth, muſt needs be God: but Chriſt was in Heaven, while he was on Earth: The Sonne of man which is in Heaven, Joh. 3.13. he is with his people in all ages, in all places, to the end of the world. Math. 28.10. I am with you to the end of the world, he Gal. 2.10. liveth in them, 2 Cor. 13.3. ſpeaketh in them, 2 Cor. 6.16. walketh in them, Epheſ. 3.17. dwelleth in them, Epheſ. 1.23. filleth them all in all, therefore ſurely he muſt needs be God.

Fourthly, he is omnipotent, the Lord God omnipotent, ſo called, Rev. 19.6. Rev. 11.17. and Chriſt ſpeaking of himſelfe, ſaith, I am the Alpha and Omega, &c. which is, and which was, Rev. 1.8. and which is to come, the Almighty.

Fifthly, he is omniſcient, he is the wiſedome of God, in him are all treaſures of wiſedome and knowledge, Col. 2.3. he knoweth all things, Joh. laſt 20. Seatcheth all things, Jer. 17.10. compated with Joh. 2. laſt, he needed not that any man ſhould testifie of man, for he knew what was in man: he foretelleth all the changes which ſhall come upon the ſonnes of men, Iſa. 45.11. compared with Joh. 13.19. I have told you, before it come to paſſe; that when it cometh to paſſe, ye may beleeve that I am he, you can name no other eſſentiall Attribute of God, but it is given unto Chriſt.

Thirdly, looke on the workes of Chriſt, and theſe prove him to be God, it was his argument to the Jawes, when they asked him, How long wilt thou make us to doubts tell us plainly if thou be the Christ: Joh. 10.24.25 he anſwered, The works that I have done in my fathers name, they teſtifie of me, and beleeve me, for the very works ſake, Joh. 14.11.

Conſider amongſt the workes of God:

Firſt, the workes of creation: ſurely he that laid the foundation of the earth, and ſtretched out the heaven like a curtaine, muſt needs be God, for the gods that have not made the Heaven and the Earth, Jer. 10.11. even they ſhall periſh from the Earth, and frō under Heaven: It is God that made the Earth by his owne power, and ſtabliſhed the World by his owne wiſdome; now all things were created by him, that are in Heaven and Earth, viſible and inviſible, &c. Col. 1.16. and not onely by him, but for him, and without him was nothing made of all that was made: Joh. 1.3. and ſurely, power to create being infinite, is ſo proper to the Creatour, that it is incommunicable to any creature, for no finite creature can be capable of an infinite power.

Secondly, Conſider his workes of ſuſtaining all things, all this glorious world would be turned into a Chaos, were it not that Chriſt ſuſtaineth all things by the word of his power, Heb. 1.3. and he was not onely before all things, Col. 1.17. Joh. 5.17. but by him all things conſiſt; my Father, ſaith Chriſt, worketh hitherto, and I worke.

Thirdly, Conſider the workes of miracles in the dayes of his fleſh, Pſal. 86.10. thou art great, and doeſt wondrous things, thou art God alone; the ſeas and winds obeyed him, the ſpirits came out of the poſſeſſed, and though the Apoſtles did great miracles, yet it was not in their owne name, as themſelves confeſſed, Act. 3.12. & 4.10. and by this Argument Chriſt ſatisfied Johns Diſciples, Go tell what things ye heare and ſee, the blinde receive their ſight, the lame walke, the lepers are cleanſed, and the deaf heart, and the dead are raiſed, &c. and ſtopped the mouth of the Jewes, If I had not done amongſt them thoſe workes that no man had done, they had not had ſinnne, Joh. 15.24.

Fourthly, Conſider the workes of Chriſt as Mediatour, he that reneweth the heart of man,Job. 14.4. and bringeth a cleane thing, out of an uncleane, and darkenes out of light, he that can circumciſe the heart, and purifie to himſelfe a peculiar people, muſt needs be God, he that pardoneth iniquity, ſinne and tranſgreſſion, muſt needs be God, for who can forgive ſinnes but God? Mark. 2.5, 7. he that was the Sonne of man, had power on Earth to forgive ſinnes, and therefore muſt needs be God, Math 9.6. and the lamb of God that taketh a way the ſinnes of the world; he that is the captaine of our Salvation, that redeemeth his people from death and Hell, and hath deſtroyed him that had power over death, muſt needs be more then meer man, for no man can redeem his brother from death, but onely Chriſt, who hath the keys of hell and death, Rev. 1.18.

The fourth Argument is taken from the great prerogatives and preheminences proper to God, God is a jealous God, and will not give his glory to any creature, Iſa. 42.8. & 48.11. but all glory that belongeth unto God the Father, the Father hath commanded us to give it unto the Sonne, that all men might honour the Sonne, as they honour the Father: he that honoureth not the Sonne, honoureth not the Father, Joh. 5.23. We are baptized into the name of the Father, and ſo are we into the name of the Sonne, and not into the name of any creature: we are bound to pray to God the Father, Pſal. 50.15. Joel. 2.32. and ſo are we bound to pray unto God the Sonne, Stephen called upon the name of the Lord Jeſus Chriſt, Act. 7.59. Act. 9.13. compared with ver. 21. and the Saints are deſcribed to be ſuch, as call upon the name of Jeſus: we are bound to beleeve in the name of the Sonne, as well as in the name of the Father, Joh. 14 1. we are commanded to glory in Chriſt, 1 Cor. 1.30. compared with Jer. 9.23. all acts of worſhip that are proper to the Father, are given to the Sonne, and when he bringeth his firſt begotten into the world, he biddeth all the Angells worſhip him, Heb. 1.6. now, worſhip is onely proper to God: we are bound to love Chriſt above all, to ſweare by him, and not by any creature: now if all the titles, all the attributes of God, all the peculiar workes, and incommunicable priviledges of the Father, be communicated to the Sonne, we may be confident that Jeſus Chriſt is not onely the Sonne of man, but the Sonne of God, yea God himſelfe bleſſed for ever more.

The ſecond Errour we are to be eſtabliſhed againſt, is that of the Jewes, who having ſlain the Lord of Glory, and the Prince of life, are ſtill expecting the Meſſiah, denying Jeſus the Sonne of Mary to be that promiſed ſeed: tis good, not only to know their errour, but to be eſtabliſhed againſt it, and to know him who we do beleeve, that he is the Meſſiah, able to ſave to the utmoſt: to this end conſider theſe Arguments.

The firſt Argument is from the time that Jeſus Chriſt came in the fleſh, it was according to all the prophecies, when the Scepter was departed from Judah, when the expectation of the Jewes was raiſed,Gen. 49.10. in looking for the redemption, and conſolation in Iſrael, in thoſe mournfull dayes, wherein Rachel was weeping for her children, it was after that Elijah was come, and as a meſſenger went before his face, it was after the determination of the 70. weeks, viz. the 490. years determined upon the people, till the Meſſiah ſhould be ſlaine, all this proveth that he came in that moment and juncture of time, wherein he was promiſed by the Prophets.

Secondly, Conſider the place of Chriſts birth, Bethlehem of Judah, Mic. 5.1. compared with Mat. 26.6. the place whither he was driven after his birth, to Egypt, the place where he dwelt after his returne from Egypt, at Nazareth, Math. 2.22. the Jewes rejected him upon this ground, becauſe he lived in Galilee, they ſaid, ſhall Chriſt come out of Galilee? Joh. 7.41. and were ſo confident, that they bad Nicodemus ſearch and looke,Joh. 7.52. for out of Galilee ariſeth no Prophet, whereas the expreſſe prophecies run, that by the way of the Sea beyond Jordan in Galilee of the Gentiles, the people that walked in darknes, have ſeen a great light, Iſa. 9.1. compared with Matth. 4.14.

Thirdly, Conſider the manner of his converſing, the Jewes expected a Meſſiah, that ſhould be a glorious champion, who by fire and ſword ſhould ſubdue Nations and Kingdomes: but you may obſerve that this and all other arguments, whereby the Jewes are miſ-led to deny him, are as a firme foundation for this truth, and our confidence: aske a Jew, why doe you not beleeve Jeſus to be the Meſſiah? is it becauſe he came not as a man of warre? how ſhould he then be the Prince of peace, of whom it was foretold, he ſhall not cry, nor lift up his voice, nor cauſe it to be heard in the ſtreets? Iſa. 42.2. & Zech. 9.9. God pointeth the Church there to the Meſſiah, Behold thy king cometh unto thee, meek and lowly, having Salvation, riding upon an aſſe, and the foal of an aſſe, compared with Math. 21.8. doe you therefore reject him, becauſe he was not honoured of men?Iſa. 53.3. therefore the rather acknowledge him to be the Meſſiah, who is deſpiſed and rejected of men, for thus ſaith the Lord of him whom man deſpiſeth, unto him whom the Nation abhorreth. Iſa. 49.7.

Fourthly, Conſider the things he ſuffered. The Jewes argue, Can he be the Meſſiah that was condemned by the High Prieſt, deſerted by his owne Diſciples, had his garments divided, 〈 in non-Latin alphabet 〉 had his body crucified? and upon this miſtake, the Jewes blaſpheme the name of the Lord Jeſus in their Synagogues, under the name of one that isPatibulo affixue interijte Quid iſtud ad cauſam? vid. Arnob. l. 1. hanged, and this alſo was the ſtumbling block of the heathen: but all theſe are Arguments to convince us, that he is the Meſſiah, Ought not Chriſt firſt to ſuffer theſe things, and then to enter into his glory? was not he the ſtone which the builders refuſed? did not God foretell us of him? I will ſmite the ſhepherd, and the flock ſhall be ſcattered, and that the Jewes ſhould ſmite the Judge of Iſrael with a rod upon his cheek, Mic. 5.1. doth not the Meſſiah ſay, I gave my back to the ſmiters, and I hid not my ſelfe from ſhame and ſpitting? have ye not read that they pierced my hands and feet,Iſa. 5. and upon my veſture they caſt lots? Pſal. 22.19. tis written, that it pleaſed the Lord to bruiſe him, and put him to grief, when thou ſhalt make his ſoule an offering for ſin, he ſhall ſee his ſeed, and ſhall prolong his dayes, and the pleaſure of the Lord ſhall proſper in his hand, he ſhall ſee the travell of his ſoule, and ſhall be ſatifyed.

5 Arg. Fifthly, Conſider his Reſurrection, for he was declared mightily to be the Sonne of God, by the reſurrection from the dead,Math. 26.42. Rom. 1.4. the Jewes, when he hung on the croſſe, ſaid, let him come downe from the croſſe, and we will beleeve him, tis Jeroms obſervation:Fran dulenta promiſſio, quid eſt plue, de cruce ad bue viventem deſcendere, an de ſepulchro mortuum reſurgare? Hieron in Math 26. this promiſe of theirs was fraudulent, for whether was it more to come downe from the croſſe when he was alive, or to riſe from the grave when he was dead? yet he aroſe and they beleeved him not, and when he was in the Sepulchre, they ſaid, This deceiver ſaid he would riſe, but we will make the Sepulchre ſure, but it were impoſſible for him to be held of death.

Sixthly, Conſider even the confeſſions. of his adverſaries, Pilat who condemned him, could not but acknowledge he found nothing worthy of death in him,Non poſſum dignè admirari pro rei magnitudine, quod redemptis pre. tio falſit teſtib •• , & ad ſeditionem populo concitato, rullam aliam invenerint cauſā interſectionts ejus, niſequod Rex Iudaeorum eſset. Illi ſorſanilludentes hoc fecerint, ſed Pilaius etiam nolentibue reſponder, Quod ſcripſi, ſcripſi. Hieron ibid. It was admirable when all falſe witneſſe were hired, and the people ſtirred up with indignation, and yet the Judge that is drawne to condemne him, could not be drawne to give any other reaſon of his condemnation, then that he was the king of the Jewes, and his paſſion was accompanied with that terrour, darknes covered the Earth, the vaile was torne aſunder, and the Rocks rent, the Graves opened, and the ſunne ſo darkned, that one of the heathen cryed out, Either the God of nature now ſuffereth, or the fabrick of the world will preſently be diſſolved; and the Centurion, and thoſe that were with him watching Jeſus, ſaw the Earthquake, and thoſe things that were done, and feared greatly, ſaying, Truly this was the Sonne of God: 'tis a wonder that the Centurion, even before the Croſſe, when he was under the ſcandall of his paſſion, ſhould confeſſe him to be God, and that any Chriſtians after his Reſurrection, ſhould affirme him to be meer man.

Seventhly, Conſider the judgements that are come upon the Jewes:M. Fox his Sermon it was an argument that convinced one Jew here in England about 80. yeares ſince; they ſaid, his blood be on us, and on our ſeed, and what they wiſhed wantonly, God hath poured out upon them extreamely, for theſe 1600. yeares they have been a ſcattered people, God hath kept them a diſtinct people, and called his people by anothe name: in times of their other judgements, God gave them Prophets, Moſes in Egypt, Ezra, Nehemiah, &c. in the Captivitie: but ſince they have had no Prophet, no viſion, and the reaſon why God keepeth them a diſtinct people, ſince their diſperſion, whereas other ations, when they have been ſcattered, have been ſo mixed, that their originalls hath been ſcarce diſtinguiſhable, is, that as their curſe and confuſion is remarkable, ſo their converſion might be diſtinct and admirable, when the Lord Jeſus ſhall take to himſelfe his great power, and rule gloriouſly; and their bringing in will be ſuch a cleer conviction to the Nations, that they ſhall come into the brightnes of Chriſts riſing.

I might add in the eighth place, the carrying on the Goſpell by the weakeſt meanes, againſt the mightieſt oppoſition: other Religions are carryed on by an arme of fleſh, and humane policy: but God in the ſpreading the Goſpell, ſet folly to contend with wefedome, and weaknes with ſtrength, that the excellency of the power might be of God, 1 Cor. 4.7. and not of men, and when all the kings of the Earth would have cruſhed it in its infancy, and ſtrangled it in the wombe, there being nothing for three hundred yeares, but rackings, tortures, fire and fagot, yet the blood of the Martyrs was the ſeed of the Church, and the more they were lopt, Plures efficimur, quoties metimur. Terrul. Apol. Zach. 4.6. the more they grew, and there were never more glorious Saints then in thoſe times of darknes, to make it appeare, that the Kingdome of Chriſt was not carryed on by power, nor by might, but by the ſpirit of the Lord of Hosts.

Secondly, Is Jeſus Chriſt the great God,Uſe 2 of Exhortation. then be exhorted firſt to ſtudy the excellencie of Jeſus Chriſt, how tranſcendenlty admirable is he? ſurely, all the Kings and Kingdomes of the world are to him but as the drop of a bucket, and the dust of the balance: Iſa. 40.15. did you but ſee the Sun of Righteouſneſſe, no ſtarre elſe would appeare: it would be happy if men and women that profeſſe Chriſt, were taken with the admiration of Jeſus Chriſt: did they but once know what Chriſt is, they would count all loſſe to winne him: the reaſon why many things ſeeme ſo great to our thoughts, is becauſe Chriſt ſeemes little, if Chriſt were really apprehended of us, it would ſeem a ſmall thing to us to be jadged of men.

Secondly, Be willing to cloſe with Chriſt, to accept of him: Shall he be willing to come from Heaven, to take your nature upon him? and are ye unwilling to come out of ſin and Hell, to partake of his divine nature? this unwillingnes for Chriſt is the great condemning ſin of the world: can any of you anſwer the ſlighting the Lord Jeſus, that he ſhould be willing to take your ſhame on him, and you not willing to partake of his grace and glory? The Jew would have a Meſſiah, for temporall ends, to breake the Romane power: and the carnall Chriſtian for a carnall end, that he might ſin with immunity, and commit ſin without feare, and turne the grace of God into wantonnes. Hath Chriſt come to deliver you from the power of Satan, and will you yet be under the power of your owne luſts?

Thirdly, If Chriſt be this great Meſſiah, exalt him,

Firſt, In your opinions of him, have not meane thoughts of the God of Glory, count his arguments the ſtongeſt, his precepts to be the pureſt, his comforts to be the ſweeteſt, his rewards to be the higheſt, his people to be the happieſt, that you may be able to juſtifie the wayes of Chriſt, againſt all the arguments of corrupt nature, and the temptations of this preſent evil world.

Secondly, Exalt him in your affections, let the deſires of your ſoule be to him, and to the remembrance of his name, that you may ſay, and ſay truly, Lord, whom have I in Heaven but thee? and there is none in Earth that I deſire beſides thee, let him be the beloved of you ſouls, that you may ſay, my belove is mine, and I am his, ſet him up as the joy and rejoycing of your hearts, that you may ſay,Pſal 43. Ʋnto God will I goe, even unto God, the gladnes of my joy: Bſ.8.13. magnifie him in your hearts, and let him be your feare and your dread, and if he be God bleſſed for ever, make him the God of your confidence, never be aſhamed of him, in whom you doe beleeve;Heb. 7.25. and if he be God, be then fully perſwaded that he is able to ſave them to the utmoſt that come unto God through him, and make him the God of your hope and expectation, pour out your ſoules before him, and ſay, God is our hope: and this leadeth me to the ſecond Obſervation.

All thoſe that would have benefit by Jeſus Chriſt, 2 Doct. muſt be united unto him, and ſet their hopes upon him. Our hopes are not in our ſelves, nor in the creature, in vaine is ſalvation hoped for from the hills,Jet. 3.23. and from the multitude of mountaines, truly the Lord God is our hope, and the ſalvation of Iſrael, and happy is he that hath the God of Jacob for his helpe, whoſe hope is in the Lord his God, Pſal. 146.5. the Doctrine needeth not ſo much explication to cleere the Judgement, as application to better our practice.

The Uſe therefore is, firſt to intreate you to make Chriſt your hope, this is the great duty God requireth, one great end of all the great things he hath done for you in his workes, Pſal. 78.7. that you might ſet your hopes upon him, and of the good things he hath revealed to you in his word,Rom. 15.4. that through the Scriptures you might have hope, and not onely have it,ver. 13. but have it in abundance, that you might abound in hope, through the power of the Holy ghoſt: this is the great priviledge God beſtoweth on them that are good in his ſight, thou art my hope in the day of evil, Jer. 17.17. this hope is to the ſoule, as the Helmet is to the ſouldier,1 Theſ. 5.8. to cover his head in the day of battel, and as an Anchor to the ſhip in a mighty ſtorme,Heb. 6.19. it is our hiding place, our Citie, and our rock of refuge, and they alone have ſtrong conſolation, who flee for refuge to the hope ſt before them, and by this hope enter within the vaile, whither the forerunner is before entred: that this might dwell upon your hearts, give me leave to propound a few motives.

Conſider, firſt the neceſſity of hope, no man without it can live contentedly, or die comfortably.

Firſt, No man can live contentedly, aske your owne ſoules, doe you thinke that any of you can live either rationally as men, or uſefully as Magiſtrates, or ſpiritually as Chriſtians?

Firſt, Doe you thinke that any can live rationally, as men, without hope: life without hope may be ſenſuall, like to the life of beaſts. made to be taken and to be deſtroyed, but it cannot be rationall, for reaſon teacheth us ſo to uſe things temporall, as to provide for things eternall. What content can there be to a man of reaſon, without hope, when he conſidereth either the deficiency of the good he enjoyeth, or the eminency of the evil he feareth?

Firſt, for the deficiency of good, looke on the ſonnes of men, that ſeeme to themſelves and others the happieſt under the ſun, and you ſhall eaſily perceive this truth, firſt, that no condition of men is ſo compleatly good, as to be without a mixture of evil: there are ſome graines of gall and wormwood, to allay the ſweetnes of the moſt delightfull potion; and though this beitternes for a few moments may be concealed from ſenſe, yet it is cleare to reaſon, whenn man reflecteth inwardly, and communeth with his owne heart. Solomon when he returned to himſelfe, judged the comfort that before ſeemed moſt admitable, to be moſt contemptible, crying out, Vanitie of vanities, allthings underthe ſun were butvanitie,Ecccleſ. 1.8. full of labour, that man could not utter it: the eye being not ſatisfied with ſeeing, nor the eare with hearing: therefore all the good things of this world, being in themſelves incompleat, can never give to the ſoule compleat contentment; for nothing can act above its one ſphere.

Secondly, Suppoſe the condition of ſome on man of ten thouſand, to be ſo good, as to be free from any conſiderable mixture of evil; yet no-condition here below, but is capable of a melioration: it is not ſo good, but it may be better: ſo hope is ſtill needfull, that all fruitions might be heightened by expectations.

Thirdly, If the condition be ſuch, that thy ſoule doth nott wiſh it to be better, yet thy heart may juſtly feare it may be worſe, and ſo there is ever need of hope, if not for a new addition of ſome good you have not, yet for the continuance of all the good you have, otherwiſe when you ſay your mountaine is the ſtrongeſt, then deſolation may be the neereſt; and when there is the higheſt lifting up, then you may meet with the ſaddeſt caſting downe: when Nebuchadnezzar ſaid, Is not this great Babel which I have built for my ſelfe? &c. then came there a voice from Heaven, ſaying, thy kingdome is departed from thee,Dan. 4 31. &c. and when the rich man in the Goſpell began to feed upon ſenſe, without hope, and ſaid, Soule take thine eaſe: he had that ſad anſwer returned, foole, this night ſhall thy ſoule be taken from thee. Luk. 12.20.

Secondly, Conſider the eminencie of evil: beſides that there is a mixture of evil for the preſent, with allgood: whereby it cometh to paſle, that all your comforts laid in the balance, can ſcarcely equall your diſeomforts; yet conſider, all the evil you feel for the preſent, is nothing to what you may feare for the future; and it is not ſo ill to day, but it may grow worſe to morrow: we had need to remember our Creator in out beſt time, before the evil dayes come in which we ſhall ſay, we have no pleaſure in them, and when after all ſtormes and tempeſt ſtill, the cloudes ſhall returne after the raine. Eccleſ. 12.2.

Thirdly, Conſider the ſadnes of theſe dayes: the Lord hath made the glory of our Jacob thin,Iſa. 17.4. and the fatnes of his fleſh to wax leane, and a great fire is kindled under all our glory. How are the eſtates of many great men emptied? how many Naomies out of every Countrey, that ſay, Call me not Naomi, but Marah? how is the greatnes of men diminiſhed? how are their honours overclouded? the day of the Lord of Hoſts is not onely on the Bryars and Buſhes, buton all the Cedars of Lebanon that are high and lifted up, and upon all the Oaks of Baſhan,Iſa, 2.13. upon all the high mountaines, and upon all the hills that are lifted up; God calleth upon all the ſonnes of men, Enter into the rock, and hide your ſelves in the duſt, for feare of the Lord, and the glory of his Majeſty, when he ariſeth to ſhalke terribly the the Earth; whe had never more terrours without, God raineth downe upon us feares and ſnares, and an horrible tempeſt, and therefore we had never more need of hopes within.

Secondly, Without hope great men cannot live uſefully, as Magiſtrates: when God hath made any of the ſonnes of men great, it is hard not to be great in their owne eyes: this aſlure your ſelfe of, that though you are greater, yet your corruptions are not thereby fewer: Originall ſin is in all men equall: your diverſions for the moſt part are greater: you have ſo much company of others, as that you have little time to commune with your owne hearts: your temptations are stronger: the greater you are, Satanoweth you the greater ſpite: few have been made better by greatnes: how many men doe all ages tell us of, who have been made worſe? there are many flatterers, and but few admoniſhers. It was Solomons unhappines in the midſt of all his glory,Eccleſ. 7.28. that he found ſcarce one man in a thouſand faithfull; adde to this, that your engagements to God are greater; your falles, if you miſcarrie, more exemplary; your account unto the great God, more dreadfull; you have I knowne, ſaith God, above all the people of the Earth, therefore you will I puniſh for your iniquities.

Thirdly, No man can live ſpiritually, as a Chriſtian, without hope, every Chriſtian beſides the combats he muſt meet with, as man. hath other combats he muſt undergoe, as a Christian; his ſpirituall combat is ſtronger, not onely with temptations without, but with corruptions within: his thoughts are higher, his feares are larger, his care is not onely how to be ſecure in mans day, but how he may be delivered from ſinne, and death and hell, how he may ſtand faſt in the day of evil. What is it that can make a poore ſonle enter into this combat, continue in this conflict, deſpiſe this world, deny himſelfe, runne thorow all ſtraits, triumph over all difficulties, but onely hope? which cauſeth us to ſee, that the light affliction of this world, which is but for a moment, Worketh for us a farre more excellent, and eternall weight of glory: whilſt we looke not on the things that are ſeen, but on the things that are not ſeen: for the things that are ſeen, are temporall, but the things that are not ſeen, are eternall, 2 Cor. 4.17, 18.

Secondly, As no man can live contentedly, Secondly, no man can dicomfortably without hope. ſo no man can die comfortably without hope. Who can expreſle the darkneſſe of that ſoul that liveth without feare, and dyeth without hope? when all joy is darkened, and all glory goeth downe under a dark cloud, and all comforts end in a ſtorme, which never bloweth over; when you muſt leave the condition you know, for a condition which you know not; when you muſt leave a certainty for to goe upon a contigency; when the poor wandring trembling ſoul, is unable to ſtay in, and unwilling to goe out, when the ſoule goeth upon eternity, not knowing whither; when the body muſt goe to ly under the ſlimic valley, that before lay upon beds of lvorie; and the eyes that ſaw the glory of the world, muſt never ſee light any more; and the eares which before heard delightfull muſique, muſt now be for ever ſtopped: better never to have come into the world, then to goe out of it without hope: a Roman may die patiently, and harden his heart againſt ſorrow; but onely a Christian, through hope, can die triumphantly, crying out Oh death where is thy ſting, Oh grave where is thy victorie,1 Cor. 15.55. &c?

Secondly, as no man can live or die without hope, and this ſnoweth the neceſſity of it ſo no hope can carry us thorow all difficulties, but hope in Chriſt: thinke but on the inſufficiency of the creature, the vanity of all other hopes: without hope there is no ſulſiſtonce, and without Chriſt hope cannot ſubſiſt: if you muſt hope, where will you place this hope? you cannot rationally ſettle this hope, either in your ſelf, or in any other creature: not in your ſelf: for what is there in your ſelf, that can be a rationall ground of hope? not your parts, though never ſo great, they may be ſoon blaſted, are often greatly poyſoned, and if they continue in their greateſt luſtre, they may be overpow'rd: Huſhai goeth beyound Achitophel, and the wiſeſt of men have found the steps of their owne ſtrength straitned,Job. 18.7. and their owne counſels to caſt them downe: this hope cannot be in your eſtates, they are not ſo full, but they may be ſoon emptie:Pro. 23.5. wilt thou ſet thine eyes on that which is not? riches take to themſelves wings, and ſtee away: and ſurely their wings were never longer, nor their ſlight ſwifter, then in theſe dayes:Pſa. 62.10. truſt not in oppreſſion, become not vaine in robbery: if riches increaſe, ſet not your hearts upon them; hope not in your names, they may be overclouded: God in a moment can ſtaine the glory and pride of all fleſh, abhorre the excellency of Jacob, he leadeth counſellours away ſpoyled, Job. 11.27, and overthroweth the mighty, he taketh away the underſtanding of the aged, he poureth contempt upon Princes, and weakneth the ſtrength of the mighty: he increaſeth the Nations, and deſtroyeth them, he enlargeth the nations and ſtraitneth them againe, he taketh away the hearts of the chiefe of the people of the Earth, and cauſeth them to wander in a wildernes where there is no way, ſo they grope in the dark without light, and he maketh them to ſtagger like a drunken man: and as there is no ground of hope in your ſelf, ſo there is no ground of hope in the creature: hath not God diſappointed many of us of our hopes? doe we notroare like bears, and mourne like doves; doe we not grope for the wall like blinde men,Iſa. 59.10, 11. groping as if we had no eyes? have we not often looked for ſalvation, but it is not? Conſider the minde of man is variable, we change our counſells as ſick men change their beds, imputing all our diſappointments, rather to any one then to our ſelves: and as the minde of man is variable, ſo the ſtrength of crentures is expugnable, ſo that the whole frame of nature is a bed too narrow for one to ſtretch himſelf upon it,Iſa. 28.20. and a covering too narrow for one to wrap himſelfe in it: all things under the ſun are but vanity;Job. 15.31. and let not him that is deceived truſt in vanity, for vanity ſhall be his recompence: we may faltter out ſelves to our ruine, under theſe ſeduced hopes; but all theſe hopes in the iſſue will prove but as a ſiders web, Pſal. 8.14 & 11.20. & 18.14. & 27.8. and as the giving up of the Ghoſt, and all humane confidence will bring th ſoule to the king of terrours, and what hope can a bypocrite have, when God taketh away his ſoule?

The third Conſideration to move you to ſet your hopes on Chriſt, let it be from the allſufficiency of Chriſt; there is this vaſt difference betwixt hope in Chriſt, and hope in the Creature: from the creature you cannot expect ſo little, but you ſhall finde leſſe then you doe expect: from Chriſt you cannot expect ſo much, but you ſhall receive more then you doe expect:Epheſ. 3.20. He is able to doe abundantly, above all that we are albe to ask or think: all ſpirituall bleſſings are in him alone, he it is alone that can ſay, I will make you free from your luſts and temptations, from death and hell, he alone can ſay, I will pardon your iniquities, cure your diſeaſes, take the ſtony heart out os you, I will write my law in you,Ezek. 36.26. &c. 1 Cor. 2.9. and ye ſhall all be taught of God: I will beſtow my Heaven on you, my throne, my kingdome, and ſuch joyes as Eye hath not ſeen, nor Eare heard, nor can it ever enter into the heart of man to conceive. What an admirable thing is it, that a poor ſoul may come and ſay, What may ſuch a one as I am be pardoned, that am condemned? may my infirmity be cured, when the ſoare runneth and ceaſeth not? may this loathſome leproſy be healed? what a comfort is it to a poor ſoul, that he may come to Chriſt as the poor leper, and ſay, Lord, if thou wilt, whou canſt make me whole; Math. 8.2. Beſides in this world, he alone is able to ſupply all your wants, anſwer all your doubts, ſeatter all your feares: and he is not onely able, but hath engaged himſelfe by promiſe, to all that hope in his mercy; he calleth to you, get ye to the strong holds, ye priſoners of hope: Zach. 9.12. he biddeth you caſt all your care on him,1 Pet. 5.7. for he careth for you; and be not diſtracted about the things of this life, as other Gentiles that know not God,Math. 6.32. for your heavenly father knoweth what you have need of: will you truſt him for your ſoules, and not for your bodies? will you truſt him for Eternity, and not for a moment? will you truſe him to deliver you from the rage of devils? and not from the rage of men?Pſal. 97.2. roll your ſoules upon him, and he will carry you in his boſome; and though clouds and darknes be round about him, yet you ſhall ſee that righteouſnes and judgement are the habitation of his throne; Iſa. 33.17. your eyes ſhall ſee the king in his beauty, that he is a defender above all destroyers: you ſhall be upon a Rock higher then waves; we meet here with great difficulties, and thoſe cauſe great feares, and great feares had need of great hope, and theſe are never great enough but in the great God, Augaſtin. Ho •• . 44. De ipſis amar •• udinibus mur •• urans, dich, Ecce pereunt omnia Chriſtianis temporthus, quid ſtreqis? non boc promiſit Deus, qu ed iſta non peribunt: Aeterna pro •• ſit aelernus, &c. Chriſt alone can make us above our ſelves, above men, above changes, above the inconſtancy of this preſent evil world: why doth the ſoule which hopeth in Chriſt complain that the world changeth? did ever God promiſe that it ſhould not change? hath not God tould us expreſſely, that the Heavens wax old as a garment and as a veſture, ſhall he change them, and they ſhall be changed: he that is eternall, hath promiſed things eternall: and if thou beleeve, of mortall, thou ſhalt be made immortall: and in the hopes of immortality, mayeſt triumph over whatſoever is mortall, ſaying as he did, World, why doſt thou fume? what wouldſt thou do if thou ſhouldſt continue, if ſo proud when thou hast no abiding? whom wouldſt thou not deceive if thou wert ſweet, if thou haſt deceived ſo many whilſt thou art bitter? Quid. ſtrepis numde? quid immu de ſtrepia? quid faceres ſi maneres? Quem non deciperes dalcis, ſi amarus, &c.

I come to the third part, the extent of this hope; viz. that the hope of a Chriſtian is not confined to this life; if we had only hope in this life, &c. Hence ariſeth the third Doctrine, viz. That they that would ſet their hopes on Christ, muſt be perſwaded there is another life after this life; and in this life it is their duty to aſſure the hopes of a better. You reade in the Scripture not only of this world, but of the world to come: Chriſt telleth us of ſins that ſhall not be forgiven, neither in this life, nor in the life to come, Matth. 12.32. And Chriſt is ſaid to be farre exalted above all principalities and powers,Epheſ. 1.2 . not only in this world, but in that which is to come; and that world is ſo farre above this world, that the thoughts of eternity are called the powers of the world to come, Heb. 6.5. and to overpower all the things of this world. We reade of Judgement to come; Pauls Sermon before the great Governout was of this ſubject, and it made him to tremble, Act. 24.25.1 Cor. 4.3. Rin. 2.5. and that judgement is ſarre above the judgement of mans day: We reade of wrath to come, and all the wrath that is preſent, is nothing to the day of wrath, and the revelation of the righteous judgement of God: the Sadduces who were none of the beſt of men, but a generation of vipers,Mat. 3.7.1 Theſ. 1.10. yet were forewarned to flee from the wrath to come: and the great triumph of the Apoſtle was, that God had delivered them from wrath to come. We reade of another life to come, and that is the great priviledge of godlineſſe, that it hath not only the promiſes of this life,1 Tim. 4.8. but of that which is to come: and the great work of grace upon the heart, is to take us off from looking after things temporall, and to make us look after things eternall, 2 Cor. 4.16. It was the Apoſtles life; they looked not on things that are ſeen, but on things that are not ſeen. Men are never Chriſtians in good earneſt, till they be perſwaded fully of the things of eternity; and that poor ſeduced ſoul that reſolveth never to be perſwaded, hath no ground to think that ever it ſhall be converted.Luk. 16.18. Dives begg'd that one might go from the dead to tell his brethren on the earth, leſt they alſo ſhould come into the ſame place of torment; intimating the cauſe of his own ſin and eternall miſery; intimating that he was not perſwaded of this place of torment in his life, and therefore came down to this place of torment at his death. God hath made the viſion herein ſo plain, that every one that runneth may reade it; and he that hardneth his heart againſt Moſes and the Prophets, is left inexcuſable,ver. 31. and is irrecoverable, and would not be perſwaded though one ſhould ariſe from the dead. The Uſe of this point is,

Firſt, If there be an other life beſides this life, then let us be humbled for all that world of unbelief that is in our nature; that our perſwaſions about the things of eternity are ſo weake, when Gods expreſſions are ſo ſtrong and clear; that we can beleeve the things of ſenſe, and will not beleeve the things of faith; that we entertain the reports of men, and reject the reports of God:1 Joh. 5.9. Surely if we receive the witneſſe of men, is not the witneſſe of God greater? this unbelief was the firſt ſin, and is the laſt ſin; the cauſe of our firſt apoſtaſie, and ground of our continued malignity: when Chriſt intendeth to convert a ſoul unto himſelf, this is the great ſin whereof the Spirit of Chriſt convinceth the ſoul, and the Spirit never proveth a comforter, but where he is a convincer; and the firſt work in converſion is laid in an act of conviction, and that conviction diſcovereth the great ſin of unbelief, Joh. 16.9. and where Chriſt doth not convince them of it, he wil condemn them for it: how often are we bidden to take heed of this spirit of unbelief,Heb. 3.12. in departing from the living God? nor can any man be an heir of life, who lieth under the power of unbelief: for will any man deny himſelf, croſſe his own appetite, take up Chriſts croſſe, to aſſure to himſelf a propriety to thoſe things, wherein he beleeveth there is no reality? the ſoul muſt firſt beleeve the excellency of the things in themſelves, before it make it its great deſign to get an intereſt in them: if the things of eternity were fully beleeved, what manner of perſons would men be, in all holineſſe of converſation? 2 Pet. 3.11. and did you really look on ſuch things, it would make you diligent to be found of him without ſpot and blameleſſe. In the next place;

Let this entreat you to abhorre all thoſe opinions that may any waies weaken this perſwaſion; hate to be under the power of them, and when the power of them is broken, reſiſt the remainders, that Satan may get no advantage againſt you; eſpecially fortifie your ſelves with ſtrong arguments againſt theſe two opinions, which carry away a great part of the men of the world captive: the firſt is, of the groſſe Atheiſt, the other of the Semi-atheiſt.

The firſt is of the grand Atheiſt: how many are there that have the face of Chriſtians, but their hearts are heatheniſh? who reſolve there faith into meer reaſon, and their hopes, into ſight? Such were the Sadduces in Chriſts time,Acts 23.8. who denied Angels, and ſpirits, and the reſurrection: ſuch Were before Chriſt among the Prophets, as thoſe Epicures,Iſa. 22.12.13. who when the Lord called for weeping and mourning, behold joy and gladneſſe, ſlaying of oxen and killing of ſheep; eating fleſh, and drinking wine, ſaying, Let us eat and drink, for to morrow we ſhall die: ſuch were ſome after Chriſt in the daies of the Apoſtle, verſ. 32. of this chapter: Peter propheſieth that there ſhould be ſuch to the end of the world, wicked and profane men, ſcoffers,2 Pet. 3.3, 4. who ſhould walk after their own lusts, ſaying, Where is the promiſe of his comming, for ſince the fathers fell aſleep, all things continue as they were from the beginning of the creation. It was an article objected againſt one of the Popes in the Councell of Baſil, that he had often ſaid before divers, Joannes 23. Saepe coram di. verſis praelatia pertinaciler, juadente dia olo, aſſeruit, vitam aternam nonne que aliam poſt banc, dixit animan bominucum corpore relinqui, Concil, Baſil Seſ . 11 that were was no ſuch thing as eternall life: and Paul the third is reported to have ſaid, when he was dying; now he ſhould know three things, whether the ſoul was immortall, whether there was a hell, whether there was a God: if all theſe atheiſticall opinions were buried in hell, yet Satans temptations, and the helliſh corruptions of our own hearts would raiſe them up again; and therefore 'tis good to be eſtabliſhed, that we may ſtand faſt in this evil day, and having done all, to ſtand: Againſt this atheiſticall opinion, lay this down for a ſure foundation, ſurely there is another life beſides this life; and to ſtrengthen you therein, conſider theſe Arguments.

Firſt, Surely there is a God; Paulus 3. Moriturus dixiſſe fertur ſe jam experturun veritaten trium quaeſtionum, de quibus in tota vita dabitaſ et; 1. an nimae ſint immortales, 2. an ſit inſernus: 3. an ſit Deus, Gerrard, loc. com, de mort. p, 178. the heavens declare the glory of God, and the firmament ſheweth forth his handy work: every creature pointeth us to the Creatour, and he that beleeveth not, is condemned of himſelf, and thou art left inexcuſable, O man: now if there be a God, there muſt needs be another life, wherein God will fulfill the good he hath promiſed, and execute the evil he hath threatned, for in this life there is arighteous man that periſheth in his righteouſneſſe, and there is a wicked man that prolongeth his daies in his wickedneſſe.

Secondly, Conſider Jeſus Chriſt, whom you heard not only to be the Son of man, but to be the Son of God, and the true Meſſiah, that great myſtery wherein God hath made known the riches of his glory, for without controverſie great is the mystery of godlineſſe, Chriſt manifeſted in the fleſh, P •• l. 19.1. Eccleſ. 7.15. 1 Tim. 3.16. a myſtery ſo much admired by the Apoſtles, ador'd by Angels, beleeved by Devils: if there be no other life, conſider

Firſt, What was the end of Chriſts incarnation? why did God become man, and he that was the mirrour of Angels, become the reproach of men? Heb. 2.10. was it not that he might bring many ſonne and daughters unto glory? and that glory, not in this life, for when he appeareth in another life,Col. 3.4.2 Cor. 8.9. then are the Saints to appear with him in glory: why became he poor, but that we through his poverty might be made rich. and obtain the riches of the glory of the inheritance which is incorruptible, and undefiled,1 Pet, 2, 3, 4. and that paſſeth not away, reſerved in the higheſt heavens for them who are kept by the power of God through faith unto ſalvation?

Secondly, What was the end of his bitter paſſion? why did be taſte death, who was the Lord of life; but that through death he might deſtroy him that had power over death, Heb. 1.14, 15. that is the devil, and deliver them, who through the feare of death, were all their life time ſubject to bondage? and what deliverance from this death is imaginable? If the end of this life put an end to all our comforts, then the dangers of death are not abated, nor the feares of death any whit diminiſhed, but he was made perfect through ſuffering, that he might become the authour of eternall life, Heb. 5.9. to all that doe obey him.

Thirdly, What was the end of his reſurrection, but that his Saints might be quickned up together with him, Epheſ. 2.6. 1. Pet. 1.3. and made to ſit in heavenly places together with him, and ſo obtain a lively hope, through the reſurrection of Jeſus Chriſt from the dead?

Fourthly, What was the end of Chriſts aſcenſion, but to prepare a place for his people? and if I go and prepare a place for you, ſaith Chriſt,Joh. 14.2, 3. I will come again and receive you, that where I am, there ye may be alſo.

Fifthly, What is the end of his interceſſion, but that he may be able to ſave them to the utmoſt, Heb 7.25. that come unto God through him? and how are they ſaved by him to the utmoſt, if there be not another life after this life? in this life the Saints are ſlain all the day long, and counted as ſheep unto the ſlaughter: therefore abhorre that blaſphemy, as once to imagine, that this great myſtery of piety, ſhould be a mystery of iniquity: if there were no other life expected then this, then as St Paul ſaith of the reſurrection, Chriſt is not riſen, ſo may I ſay then, Chriſt is neither borne, nor hath he ſuffered, nor is he aſcended, nor ſitteth on the right hand of the Majeſty on high: deſpiſe not this glorious myſtery through unbeleife: for if he that deſpiſed Moſes his law, dyed without mercy, of how much ſorer puniſhment ſhall he be thought worthy, who treadeth under foot the Son of God, Heb. 10.28, 29. and treadeth the blood of the Covenant under his feet as an unholy thing, and doth deſpite to the ſpirit of grace?

Thirdly, 2 Pet. 1.19. Conſider the Covenant of Jeſus Chriſt: we have a ſure word of prophecy, to which we doe well to take heed, as to a light that ſhineth in a dark place; men may deceive, and be deceived, all fleſh is graſſe, 1 Pet. 1.23, 24. and the goodlines thereof like the flower of the earth, but though men die, the Word of the Lord liveth and abideth for ever, and though Heaven and Earth paſſe away,Math. 5.18. yet not one jet or title of this word ſhall paſſe away, now if you believe not that there is another life, then you make the Word of God to be a refuge of lies, and the holy Scripture is looked upon by you, as ſome impoſture, and read over the parts of the Covenant, and dare you imagine that his Commandements are irrationall?

Firſt, Conſider his Commandements, viz. Lay not up for your ſelves treaſures on Earth, which the moth corrupteth,Math. 6.19. Joh. 6.27. Luk. 13. and theeves break thorow and ſteale: labour not for the meat that periſheth, but for that which endureth to aternall life: ſtrive to enter in at the ſtrait gate: and can theſe directions of the Lord of glory, be thought by you to be deluſions?

Secondly, Conſider the threats of the Covenant, doe you think them to be vaine affrightments? Chriſt ſaith, What ſhall it profit a man if he gaine the whole world, and loſe his own ſoul; Math. 16.16. now if the ſoule be the temper of the body, and if there be no life but this, then the ſoule is loſt for ever: for every one muſt lay downe his life, there is no man living that ſhall not ſee death; Chriſt biddeth us feare him that killeth body and ſoul; why doe all the Scriptures tell us of devouring fires, everlasting burnings, Iſa. 33.34. cap. 30.35. that Tophet is prepared of old, the pile thereof is much wood, the breath of the Lord kindleth it, the worme never dyeth, and the fire never goeth out, but the ſmoke of the torment aſcendeth for ever and ever? doe you, or dare any one of you, when you heare the words of this curſe, bleſſe your ſelves in the imagination of your heart, and ſay, I ſhall have peace, though I adde drunkennes unto thirst? Deut. 19.19. be ſure though you deſpiſe this Word of the Lord, yet this word ſhall take hold of you, and all the curſes of this book ſhall lie upon you, Z ch. 1.6. and the Lord ſhall blot out your name from under Heaven.

Thirdly, Look on the promiſes of this Covenant's and can any of you think thoſe promiſes which God counteth to be moſt precious, to be lies moſt pernitious? doth Chriſt uſe Stratagems to overreach his people? can you think the God of truth will deceive, who will not ſuffer any man to goe beyond, 1 Theſ. 4.6. or defraud his brother, but will be an avenger of ſuch things? how often doth Chriſt engage himſelf by his promiſe,Matth.'s 19.29. that no man hath loſt futher, or mother, houſes or lands for my name ſake, but ſhall receive manifold in this life, and in the life to come eternall life? how often doth he pronounce his Diſciples bleſt, when all men ſhall revile and perſecute them, and biddeth them rejoyce, and be exceeding glad in that day?Math. 5.12, 13. for though their troubles be great, yet their reward ſhall be greater in Heaven.

Fourthly, What doe you thinke of the graces of Gods Covenant, which are the fruits of the ſpirit, Gal. 5.22. as love, joy, peace? &c. If the eyes of our underſtanding be opened to know what is the hope of the calling, and the riches of the glory of the inheritance with the Saints in life, you cannot but confeſſe, that the worke of Converſion is greater then the worke of Creation, and the exceeding greatnes of his power towards them that beleeve, is according to the mighty working of his power, Epheſ. 1.19. which he wrought in Chriſt, when he raiſed him from the dead: dare you without abhorrence and reluctance, entertaine a thought, that the reall grates of God are but the meere fancies of men? and that there is no diſtinction between good and evil, betwixt light and darknes? and involve your ſelves in that woe,Iſa. 5.20. Woe be unto them that call evil good, and good evil?

Fifthly, What doe you thinke of all the comforts of this Covenant? the joy of gods choſen,Pſal. 106.5. to much begged by David, ſo much admired by the Apoſtle, that beleeving, the Saints rejoyce with joy unſpeakable and full of glory; 1 Pet. 1.8. Rom. 5.2. and rejoyce in the hope of glory of God; and are ever looking for the bleſſed hope, and the glorious appearing of the great God: the thoughts of the great day, when the ſun ſhall be darkned, Tit. 2.13. and the moon turned into blood, rayſeth up their ſpirits higher, and Chriſt biddeth them lift up their heads, Luk. 1.28. for their redemption then draweth neare.

Sixthly, What doe you think of the Children of this Covenant? the holy Prophets and Apoſtles, and Saints and Martyrs, who loved not their lives unto the death, Rev. 12 1 . but kept the word of Chriſts teſtimonie. Moſes was learned in all the wiſdome of the Egyptians, yet be refuſed to be called the ſonne in Law to: Pharaobs daughter, Heb. 11.26, 27. and choſe rather to ſuffer affliction with the children of God, then to enjoy the pleaſures of ſinne for a moment, becauſe he had reſpect unto the recompence of reward. Paul brought up at the feet of Gamaliel, Act 20.2 . counteth not his life deare unto him, that he may finiſh his courſe with joy, and of that cloud of witneſſes, how many of them were racked, tortured, and accepted not deliverance, that they might obtaine a better reſurrection. Heb. 11.35. Dare you condemne all the generation of the righteous, and ſoules of thoſe boly ones, that are now made perfect? if you imagine there is no other life beſides this, then you condemne, not onely the wiſest of men of folly, but the comforts, and the graces, and the threats, and the promiſes, and the commands, and directions of God, of falſhood: and that Atheiſtical foule that dares imagine the God of truth to be lyar, ſhall finde that God Almighty will give him his portion with lians, Rev. 21.8. and unbeleivers for ever in the lake that burneth with fire and brimſtene.

Fourthly, Conſider the glorious Angels, 1 Tim. 5.21. Math. 26.53. Heb. 12.22. you have read of their ſtate and condition, that they are elect Angels; of their number, that they are many legions, and an innumerable company of Angels, how they ſhall appeare with Chriſt at his comming in that great day, when he ſhall come with his mighty Angels, Math. 25.31 Math. 22.30. and how the happines of the Saints after death is, to be made like the Angels of God now conſider what is the great imployment of the Angels, to great in power, till that great day come? doth not the Scripture tell us that they wait over us? that they are miniſtring Spirits, Heb. 1.14. Eſal. 34.7 Luk. 15.10. Matth. 11.10. ſont out for the good of them who ſhall be heires of Salvation? doe they not pitch their tonts about us? joy in our converſion? there is more joy in heaven among the Angels of God for the converſion of one ſinner, &c. and they behold the face of God for us, and why is all this if there were no other life, then the joy of the Angels ſhould be founded upon fancies, and miſtakes, and their conſolation ſhould be a meer delnſion; there is litle reaſon to accoſet he best of men of madnes; but is madnes it ſelfe, for men to charge the elact Angels with folly.

Fifthly, Conſider the nature and the employment of thoſe damned ſpirits, Beeſzebub the oldRevel. 12 9. 2 Pet. 2.4. red Dragon and Serpent, called, the Davil and Satan, who deceiveth the world. Have you not read of their condition, how God hath bound them with chaines of darknes, and hath reſerved them for judgement? If ſo,Quocumque vadunt geben. numſuam portant. Aq. 12. q. 64. art. 4. T rmenta flā marum ſecum ferunt inſtar ſebricitant is, qut •• ſ est's eburneis ponatur, ſervorem evitare non poteſt. Eſtrus, lib. 2 diſtin. 6.13. Beda in Iacob. 3. 2 Pet. 2.9, 10.22. then there muſt be another world, at leaſt to them; and if to them, then to us: for if God ſpared not the Angels that 〈◊〉 but caſt them down, to Hell, that where ever they goe they carry their chaine and their holl with them: ſurely then God knoweth how to reſerve the unjust for the day of Judgement; cherfly thoſe that walk after the fleſh, ſpeaking evil of things they know not, ſporting themſelves with their own deceiving; thoſe men ſhall utterly poriſh in their own corruptions. Have ye not heard of the horrour that overwhelmeth them, that they are forced, though they reſiſt God, to beleeve that which they approve not, and to tremble under the wrath they cannot avoid? But eſpecially thinke of that imployment, how they walke thorow drie places, fretting and vexing themſelves, running too and fro, and compaſſing the Earth; how Satan entred into the heart of Judas to betray his Maſter,Jam. 2.19. Math. 11.43. Job. 1.7. Luk. 22.3. Act. 5.3. filled Ananias and Saphira to lye againſt the Holy Ghoſt. What paines they take to leade away the ſoules of poor men and women captive? If there were not another life beſides, this, and if the ſoule were not immortall, why is it that thoſe ſpirits goe about continually ſeeking whom they may devoure, 1 Pet. 5.8. and never ceaſe to accuſe God to us, and day and night to accuſe the Saints unto God?

Sixthly, Adde to all theſe, the conſideration of witches and wizards: you haue heard, how Saul ſought to the witch of Endor, how that witch had familiar ſpirits at her command, 1 Sam. 28. . how Manaſſeh made his ſonnes paſſe thorow the fire, 2 King. 11.6. uſed inchaniments, dealt with familiar ſpirits and wizards, how this ſinne did abound amongſt the Canaanites of old, how ſtrictly God forbad the people of Iſrael, that there ſhould not be amongſt them any one that uſed divination, or an inchanter, or a witch, or a charmer, or a conſultour with familiar spirits, or a wizard, or a Necromancer,Deut. 18.10, 11. for all that doe thoſe things are an abomination to the Lord, and for all theſe abominations did the Lord drive them out from before them. How did Satan deceive the Nations by the Oracle of Delphos? how hath this ſinne raigned in all ages amongſt the Caldeans, the Jewes, and Gentiles? which things are ſo evident, as none can deny them: and can any one imagine that Satan would be ſo ſollicitous to ſeduce, ready to captivate, ſo obſequious for a time to become a drudge and a vaſſall to the pooreſt of men, and ſillieſt of women, that he may winne their ſoules, if there were no other life then this life? To this adjoyne the art of Conjuring; which though abominable beyond expreſſion, yet it is ſo notorious in all places, and in all ages, that it is beyond the deniall of any, who hath not ſunke himſelfe below his ſpecies, who, leſt his luſt ſhould be diſquieted, and his ſoul tormented before his time, hath ſold himſelfe over to be a ſlave to unbeleife, and is reſolved to ſhut his eyes againſt the light of Scripture, and againſt the light of Nature, and to cloſe his eares againſt all the loud clamours of the heart within, and experiences without: and what arguments can convince that ſoule, which hath made a Covenant with death, and is at agreement with Hell, that is reſolved, what ever is ſaid to perſwade him, yet he will not be perſwaded? and though one, or ten thouſand ſhould riſe from the dead, that ſoule will not be perſwaded, leſt that his luſts ſhould be moleſted.

Seventhly, Conſider the naturall conſcience that is in all men: their thoughts one while accuſing & excuſing, Rom. 2.15. what inward gripes and ſecret terrours, ſtill poor mad wretches ſuffer themſelves to be ſo baffled and maſter'd with their luſts, that at length they joynwith their luſts, to baffle and get the victory over their owne conſciences, that being paſt feeling, Epheſ. 4 19. they may commit ſin with greedines: yet when they have done all, they finde it difficult to keep down theſe ſparks, and to ſuppreſſe theſe flaſhes that are ever riſing up. If this be rightly weighed, it may be reputed one Argument, that the thoughts of another life, of another day of account, are written on the hearts of all men, and that the imagination to the contrary, is rather an option then an opinion; rather an intimation of what is deſired by them, then beleived of them; eſpecially if you in the naturall conſcience conſider theſe things.

Firſt, The inquiſitions about immortality, all queſtions, doubts, debates upon this ſubject argue the ſoul to be immortall; for it is only a principle of immortality that maketh man diſpute whether the ſoule be immortall; for as none can diſtinguiſh betwixt rationall and irrationall, but he that is rationall,Vid. Morn. de veritate rel. Cir. p. 293. for he that denyeth man to be rationall, by doubting of it, and diſputing against it, in thoſe acts proveth himſelfe to be rationall, which his words ſeem to deny: ſo none can diſpute or diſtinguiſh betwixt mortall and immortall, but only he that is immortall: and theſe thoughts of immortality are not only in ſome men of ſome tempets, but upon the hearts of all the ſonnes of men.

Secondly, Conſider the affectation of a kinde of immortality in the worſt of men, who have taken great paines to gull themſelves into an opinion that the ſoule is mortall. What monuments, what pillars have they erected? Pſal. 49.11. Ph. Morn. ibid. p. 202. Vulgus deſunctis parentat, & quidem impēſi ſimo officio, & quos negat ſentire quicquam etiam deſiderare profuerūt. Tertul. de re ur carnis how have they called their land after their own names? tis obſerved by him that was an honour to the Nobility, that Epicurus himſelfe, who denyed immortality in his life, yet he appointed at his death a great ſumme of money to be yearly payed, that there might be an annuall commemoration of the day of his birth; and to what purpoſe is this, if when he lived like a beaſt, he muſt die like a hogg? if nothing be immortall, why when immortality was ſo groundleſly denied, is this kinde of immortality ſo ſillily deſired?

Thirdly, Think of the unſatisfiednes of the minde in things preſent, and you ſhall finde the ſoule in a continued purſuit, reaching after ſomething that is infinite; other creatures have here their home, have their minde ſatisfied; but the workings of the ſoule are ſtill for future; ſome way forgetting, by a naturall inclinatiō, the things behinde, and ſtretching forward to finde out that in things future which it hath ſought in things paſt, and ever was diſappointed: now the operations of all creatures follow their eſſence; this tendency of the minde to the future, argueth the ſoule to be in tranſitu, in the way, and not in its own countrey, and that we are not yet at home, that this life is but a paſſage to another.

Fourthly, Conſider the confeſſions of adverſaries at their death, who have denyed this truth in their life. Belſhazzar in the height of his jollity, when the hand-writing apeared on the wall, his countenance was changed, and his thoughts troubled, ſo that the joints of his loynes were looſed, and his knees ſmote one againſt the other, Dan. 5.6.

Eightly,Phil. Motn. p. 29. To this might be added the providence of God: if we beleeve Plutarch and other heathen authours, this diſpute is needleſſe, for Gods providence and the ſoules immortality are ſo united together, that he that denies the one, deſtroyeth the other; why did God make this world ſo full of beauty, but that ſome ſhould behold the Creatour in it? why ſhould man contemplate the Creatour in the Creature, but to adore him? why ſhould man above all ſublunary creatures adore him, if man above the reſt of the creatures had no hope in him? Heb. 11.6. he that commeth to adore God, must beleeve that God is, and that he is a rewarder of them that ſeek him; thoſe rewards are not diſpenſed here, therefore are reſerved for a life hereafter: why hath God given ſo many gifts unto man, which perplex him in this life; and fills his minde with thoſe dſiquietments, that all the bruriſh creatures are freed from? in regard of theſe man ſhould be worſe then a beaſt in his life, if not better then a beaſt at his death; and we may ſay of men, in reference to other creatures, as the Apoſtle ſaith of Chriſtians, in reference to other men, If man had only hope in this life, man of all creatures would be moſt miſerable.

Ninthly, To thoſe might be added all the arguments that prove the day of judgement, that God hath appointed a time, wherein he will judge the world in righteouſnes, Act. 17.31. by that man whom he hath ordained, whereof he hath given aſſurance to all men, in that he hath raiſed him from the dead.

Adde to all theſe the arguments in this chapter, whereby the Apoſtle proves the reſurrection of the body, and anſwers all objections to the contrary, with all thoſe Scriptures that tell us plainely that Jeſus ſhall come in his glory, and all his holy Angels with him; before him ſhall be gathered all nations, Math. 25.31, 32. 1 Theſ. 4.16. Joh. 5 28.28. and he ſhall ſeparate them one from another, as a ſhepherd doth the ſheep from the Goats, and it is but a little time before the Lord ſhall deſcend from Heaven with a ſhout, with the voice of an Arch-angel, with the trump of God, and then the dead ſhall riſe; and the day is comming, when all that are in their graves ſhall heare the voice of the Sonne of man, and they that have done good, ſhall come to the reſurrection of life, and they that have done evil, to the reſurrection of condemnation. I will couclude with that of Chryſiſtome, 〈 in non-Latin alphabet 〉 , How. 5. in Act. cap. •• . 〈 in non-Latin alphabet 〉 . Anime cauſâ eſt omnis religro, Auguſt. de utilit, tredendi c. 7. Ʋnde jamolim inter philoſophos ijdem omnem religionem ſ . ſtuletunt, qui anima marta lei dixerunt. Eſtius, l. 4 diſt. 43. Iſa. 7 9. And Errour confuted. that the Devils great deſigne hath been ever to perſwade man, that the nature of man differed little from the nature of beaſts; and when he had drawn any of the ſonnes of men into this flrange abſurdity, to diſpute themſelves out of the thoughts of their own immortality, he hath ſo farre prevailed to blinde many of them, that after they have affirmed the nature of the immortall ſoule to be mortall, they have gone about to prove the nature of beaſts, which is void of reaſon, to be rationall; whileſt theſe great truths are queſtioned, the ſoule neglects to be ſanctified; all piety is founded in the thoughts of immortality; and it is obſerved among all the Philoſophers, that thoſe deſtroyed all Religion that held the ſoule to be mortall. Till this great truth be ſetled upon the hearts of men, they lye open to all temptations, and ſuffer themſelves to beled away with all corruption. If you beleive not this, you can never be establiſhed, therefore be not faithleſſe, but beleeving.

Secondly, There is a ſecond errour of the Semi-atheiſts, who confeſſe that there is a day of judgement and a reſurrection; but deny that the Scriptures hold out, that the ſoul is diſtinct from the body, or that the ſoul hath any abiding after the body is diſſolved, but ſleeps till the day of reſurrection; I could be willing to bury this errour in everlaſting ſilence, but that ſome have raiſed it from the embers, and in theſe times with unſufferable boldnes, under the notion of new light,Vid Auguſt. haereſ. 83. Husc errorem Mahomet in eruit in ſu, Alcborano, docan;, & corpora & animas adextremun, judicium reſurrecturas. Eſtius l. 4. c. 43 Anno Don. 1568. Theſes Craco viá impreſſas per Polontam divulgarunt, quarum prima eſt, Negamu aliquā anim m poſt morrem manere, &c. Soule is diſtinct from the body. Vid. Aquin. contragent. l. 2. p. 267. Heb. 12.9. Eccleſ. 11.5. Pſal. 22 9. have uſhered in this im of darknes. This errour began to vent it ſelfe by the heathen, afterwards to poiſon Tatianus after the time of Juſtine Martyr, and after him ſome other Chriſtians in Arabia; yet in thoſe dayes this errour was ſo ſufficiently refuted, that it ſeemed for many ages dead and buried, till Mahomet that falſe Prophet, who having a carnall minde, and ſavouring nothing of the ſpirit, dreamed only of corporall paines and pleaſures that men ſhould have after the reſurrection; and among Chriſtians it appeared little, till Satan, to blemiſh that glō rious reformation, in the dayes of Luther, ſtirred up ſome Ambaptiſts in Polonia, and ſince, the Socinians and Libertines, to revive this moncter. I have not time thorowly to diſcover the root of this poiſon: only give me leave to leade you by the hand to ſome ſoveraigne Antidotes, as ſtrong preſervatives againſt this infection.

To this end conſider theſe two poſitions:

Firſt, That the Scripture cleerly holdeth out, that the ſoul is diſtinct from the body. I paſſe over the arguments that learned men bring from the light of nature to confute this errour. Conſider what the God of truth hath revealed, and you ſhall finde that the Scripture telleth us cleerly, that though the ſoul be united to the body, yet it is diſtinct from the body.

Firſt, in its riſe, Gen. 2.7. we have had the fathers of our fleſh, and have been obedient to them; how much more to the father of ſpirits, and live? though God frame our bodies, cauſe our bones to grow in our Mothers wombe, take us out of our Mothers bellyt yet he uſeth our naturall parents as inſtruments of our body, but it is Gods great prerogative to be the immediate father of the ſpirit, Iſa. 57, 16.

Secondly, It is diſtinct in its naturall operation, is:

Firſt the ſoule groweth moſt when the body groweth least: there are diſtinct periods of time, beyond which it is impoſſible to adde either a cubit, or a haires breadth to ones ſtature: but the ſoule is ever growing forward to its perfection, Job. 32.7. and multitudes of years, though full of weaknes, yet they utter wiſdome.

Secondly, The ſoule is often ſtrongeſt when the body is weakeſt, 2 Cor. Anima regit corpus, & repugnat paſſionibus quae complexionem ſequntur. Aquin. Contra Gent. l. 2. dying Chriſtians have manifeſted the higheſt excellency under bodily infirmities: when there hath been the leaſt of the life of nature, there hath been moſt tranſcendent glorious expreſſions of the life of grace: and for this cauſe they fainted not, finding by experience, that when their outward man decayed, their inward man was renewed day by day.

Thirdly, The ſoule is not the temper of the body, becauſe it rules the temper, and diſtempers of body.

Thirdly, They are diſtinct in ſupernaturall conſolations, when all joy of the body hath been darkned, the ſupernaturall joyes of the ſoule have been enlarged: when the bodies of Martyrs have been on the rack, under torturings, how have their ſoules been filled with inward triumphings, embracing the burning flames like beds of reſes, and have endured all the dreadfull things that men could inflict, to the admiration of their enemies, and the conviction of many of their beholders? as Juſtin Martyr, and others.

Fourthly, They are diſtinct in their unnaturall pollutions, there are ſpirituall wickedneſſes and malignities, as well as bodily, and we are bid to cleanſe our ſelves from all filt hineſſe of fleſh and ſpirit, 2 Cor. 7.1. 1 Pet. 2.11. and to abſtaite fromall fleſhly lusts, which warte againſt the ſoule.

Fifthly, They are diſtinct in regard of the oppoſite duties required of man, in demeaning himſelfe to his body and to his ſoule. Matth. 6.25. Chriſt hath commanded us to take no thought for the body, but did he ever command us to take no thought for the ſoule? are not his commands quite contrary, viz. above all things looke to thy ſelf, Dent. 4.9. 2 Pet. 1.10. Phil. 2.12. and keep thy ſoule diligently, and give all diligence to make your calling and election ſure: and work out your ſalvation with feare and trembling; now if God require thoſe acts to be performed to the ſoule, which are abſolutely forbidden to the body: then the ſoule muſt needs be diſtinct from the body.

Sixthly, They are diſtinct at the time of diſſolution, when they part one from the other, when the Servants of God have commended their bodies to the ground, how have their ſoules rejoyced to goe out of this Tabernacle? as Hilario and Polycarp: Stephen when his body was ſtoned, ſeeth Heaven opened, and cryed, Lord Jeſus receive my ſpirit: Acts 7.56. and 59. if the ſoule therefore be distinct from the body, in the riſe, in the working, in its conſolation , in its duties, in its pollutions, and in the ſtate after death, than to confound the ſoule with the body is as great an errour, as to confound life with death, and light with darknes. But eſpecially conſider that all thoſe arguments that prove the ſoule to exiſt ſeparate from the body, doe anſwerably confute that Errour, that the ſoule is but the temper of the body, therefore conſider the ſecond Poſition.

The Scripture expreſſely teacheth us, that the ſoule is not onely diſtinct from the body:Sour immmortall, and doth not ſleep till the day of the reſurrection. but that the ſoule liveth, when ſeparate from the body, and that it is but a fancy of inconſiderate ſpirits, to dreame that the ſoule ſleepeth till the day of reſurrection: for the cl ering of this truth conſider three arguments.

Firſt, Conſider the ſoules of the Saints, and you ſhall finde that their ſoules doe not ſleep with their bodies: but that the Scripture, ſpeaketh expreſlely, that in the day of their death,

Firſt, they are gathered to their fathers, ſo it is ſaid of Abraham, Gen. 25.8. now if Abraham was gathered to his fathers, this muſt be in his ſoule, for in his body there was no ſuch gathering, his progenitors being 〈◊〉 in Ʋ of the Chalde s, but Abrahams body was interred in the cave of Machpelah before Mamre, Gen. 25.9. in the land of Cannan.

Secondly,Luk. 23.43. Chriſt promiſed the poor penitent thiefe on the croſſe, this day ſhalt thou be with me in Paradiſe, there are ſome to avoid this Scripture, would divide the words thus, I ſay unto thee this day, and make a ſtop there; referring the word, this day to the perſon promiſing, and not to the bleſſing promiſed; to which I anſwer, that firſt, to alter comma's & ſtops, againſt all received copies, is a high preſumption, which, if tolerated, how will the ſenſe of Scripture be wreſted by wanton wits to their own perdition? Secondly,1 Pet. 3.16. Luk. 23.41. the Context ſufficiently confu eth this gloſſe, Chriſt anſwereth the deſire of the poor penitent thiefe, his requeſt is, Lord, remember me when thou comeſt into thy Kingdome: but Chriſt immediately that day entred into his kindome; now in Chriſts anſwer, none can imagine the words to be a denyall: and if there be a granting his petition, then to interpret the words, that ſome thouſand yeares after, viz. at the day of the reſurrection the thiefe ſhould be remembred; is to abuſe the faith of this poor penitent, to ſtraiten Chriſts bounty, and to wreſt the words againſt their naturall ſenſe, that ſay expreſſely, this day, Chriſt hodiè muſt anſwer to the penitents quando, and if in Paradiſe, then ſurely not in the grave, nor in any part of the Earth, as that Paradiſe in the day of the Creation full of trees and herbs; for Chriſt entred into the Heavenly Paradiſe,2 Cor. 12.2.4. and when Paul was wrapt up into Paradiſe, he telleth us it was the third Heaven.

Thirdly, You have read how Lazarus after his death was carryed into Abrahams boſome, and that place, Luk. 1 .22. Non quietis l cum, ſed aeternitatis ſinum, Aug. Calvin. not a place of quiet tranquillity, but the boſome of Eternall felicity: and though ſome diſpute whether the relation be a hiſtory, or a parable, yet how ever, though you ſuppoſe it to be parabolicall, yet a parable is the ſimilitude of ſome reall truth, and this Parable cannot ſignify what ſhall be done after the day of judgement, but plainely pointeth to a ſtate the ſoules are in, before that day, for after the day of judgement, what man can ſay as Dives did,Luk. 16.28, 29. 1 Cor. 15.2 . I have three brethren upon the Earth? or how could Abraham returne that anſwer, they have Moſes and the Prophets? &c. for after that day all ordinances ſhall ceaſe, and God ſhall be all in all.

Fourthly, Conſider the Saints deſire of diſſolution is upon this perſwaſion, Phil. 1.23. I deſire to be diſſolved, and to be with Chriſt, &c. If Paul had imagined his ſoule ſhould have ſlept till the day of reſurrection, it had been weaknes and madneſſe to deſire diſſolution for this end, to be with Chriſt; for if this ſhould be true, then Paul had more of Chriſt in life, (for then Chriſt lived in him,) then poſſibly he could attaine to after death, if the ſoule ſhould ſleep till the day of reſurrection.

Fifthly, Conſider the Saints confidence upon their departure from Earth to enjoy a glorious life in Heaven; we know that when this earthly tabernacle the body is diſſolved, we have a building of God, a houſe not made with hands, eternall in the Heavens, 2 Cor. 5.1. ſurely if the ſoul ſleep till the day of reſurrection, they ſhould not have ſaid, when this houſe is diſſolved, but when this body is raiſed, and this tabernacle restored: when they deſire to part with the body, this were out of love to their ſoules, not out of want of love to their bodies; for Paul could have wiſhed mortality to be ſwallowed up of life, 1 Cor. 5.4. (i.e.) that the mortall body might have gone to life with the immortall ſoule.

Sixthly, The Scripture ſpeaketh expreſſely, that all the preſence the Saints have with Chriſt, while the ſoule is in the body, is nothing but a meer abſence, in compariſon of that neernes of preſence unto Chriſt, which they ſhall enjoy when they are abſent from the body: for the Apoſtle ſpeaketh this confidently, knowing that whilſt we are at home in the body, 1 Cor. 5.6, 8. we are abſent from the Lord: and we are confident and willing rather to be abſent from the body, and to be preſent with the Lord.

Seventhly, Conſider that the ſoule upon its ſeparation from the body,Heb 12.23. is ſo farre from being aboliſhed, that it is perfected, and the Saints departed this life, are by the holy Ghoſt ſtiled the ſoules of juſt men made perfect: to this I might adde many more arguments, as that the happines of the Saints is in a perpetual progreſſe. Phil. 1.6, that the Ʋnion they have with Chriſt, is inſeparable beyond the power of death, what ſhall ſeparate us from the love of Chriſt? Rom. 8. That the happines of the Saints is Eternall, Joh. 5.44. & 6.40,Rev. 6.9, 10. 42. that the ſoules under the altar, cry for the reſurrection of the body, that the counſell of Chriſt to his hearers was upon this foundation, make you friends of this unrighteous mammon, that when they faile, they may receive you into everlaſting manſions, Luk. 16.9. but all theſe things faile us at the day of death, therefore at that day the promiſe is to be received into everlaſting manſions; thus you ſee the truth evidenced from the ſoules of the Saints.

Secondly, Conſider the ſoules of wicked men, that at the hour of death they are not aboliſhed: God telleth us,

Firſt, That they goe to their own place, ſo tis ſaid of Judas, who fell by tranſgreſſion: Act. 1.18, 25. now that place is not the grave, for the grave is not his owne place, that is the common way of all fleſh, and that place where all meet together.Job. 3.18, 9. Judas his place was the ſtate and degree of torment, that his ſinne and Gods juſtice inflicted on him.

Secondly, The ſoules of them of the old world are now in priſon, Chriſt in the dayes of Noah, by his eternall ſpirit, preached unto them, whoſe ſpirits are now in priſon: the grave cannot be the priſon to diſtinguiſh the juſt from the unjuſt: that being common to the obedient, as well as to the diſobedient, 2 Pet, 3.21.

Thirdly, They are ſaid to be in the place of torment; Dives, when his body was buried, is ſaid to have his ſoule in torment, and he beggeth of Abraham, ſend to my brethren, that they come not to this place of torment: many prove this Scripture to be hiſtoricall, but ſuppoſe it in part to be a parable, as ſome expreſſions are granted by all to be parabolicall, as the tongue of Dives, and the finger of Lazarus; yet this Parable muſt be a reſemblance of ſome truth, which is in rerum naturâ, and muſt intimate ſomething paſt, not future after the reſurrection, as was proved formerly.

Fourthly, Tis ſaid of the Sodomites, that they now ſuffer the vengeance of eternall fire; it cannot be meant of their bodies,Jud. ver. 7. for they are burnt by fire to aſhes, nor of that materiall fire that fell upon their Cities, for that many ages ſince was quenched; but of their ſoules, which are under the eternall wrath of God, where the worme never dieth, and where the fire is never quenched. Mar. 9.44. Conſider what the Scripture ſaith of the ſoules of all men in generall, whether juſt or unjuſt, whether they feare God or feare him not.

Firſt, That the ſoule man is not capable of corruption; Matth. 10.28. Chriſt biddeth us not feare him that killeth the body, and cannot kill the ſoule; now if the ſoule was but the temper of the body, then whoſoever killeth the body, ſhould by the ſame act kill the ſoul.

Secondly, When the ſoule and body part, the Scripture telleth us they goe to diſtinct places: who conſidereth the ſpirit of a beaſt that goeth downward, and the ſpirit of a man that gooth upward? Eccleſ. 3. 1. yet though man doe not conſider it, the God of truth aſſerteth it,Eccleſ. 12. •• . when man dieth, then ſhall the duſt returne to the Earth as it was, and the spirit to God that gave it.

Thirdly, If the ſoule ſhould ſleep till the reſurrection,Corpus non ſtatim diſſ •• it poſt ſeceſsum, manetigitur 〈◊〉 magit anima. L c ant. 〈◊〉 then the ſoule ſhould be as mortall as the body, for the body is not preſently diſſolved into a non entity: when it is parted from the ſoule: and if the body be not aboliſhed, can any one thinke the ſoule to be anihilated?

Fourthly, If this ſhould be 〈◊〉 thou the reſurrection of the ſoule ſhould be as needfull to be reveal'd in Scripture, and would prove as difficult to men to beleeve, as the reſurrection of the body; but about the reſurrection of the 〈…〉 ſcripture is altogether ſilent.

Fifthly, The expreſſion of death by the Holy ghoſt is a departure, 2 Pet 1 14. putting off this tabernacle and it is a ſtrange •• ake to take the houſe for the inhabitant.

Sixthly, I cannot rockon the world of abſurdities which follow this great errour, that it, 〈◊〉 gap to the overthrow of all the thoughts of Eternity, for if arguments from nature can prevaile to delude the ſoule ſo farre, as to thinke the ſoule is aboliſhed at death, what arguments can prevaile with a carnall heart to perſwade it, that the body ſhall be raiſed after death; the voice of nature cryed aloud amongſt the heathen, that the ſoules of man were immortall, and that there was a different ſtate of the ſoules of juſt men, and unjuſt, after death: the Elizian fields, full of happines for the one ſort, and the Tartarean darknes full of horrour, for the other: tis an ancient obſervation, that almoſt all Philoſophers, all Hereticks confeſſed the ſoule to be immortall, and though they did not much deſire it, Animae ſalutē credo tractatu carere: omnes fere baeretici eam quoquo modo volunt, tame non negāt. Tertul. de reſur. Carnis. yet they were not able to deny it; but the reſurrection from the dead was by few of them diſcerned, ſcarce by any of them acknowledged: beſides this errour is destructive to all religion; our corrupt natures are full of the ſeeds of Atheiſme: we need all religion to eradicate them; but nothing to foment them: thoughts of Epicuriſme ſinke deep, to count the fruition of carnall pleaſures the greateſt good: how many thouſand ſoules have miſcarryed upon this rock? who from hence have turned to be lovers of pleaſures more then of God: to preſerve your ſoules from this infection, 2 Tim. 3.4. Vid. Tertul. Lactan. &c. Diſcede ab Ethnico, haeretice, quid alieno uteris clypeo, ſi ab Apoſtolo ornatus es. Tertul. de reſur. I have been thus large in proving this aſſertion: I ſhould proceed to confute the arguments brought to the contrary, but the time preventeth me: onely in briefe, their argnments are either drawne from corrupt nature, which are abundantly anſwered by the fathers in their diſputes againſt the heathen, and they wondred that hereticall Chriſtians, that enjoyed the light of Scripture, ſhould borrow any arguments from Galen, and the reſt of the heathen that ſat in darkneſſe, and in the valley of the ſhadow of death; let Heathens turne to Chriſtians to aſſert this truth, but never let Chriſtians ſo ſarre •••• tatiſe to Heathens, as to aſſert their orrours: or elſe their objections and ſeeming arguments, are taken from miſtaken Scripture: I have ſcarcely time to relate them, much leſſe to refute them.

Object. Some object and ſay, Did not God threaten Adam, In the day thou eaſeſt thereof, thou ſhalt die; and if he died,Gen. 2.17. then the whole man did die, for the body is not the man without the ſoul, and therefore reaſon, that immortall Adam, muſt be made mortall.

Sol. To this I anſwer; 1. That the death which God did threaten, was not only naturall, but spirituall and eternall; and ſpirituall and eternall death may be upon the ſoul, when the body periſheth: the Angels that fell from their firſt ſtanding, are under death, yet their being is not aboliſhed; Rev. 20.10, 14. and after the day of judgement, the wicked ſhall be caſt into hell, the ſecond death, yet they ſhall never be reduced to a non entitie, for the ſmoake of their torment aſcondeth for over. If any ſay,Rev. 14.11. Why is the whole man ſaid to die, if the ſoul liveth when the body is deſtroyed? Lanſwer, That whatſoever belongeth to any part of any whole,Quicquid convenit parti, qua pars, convenit toti ſecundum illam partem. may be truly aſſcribed to the whole, according to that part. Man ſeeth, yet the whole body is not an eye, for then where was the eare? but the whole light of the body is the eye. Chriſt was born, put to death, buried, and this is ſaid of whole Chriſt, but this is only in reference to the humane nature, for the God-head is immortall,2. pet. 3.18. and therefore he was put to death in the fleſh only.

Object. But they ſay, When men are dead, the Scripture expreſly ſaith, that they cannot praiſe God; Pſal. 6.5. and 88.9. Iſa. 38.8, 9.

Sol. I anſwer; the dead, qui tales, ſo farre as they are dead, cannot praiſe God;Rev. 14.13. the body that lieth in the grave reſteth from its labour, yet this doth not exclude the realiy of the act, but the manner of the performance; and ſo ſaith Hezekiah, they ſhall not praiſe thee as I do this day,Iſa. 38.19. the father to the children ſhall make known Gods truth. 1. Though they cannot do it for anothers converſion, yet they can do it for their own conſolation; and theſe ſouls that are with the Lord, they follow the Lamb where ever he goeth, and have their hallelujahs continually in their mouth. Rev. 5.9. and bleſſed be they that dwell in God preſence, Pſal. 84.4. they will be alwaies praiſing him.

Object. God is ſaid only to have immortalitie, &c.

Sol. God alone is immortall, à parte ante, from all eternity; he alone is independently, unchangeably, infinitly immortall; impoſſible 'tis for any creature, or all the creatures to anihilate God: 'tis an eaſie thing with God to anihilate any of his creatures, he alone is the authour and continuer of immortality. But I dare not in this point preſume to detain you any longer; what ever fleſh and bloud may ſuggeſt, or carnall reaſon object, let your ſouls everlaſtingly dwell upon this ſtrong foundation, beleeving that there is another life beſides this life. There are many other Uſes of this Doctrin, to perſwade you not only to beleeve this truth ſtedfaſtly, but to bleſſe God for it abundantly.

That your ſouls doe not die with your bodie, herein triumph, that death hath no power of abſolute deſtroying, but only of changing, and that change to your ſouls (if you be in Chriſt) is unſpeakably for the better. Be you therefore intreated all the daies of your life and appointed time, Job 14.14. to wait till your change come: eſteem this truth as one part of the oracles of God moſt comfortable, and one of the greateſt remedies against all future fears, and preſent miſeries, that though death deſtroy your bodie, yet your hope may be in the rock of eternity, that you may ſay, as the Apoſtle doth here, If we had hopes only in Christ in this life, we were of all most miſerable.

As you have heard the extent of this hope,The 4th part ſo conſider the ground of this extent, here expreſt by the Apoſtle, drawn from an abſurdity, that the beſt of men otherwiſe ſhould be moſt miſerables which is an abſurdity ſo groſſe which the light of nature cannot but abhorre; and therefore Paul counts it needleſſe to uſe any other arguments to refute: hence obſerve,

If all the good that the ſoul expects from Chriſt ſhould be limited to this life, then the best Chriſtians ſhould be most miſerable. And if ſo, then God the beſt maſter ſhould be the worſt; and the children of wiſdome ſhould be the ſons of folly; then might the Epicure and Atheiſt bleſſe themſelves in their own luſts, call the proud happy, and ſay, it is in vain to ſerve the Lord, and what profit is it,Mal. 3.14, 15. that any have kept his ordinances, and walked mournfully before the Lord of hoſts?

Obj. Why? may ſome ſay, if there be an end of all good and evil to all men at the end of this life, yet wherein are the Saints worſe then others? Is not their condition at leaſt equall to the condition of other men? though there ſhould be no heaven to crown the righteous, and no heli to torment the wicked, yet is it not an excellency in it ſelf to chooſe good and refuſe evil? Should not vertue be loved for it ſelf? Can there be any greater reward to goodneſſe, then goodneſſe it ſelf? &c.

Anſw. I anſwer, however it be a pleaſant thing in it ſelf, to praiſe the Lord with joyfull lips, Pſal. 36.8. 1 Pet. 2.3. yet after that the ſoul hath drunk of the Rivers of Gods pleaſures, taſted that the Lord is gracious, made their boast of God, and triumphed in the hope of the glory of Chriſt, then for the ſeul to goe under a dark cloud, and everlaſtingly to be cut off from thoſe raviſhing enjoyments: this would make the Saints in many reſpects more miſerable then other men.

The comforts of Chriſtians, as they are Chriſtians, in things of this life are fewer: God of ſet purpoſe calls their hearts off from the creature, commands them to forſake Father and Mother, Mat. •• .37. Mark 8.34. Gen. 12.1. Heb. 11.24. houſe and land, for his Name ſake, bids them deny themſelves, Abraham muſt forſake Ʋr of the Chaldees: Moſes muſt refuſe to be called the ſon of Pharaohs daughter: The Diſciples leave all to follow Chriſt; and they are promiſed,Mat. 19.28. that when the ſon of man ſhall ſit in the throne of his glory, that then they alſo ſhall ſit upon thrones, judging the twelve Tribes of Iſrael.

The diſcomforts and afflictions that the Saints endure for Chriſt are heavier: for his fake, they are plundred of their eſtates, and ſuffer the spoiling of their goods with joy, Heb. 10.34. perſwading themſelves that in heaven they have a better and more enduring ſubſtance: for Chriſt ſake they are reproached in their names, to this very hour, ſaith Paul, We hunger and thirst, and are naked, 1 Cor. 4.11, •• . and are buffeted, and have no certain dwelling place, reviled, perſecuted, defamed, we are made the filth of the world and the off-ſcowring, of all things: For Chriſts ſake, in their bodies they are impriſoned as Paul and Silas; baniſhed from their deareſt relations, driven from their ſweeteſt comforts: How were the Martyrs ſtoned,Heb. 11.37, 38 ſawn aſunder, ſtain with the Sword? How were they forced to wander in ſheep-skins, and goat-skins, in deſerts and in mountains, in dens and in the caves of the earth, deſtitute, afflicted, tormented? and yet were they, in their generations, men more precious then the gold of Ophir, of whom the world was not worthy. And how did the modern Martyrs ſing in the flames, triumphing in Chriſt?Rom. 8. 6. for thy Name ſake are we ſlain all the day long, and we are counted as ſheep to the ſtaughter.

As their comforts are fewer, their diſcomforts heavier in this life, ſo that in regard of the things of this life, they are more miſerable: So conſider them in reference to the life to come, and you ſhall finde, that the great work of grace is to take up their ſpirits from this world,Tit. 2.14, 16. to look for the bleſſed hope and glorious appearing of the great God. Hence it is that,

1.Firſt, Their apprehenſions of heaven are larger; Chriſt hath taken up their ſouls unto the tops of Piſga, and hath diſcovered to them the land of Canaan, 〈…〉 7. and hath given them more then others to taſte the powers of the world to come, and to ſit with him in heavenly places, Hen. 6.4. Ep •••• . 2.6. 1 Cor. 13 1 . and though they ſee but little, and that little darkly, as in a glaſſe, whilſt they are in their way, to what they ſhall ſee, when they are in their Countrey, when they ſhall ſee God face to face, and know him, as they are known of him; yet they ſee ſo much, as they cannot but admire, O how great is thy goodneſſe, Iſ •• . 31.19. O Lord, which thou haſt laid up for them that fear thee?

2. Their affections towards heaven are ſtronger: Carnall hearts that know not God, believe not the things of Chriſt; though they be never ſatisfied with the earth, yet they are very indifferent about the things of heaven: If I be ſaved, ſaith ſuch a wretch, I ſhall be ſaved; if I be damned, who can help it? I ſhall not be alone, I ſhall be as well as others, I will endure it as well as I can. What? endure the loſſe of heaven, endure the wrath of the Almighty God? oh poor wretch, when thy ſoul comes to ſee but a glimpſe,Lu. 1 .28, 29. what heaven is, and ſhalt ſee others coming from the Eaſt and Weſt, ſitting down with Abraham, Iſaac and Jacob in the kingdom of heaven, and thy ſelf ſhut out; when they are admitted, thy ſoul to be excluded, this will cauſe weeping, and wailing and gnaſhing of teeth for ever.M t. 8. If Rachel could not endure the loſſe of her children. If Jacob could not endure the ſuppoſed loſſe of Joſeph, G n. 37.35. and when all his ſons and daughters roſe up to comfort him, he refuſed to be comforted, ſaying, I will go down into the grave to my ſon mourning. 2 Sam 7.23. If Ahithophel could not endure in the rejectment of his counſell. If Mordecai could not endure the want of the bowing of the knee of Mordecai. Eſth 5.13. If Queen Mary could not endure the loſſe of Callis, but ſaid when ſhe was dead, if they opened her they ſhould finde the loſſe of Callis written upon her heart: how then can thy ſoul endure the loſſe of eternity? The Saints know this and believe it, and the thoughts of the loſſe of heaven, cuts them to the heart; their ſouls are made willing to undergoe any loſſe on earth, Act. 20.24. and they count not their lives dear unto themſelves, ſo they may finiſh their courſe with joy. But when they have willingly over gone the loſſe of all the comforts on the earth, of their eſtates, their liberties, their lives, then to undergoe the loſſe of heaven: this is that which they prayed againſt all their lives long, O draw me not away with the wicked. Pſal. 28.3.

3. Not only their affections are thus ſet on things above, but their converſation is in heaven, Phil. 3.10. from whence they look for the Saviour, the Lord Jeſus Chriſt, who ſhall change this vile body, that it may be like unto his glorious body: for this they both labour and ſuffer; this is that for which all the daies of their Pilgrimage, ſince their converſion, they have been trading and trafficking for; now, when they have laid out all they are, and all they have for the purchaſing this pearl, if at the end of their life, they ſhould be deprived of this purchaſed poſſeſſion, this muſt needs make them more miſerable.

4. The love that they bear to Jeſus Chriſt is ſweeter: Chriſt hath led them into his wine-cellar, and taken them up into the bed of love, eſpouſed them to himſelf, and kiſſed them with the kiſſes of his mouth, when others are meer ſtrangers to theſe ſpirituall embraces: what if a ſtranger count it no miſery to be ſevered from Chriſt,Iſa. 54.6. yet what woman is not grieved in ſpirit for the loſſe of the husband of her youth? What ſaies a poor Chriſtian, muſt Chriſt and my ſoul part now? God forbid. The time was I did not know him, nor long after him, when the thoughts of Chriſt were not in my heart, then to have been ſevered from Chriſt would have appeared to me to have been no great miſery;Gal. 4.9. but now when my ſoul hath known him, or rather is known of him, when the deſires of my ſoul have been let out towards Chriſt,Iſa. 26. and the remembrance of his name; when I have made Chriſt my joy, my crown of rejoycing, now to part with that, which my ſoul loves, will make me miſerable, Ruth 1.16. therefore the poor ſoul cleaves to Chriſt, as Ruth to Naomi, ſaying, Intreat me not to leave thee nor forſake thee, where ever thou goeſt let me goe, that where thou art, there my ſoul may be alſo.

5. Conſider that the expectations of the Saints are firmer. It is the hope of heaven, that makes them paſſe thorow good report and bad report, the gladneſſe of their hearts is not the joy of ſenſe, but the rejoycing in the hope of the glory of God; 〈…〉 and this hope holds them above all fears, to this hope they flee, as to a Rock of refuge, ſet before them: and for this cauſe they faint not, and all theſe light afflictions, Rom 8. •• . H b 11.1 . which are but for a moment, they count unworthy to be compared to the glory which ſhall be revealed to them, willing they are to count themſelves Pilgrims and ſtrangers upon earth, ſeeking this heavenly Countrey, this houſe not made with hands, this inheritance immortall, undefiled and that never fades away. 1 Pet 1.4. They that were never born to theſe high hopes, may better bear their mean condition: but after the abundant mercy of God hath begotten them again to this lively hope, and raiſed them up to all theſe glorious expectances,1 Pet. 1.3. then to goe diſappointed, muſt needs make them miſerable. Job 6 12, 20. If the Troops of Tema when they looked, and the companies of Sheba when they waited for waters, and found none: if they were confounded becauſe they had hoped: if the ſons of Nobles, in that time of drought returned aſhamed, Jer. 14.3. confounded, and with their heads covered, becauſe they came to the pits and found no waters: if in petty expectations here below,Iſa 9 11. we often times roar like Bears, and mourn ſore like Doves, when we look for judgement, but there is none, and for ſalvation, but it is farre from us: what ſoul can then bear the diſappointments of eternity? But ſurely experience of Chriſt works hope, Rom. 5.4. verſ. 5. and this hope will never make the ſoul of any Chriſtian to be aſhamed.

Adde to all the former, not only the diſappointment of their hope, but the disparagement of Chriſt their head, whoſe name is more tender to their ſouls then the apple of their eye. Where is the great work of Chriſts redemption? from what evils did Chriſt redeem his people from? If his people have onely hope in Chriſt for this life, ſurely from the evils of this life the beſt of the Saints are not exempted, to the greateſt of theſe evils they lie expoſed; where, and what then is the inheritance of the Saints in light? where are thoſe ſons and daughters that the Captain of ſalvation made perfect through ſufferings, bringeth unto glory? Heb. 2.10. What are become of all thoſe precious promiſes of Jeſus Chriſt?Joh. 14.2. I goe to prepare a place for you; In my Fathers houſe there are many manſions: What is become of all the prayers and ſtrong cries that Chriſt uttered in the daies of his fleſh? Father I will, that thoſe that thou hast given me were with me where I am, Joh. 17.24. that they may behold my glory. Surely, if the hope of the Saints be limited to this life, then Chriſt is diſparaged, and all the expectation of the Saints diſappointed.

Obj. It may be this Doctrine is true for thoſe Chriſtians that are poor, that live in a low, afflicted condition, whoſe ſorrows and ſufferings doe abound, whoſe life is made bitter unto them by reaſon of ſore bondage: but what doe you ſay to great men, whoſe cup is full and runs over, upon whoſe tabernucle the Almighty ſhineth? in this life God hath made their portion very fat, and their meat to be plenteous; and if there be no other life beſide this, ſure of all men, in this life, they are moſt happy, and in what ſenſe can it be ſaid, in life or death, upon this ſuppoſall, that of all men they are moſt miſerable?

An. The text ſpeaks of Chriſtians that are good, rather then of them that are great; and if God hath made men both great and good,Pſal. 119 96. and hath called your ſouls into fellowſhip with Chriſt: he hath opened your eyes to ſee an end of all theſe ſeeming perfections before you come to your end; and then what is all the greatneſſe upon earth, in compariſon to one daies communion with the great God? Beſides, the more you enjoy in your life, the more you are to loſe and leave at your death; and is it not a miſery in death to be ſtripped of all? if beggars ſo unwillingly put off their raggs, how unwilling are Princes to be plucked away from their robes, and the ſons of Nobles to goe down into the grave, and there to make their bed in the darke? what greater unhappineſſe is there, then to ſay, I have been happy, but now I muſt be plundred of all, and be eternally in an undone condition, never to take pleaſure any more, and there is nothing of honour, nor of all my labour wherein I have ſhewed my ſelf wiſe under the Sun, that I may take away with me in my hand? This is a ſore evil, that in all points, as I came naked, Eccleſ. 5 16. ſo I must goe; where the riſe is highest, the downfall is greateſt, and there is no down-fall like that of great Babel, How art thou fallen from heaven, O Lucifer, ſonne of the morning? Hell from beneath is moved for thee,Iſa. 14.11, 12. to meet thee at thy coming, thy pomp is brought down to the grave, and the noiſe of thy viols, the worme is ſpread under thee, and the worms cover thee.

I have not time to ſhew the ſad condition of them that are without hope, that walk by ſight and not by faith, that as the Prodigall will have their portion in their own hands,Luk. 6.14. and in this life have their conſolation: what will theſe poor ſouls doe, when all their water in the bottle is spent, and their lives draw near to death, and their daies to the deſtroyers? there are others alſo, whoſe condition is yet more dreadfull, that not only neglect this hope in themſelves,2 Pet. 3 4. but deride it in others, that walk after their own luſt, ſaying, where is the promiſe of his coming? who are a generation of men, that need rather to be lamented, then to be confuted; they ſhame the counſell of the poor, becauſe he makes the Lord his hope. Pſal. 14.6.

Only let me intreat you to enquire ſtrictly, whether Chriſt hath wrought this hope in you; the times wherein we live are gloomy daies, we may be ſuddenly, we muſt be ſhortly call'd out to a fietie triall; let not then our evidences be to ſeek, when they ſhould be uſed: this leaſe is expiring, and if there be no poſſibility to renew it,2 Pet. 1.10. it is time to provide elſewhere for ſome certainty: it is our duty to make our calling and election ſure, and bleſſed be God that there is a poſſibility for the main to be aſſured, when all other things are endangered: You are bound to give a reaſon of the hope that is in you, 1 Pet. 3.15. with meekneſſe and with fear: and if you owe this duty unto others, you owe it much more unto your own ſouls; if you dare not ſeriouſly commune with your own hearts in the day of peace, what ſhall you doe in the day of trouble, and in the ſwellings of Jordan? If any ask, may this hope be diſcerned? I anſwer, though this hope in ſome be reall and radicall, where it is not viſible, yet it is poſſible to be diſcerned where it is, and needfull to be attained where it is not.

For the diſcovery of it where it is, it is very helpfull to conſider, 1. The Cauſes that breed it. 2. The graces that doe accompany it: and, 3. The effects that follow it. I may not preſume to handle the two former, give me leave to inſiſt upon the latter; Conſider the effects of hope in a four-fold demeanour of the ſoul towards hope it ſelf, towards God the authour and object of it, towards the world, or the Word of God, the ground of hope.

Firſt, The carriage of the ſoul towards hope it ſelf,The effect of hope in the carriage of the ſoul towards hope. Pſal. 17.14. appears in theſe or ſuch particulars.

1. That the ſoul that hath this hope in heaven would by no means confine this hope to earth, but praies with the Pſalmiſt, Deliver me from the wicked, from the men of this world, that have their portion in this life: When Chriſt diſcovered the ſad condition of the Phariſees, he ſaid, Woe unto them, verily I ſay unto you, you have your reward: why, might they ſay,Mat. 6.2. if we have it we are the ſurer of it, and a little in hand is better then much in expectation. But what ever you imagine, this is certain, there can be no greater miſery, then to have your reward in this life, where you have but a ſhort being; and to have no reward in another, where you are to have your everlaſting being, therefore Chriſt denounceth their condition to be woefull,Luk. 6.24. that in this life have received their conſolation.

2. The Saints would not exchange their hopes of heaven, for the poſſeſſion of all the good things on earth: it was a bold ſpeech of Paul to King Agrippa, I would to God that not only thou, Act. 26.29. but that all that hear me, were not almoſt, but altogether ſuch as I am: Why Paul, what is thy condition, that thou deſireſt not to be like to King Agrippa, but the King to be like to thee, and not almoſt, but altogether? ſurely Pauls happineſſe was not in hand, but in hope, conſiſting in this, I know whom I have believed: 2 Tim. 1.12. nay ſuch high thoughts have the Saints of this hope, that take the pooreſt ſoul, that hath many doubts, and fears, and temptations and deſertions, that never attained any certainty of hope: ask that ſoul, wilt thou part with a poſſibility of heaven? why doſt thou wait any longer? that ſoul for all the world would not part with a poſſibility of heaven in reverſion, to obtain the whole earth in preſent poſſeſſion; whereas the carnall heart and groundleſly confident, will eaſily part with his ſeeming certainty of heaven,Heb. 12.16. for the leaſt probability of earth, and is as profane Eſau, who ſold his birth-right for a moſſe of pottage; but the Saints prize unſpeakably more a meer poſſibility, then a carnall heart doth all his ſeeming certainty.

Thirdly, The ſoule ſo prizeth this hope, that it is never content without it, full of doubts, unwilling to be deceived, unable to be held in ſuſpenſe, inquiſitive into his owne condition, giving all diligente to attaine the full aſſurance of hope to the end, Heb. 6.11. this is the griefe that poor Saints mourne under, the great weight that they cannot beare, crying out as the Church ſaith, I ſeek him whom my ſoule loveth, Cant. 3. .17. I ſeek him but I finde him not: but ſtill enquiring, Oh tell me where thou lodgeſt, thou whom my ſoule loveth; and I charge you,Cant. 5.8. Oh ye daughters of Jeruſalem, it you meet him whom my ſoule loves, tell him that I am ſick of love.

Fourthly, The Saints ſo prize this hope, that when it is attained, they count this hope their cheife contentment. The joy of the Saints conſiſts in holding faſt the confidence and rejoycing of their hope ſure unto the end; Heb. 3.6. well may the Pſalmiſt ſay, My lines are fallen in a good place, Pſal. 16.5. the Lord is the portion of my cup. When the ſeventy Diſciples returned with joy, telling Chriſt, that the devils are ſubject unto us through thy name,Luk 10.17. ver. 20. Chriſt anſwers, In this rejoyce not, that the ſpirits are ſubject unto you: what, not joy in this? to heale all diſeaſes, to caſt out Devils: if this be not a cauſe of joy, what is? or what can be? Chriſt anſwers, rejoyce in this rather, that your names are written in the book of life; this hope made Paul ſay,Phil. 4.11. I have learned in every eſtate therewith to be content, and hath made all Saints in all ages to be confident, that godlines is profitable for all things, 1 Tim. 4.8, Job 21.14. whereas carnall men have undervalued the wayes of God, and have been ever queſtioning, what profit ſhall we have if we pray unto him?

Fifthly, When this hope is attained, the ſoule will not adventure the loſſe of it, for the attainment of the best things in the Earth, Phil. 3.8. but counts all things as loſſe and dung, in respect of this; chuſing rather to ſuffer afflictions with the people of God, then to enjoy the pleaſures of ſin, Heb. 11.26. that are but for a moment; and liking this choice ſo well, that no arguments can draw them from it;Joh. 6.68. whither ſhould we goe? Lord thou hast the words of eternall life; no nor will the Saints adventure this hope, for the avoiding of the worſt condition, for this hopes ſake they have binAct. 5.41. impriſoned, Heb. 10.33. plundered, Heb. 11.37. baniſhed, Heb. 11.35. tormented, and all too little; hope cauſing them to triumph, that all theſe light afflictions, which are but for a moment, 2 Cor. 4.17, 18. worke unto them a more exceeding weight of glory.

Secondly, Conſider the carriage of the ſoule, that hath this hope towards God.

Firſt, The ſoule that hath this hope, adoreth the riches of gods love, that man may come to God in the new and living way, Heb. 10.29. when Adam fled from God, and the damned ſpirits cannot indure the approaches of Chriſt, but cry out, What have we to doe with thee, Matth. 9.29. Ezra 9.2. thou Jeſus of Nazareth, that yet there is hope in the God of Iſrael for ſuch ſinnes as they have committed, and for ſuch ſinners as they confeſſe themſelves to be: when all other hopes faile; that there is yet hopes of Heaven to poore ſinners that are conſcious of their deſerts of Hell: here are the exceeding riches of his glory, and that height and depth, and ſuch dimenſions of love, that the more they know the love of Chriſt,Epheſ. 3.19. the more they finde t paſſeth knowledge, and their apprehenſions of this love end in admirations: behold what manner of love the father had bestowed upon us, 1 Joh. 3.1. that we ſhould be called the ſonnes of God, who are the children of wrath by nature?

Secondly, This hope as it admireth the love of God to us, ſo it inlargeth the ſoule in love to God: 2 Cor. 5.14. for the love of Chriſt conſtraineth us, if Chriſt died, then were we all dead, and therefore we that live, are no longer to live to our ſelves, to our own eaſe, and carnall contentment, but to the praiſe of him who love us, and gave himſelfe for us.

Thirdly, This hope maketh us to eye God, to ſee him that is inviſible, to ſet God at our right hand, to make his glory our end,Heb. 11.27. Pſal. 16.8. Pſal. 25.15. Rom. 8.24. and our aime: our eyes are ever to the Lord, and he ſhall bring us out of our diſtreſſe; this keepeth the ſoule in a waiting condition, and not to be weary in looking upward.

Fourthly, This hope transformeth us into Gods nature: he that hath this hope in him, purifieth himſelf even as God is pure; 1 Joh. 3.1. looketh on every act of ſin, as an act of uncleannes; never counteth himſelfe pure enough; but while he is living, that ſoule is cleanſing himſelfe, till the ſoule come to be preſented to the father without ſpot or wrinkle. Epheſ. 5.27.

Fifthly, This hope ſweetens the thoughts of God and of Eternity, maketh all thoſe glorious truths, as the day of the appearing of Jeſus Chriſt, &c. that in their nature are very dreadfull, to grow delightfull, and ſetteth them into a ſtate of looking for, 2 Pet. 3.12. and haſtening to the comming of the Lord.

Sixtly, This hope admireth the happineſſe of all that are in Chriſt, crying out,Pſal. 65.4. Col. 1.12. Bleſſed is the man whom thou chooſeſt, giving thanks that God hath counted any of the ſonnes of men meet to be partakers of the inheritance with the Saints in light, Epheſ. 1.18. and beggeth for others, that their eyes may be opened to ſee what is the hope of this calling.

The third effect of this hope, appeareth in its demeanour towards this world. The hope of Heaven,

Firſt, Weakens our esteem of things below, enabling the ſoul to count it a ſmall thing to be judged in mans day; 1 Cor. 4.3. when we are riſen with Chriſt, then we begin to ſet our affections on things above, and not an things below. Col. 3.2.

Secondly, This leſſens our expectation from things below, ſheweth as the vanity of all earthly comforts, in their nature, in their continuance, in their uſe,Luk. 12.15. that mans life doth not conſiſt in the abundance of theſe things.

Thirdly, This hope keepeth the ſoule from ſwelling, when outward comforts doe abound,Pſal. 64.10. if riches increaſe, ſet not your hearts on them.

Fourthly, This hope preſerveth the ſoule from ſinking, when diſcomforts flow in to overwhelme it; calleth upon the ſoule, why art thou diſquieted in me? Pſal. 41.5. hope thou in God: there is more good to be received by hope, then we have lost, then we can loſe: that hope that bringeth the ſoule to the good that is eternall, onely can ſuſtaine the ſoule from ſinking under evil temporall.

The fourth Effect of this hope is in its carriage towards the word of God: as hope holdeth up the ſoule from ſinking, ſo the word of God holdeth up faith from fainting; therefore all the children of hope are much affected with the word,Pſal. 119.49. upon which God cauſeth his ſervants to put their truſt: ſee what high expreſſions there are uſed in one Pſalme, Pſal. 119. by him that was a man after Gods own heart. Firſt, is your eſteem of the word, ſuch as you can ſay with him in truth,ver. 32. ver. 6. ver. 27. ver. 52. the Law of thy mouth is better then thouſands of Gold and Silver: and that you have reſpect unto all Gods commandements: thy teſtimonies are my delight, and my counſellours: and thy ſtatutes have been my ſong, in the houſe of my Pilgrimage? Secondly, That your ſoules love this word, and can ſay, I love thy commandements above Gold, yea above much fine Gold: and how ſweet is thy Word unto my taste? yea ſweeter then the honey, ver. 127. ver. 103. ver. 11. ver. 148. ver. 111. ver. 161. and the heney-combe. Thirdly, Are your deſires ſo after this word, that you hide it in your hearts, make it your meditation, claime it as your inheritance for ever: that your heart standeth in awe of his Word, that you have choſen the way of his precepts: that your ſoules can no more ſubſiſt without the Word of God, then your bodyes without food, and therefore your ſoule breaketh for the longing it hath to Gods precept at all times: ver. 20. 1 Pet. 2.2. Job. 23.12. that you deſire the word as new borne babes the breſts, and long for it, as much as for your appointed food? this is a ſtrong argument, your hope is grounded upon the Word of God, when the word doth nouriſt it: this word weakneth the hope of Hypocrites, diſcovereth the rottennes of their vain confidence; but tis otherwiſe with the Saints, though their ſoules have many doubts, when they conſult with humane reaſon, yet when they come to the law, Iſa. 57.19. and to the teſtimony, the Lord createth the fruit of the lips to be peace, and when their light is cleereſt their hope is strongeſt.

Let this Doctrine make your ſoules in love with this hope, which will be an arke to preſerve you when others are drowned, a City of refuge to ſecure you, when others fall into the hand of that avenger of blood that doth purſue them: If any aske, how ſhall we attaine this frame of ſpirit, to ſet our hopes on God? I anſwer, and ſo conclude.

Take theſe directions: Firſt, ſtrive to apprehend and meditate upon the great bleſſing of Jeſus Chriſt; let the thoughts of eternity dwell upon your hearts; things not apprehended can never be deſired, nor really expected.

Secondly, That you may apprehend theſe riches of Chriſts glory, beleeve the excellencies revealed in the Goſpel the object of hope is things inviſible, and faith muſt be the ground of ſuch things hoped for, Heb. 11.1. and the onely evidence we can have for thoſe things that are not ſeen: if any prophane perſon reſolve, I will not beleeve that there is a Heaven or a Hell, nor the powers of the world to come, till I ſee them; Conſider (poore ſoule) when theſe truths are the object of thy ſight, they cannot be the object of thy hope, for hope that is ſeen is not hope, for what a man ſeeth,Rom. 8 24. why doth he yet hope for? beleeve therefore the excellencies of Jeſus Chriſt, otherwiſe thou wilt never be at the paines to cleare thy intereſt in them, and if Heaven be not firſt made the object of thy hope, it can never be made the object of thy ſight: expectation muſt precede fruition.

Thirdly, Love the excellencies of the Lord Jeſus Chriſt: many things may be beleeved as true, Fides eſt •• alarum rerum & bonarum, quare bona creduntur & mala: & boc fide bonà non malâ, &c. Lombard. l. 3. diſt. 27. Pſal. 43, 4. Cant. 8.6. and yet not loved as good: faith may be good, when the object of it is evil, for we are bound to beleeve every truth which God revealeth, the evil of ſin, as truly as the goodneſſe of grace: but nothing is the object of hope, but what the ſoule is really perſwaded is truly good: where love is weake, the mind is careleſſe, and hope cannot be ſtrong: and that which is not earneſtly deſired, is never greedily expected: but when the deſires of our ſoule are earneſtly carryed out after Chriſt, when we ſet up Chriſt in our hearts as the gladnes of our joy, then we begin to long after him, then love and hope prove ſtrong as death, and hope deferred maketh the heart ſick: but this is the great priviledge of this hope, though in all other things you may meet with diſappointments, yet God will fulfill the deſires of them that feare him, and the expectation of poore ſoules in Chriſt ſhall never goe away aſhamed, Prov. 13.12. and when this hope is granted, it will be a tree of life.

Fourthly, In the uſe of all meanes that God hath appointed, beg importunately the ſpirit of grace which God hath promiſed freely; tis beyond the ability of mans will, above the ſtrength of ordinances, above the reach of any created power, to worke this hope: tis eaſy to preſume, but to beleeve and hope in God that raiſeth up the dead, is an act of tranſcendent difficultie, for a poore ſoule under the ſenſe of ſinne, and Gods wrath, and ſight of Hell, to roll it ſelfe upon the rich mercy of Chriſt, to have all this guilt ſo great to be pardoned, and all the luſts that are ſtrong to be ſubdued, this is onely the gift of God: and therefore pray that the eyes of your underſtanding may be opened, and that your hearts and conſciences may experimentally feele that exceeding working of his power, Epheſ. 1.19. 1 Pet. 1.21. which he wrought in Chriſt, when he raiſed him from the dead, that your faith and hope may be in God: and that your ſoules may be ſo in love with Heaven, and your perſwaſions thereof ſo well grounded, that you may be above the love of this life, and above the feare of death, and that all the dayes of your appointed time, Job. 14.14. you may be waiting till your change come.

FINIS.