IT is most true which the Apostle saith to the Corinths, 1. Cor. 15:19. that if in this life only wee haue hope in Christ, wee are of all men the most miserable. For in al outward things con­cerning this present life, the wicked, for the most part, are in much better case then the godly; who dayly bearing the crosse, through many tribulations and af­flictions, do enter in the kingdome of hea­ven. This being a thing necessarie, Rom. 8.17. 2. Tim. 2.12 that whosoeuer shall reigne with Christ, must first suffer with him. For there is no other way whereby the members can enter into glorie, but the same by which the Prince of saluation was consecrate. Herefore it is that the Apostle in this Epistle, being to ex­hort the Saints to constancie in holines & patient bearing of all afflictions, doth lay the foundation of his doctrine, and pre­pare the way to this Exhortation, by set­ting before their eyes the hope of eternall life in Heauen with God: ^* Knowing that in this life there is nothing, no not the very [Page 6]inward beginnings of grace, and sense of the goodnes and bountifulnes of God, & of the peace & ioy spirituall, that is able to vpholde the Saints in suffering for Christ, if they had no esperance of greater and more excellent things after this life in the world to come. Therefore it is that in the Scriptures the spirit leadeth the Saints al­wayes to the sight of the glory that is to be manifested, to the Price of their high cal­ling in Iesus, and to the recompence of re­ward laid vp for thē in the heauens: 2. Cor. 4.10 &c. know­ing that the dayly bearing about of the dying of our Lord in our bodies, and in the dayly decay of the outward man, wee were not able to endure without fainting, if we did not cast our eyes vpon things invisible and eternall, Act. 7.55. and not vpon things visible which perish. It was the sight of the glory of God, and of Iesus at the right hand of God that made Stephan to endure stoning to death: It was the sight of him who is in­visible, and of the recompence of reward which made Moses to despise the wrath of Pharao, Heb. 11.24 & to esteeme the reproach of Christ greater riches then the treasures of Aegipt. The thing which did susteine Iob in his greatest miseries, Iob. 19.26. was the hope and assu­rance he had that he should see God in his flesh, although that after his skin, wormes should destroy his body: even that he him­selfe should see him, & that his eyes should beholde him & none other for him. Heb. 12.2. Christ Iesus our Lord himselfe endured the [Page 7]crosse and despised the shame, for the ioy which was laid before him. According to which examples we must also indevour to holde the eyes of our minde fixed vpon Iesus the authour and finisher of our faith, where he sitteth at the right hande of the Father crowned with glory and honour; waiting stil for our blessed hope, which al­so the very Creature waiteth for, Rom. 8.19 and in waiting groneth and laboureth in paine, because it also is subdued vnder hope, that it also shalbe delivered from the bondage of corruption in that day. This is the cause wherefore the Apostle Peter in this place doth speake so much of this hope: even that, as he himselfe exhorteth vs, wee may gird vp the loynes of our mindes and bee sober, and trust perfectly, or to the ende in the grace which is brought to vs in the re­velation of Iesus Christ, putting on, as the Apostle Paul exhorteth vs, 1. Thes. 5.8. the hope of sal­vation for our helmet.

In setting downe this hope, the Spirit of God for our further comfort and the more strong inforcing of the exhortation buil­ded thereupon, doth meete the chiefe ten­tations which may assault our weakenes in the troubles which accompanie the pro­fession of the truth: of which three are tou­ched in the word which we haue read. The one concerneth Life it selfe: the other the Qualitie and Condition of that life: the last the Certaintie and Assurance of it. So first because the Apostle did knowe howe [Page 8]hard and difficill a thing it is to perswade man to forsake this present world, the life, the glory, the riches, the reast & pleasures of it, except hee have esperance of an other world, life, glory, riches & pleasure. Ther­fore doth hee first set downe the excee­ding mercie and goodnes of God in beget­ting vs to the hope of life in the heavens. Secondly, in respect the naked hope of an other life is not sufficient to perswade vs to forsake this life, nor to minister solide ioy in suffering for it, except we know that this life for which we hope, be much more ex­cellent and precious. Therefore in the se­cond place the Apostle describeth the ex­cellencie of this life hoped for. Thirdly, seeing for the solide consolation of the Saints, it is required that not only they have hope of life and knowe the excellen­cie of it, but also that they bee sure not to be frustrat nor disappointed of their hope. Therefore in the third place hee declareth the certaintie & infalliblenes of this hope. In these three points consists the substance of the worde which wee have read: where­of wee are now to speake, as the Lord shal assist by his grace.

But first of all before we enter to speake of these three, Gods bene­fits never to be re­membred without thankful­nes. we must consider the maner which the Apostle vseth in propounding of them, which is by way of thanksgiving. To teach vs in what maner wee should speak of the blessings of God, whose good­nes to vs should never be remēbred with­out [Page 9]out thankesgiuing to him. Hee chooseth vs: he predestinateth vs: he calleth vs, Ephes. 1.6. saith the Apostle, to the praise of the glory of his grace. Therefore when ever it pleaseth him to bestow vpō vs the fruits of his love, and free grace in Iesus Christ: wee should alwaies receiue them, thinke and speake of them, so as our God receive of vs the thing for which hee giveth them, that is the prayse of his glorious grace, wherwith he doth abound towards vs in all spirituall blessings in Iesus Christ. There is a great difference betwixt the maner of speech of those who speake vpon a bare and naked knowledge of the blessings of God, and of those who speake from the sense & feeling of them, as having tasted themselves of the goodnes and bountifulnes of God in these blessings towards thē in Christ. The speech of the one as it is without feeling, so is it fectles and without force: they can speake of his goodnes and not give him glorie: whereas the other are forced by their fee­ling to glorifie God because he is good, his love in their hearts constrayning them, as saith the Apostle. 2. Cor. 5.14 This is the cause why the Saints in Gods word have made so many songs of praise and thanksgiuing to God: so sweete is the sense of his mercie, and so deepe was the insight they had of it to­wards thēselves, that they have provoked all the creatures to praise him, because hee is good, and his mercie endureth for ever: as though themselves alone were not suffi­cient [Page 10]to speake of the praise of his grace towards them, yea the helpe of al creatures being too too small in their iudgement to make thē worthely to render him the glo­rie of his goodnes to them alone: & know­ing that their tongues and lips were not able condignely to thanke him, they haue called on their soules and all that is within them to prayse his holy name. This ser­veth for a tryal to vs to examine ourselues in what sort wee possesse the knowledge of the grace of God towardes man in Christ. Surely, it is to be feared that there is small sense & lively feeling of it within vs, when thankfulnes doth not outwardly abound in our speeches and actions. And hereby may we iustly esteeme this age, although it abound in knowledge, yet to haue small feeling of the things knowen, seing the af­fections of men are so slenderly touched with the loue of God and his goodnes, nei­ther heart nor tongue being prepared to proclayme his prayse. The Prophet saith, and so doth the Apostle, I beleeved and there­fore I spoke: 2. Cor. 4.13 surely where faith is, there wilbe speech. The Apostle therefore writing to the Colossians bids them abounde in faith with thanksgiuing. Colos. 2.7. The same Apostle wil­ling to make vs vnderstand what is the na­ture of true knowledge, after hee hath ex­horted vs to know the will of the Lord, & to be filled with the Spirit, he subioynes an exhortation to practise the effects of this knowledge, and amongst the rest hee desi­reth [Page 11]vs alwayes to giue thanks for al things to God the Father in the name of Iesus Christ our Lord, ioyning these two things together, and teaching vs that no blessing, yea nothing should happen to vs for the which we should not giue thankes to God. For that is the nature of true grace truly ingraffed in the heart for all things, even for Afflictions to prayse the Lord. Let vs looke on the example of Iob, when God did permit Satā to spoyle him of his substance, Iob. 1.21. his speech is, The Lord hath given, and the Lord hath taken it, blessed be the name of the Lord. Be­holde hee acknowledgeth that it was the Lord that did giue, & it was the Lord that did take, and hee blessed the Lord both in giuing him and in taking from him. If then the very Afflictions & chastisements, wher­by the Lord exerciseth the faith and tryeth the patience of his Saints, bee iust matter both of reioycing, as Iames saith, Iam. 1.2. and also of thanksgiuing: how much more should we render thanks to God for our Election, our Calling, our Iustification, and all the rest of his blessings both spirituall and bo­dilie. Let vs learne then with the Apostle and according to the former exhortation of Paul, to give thanks alwayes for al things to God the Father in the Name of Iesus Christ our Lord. So much concerning the maner of the Apostles speaking and pro­pounding this blessing. Now wee come to the matter it selfe, which wee diuided in three, wherof the first concerneth the bles­sing [Page 12]of God bestowed vpon vs. In decla­ring of this blessing, wee haue these points set downe by the Apostle in order, 1. The Authour and giuer of it, to wit the God and Father of our Lord Iesus Christ. 2. The cause mo­uing him to call vs to so excellent a bles­sing, to wit, his aboundant mercie. 3. The pre­paratiue & fitting mindes, wherby he both makes vs able for the benefite, and brings vs to it, to wit, The begetting of vs againe. 4. The blessing it selfe, to wit, a liuing hope, or the hope of life. 5. And last, the ground and founda­tion of this hope, to wit, the Resurrection of Christ from the dead.

Now concerning the first, it is the Father who is the Authour of this blessing, as he is the God & Father of our Lord Iesus Christ. Therefore doth the Apostle so describe him in this place. The Father to be consi­dered as God and Father of Christ. In the which there are two things to be noted. 1. That the Father must be the God and Father of the Sonne, before we obtaine this blessing. 2. That the Sonne must be our Lord befor the Father, being nowe both God and Father to the Sonne, doe bestow vpon vs this blessing. The first teacheth vs that our Adoption, Calling, &c. are in and for Christ, not sim­ply as he is God, nor simply as hee is man, but as he is both God and man, and so Me­diator betwixt God and man: for as hee is man, the Father is his God, and so doth he himselfe cal him My God, my God, why hast thou forsaken me: and as hee is God, the Father is his Father from all eternitie. The second [Page 13]teacheth vs that wee must bee of the num­ber of these who are giuen by the Father to the Sonne, and for whom the Sonne hath dyed to deliuer thē out of the handes of their ennemies, that they should serue him without feare al the dayes of their life in holines and righteousnes before him: Luc. 1.74. both these are euident in the wordes. The first in that hee giueth thankes to God (for so it should bee reade) and Father of Christ for this blessing of hope. The se­cond in that he styles Christ our Lord: both conteine not only rare & wonderfull my­steries, but matter of most singular cōfort and necessary instruction to all Christians.

To speak a litle of the first, it is a matter of great admiration to see the love of the Fa­ther toward mā so great that he would haue his Sonne abasing himselfe so for mans re­dēption, that he would have him become a seruant and subiect to obedience as other mē. So speaketh the Father by the Prophet: Behold my seruant, Isay. 42.1. I will stay vpon him mine elect in whom my Soule delighteth: & not only that, but much more that which him so abased, hee would establish his couenāt to be the God & Father of Christ as hee is man, all man­kind hauing lost that felicity in the fall of Adā: so that in Christ Iesus, 2. Sam. 7.14 conferred with Heb. 15. the man blessed for euer, the Father beginneth to be a God & Father to mankind againe. Next in this point is to be admired the wonderful loue of the Sonne to man, Philip. 2.6.7.8. who being in the forme of God, thought it no robbery to be equall with God, but [Page 14]he made himselfe of no reputation, and tooke on him the forme of a seruant, and was made like vnto men, and was found in shape as a man; hee humbled him­selfe and became obedient vnto the death, even the death of the Crosse. Hereby it cometh to passe that the Sonne of God becometh our bro­ther, & so we againe, in Gods infinite mer­cie, Psal. 22.25. conferred with Heb. 12. restored to the dignitie of the Sonnes of God in Christ, who hauing taken parte with vs of flesh & blood, was not ashamed to call vs brethren, vs I say, whom the Fa­ther had given him: Isay. 8.18. conferred with Heb. 2.13. and also the children of God. Behold, here am I and the children which God hath giuen me. Thus nothing in the world should more reioyce our hearts then the incarnation of the Sonne of God, Luc. 2.14. by the which glorie came to God in the highest heavens, peace in the earth, and goodwill towards men: and by the which God became to be with vs: therfore was he called Emanuel, Isay. 7.14. & Math. 1.23. for the true taberna­cle of God became to bee with men when the Sonne of God became man. The vse for our instruction of this first point is threefold. No saving knowledge nor sight of God but in Christ. 1. Wee must hereby learne that God maketh his covenant of grace imme­diatly, and first with his Sonne made man: for this is the worde of the covenant, I wilbe your God, and yee shalbe my people: and in the place before cited out of the 2. of Sam. cap. 7 I wilbe his Father, and he shalbe my Sonne. Thus none in all the world of all the posterity of Adam was worthy, with whom the Lord should enter in covenant, but his Sonne a­lone, [Page 15]in whom it is that wee are made the children of God, hee first becoming our brother. Thus it is evident that we cannot have the Lord to be either God or Father to vs, but in Christ. Therefore he sendeth this Message with Marie to his Disciples, as the most comfortable that he could sende after his Resurrection: Ioh. 20.17. Goe to my Brethren and say to them, I assende to my Father, and your Father; to my God and your God. Therefore the nature of true faith is alwayes to looke to God in Christ, & to behold all blessings comming from the Father in and for Christ, & to see God to be a God & a Father in him alone: so that who looketh not to God in Christ, can see nothing in him to comfort them, but by the contrary they must see him ar­med with wrath and iustice to their ever­lasting confusion as their Iudge and not as their God. The second is that they doe not know God aright vnto salvation, who only know him as the Father of the Sonne, and doe not knowe him as their God: The know­ledge of the incarnation of the Son, necessary to Life. for it is not sufficient to know the mysterie of the Trinitie vnto Salvation, but wee must also know the mysterie of the humiliation of the second person, whereby hee became a servant to the Father, & the Father became his God. Therefore must we both learne to know the eternal generation of the Son as God equall with the Father: And that also whereof the Lord speaketh in the 2. Psalme: Thou art my Sonne, this day haue I begot­ten thee. Whereby is vnderstood the mani­festation [Page 16]of the sonne in the flesh, and de­claration of him now to bee the Sonne of God. The third vse is, to know the diuers grounds of Gods dispensation of his bene­fites to man, which are two: The first is in his Sonne, as Creator, Ruler, Vpholder of the world, in whom they are, they live, they mooue, Act 17.25. &c. and who giueth to al life & breath, and all things: by which reason also all men are the generation of God, in respect of their creation. The second ground of his dispensation is in his Sonne, as Redee­mer of the world, and Mediatour betwixt the Father and Man, being himselfe both God and Man, and hauing the Father both God and Father to him, that hee might bring the rest of the children giuē to him, not only to the dignitie of sonnes againe, but also to the glorie. In which respect the elect, all the generation of God by regene­ration and new birth, besides that they are the generation of God with the rest of the world, by creation, &c. according to the diuersitie of their groundes, so is the dispensation of God to men diuers. The first is, the ground of his dispensation, to the reprobates, yea to all his other crea­tures. The second is, the ground of his dis­pensation to his elect. And because the first ground concerneth this life: therefore is it that God bestoweth on the reprobates, aboundance of earthly things, as riches, honour, kingdomes and Empires, and yet al in his wrath, because they receyue them [Page 17]not in Christ, the only cause of his loue to man: & so it shall come to passe, that many who haue most of this wordly wealth, rit­ches and pleasures from God, shall neuer­theles be cast by him in hell fire: therefore we must not iudge of Gods favour to men by the outward blessings of this life, where­of all are partakers: for God maketh his sunne to arise on the evill, and the good, and sendeth raine on the iust and vniust. Math. 5.45. The second ground of Gods dispensation concerneth speciallie the life to come (al­beit the children of God haue the pro­mise both of this life and the life to come,) therfore is it that the Lord bestoweth his love, his mercie, his grace, and all his spiri­tuall blessings, to none, but such as are li­uely members of Iesus Christ his Sonne: who doe worship him in Christ his Sonne made man, who do come to him by Christ: who doe call vpon him in the name of Christ: who doe acknowledge Christ to be their wisedome, their righteousnes, 1. Cor. 1.30 their sanctification, and redemption. Therfore, we should studie to haue part in Christ, if wee desire to receiue from God eternall life: but more of this in the next point, to wit, that it behoueth Christ to be our Lord, before we receyue the blessings from God, which now followeth. In this point wee have to consider: First, how many wayes Christ is the Lord of Mankinde, and next in what sense hee is called our Lord by the Apostles: As for the first, we finde him in [Page 18]the scriptures three maner of wayes Lord. First, How many wayes Christ is Lord. as wee haue God the Creatour of all things, in which respect, he is also Lord of all things: seeing all things receyued their being from him, and are sustayned by the power of his worde. Concerning the first, in Psalme 102. Heb. 1.3. Hee is called Lord: Thou O Lord from the beginning laydest the foundation of the earth, and the heavens are the workes of thy handes. Further it is said concerning his au­thoritie: Thy Throne O God is from euerlasting to euerlasting. And touching the same, and the second also, in the first to the Hebrues it is said, that by him God made the world: & therafter, that he sustaines all things by the mightie power of his worde. Secondly, he is called Lord as he is the sonne of man: Mat. 28.18. for euen as he is man, he hath receiued all power both in heauen and in earth, Colos. 2.10. and is made the head of all principality & power, Psal. 8. and is crowned with glory and honour, and is sett aboue all the workes of Gods handes, Heb. 2.7.8. and hath all things put in subiecti­on vnder his feete, Phil. 2.4. and 10.11. and hath a name giuen him aboue all names: that at the name of Iesus, Ephe. 1.21. should every knee bowe, both of things in heauen and things in earth, and things vnder the earth: Iohn 17.2. And that every tongue should confesse that Iesus Christ is the Lord, vnto the glorie of God the Fa­ther: And this dominion is generall ouer all flesh, and aboue all principalitie and power, and might, and domination, and every name that is named. So that hereby [Page 19]he is Lord of the very Diuels and of the re­probates, no lesse then of the godly and e­lect. Iohn 17.1. But the end wherefore hee receiued this power, is not one to both: for to the elect it is that he may giue to them eternal life, but to the other it is that he may crush them with a scepter of yron, Psal. 2.9 Reuel. 2.27 and breake them in pieces like a potters vessell. Which is a great consolation to all that are his members: 2. Thes. 7.8 9.10. knowing that all their [...]ene­m [...]ts both bodily and spirituall are ruled by their Lord and Saviour, and that the heauens are his, and all that therein is: and the earth is his, and that therein is, So that nothing can be wanting to them that feare him. Lastly, he is Lord speciallie and only of his Saints and Church of God, Ephe. 5.25.26.27. which he hath purchased to him selfe by his own blood. 1. Pet. 2.24. Colos. 1.14 Luc 1.71.72. and 73 74.75. Psal. 2.6. Luc. 1.32. Ephes. 1.22. Ioh. 10.19. Iohn 17.2. and 6 and 9.11.24. 1. Pet. 2.4. Heb. 2.5. And therefore besyde this generall Dominion which is giuen him ouer all creatures, he is speciallie anoynted and set king vpon Sion, the Lordes holy Moun­taine, and hath receiued the throne of his father Dauid, to raigne ouer the house of Iacob for ever, and is made aboue all things, the head of the Church: in which respect the elect are said, only to be giuen to him of the Father, whereas in respect of his general Dominion, all things are given him of the Father. This Dominion and Lordship consisteth in the Right that Christ hath to vs by his owne purchase: & in the spirituall gouernement of his Saints by his spirit and word: Ruling thereby in [Page 20]their hearts, & not suffering any more Sa­than nor sin to beare rule in their mindes, but making them as a chosen generation: a Royall Priesthood: an holy Nation: a peo­ple set at libertie, to shewe foorth the ver­tues of him that hath called them out of darknes into his marvelous light: And this is the kingdome of Christ which is not of this world, but is called the kingdome of the world to come, because it concerneth not the things of the world belonging to this earthlie and corruptible life, but the things that belong to the spirituall life of God in vs: in creating vs over againe to his Image, 1. Cor. 7.31 and making vs partakers of all the spirituall blessings that are in the heauen­lie places in Christ Iesus him selfe. And se­condly, it is so called, because it shall not be perfyted in this world, but in the world to come, when the shape and forme of this world shall be abolished and passed away. These are the three wayes that Christ is to be considered Lord in the scriptures. In the first respect, he is Lord with the Father and with the Spirit, and he is the very life of the world, in whom al things haue their naturall being and moouing, and so are bound for this very life to serue him. In the seconde respect hee is made Lord by the Father, who hath giuen him the pree­minence in all things aboue all creatures, Iohn 5.2.7. that hee should rule the world and exe­cute iudgement, as hee is the Sonne of Man. In which respect all knees must bow [Page 21]to him, and euery mouth shalbe compel­led to confesse him the Lord, when all his enemies shalbe made his footestoole. In the third respect, hee is Lord by Conque­sting of vs out of the handes of Sathan and all our spirituall enemies, and satis­factiō of the Fathers iustice for our sinnes, appointed by the Father, and sett ouer the house of God as the only Lord thereof: the only High Priest and Prophete. So that in this respect it is said by the Apostle, that vnto vs, there is but one God, 1. Cor. 5. & 1 which is that Father of whome are all things, and wee in him. And one Lord Iesus Christ, by whom are all things, and wee by him. So that wee are to acknow­ledge no other Lord ouer vs, as wee are the house of God and members of the body of Christ, but Christ alone: since none but Christ alone hath bene crucified for vs. Heb. 3.4 and 6. Therefore doth the Apostle shewe plainelie, that Moses, who had the greatest authority in the house of God, of any mor­tall man before the Apostle, and who was faithfull in all the house of God, that yet he was not Lord of the house, but in it was as a seruant: and that Christ only, as the Sonne, is ouer his owne house. 2. Cor. 4.5. And the Apostle Paul, speaking of himselfe and the other Apostles, All creaturs obliged to acknow­ledge Christ their Lord declared that they ne­ver preached themselues to bee the Lords of the Saintes, but the Lord Iesus to bee the Lord, and themselues seruants to the Church for Christes sake. Nowe Christ being our Lord in all the three respectes, [Page 22]we haue to consider the vse hereof, and in which of the three he is here in this place called our Lord: By this doctrine it is ma­nifested, that whether we be of the number of these that haue no minde of any lise but of this present life, whether we be such as regard the course of this world, and go­vernement of all the affaires of this life: or whether we be such as haue our mindes lif­ted vp to the heauens in respect of the life to come: we must alway, at least ought al­wayes to reuerence Christ as our Lord ne­vertheles if in the first degree we only ho­nor him, that is as he is the Authour of this mortall life, wee are no better then the beastes and most in sensible creatures, who in that respect in their owne kinde, doe glorifie him: Rom. 8.19. yea we are more senceles then the senceles creatures, who with groning waite for the manifestation of the sonnes of God. If in the second respect, wee only acknowledge Christ our Lord, then are we in no better case then the reprobates, and Deuills themselves, who haue confessed Christ the Lord, Act. 19.15. and acknowledged his authoritie in begging libertie to enter in swyne before they durst doe it: Mat. 8.29. and 31. and in the end shall all bee compelled to confesse it. The ground, and comfort and cause of all true happinesse, is, to haue Christ our Lord, in the third respect: and this is, when his spiritual kingdom is erected in our hearts, which standeth not in meate nor drinke, nor any thing whereby this mortall life is [Page 23]maintayned, but in righteousnes & peace and ioye in the holy Ghost, Rom. 14.17 arising vpon the assurance of the remission of our sinns, and iustification by faith in the blood of Iesus, and this blessed hope of eternall life in the heauens. In this last sense is it that here Christ is called our Lord, & in respect of this Lordship and Dominion of Christ ouer vs, and in vs, is it, that wee receyue from the Father, this blessed hope: The sence whereof maketh vs to render glorie, and honour, and thankes, and praise to him in Christ, as the Apostle here doth. In respect of which kingdome it is, that in the 97.98. and 99. Psalmes, the sea, the yles, the floods, & Mountaines, are commaun­ded to reioyce, to sing, to clap their hands, to praise him, to tremble and be moued at his presence, and glorie of his power, and to exalt and worship him.

The vse of this doctrine is twoofolde: First, it warneth vs to examine our hearts, if Christ haue come in to dwell in them, in righteousnes, in peace, and ioy of the holy Ghost, and so haue made vs partakers of his death and life, and giuen vs the ear­nest of our inheritance, even the holy Spi­rit of promise: then may we reioyce trulie, and then shall we haue iust reason to glorie in the hope of the glorie of God, Rom. 5.1.2. hauing peace with God through Iesus Christ our Lord: Where by the contrarie, they that haue not Christ raigning in them, or will not haue him to raigne over them, after [Page 24]the last respect: haue to looke for nothing but according to that which of the Psal­mist is saide: That the Lord shall speake to them in his wrath, and vexe them in his sore displeasure: Psal. 2.5. And according as it is saide by Iesus himselfe, that they shalbe brought and slaine before him. Luc. 14.27. Therfore blessed are they that doe submit them­selves to the Gospell of Iesus, which is the scepter and sword of his kingdome: and woe shalbe to all them that repine a­gainst it.

The second vse of this point is, to teach vs to know, if our thankesgiuing to God, be rightlie giuen, and if it proceed of the right ground. The Apostle to the Ephesians biddeth vs, that we giue thankes at all times and for all things. 8. phe. 5.20. But to whom? To him, sayeth the Apostle, who is God & Father. And after what maner? that doth he also declare, saying: In the Name of our Lord Iesus Christ. Whatsoeuer blessing then it be which we receiue from God, be it bodily or spirituall, concerning either this life or the life to come, we must acknowledge the giuer both God and Fa­ther: thanke him as God and Father, and that in the Name of Iesus our Lord. Ther­fore they doe not glorifie God aright by their thankesgiuing, who do not acknow­ledge him to bestowe these benefites vpon them as their God and Father in Christ, according to this covenant, and who in thankesgiuing doe not glorifie God in the [Page 25]name of Iesus, as their Lord. For this cause the Apostle to the Colossians com­maundeth vs: Colos. 3.1 [...] that whatsoeuer wee doe in word or deed, wee doe it all in the name of the Lord Iesus: and thereto more particularly hee addeth concerning thankesgiuing: giving thankes to God the Father through him. To teach vs after what manner we should thanke God aright for all things. And herevnto agreeth that which the Apostle to the Hebrues teacheth vs, when hee biddeth vs that wee should haue grace in our heartes, Heb. 12.28. by the which wee may serue God so as hee bee pleased. For where Grace is not, and so by consequence, where the knowledge of God in Christ is not, and the kingdome of Christ is not ere­cted in the heart, in righteousnes, peace and ioy of the holy Ghost, there is no thanksgiuing proceeding from that heart, that can bee acceptable to God. No, no­thing that is done for his seruice, can be acceptable vnto him. Psal. 116.1 [...] For as wee haue alreadie said before out of the Psalmist and other Apostles: I beleeved, therefore did I speake, 2. Cor. Cap. 4. vers. 13. the speach to God, or of God. That which proceedeth not from faith, shall neuer bee accepted of him. Therefore is it that the Apostle biddeth vs, that wee should abound in faith with thankesgiuing, to informe vs, that all true thankesgiuing must be accompanied with faith, and flowe therefrom.

Thus much concerning this first point, that is the Authour of this benefite of a li­vely hope. Nowe followeth the second point, touching the cause moouing God the Father in Christ to begett vs to his hope, and that is his aboundant mercie.

In this point, Mercie the only cause moouing God to cal vs. we haue twoo things to be marked. The first is, the cause it selfe moo­uing God to bring vs to his blessing, which is his MERCIE. The second is, the quali­tie of his mercie, which mooveth him to graunt this blessing, which standeth in the measure of it, in that it is called, his aboun­dant mercie. As touching the first, it plainly layeth downe before vs our owne miseries: First, in that we were such as had need to be pitied, & vpon whom the Lord should haue compassion, as being in miserable cace, and vnable to deliuer our selues from our miserie: For where there is no helpe left but that which standeth in the mercie of our Iudge, he also being our partie, the case must needes be most miserable. Nowe it is playne by the Apostle, that if God had not had pittie and compassion on vs, wee had neuer attained, not so much as to any hope or esperance of eternall life, seeing nothing els but his owne mercie and pitie did mooue him to call vs to this blessed hope: which is most plainly set downe by the Apostle to the Ephesians, Ephe. 2.3.4 in that hee maketh all men, both Iewe and Gentile by nature, to be the children of wrath; and the cause of our calling, regeneration and sa­fetie [Page 27]from that wrath, to bee the riches of Gods pitie and compassion, and the aboun­dance of his love. Secondly, this setteth before vs the nature of our God, that it is such, as he himselfe proclaimed, when hee made all his goods goe before Moyses, and proclaimed the Name of the Lord before him, saying: The Lord, the Lord: stronge, Exo. 34.6.7. merci­full and gracious: slowe to anger, and aboundant in goodnes and trueth: reseruing mercie for thousandes: forgiuing iniquitie and transgression, and sinne, &c. Psal. 116.5. Therefore it is that Dauid hauing tasted of the mercie and kindnes of the Lord, doeth shewe foorth to the world the same, Psal. 3 [...].5. saying: The Lord is mercifull and righteous, and our God is full of compassion. And againe, Psal. 34.8. He in­dureth but a whyle in his anger, but in his favour is lyfe. Weeping may abyde at euening, but ioy commeth in the morning. Also he inviteth the world to prooue how good the Lord is, Saying, Taste ye and see how gratious the Lord is. And for this cause, doth Dauid take occasion to praise the Lord, and to resolve with him selfe to prayse him in the said 34. Psalme: Psal. 34. [...]. I will al­way giue thankes vnto the Lord: his prayse shalbe in my mouth continuallie, and doth inuite and wil all others to praise the Lord with him, say­ing: Prayse the Lord with mee, Psal. 3.4.3. and let vs magnifie his Name together. And further hee doth re­solue, to reioyce and glory in the Lord, & in his mercie, saying: I wilbe glad and reioyce in his mercie. And againe: My soule shall glory in the Lord. And also exhorteth the righteous and Saints to loue the Lord, & to reioyce in him, because [Page 28]of his mercie, saying in the 31. Psalme: Loue the Lord all yee Saintes, &c. And the 32. Psalme and 11. verse. Bee gladde yee righteous, and re­ioyce in the Lord, and bee ioyfull all yee that are vp­right in heart. And so in the beginning of the 33. Psalme, and many other Psalmes. The vse of this poynt is: First, to humble vs all before the Lord our God, as beeing such who haue forfaited all felicitie, that there is no hope of blessednes, Gal. 3.22. nor lyfe left vs, but in the mercie of God, against whom wee haue sinned, for all are included vn­der sinne, that the promise by the faith of Iesus Christ, should be giuen to them that beleeue: Rom. 11.32 And God hath shut vp all in vnbeleefe, that hee might haue mercie on all. So that wee must all confesse with the Prophete: Ier. lament. 3. and 22. That it is the Lords mercie, that we are not consumed. And againe: Isai. 1.9. Except the Lord of Hoastes had reserued to him a small remnaunt, wee should haue bene as So­dome, and should haue bene like to Gomora. For as the Apostle sayeth: Rom. 3.9. and 23.24 All both Iewe and Gentile are vnder sinne: there is none righteous: no, not one, &c. For all haue sinned, and are deprived of the glorie of God, and are iustified freelie by his grace. Therefore let vs all learne to obey the ex­hortation and instruction given by God to vs, by the mouth of his Prophete, that is, Micah. 6.8. to humble our selues: to walke with our God. Iem. 4.6.7.10. And as the Apostle saith: Let vs submit our selues to God, for hee resisteth the proude, and giueth grace to the humble: Let vs cast downe our selves before him, and hee will lift vs vp. Here­vpon doth follow the seconde vse, which [Page 29]is, to conuince all them that put the cause of their saluation, or hope of saluation, ei­ther in the power of their free will, or in the merite of their workes, or any other thing whatsoeuer, except in the mercy of God only. For God witnessed of himselfe in the Prophete Esaie: I, euen I, am hee, that putteth away thine iniquities, for mine owne sake, Esa. cap. 43. vers. 25. And the Apostle plain­ly testifieth, that by grace wee are saued through faith. Ephes. cap. 2. vers. 8. And least that any man should thinke, that to beleeue were in his owne power, and did proceed from himselfe, & therefore that his safetie were of himselfe, the Apostle addeth, and that not of our selues, it is the gift of God. And yet further to make it more cleare, hee subioyneth, that it is not of workes, that we are saued. And he giueth the reason twoofold. First, least any man should boast himselfe. For as the Apostle in an other Epistle affirmeth: All reioy­cing, all gloriation of man in himselfe, is excluded, and that by the law of faith, and not of workes: Rom. 3.27. and 4.2. for if our Iustice did come by our workes, then had we wherein to re­ioyce and glorie. And for this cause also is it, that God doth choose the vyle things of this worlde, the foolish and the weake, 1. Cor. 27. to the end euen that no flesh should reioyce or glory in his presence, for wee are that which wee are, of him in Christ Iesus, and not of our selves, nor in our selves saith the Apostle, be it Wiesdom, iustificatiō, sactification, or re­demption. That according as it is written. [Page 30]Hee that reioyceth, let him reioyce in the Lord.

The second reason of the Apostle to the Ephesians, Phil. 2.13. is, Because the power of doing good, is not of our selues, nor in our selues, because we are the workmanship of God, created to good workes. And this Creatiō (saith the Apostle) is in Christ Iesus, & therefore not in our selues. Ther­fore it is not of our selues that we do good, but of God, who worketh in vs both the will and the deed, and that of his good pleasure. Neither haue we the vertues in our selues of wor­king good, but in Christ Iesus, that we iust­ly say with the Apostle to the Galathians, Gall. 2.10. It is not we that liue any more, but Christ that liueth in vs. And therefore with the same Apostle to the Corinthians: 2. Cor. 12.2 and 3. Our reioycing should be not in our selues, but in the man, which is Christ. And we ought to acknowledge with him, that what we are, we are it by the grace of God: And when we labour in well doing, it is not we, but the grace of God which is with vs. This serveth to vs for two things, to instruct vs, not with Papist or other whatsoeuer, to as­scribe merites to our workes, or to esteeme the cause of our election, calling, iustifica­tion, or glorification to be in our selues or our workes, but in the free grace of God. Therfore doth the Apostle to the Romans, declare, Rom. 11.5. that the remnant which are saved, are re­serued according to the election of grace: and ther­vpon concludeth, that if election bee of grace, it is no more of workes, else were grace no more grace: And if it be of works, [Page 31]then it is no more of grace, or els, workes were no more works. So may we conclude here, of our calling to the hope of life: since the Apostle saith, It is of Gods aboundāt mer­cy, than it is not of merit, els were mercy no more mercy: and if it be of merite, it is no more mercy, or els merite were no more merite. The cause therefore moouing God to call and elect vs, is no wayes in vs, but in God himselfe. Therefore doth the Apostle say to the Ephesians, Ephe. 1.5. that God hath prede­stinated vs to be adopted through Christ in himselfe. And what was the cause in himselfe moouing him, the Apostle like­wise declareth it (According to the good pleasure of his wil.) And moreouer in the next verse, he maketh it more plaine, saying: That it is his grace wherewith hee hath made vs freely accepted in his beloved: & yet more amplie, hee cleareth this, adding in the 7. verse, That the redemption which we haue by the bloud of Iesus Christ, is also according to his rich grace. Declaring that whither wee look to God in giuing Christ to dye for vs, or whither wee consider God iustifying vs in Christ, and accepting of vs in him for the merite of his death, applying or impu­ting the same to vs: There was, nor is no­thing that mooueth him to doe so, but his owne grace. For as it is written, Exod. 33.19 I will haue mercy vpon him, to whom I will shew mercie: & wil haue compassion vpon him on whom I will haue com­passion. So that it is not in him that willeth, Rom. 9.15. & 16. & 18 nor in him that runneth, but in God that sheweth mercie. [Page 32]And therefore hee hath mercy on whom hee will, and whom hee will, hardeneth.

The second thing that hereby we learne is, that comfortable lesson which the spirit of God teacheth vs by the Apostle to the Romanes, reasoning from this mercie and loue of God towardes vs in Christ, who when wee were yet of no strength, at his time, Rom 5.6.7. & 8.9.10. dyed for the vngodly: God setting foorth his merueillous loue to vs, that whyle we were yet sinners, Christ dyed for vs. Whereupon he concludeth, that nowe being iustified by his bloud, we shall much more bee saued from wrath through him. For as the the Apostle sayeth. If when we were enemies, wee were reconciled to God by the death of his Sonne, Ephe. 2.3.4 and 5. much more being re [...]ciled, we shalbe saved by his life. For that mercy that mooued God when we were dead in sinne and trespasse, being by nature the children of wrath, Ier. lament. 3.22. to quicken vs in Christ: Seeing it remained for euer, and his compassions fayle not, but are renewed every morning, Ephe. 2.3.4 must needes much more mooue him to accomplish the good pleasure of his will in vs, Psal. 106.1. who nowe are made the children of his loue in Christ. Therefore neede we not to feare what man, Rom. 8.38. and 39. yea what Deuills can doe to vs: For neither death, nor life, nor Angells nor principalities, nor powers, nor things pre­sent, nor things to come, nor height, nor depth, nor any other creature shalbe able to seperate vs from the loue of God, which is in Christ Iesus. For our God is full of compassion and mercie, Psal. 103.8. &c. slow to an­ger, and of great kindnes. Therefore he will [Page 33]not alwayes chyde, Psal. 103.6. nor keepe his anger for euer: neither will hee deale with vs after our sinnes, nor reward vs according to our iniquities, seeing he pitied vs, and had mer­cie on vs, when we were his enemies. For that mercie that mooued God to beget vs to the hope of lyfe, when we were straun­gers from him, & without hope, and with­out God, much more shall it mooue him to bring vs (now being made his children) to the enioying of that blessed hope. Here­vpon it followeth, That Gods mercie is the only ground of solide and perfect comfort to man, and only sure stay to the soule of him that is in trouble: & that contrariwise they can haue no stedfast hope, nor perfect ioy through their hope, who build their hope of lyfe, not vpon the mercie of God, but on their owne merite, or merite of any other creature. Therefore is it that in the scripture the most lamentable and sorrow­full cace of the godly is described to bee, when as the sence of Gods mercie faileth them: For then doe they crie out: Will God shewe noe more fauour? Psal. 77.8. Is his Mercie cleane gone for euer? Doth his promise faile for euermore? Hath God forgotten to be mercifull? Hath he shutt vp his tender mercies in displeasure? This is my death sayeth the seruant of God. Hereby decla­ring that mercie is their only comfort, and cause of their lyfe. And where mercie ap­peareth to be shutt vp in displeasure, there is no assurance of lyfe, Psal. 116.3. but the snares of death doe cōpasse them: then the greeues [Page 34]of the graue doeth gripe them, and they finde trouble and sorrowe. And then doth their soule returne to rest, when they haue tasted of Gods mercie: and therefore in all their troubles, the ground of their confi­dence and drawing neare to God, is, and euer hath bene, [...]. [...].16. his mercy. Therfore doeth the Apostle to the Hebrues will vs to goe bodly to the throne of grace, that we may receaue mercie, and finde grace to helpe in time of neede.

Now come we to the qualitie of this mer­cy that mooueth God to cal vs to the hope of lyfe. The Apostle calleth it his aboundant mercie. It is most certaine, that all the crea­tures of God, doe taste of his mercie to­wards them: yea the very reprobates, and the very Deuils themselues. For it is a great mercie that they are referued so long vnto the iudgement of the great day, and that they and the wicked are so long spared, vncast in hell fyre. [...]ud. 6. Many a time doth both the word of God, and daylie experience teach vs, that God doth giue many bles­sings and deliuerances to the wicked. Achab being a man (as witnessed the booke of God) who had not his like: who did sell himselfe to worke wickednes in the sight of the Lord, hauing heard the threatning of the Prophete against him for the killing of Naboth, &c. and humbling himselfe (al­beit without true repentance) the Lord did delay his iudgement all his dayes, and did not execute the euill denunced against [Page 35]him, till his sonnes dayes, for the Lords mercie is aboue all his workes. Therefore, as wee haue said before, hee maketh the Sunne to arise on the wicked, & the good, and sendeth raine to the iust and vniust. Moreouer, he giueth to the wicked king­domes, Empires, & Dominions, yet doeth not this mercy that obtaines so many bles­sings, procure to the wicked, that they should be renewed to the hope of Eternall lyfe, and receiue remission of sinnes. For it is not a small mercie that mooveth God to doe so, that is, to iustifie a sinner: to call his enemies to the dignitie of the sonnes of God, & to giue thē the hope of eternal life: it must be a mercie running ouer, & super­aboundant, that must mooue the Lord to bestow these blessings which are of greater value, then all the kingdomes of the world. Therefore doth the Apostle to the Ephesi­ans call this grace, a ritch grace: Whereby the Lord hath bene aboundant towards vs in all wisedome and vnderstanding. Ephe. 1.7. [...] And this aboundance of Gods mercy and grace is most clearly manifested by that which the Apostle speaketh to the Romanes, in declaring both the end of the giuing of the Lawe, and effectes of the Lawe giuen, the end of it (sayeth he) was, that the offence should abound: whereby it might seeme, that thereby wee should bee put further from the hope of grace then before, but hee addeth for our comfort: that where sinne abounded, there did grace abound [Page 36]much more, y^e grace might raigne through righteousnes vnto life eternal through Ie­sus Christ our Lord, even there wher sinne had raigned vnto death, Before sin hauing taken occasiō by the Law to worke in vs al maner of concupiscence, that sinne might appeare sinne, & to be out of measure sin­full, in working death in vs by that which is good: And all this for no other thing, but for the praise of the glory of his rich grace, whereby hee doeth abound towardes vs aboue all aboundāce of sinne in vs, that his mercie may be knowen to be greater, then our iniquities, yea to be greater then al his workes. For it is saide in the 108, Psalm. His mercie is great aboue the heauens. And again: As high as the heauē is aboue the earth, so great is his mercie towards them that feare him. For it is not that common goodnes and general mercie of God to all his Creatures, whereby he gi­veth life and being, and moouing to all, & whereby he giveth riches and honours and Kingdomes, that mooveth the Lord to be­stow this blessing of remission of sinnes, & hope of eternal life. This teacheth vs neuer to content our selues with that sence of Gods mercie, which ariseth only vpon the enioying of tēporall blessings, be they ne­uer so great, though he should giue vs the whole world: For this errour doth deceyve many, who thinke the man to bee beloued of God, with whō he dealeth mercifully in things belonging to this lyfe. Albeit it bee true, that a man may be made Monarch of [Page 37]the whole world, and yet bee voyde of the sauing grace and mercie of God. The true reioycing in Gods mercy ariseth vpon the hope of the glory of God, builded vpon the peace which we haue toward God through Iesus Christ, Rom. 5.1.2. and 11. arising vpon the remission of sinns in his bloud, or iustification by faith, and the attonement which we haue recey­ved by Iesus Christ our Lord. Therefore, 1. Pet. 1.6. and 8. gett what we will get from God, wee never shall be satisfied with all the tokens of his love and mercy, vntill wee gett that gift of God, whereof Christ speaketh in the 4. of Iohn, to the woman of Samaria, when shee did denye him a cup of water. Iohn 4.10. If (sayeth he) thou knewest, that gift of God: meaning himself: & shewing vs that he knoweth nothing of the sauing mercie of God, nor of the groūd, or warrāt of eternall lyfe, though he know al the giftes that euer God did giue to man, who yet knoweth not the Lord Iesus, and hath not bene a feeling partaker of the mercy of God which is in him, & through him. This serueth to moove vs to esteeme more of the spirituall blessings of God, then of all earthly things. Psal. 4.6.7. And with Dauid to desire the Lord to lift vp the light of his coūte­cance on vs, and not with the world to seeke for earthly things, for therby shall we haue more ioy of heart, then they haue, when their wheate and their wine doeth abound. The vses of the aboun­dance of Gods mer­cie.

The vse of this poynt is threefolde: It ser­veth for Instruction, for consolation, & for conviction. For instruction in teaching vs, [Page 38]seeing it is an aboundāt mercy, wherby the Lord doth call vs to the hope of lyfe, and to this effect begetteth vs to bee his chil­dren: that sinne & iniquitie is a thing most detestable before God, since that generall goodnes of God that mooueth him to giue all earthly things to man, maketh him not to giue remission of sinnes to man: Ther­fore should wee aboue all things abhorre sinne, & by all meanes indeuour to eschew sinne, as the thing most daungerous and pernitious to man. For although thou be a sinner, God will blesse thee with honour and riches of this lyfe, yet will giue thee no portion of his inheritance in the heavens. He promised to Abraham, when hee prayed that Ismaell might live in his sight, Gene. 17.1 [...] that hee would blesse him, and make him fruitfull, and multiplie him exceedingly, that hee should begett 12. Princes, and bee made a great Nation, but his couenant would hee not establish with him but with Isaac. Ther­fore ought we to beware of this common error of the wordlie, who do esteeme so little of sinne, that when they so licentious­lie doe commit all vncleanes, yet doe they thinke thimselues in no perill at all, there is, and hath bene euer in the world, sinne, & prophane persons, who haue deceiued others with vaine wordes, as though the wrath of God should not come vpon men for whoredom, couetousnes, &c. Therfore doth the Apostle to the Ephesians warne vs: That we let no man deceyue vs with vaine words. [Page 39]For, for such things (sayeth the Apostle) co­meth the wrath of God vpon the children of disobedi­ence. Let vs therefore learne not to extenu­ate sinne, nor securelie to giue our selves to sinne, since no common mercie, but an superabundant mercie can obtaine remis­sion of sinne at the hands of our God. This poynt serueth next for consolation to all penitent sinners, how wearie and loaden soeuer they be: since sinne can not abound in so great measure, but the mercie of God aboundeth much more: yea this is the very custome of God, that where he maketh the sence and sight of sinne to abound, there he maketh also the sence of his mercie and grace to abound much more. Let vs not therfore with Cain esteeme our sinne grea­ter then we can beare and distrust in the mercies of God, seeing the Lord himselfe made vs this promise by the Prophet Esai: Esai. 1.18. Though your sinnes were as crimsin, they shalbe made white as the snow: Though they were redd as scarlet, they shalbe white as wooll. Therefore is it that God hath shewed mercie to the chiefest sinners, that we should not dispair in Gods mercies, though our iniquities were ne­ver so great. This doeth the Apostle Paule plainely teach vs by his owne example in the first cha. to Tim. 1. Tim. 1.16 shewing that albeit he was chief of sinners: & albeit he was a per­secutour, yet was he receyved to mercie, by the exceeding aboundance of the grace of God towards him in Christ Iesus. And that for this cause, that Christ Iesus should first [Page 40]shew on him all long suffering, to the ex­ample of all them, which in time to come should beleeue in him vnto eternall lyfe. And therefore declareth that this is a say­ing both true and by all meanes worthie to be receyued, to wit, that Christ Iesus came into the world to saue sinners. Let not then the haynousnes of our iniquities dryue vs a­way from God: who is able to remooue our sinnes from vs as farre as is the East from the West. Psal. 103.12. Seeing Christ doth call vp­on al that are wearie and loaden, and doth promise them relaxation and case: Mat. 11.29. & wit­nesseth: That hee did come into the world, not to call the righteous, Psal 106.4.6. and 45. but sinners to repentance: but let vs rather with the Psalmist praye, that the Lord will remember vs with the fauour of his people, and visit vs with his saluation, that wee may see the felicitie of his chosen, and reioyce in the ioy of his people, and glorie with his inheritance. For al­though we haue sinned with our Fathers, & haue committed iniquitie, and done wic­kedlie, yet shall hee remember his coue­nant, and call backe his wrath, according to the multitude of his mercies. Thirdly, this poynt serueth for conuiction of all who doe esteeme that it behooueth that their merites bee added to Gods mercies, for obtayning of eternall lyfe: as though the mercy of God were not sufficient alone to mooue God to graunt vs this benefite. For if grace doth abound, much more there where sin hath abounded, then needeth there nothing to be added to grace, since the measure of Gods mercy givē vs in Christ, doth alwayes [Page 41]exceed the measure of our sinne. Therfore doth the Apostle reason to the Romanes frō this aboūdance of the grace of God, Rom. 5.15.16. & 17. & proveth the certaintie of eternall life by comparison in this similitude betwixt the grace or gift of God in Christ, & the offēce of Adam in three respects. First, in respect of Adams sin, & Christes righteousnes, or o­bedience. For the Apostle sayeth, that the gift is not so as is the offence, & he sheweth the reason, (for sayeth he): If through the offence of that one, many bee dead: Much more the grace of God & the gift by grace which is by one man Iesus Christ, hath a­boūded vnto many: Hereby declaring that the righteousnes of Christ givē vs by grace, is more aboundantly bestowed vpon vs to life, then Adams offence was of power vnto death. Secōdly, inrespect of that which fol­loweth, there are two causes, to witt, guil­tines, that cometh throgh that one offence of Adā, & iustificatiō that cometh of Christs onely righteousnes. Neither (sayeth hee) is the gift so, as that which entred by one that sinned: And he addeth the reason. For (sayeth he) the fault came of one offence to condē ­natiō, but the gift is of many offences to iustification: shewing that iustificatiō by Christ, is farre more large then the cause of cōdemnation in Adā. Seeing that not only that one sinne, which alone hath brought cōdemnation on all men, but al o­ther our sinnes are forgiuē in Christ: & so y^e gift of grace aboūdeth much more, & is of greater measure thē the guiltnes of the sin, that was the cause of all mens cōdēnation. [Page 42]Thirdlie, the Apostle reasoneth from the difference of power betwixt the death that followeth vpon the guiltines of Adams sinne, & the lyfe that is given to them that are iustified by the righteousnes or obedi­ence of Christ Iesus. For (sayeth he) If by one offence death raigned through one, much more shall they which receyue that aboundance of grace: and of that gift of it, Righteousnes raigne in life through one, that is, Iesus Christ. The reason is implyed in this sentence takē from the aboundance of grace, and of the gift of that righteous­nes. By al which the Apostle will assure our heartes, that we, who are partakers of the grace & mercie of God in Christ, shalbe sa­ued & that in respect. Neither is Adams sin so powerfull to make guiltie vnto death, as the righteousnes of Christes to iustifie vnto lyfe: neither is the guiltines coming from Adams only sinne, so aboundant, as the iu­stification which is by Christ only Obedi­ence: seeing our guiltines cometh from one finne, but our iustification is not only from that sinne and guiltines comming from that sinne but from all sinnes and guiltines of them all: Neither is death which follo­wed vpon the guiltines of that one sinne of Adams vpon all men, of such force to raigne, as the lyfe that commeth to all them that are iustified by that one obedi­ence of Christ Iesus: seeing the causes of that lyfe are more aboundant, then the causes of that death, & therefore th'effect, [Page 43]that is the lyfe, must be more aboundant or powerful in raigning: Hereby is it euident, that they haue never truely tasted of the sauing mercie of God in Christ, who doe so thinke of it as if it were not alone, with­out adding something of our merite, suffi­cient to bring vs to lyfe. Let vs therefore magnifie the mercie of God, which is so a­boundant, plentifull, and running ouer, that it giueth full contentement to the heart, & perfite peace to the soule of man: and let vs pray for our selves, as the Apo­stle prayeth for the Ephesians, Ephe 3.18. and 19. that being roo­ted and grounded in loue, wee may be able to compre­hende with all Saintes what is the bredth, and length, and depth, and height, and to know the love of Iesus Christ, which passeth knowledge, that we may be fil­led with all fulnes of God, and so haue our soules satis­fied with his goodnes.

Now followeth the third poynt, The meanes whereby wee are brought to hope. which is concerning the meane or fitting midds whereby the Lord bringeth vs to this ble­ssed hope, and that is our Regeneration, or newe birth. For as Christ sayeth to Nico­demus: Except a man bee borne againe, Ioh. 3.3. he can not see the kingdome of God, and consequentlie can haue no hope of it: therefore sayeth the Apostle here, that God hath begotten vs againe to hope. Here haue we to consider two things. First, what this begetting is. And secondly, why it is called our begetting againe, or second birth. Which wordes haue a manifest relatiō to a former begetting and birth. As tou­ching the birth, it is fully described to vs in [Page 44]the word of God.

The Apostle in this same chapter of this epistle, and 23. verse, doth shew vs the sence of this conception and birth: both what kinde it is of, and which it is. As for the kinde, he telleth vs, it is not mortall, and so perishing as all flesh is, but immortall, which liueth and endureth for ever. And that he declareth to bee the word of God, which was preached by the Apostle to the world. Secondly, touching the mother, who must beare vs, in whose wombe this seed is sowen, and out of whose bowelles we must proceed: the Apostle to the Gala­thians speaketh plainlie, Galat. 4.26 saying, It is Ierusalem which is aboue, or heauenlie Ierusalem, that is the true Church of God. whose pro­pertie is: That she is free, and shee sayeth, the Apostle is the Mother of vs all, and was figured by Sara, the free woman, the mo­ther of Isaac, the heire and childe of pro­mise. Thirdly, the Euangelist Iohn telleth vs who is the Father, by whom wee must be begotten. Ioh. 1.13. & borne againe, not of blood, nor the will of flesh, nor the will of man, but God only. The first teacheth vs, to esteeme much of the blessed worde of God, since without it, there is no Regeneration, and so no hope of lyfe. That there is no Renovation but by the word, it is plaine by the speach of Christ him selfe in the 17. chapter of Iohn; verse 17. Sanctifie them with the trueth: thy word is trueth. And that without Regeneration, there is no hope, it is manifest both by the [Page 45]Apostle & by the speach aforsaid of Christ to Nicodemus. Heb. 12.4 [...] And by the Apostle to the He­brues, where he sayeth, that without holines, no man shall see God. Therefore should we al in­deuour to haue the word of God abyding in vs, and dwelling in vs plenteouslie, according to the ex­hortation of the Apostle to the Colossians. And as the Apostle sayth in the next chap. We should as newe borne babes, Colos. 3.1 [...] desire that sincere milke of the worde, that we may growe there­by. For as witnesseth the Apostle to the He­brues: we can not escape, if wee neglect so great a saluation, which at the first began to be preached by the Lord, and afterwards was confirmed to vs by them that heard him: Hebr. 2.3. seeing the word spokē by Angells was stedfast, & euery transgression & disobedi­ence, receiued a iust recōpence or reward. And the Apostle in the 2. epis. 2. Thes. 1.8. to the Thes­salon. teacheth vs, that Iesus Christ at his appea­ring, shal rēder vēgeāce to al that obey not the Gospel.

The second point teacheth vs, not to for­sake nor neglect (as sayeth the Apostle to the Hebr. our mutuall gatherings together, Heb. 10.25 or the fel­lowship that wee have among our selves, But with Dauid: Let vs desire & require euen this one thing of the Lord: That we may dwell in the house of the Lord al the dayes of our life, Psal. 27.4 to behold the beautie of the Lord, and to visite his Temple, Psal. 36.8. and that we may be satisfied with the fatnes of his house, & re­ceyve drinke out of the Riuers of his pleasures. Psal. 46.4. For ther is a Riuer which maketh glad the city of God, evē the Sanctuary of the Taberna­cles of the High. For this heauēly Ierusalem [Page 46]is faire in situation, Psal. 48.1.2 and 3. the ioy of the whole earth, and Cittie of the great King: In the Palaces whereof, God is knowne for a refuge: Psal. 53. and 6. and out of Zion commeth salua­tion. Therfore doe the Tribes of the Lord goe vp to Ierusalem, according to the testi­monie of Israell, to prayse the Name of the Lord. For there are Thrones set for Iudge­ment, Psal. 122. euen the Thrones of the house of Dauid: And therfore seing this is the place of safetie and saluation, where the beautie of the Lord is to be seene, where the voyce of the Lord is to be heard from his holy O­racle, we should reioyce with Dauid, when we heare the people say: Psal. 84. We will goe vp into the house of the Lord. Our feet shall stand in the gates of Ierusalem. For as witnesseth Dauid: Blessed are they that dwell in the house of the Lord, Psal. 42. for they shall euer praise him: Ther­fore did his soule long and fainte for the Courtes of the Lordes house: yea his soule panted after the Lord, as the hart after the waters, being banished from the publicke worship of God by the persecution of Saul; and his heart was poured out, when he re­membred that he had gone with the mul­titude, and led them in the house of God with the voyce of singing and prayse, as a multitude that keepeth a feast: Psal. 84.11. Because a day in the Courtes of the Lord, is better then a thousand other where: and better is it to be a doore keeper in the house of the Lord, then to dwell in the tabernacles of wickednes: Psal. 87. for glorious things are spoken of the Ci­tie of our God. For of Ziō it is said, that many [Page 47]are borne in her. Seeing therefore that our spirituall birth is in heauenly Ierusalem, where the seed of Gods worde is continu­ally sowen. Mat. 13. For which cause the kingdome of heauen is likened to a sower that went foorth to sowe his seed: Hither should we resort, for God is in the middes of her. But let vs remember that it is Ierusalem that is aboue, and which is free, which is the mo­ther of vs all, as sayeth the Apostle. For Is­mael, who was borne of the bound woman Hagar, who was the type of earthlie Ierusa­lem, was not the heire, but Isaac, who was borne of Sara the free woman, who was the type of the heauenly Ierusalem, the mo­ther of all the children of God. He was the heire, that is, they who are the children of the Law, and doe remaine in the bondage thereof, are not truely borne of God to the hope of lyfe, but they who are begotten by the Gospell in the bosome of the Church, set at libertie, and walking in the libertie, wherewith Christ hath made vs free, Gal. 5.1. they are truly begotten of God to this blessed hope, because they are after the maner of Isaac, children of the promise, Gal. 42.3. whereas the other are borne after the flesh.

The third poynt touching the Lord, who begetteth vs to this hope, doth teach vs what sort of generation it is, that maketh vs to haue this hope, to wit, a spirituall, and no fleshlie birth. For as Christ sayeth to Nicodemus in the third of Iohn: That which is borne of the flesh, is flesh: and that which is borne of [Page 48]the spirit, is spirit. And it is playne by the A­postle to the Corinthians: 1. Cor. 15. [...]0. That flesh and blood can not inherite the kingdome ef God. Therefore is it necessary, that we be borne (as sayeth our Sauiour in the third of Iohn) by water and of the spirit, that is of the spirit of God: who is of the same force and nature spirituall to­ward the soule, touching the spirituall filth of sinne, that water is toward the body in bodily filth in washing and purging of it. Therefore also is the same spirit in the 4. of Esay called the spirit of burning, because as fire to gold, so the spirit to vs, doeth effectually purge the drosse of sinne. For this cause is it also that Iohn the Bap­tist sayeth, Mat. 3.11. That Christ shall baptize vs with the holy spirit and fire: for we must be the children of God, Rom. 8.17. before we can be his heirs, as with­nesseth the Apostle, both to the Romanes and Galathians. Therefore doth the Apo­stle here giue thanks to God, Gal. 4 7. euen for this, that he hath begetten vs, and so hath made vs his children, that we may haue hope to in­herite his kingdome. The vse hereof is, to learne, that it is the greatest dignitie, and highest prerogatiue that mā cā attaine too, to be made the children of God. Therfore doth Iohn call this a gift of power, in the first of his Gospell, saying to those that recey­ved him, he gaue thē this power to be the sonnes of God. And in the third Chapter of his first Epistle, he esteemeth it the testi­mony of Gods greatest love to man, saying: Beholde brethren, howe great a love the [Page 49]Father hath given vs, that we should bee called the sonnes of God. We haue next to consider, that this birth must bee after a former birth, because it is said, that God hath begotten vs againe. And Christ to Nicode­mus saith plainelie, that he that is not borne a­gaine, can not see the kingdome of God. For our first birth neither maketh vs the children of God: neither putteth vs in hope of eter­nall life. Wee may well be the children of Kings, of great Lords, and Princes, and so haue hope of their inheritance by our first birth, but though an Emperour haue be­gotten thee, it maketh thee not the sonne of God, nor heire of his kingdome. And though a begger have begotten thee, thou art no farther from the kingdom of God, then he that is borne of a king: seeing the first birth helpeth nothing to this prero­gatiue, but it is the second birth that gi­veth it. The estate of man, be he what hee will, Iewe or Gentile, great or small, poore or riche, noble or ignoble in his first birth, which is declared by the Apostle to the E­phesians, to wit, Ephe. 2.3. that he is the child of wrath by nature: & therefore can haue no hope but of wrath. For as David confesseth of him­selfe, it is true of all flesh: Beholde I was borne in iniquitie, Psal. 51.5. Rom. 6.23. and in sinne hath my mother con­ceyved me: and the wages of sinne (sayeth the A­postle) is death: this is the inheritance that cometh to vs by our earthly and naturall Parentes, of what degree, dignity, or estate soeuer they be in this world. The vse here­of [Page 50]of is twofolde.

First, it serveth to beate downe the pride of al flesh, & to teach men not to glorie in their bloud, nor kinred: seeing it is not by bloud, nor by the will of man, nor by the will of flesh that we are borne the children of God. For though a mā might reckon to Abraham, as did the Scribes & Pharisees in the 8. of Iohn, as to their Father in the flesh, yet may hee be still the childe of the Devill, as witnesseth Christ of them selves in that same place. For as the Apostle say­eth: They are not all Israell that are of Israell: ney­ther are they all children, that are of the seed of A­braham. Yea though a man might reckon his kinred to Adam, yet hath he not wher­in to glorie: seeing (as sayeth the Apo­stle to the Romanes) by that one Man sinne entred into the world, and by sinne death, and not only entted, but by his only sinne, all are made sinners, & death went over all men. Ther­fore let vs learne the lesson which Iohn the Baptist teacheth the Pharisees and Saddu­cees in the Gospell according to Matthew: Let vs not thinke to say with our selves, Mat. 3.9. We haue A­braham to our Father: For God is able of stones to raise vp children to Abraham: but rather with the Apostle Paul to the Philippians: Phil. 3.3. Let vs glo­rie in Christ Iesus, and put no confidence in the flesh, although we had all matter of glorying in the flesh that ever man had. Let vs learn with the Apostle in that place To esteeme all fleshly prerogative to bee losse: yea to be dunge, for Chrisles sake, that we may gaine him.

The second vse hereof is, to teach vs, that there can be no hope of life in a man, who is not Regenerate by God, and begot­ten of him againe: seeing this is the meane by which the the Lord bringeth vs to this hope: and therefore the boasting of the wicked, that they hope to goe to heauen, is nothing but vanitie: and all the confi­dence they haue, is nothing els but a vaine and deceitfull thought of a blinde & foo­lish braine: thinking they shall goe to heaven, because Christ dyed for sinners, not remembring that all who are parta­kers of his death, must needes be renewed in the spirit of their minde to the Image of God: and must finde themselves cast in a new moulde, and fashioned to another shape, and borne over againe. Therefore we should diligently trye our selves, and consider if God at any time hath bin ef­fectuall in vs to the alteration of the spirit of our minde, & renovation of our soules: and if his spirit doth possesse and lead vs so, that our conversation be after the spi­rit, and not after the flesh. And as the A­postle Peter in his second epistle, exhor­teth vs, 2. Pet 1.10. Wee should studie to make our calling and election sure, by adding to our faith, vertue, and so foorth. For they can haue no certaintie of their calling, that are not sanctified, and therefore no assured hope. For when God maketh vs his sonnes, Gal. 4.6. he sendeth the spi­rit of his son in our heartes, which cryeth, Rom. 3.14. Abba, Father, For if any have not the spirit [Page 52]of Christ, he is not his, sayeth the Apostle to the Romanes. Rom. 8.10 And if the spirit of Christ be in vs (sayeth the same Apostle) the same body is dead, because of sinne: the spirit is lyfe because of Righteousnes. Therefore we may iustly conclude with the Apostle Pieter in the first chapter aforsaid of his second epistle, after hee hath exhorted vs to ioyne vertue to our faith, and to vertue knowledge, & to knowledge temperance, 2. Pet. 1.9. and so foorth: that whosoever hath not these things, hee is blinde and seeth not farr off, and hath forgotten that he was washed from his olde sinnes, and so consequently, that their hope is but a blinde hope: their confidence, a blinde confidence: their boasting, a blinde boa­sting. 2 Co. 5.17 For if any man be in Christ Iesus, he is a new creature, sayeth the Apostle to the Corinthes. So to conclude this point, it were better to a man never to have bene borne in this worlde, then after he is borne, not to bee borne over againe by God: And woe is the man, who before the laying downe of this naturall life, hath not obtayned ano­ther which is spirituall.

Now followeth the fourth point, Hope fol­loweth Regene­ration. which is the benefite it selfe, vnto the which God of his mercie doth beget vs againe: that is, a living, or lively hope, or hope of lyfe. This sheweth vs the purpose of God in be­getting vs, which is to cause vs hope. For as we have said before: First, wee must bee made the children of God, before we can hope to enioy his inheritance. Therefore [Page 53]our Regeneration is a warning to vs, that wee are the heires of God, and coheires with Christ, and obligeth vs to hope for the glorie of God, seeing God hath begot­ten vs: Because (as saith the Apostle here) he begetteth vs to hope, therefore where hope is not, there is no new birth, for the Lord can not bee frustrate of the ende of his worke: for hee that renewes vs vnto hope with renovation gives hope: Therefore the sanctified man in Christ, may be sure of glorie, and lyfe everlasting, according as the Apostle sheweth vs: Whom he calleth, Rom. 8.30. hee iustifienh: and whom hee iustifieth, him hee glorifieth. In this benefite wee have two things to consider. First, what is the bles­sing, tot wit, hope. Next, what is meant by the propertie of this hope, in that it is called, a lively hope. Concerning the firist, the Apostle describing our estate before the Lord doe beget vs, and make vs parta­kers of the adoption, doth declare, that a­mong the rest of our miseries, this was one, that we had no hope. For whē he hath ex­poūded to vs the mercy of God in our sal­vation and regeneration, shewing that we are his workmāship created in Christ Iesus vnto good workes, which God had orday­ned that we should walke in them being iustified by faith, he willeth vs to remem­ber what we were before, saying: Remem­ber that ye beeing in time past Gentiles in the flesh, & called vncircumcision of them which are called circumcision in the flesh, [Page 54]made with handes, that yee were, I say, at that time without Christ, & were aliaunts from the common wealth of Israel, and were strangers from the couenants of pro­mise, and had no hope, and were without God in the world. This is the miserable e­state of vs all, before wee be called of God to the adoption of his sonnes, and be be­gotten of him againe, wee are all without Christ, without hope, and without God in the world. What greater miserie can there be, Act. 17.28. then have a being, and yet without him, in whom wee have our being, our lyfe, our mo­ving, and all things, as the Apostle sayeth in the Actes: And knowing that we must de­part from this life, to have no hope of lyfe thereafter. Miserable indeed is our estate by nature, how much soever we glorie in it, so much the more miserable: that wee have neither sense nor sorrow of this our miserie. Who is he that can reioyce in any thing, while hee abydeth without him, in whom are all things? And howe can the heart sufficiently praise, love and magnifie the Lord, when it tasted of this his good­nes, in begetting vs againe? And so conse­quently, taking from vs all our miseries, & making vs blessed in giving vs hope, and himselfe to bee our God and Father in Christ: through whom (sayeth the Apo­stle to the Ephesians) we both, Ephe. 2.18.19. and 22 that is Iewe and Gentill, haue one entrance vnto the Father by one spirit, and are no more strāgers & forreners, but citizens with the Saints, and of the houshold of [Page 55]God, and in whom wee are build together to bee the habitation of God by the spirit. It is not without good reason, that the Apostle here in this place can not speake of this mercie, with­out blessing him, who hath brought vs to this blessed estate of hope. And great mat­ter have we of reioycing who have tasted of the like mercie, If wee consider that which the Apostle saith to the Romanes, That wee are saved by hope. Rom. 8.24. For as he saith in another Epistle: We walke here by faith, 2. Cor. 5.7. and not by sight, and therfore taking from vs hope, our salvation and lyfe is taken from vs, which wee doe possesse by hope: for this is the difference of faith and hope, that by faith we beleeue the promises of salvation in Christ, which hope waiteth for: so that faith hath respect to lyfe and salvation, as it is embraced by vs here in this world: Hope, hath relation to them as wee shall possesse them in the world to come, so that hope doeth alwayes follow faith, & han­geth vpon it, although they be often times takē in the scripture the one for the other indifferently: The one looketh to lyfe, & apprehendeth it promised in the world, the other wayteth for the revelation of it from heaven, as it is possessed by Christ at the right hande of the Father. This is now the blessing vnto the which the Lord be­getteth vs againe, so that without Rege­neration we are hopeles, and so without happines, & being borne againe. Wee may have faith and hope in God, according as [Page 56]saith this same Apostle in this same Chap­ter, 1 Pet. 2.21.22. when hee declareth who they are for whom Christ was both ordayned before the foundation of the world, and also de­clared in the last times. For your sake saith the Apostle, which by his meanes doe beleeve in God that raysed him from the dead, and gave him glorie, that your faith and hope might bee in God: having purified your soules in obeying the trueth, through the spirit: (& further) being borne a new, not of mortall seed, but of immortall by the word of God. Whereby it is plaine, that as Christ is send into the world for none but such as doe beleeve in God by his meanes, so none can have any faith or hope but they, who have their soules purified & borne a new.

The propertie of this hope is, The nature of true hope that it is livelie, or living, and it is so called for three respectes. First, because of the livelie wor­king that is in it. For all the spirituall gifts of God which he bestoweth in Christ, are livelie, as hee himselfe is lyfe: And this the Saints do finde in themselves, that the faith of Iesus is a livelie faith: their love is a livelie love, & their hope, a livelie hope. For these graces doe not lye dead in the soule where they are, but by their livelie operation and working, doe make them­selves manifest. Therefore the Apostle to the Thessalonians, speaking of their gra­ces, describeth them from their lively and effectuall properties: Remembring (saith he) your effectuall faith, your diligent love, and your pa­tient hope in the Lord Iesus. 1 Thes. 1.2 Therefore that [Page 57]faith, that hope, that love, that lyeth dead in them who professe them, are no faith, no hope, no love at all. And so iustly doeth S. Iames dispute against that faith that hath no workes, as a dead faith: whereas the faith, the hope, the love that God crea­ted in the heart, are all livelie, as procee­ding from him who is life it selfe. The se­cond respect whereof it is called livelie, is, because as it hath life in it selfe, so giveth it lyfe to the soule in which it is, and maketh the soule which was dead in sinne & tres­passe before, now to live in Christ, and in him to bring forth the fruits of life. Ther­fore sayeth Iohn in the third Chapter of his 1, epistle 3. and 5. That whosoever hath this hope, purgeth himselfe, as he is pure. For this is the nature of their spirituall blessings, that they themselves have lyfe in them: and doth quicken the soule in which they are. For God exerciseth his saving power by them in the hearts of his Saintes. Therfore saith the Apostle hereafter, 1 Pet. 1.5. That we are kept by the power of God through faith. And the Apo­stle Paul to the Colossians, doth say: Colos. 2.12 That we are raised againe from the dead in Christ, by the ef­fectuall working of God, or by the faith of God which worketh mightilie, so that we may iustly saye, that as the faith is dead, which hath no working, so hee also is yet without faith, who albeit hee professeth faith, yet is not quickned to the lyfe of God thereby: for even in this life by faith and hope wee be­ganne to live that life, which shalbe made perfite in vs in the world to come.

The third respect is, because that eternall life and glory which as yet is not manife­sted, but is referved in the heavens to the appearing of our Lord and Saviour Iesus Christ, is nowe possessed by hope, so that we lay hold vpon it, and are made perta­kers of it, albeit as yet not manifested. Therefore is it that the Apostle to the Ro­mans saith: Rom. 8.24. That by hope we are saved: for no mā hopeth for the thing which he seeth. Hereby tea­ching vs, that albeit our lyfe be hidd with Christ in God, Colos. 3.3. as saieth the Apostle to the Colossi­ans, yet by hope we possesse it. According as the Apostle to the Ephesians declareth the e­state of the Saints in Christ, by the mightie power of God which is in them, to wit, that they are lifted vp with him, and sett with him at the right hande of the maiestie in the highest places. As like wise the same Apostle Peter in this same chapter, declaring the cause why they that beleeue in Christ, albeit they see him not, doe reioyce with a ioy vnspeakable and glorious, sayth. It is because that they receyue the end of their faith, 1. Pet. 1.9. that is, the salvation of their soules. To these three we may add the 4. re­spect, why this hope is called livelie, and that is, because in all the tribulations and sorrowes of this life, it is the onely thing that sustaineth vs, and maketh vs in death it selfe, to live and reioyce, knowing what is layed vp for vs in the heavens. For the only thing that maketh the Saints indure patientlie, vea and ioyfully, this troubles which swallow vp the wicked, is the bles­sed [Page 59]hope. The Apostle to the Hebrues cō ­firmeth this, Heb. 10.34 shewing that the cause why the Hebrues did sustaine all affliction, and among the rest, the spoiling of their goods with ioy and gladnes, was, because they knew, they had a better and an induring substance or ritches layde vp for them in the heavens. Therefore doeth the same Apostle call this hope, the Ancor of the soule, and deelareth that they who have their refuge to lay holde vpon this hope, have strong consolation. Heb. 6.10. For by this hope wee attayne to the resurrection from the dead, so that death it selfe can not spoyle them of life, who are renewed to this blessed hope. The vse of al this is, to make vs obey that lesson which the Apostle giveth vs to the Hebru. which is, to holde fast the profession of our hope, without wavering, seeing therin cō ­sisteth both our life and consolation, and constantlie to awaite for the appearing of it: 2. Tit. 2.13 as the Apostle Paul to Titus exhorteth vs, That we may in patience possesse our soules, and ioyfullie indure all afflictions of this life, since ha­uing hope, we can not be spoyled of lyfe.

Now followeth the last point to be cōsi­dered in this first part touching the bene­fite whervnto we are begotten againe by God: The ground whervpon our hope is builded which is the ground and foundation of this hope wherevpon it is builded, which is the Resurrection of Christ from the dead. For, as saith the Apostle to the Corinthians: 1 Cor. 15.17. If Christ bee not raysed from the dead, our faith is vaine, we are yet in our sinnes. For [Page 60]we must vnderstand, first, that the cōfort of hope cōsisteth in the resurrection from the dead: which being taken from vs, wee are of all men the most miserable. Seeing, as saith the Apostle to the Corinthians: [...]. Cor. 15 No hope without knowledge of the re­surrection If in this life only we have hope in Christ, we are of all men the most miserable: for besides the crosses and calamities wherevnto we are subiect in this life, death cometh in betwixt vs, & our hope in Christ, and it seemeth to cutt vs vtterlie from him, & all fruition of his blisse. For if death had dominion over vs, so that the sorrowes thereof could not be loosed but that we should be holden of it, what avayled it vs to be in ieopardie eve­rie houre? 1 Cor. 19.18. and wherefore should we suffer affliction for the name of Iesus? for all that sleepe in him were perished, as saith the Apostle in the same place to the Corinthians, If there were no Resurrection, Therefore to com­fort vs not only againstal the afflictions of this present life, but chieflie against that last and most fearfull tentation of death, the Lord doth instruct vs in the resurrecti­on from the dead. This was the comfort that Iob had in all his miseries, as he saieth himself, That although after his skinne, wormes destroy his bodie, yet shall I see God in my flesh, whom I my selfe shall see, and my eyes be­holde, and none other for me, though my reynes are consumed within me. This also saith the Apo­stle to the Corinthi. was the cause which made him not onely to faint, [...] Cor 5.1. but also to sighe: Desiring to be dissolved, even because he [Page 61]did know, If this earthly house of this tabernacle were destroyed, he had a building given vs of God, an house not made with handes, but eternall in the heavens: So that death was no terrour at all to him, who did know, that he which rai­sed the Lord Iesus, should raise him vp al­so, and give him a glorious bodie. And for this cause is it that Christ Iesus in the sixt chap. of Iohn, willing to confirme his assertion, and saying: That of all which the Father had given him, he should loose nothing. so oft bringeth in this promise: And I will raise him vp at the last day. And with this he com­forted Martha, Iohn 11.2 mourning for the death of her brother Lazarus, saying: Thy brother shal rise againe. And the Apostle Paul writing to the Thessalonians, willing to comfort them, & to stay their excessiue mourning for the dead, doth bring in this same rea­son, That they which are a sleepe, 1 Thes. 4.13. shal rise at the cō ­ming of the Lord. This point therefore must we carefullie hold, since without it we can haue no comfort. And to this effect we haue next to consider, what it is that doth assure vs and certifie our soules, that we shall rise againe. For it is a matter harde to be beleeved, The assu­rance of our resurrection dependeth vpō the re­surrectiō of Christ that the body which is once dead & turned into dust, shal raise againe. The thing that giveth certaine hope to vs of out resurrection, is the Resurrection of Iesus Christ our Sauiour. If he had not ri­sen frō the dead, we could never have had any hope that ever our bodies shuld haue received life after death. For this is a sure grounde, which, we must stedfastlie hold, [Page 62]that our God mindeth to doe nothing to vs which hee hath not first done to Iesus Christ our head and Prince of our salvati­on, for our cause. For he is as the first fruits in all things: Col. 1.18. for in all things he hath the prehe­minence, as saith the Apostle to the Colossi­ans: therefore also is hee the beginning, and first be­gottē, among the dead. And againe, to the Co­rinthians, the Apostle sheweth vs that he is made the first frutes of them that sleepe. 1. Cor. 19.20. Seeing then that in the first frutes the whole is sanctified, & no otherwayes: It must needs follow, that Christ behooved to [...] so from the dead, before wee could be raised: our resurrection depending vpon his, & flow­ing from his. For as saieth the Apostle in that same place to the Corinthians: 1. Cor. 15.21. As by man came death: so also by man cometh the resur­rection from the dead. For as in Adam all dye, so in Christ shall all be made aliue: but euerie one (saith he) in his owne order: the first fruites is Christ, thereafter they that are Christes at his appearing. Therefore doeth he call him selfe in the 11. Iohn 11.25 chapter of Iohn, speaking to Martha, The Resurrection and Lyfe. Herof it followeth, that he who knoweth not Christ to be ri­sen from the dead, and beleeveth not that he is risen, can no wayes beleeve that ever he shall rise againe to life. 1. Pet. 1.21. For this same Apostle Peter in this same Chapter, here­after plainlie witnesseth, that God hath rai­sed Christ from the dead, and hath giuen him glo­rie, that our faith & hope should be in God. Wher­by he teacheth vs two things concerning [Page 63]our hope. First, that it must bee in God. Secondlie, that it can not bee in God, but through Christ: and therefore that wee could not hope in God that he would raise vs from the dead, if he had not first raised Christ our head: seeing wee must beleeve in God through him. The vse of this point is twofolde. First, it learneth vs to discerne the trueth and veritie of our hope, from the right ground and foundation of it. Colos. 1.21 For every mans hope must have a foundation to vpholde it: even as our faith and hope is the foundation whereby we are vpholden, as saith the Apostle to the Colossians. Frō the which, if we fall, we fall from God, and from life: so our hope hath the same foundation, whereby it is vpholden in vs, that wee doe not cast away our confidence and reioy­cing of our hope, albeit assailed with in­numerable and grievous tentations: this foūdation is Christ himself. And therfore whyle the Apostle doth exhort vs to con­stancy in our hope, and patient running of the race that is layed before vs vnto the end, he willeth vs to looke still vpon Iesus Christ, the authour & finisher of our faith. For if our sight be cast vpon any thing be­sides him, Rom. 4.18. so that we drawe our eyes from be holding him, then must our hope faile vs. It is said of Abraham, the Father of the faithfull, who aboue hope, beleeved vn­der hope, that he should bee the Father of many nations, according to the promise, that hee considered not his owne body, [Page 64]which nowe was dead, beeing almost an hundreth yeares old: neither the deadnes of Saraes wombe: neither did he doubt of the promise, but did looke to him who did promise: being fullie assured, that he was able to performe herein this promise made to Abraham. If Abraham had not cast his sight on him that promised, that is the Sonne of God, but had looked to him selfe or Sara, he could haue had no hope of the promise. So in the promise of our Resurrection frō the dead to eternall life, if we cast our eyes vpon our selues, & our bodies dying and cōsuming and tur­ning into dust whereof they were made, we can neuer hope that we can rise againe vnto life: but looking to Christ our Saui­our, [...]. Cor. 1.20. in whom all the promises of God are Yea and Amen, as saith the Apostle to the Corinth. we finde sufficient reason and grounde to beleeve the Resurrection from the dead. Seeing he who was made man like to his brethren in all things, except sinne, albeit walking in the similitude of sinfull fleshe, being put to death, did loose the sorrowes of death, and was declared mightilie to be the sonne of God, touching the spirit of sanctification by the resutrection from the dead. 2 Cor 4.14. Therefore doe we with the Apo­stle to the Corinths, know, That he which hath raised vp the Lorde Iesus, shall rayse vs vp also by Iesus: for therefore is it that we are baptised for dead, as saieth the A­postle to the Corinthes. For wee that are [Page 65]baptised into Iesus Christ, 1 Cor. 2.15 29. Rom. 6.3. haue bene bap­tised into his death, saieth the Apostle to the Romanes. And therefore if we bee dead with him, we beleeve also that wee shall live with him. For if we be planted with him to the similitude of his death, e­ven so shall we be to the similitude of his resurrection, saith the same Apostle in the same place. For he that is Christes, hath the spirit of God dwelling in him, as is plaine by the Apostle to the Romanes. Rom. 6.5. Rom. 8.8. 1 Iohn 3.24. And Iohn in his first Epistle saieth, That hereby we know that he abydeth in vs, e­ven by that spirit which he hath given vs And if the spirit of him that raised vp Ie­sus Christ from the dead dwell in vs, hee that raised vp Christ from the death, shall also quicken our mortal bodies by his spi­rit that dwelleth in vs. Rom. 8.1 [...]. So doeth the Apo­stle from the presence of the same spirit prove the like effect in raysing vs frō the death: 2 Cor. 4.13. and therfore as he saith to the Co­rinth. because we have the same spirite of faith (as it is written, I beleeved and ther­fore I haue spoken) wee also beleeve, and therefore speake, knowing that he which hath raised vp the Lord Iesus, shall raise vs vp also by Ie­sus, and set vs with him. So it is evident, that the Resurrection of Iesus from the death, is the ground and foundation of the hope of Resurrection from the dead to all that have the same spirit of life that is in Christ Iesus dwelling in them: for the law of that spirit of life which is in Christ Iesus, doth [Page 66]free all those in whom he dwelleth, from the law both of sinne and death, Rom. 8.2. as testifi­eth the Apostle to the Romanes. Hereby are wee taught two profitable lessons: the first is, Al the pro­mises of God are first ful­filled in Christ himselfe. to carefully marke how farre God accomplished his promises in Christ his sonne. For so farre may all that beleeve, be assured, that he shall accomplishe them in them through Christ. Therefore have we hope of sanctification from sinne, Resur­rection from the dead, and glorification in the heavens, because these promises are fulfilled in Christ, whom we see crowned with glorie and honour, as sayeth the Apo­stle to the Hebrewes: Heb. 2.9. which was made a little inferior to the Angels, through the suffering of death. For God hee predestinateth all those whom he hath foreknowen to be made like to the Image of his Sonne, Rom. 8.29. that he might be the first born among manie brethrē. And therfor the know­ledge of Christ should be to vs most preti­ous, since we can know no more, nor hope for no more blessing frō God, then we first knew to have been bestowed on Iesus Christ our head, 1. Cor. 30. who is made to vs of God, wisedome, sanctification iustification and Redemptiō. Phil. 3.8. &c Therfore did the Apostle Paul esteeme all things losse, for the excellent knowledge sake of Iesus Christ our Lord: and did iudge all things but dung, that hee might gaine Christ, and know him: And the vertue of his Resurrection, that he also thereby might attaine to the resurrection from the dead. The second lesson is, to [Page 67]pray to God day and night, to send vs that blessed spirit of promise, seeing the things which are wrought in Christ, shall not bee accomplished in any, but those who have the same spirit of lyfe, that is in Christ Ie­sus dwelling in them. And therefore they can not hope for renovation to the Image of God, and restauration of their dead bo­dies to the lyfe of God, and glorification with the glorie of God, wherwith Christ is glorified, who have not the spirit of Christ This is the first vse of this poynt, whereby wee are taught to discerne true hope from the groūd and foundation whereon only it is builded, and that is Iesus Christ alone. The second vse is, to teach vs, A distinct knowledge of Christ requisite. not only cō ­fusedlie to learne Christ, but even perticu­larlie to consider all the degrees and seue­rall partes of that great worke of our re­demption by him for the more solide and stedfast fixing of our hartes in him. For al­beit it be most true, that he who is perta­ker of the death of the Sonne of God, is also pertaker of his life & of his glory, &c. yet neither can the faith and hope bee so stable, nor the comfort so great, as when in Christ our Lord we see a perticular groūd and warrant for every article of our faith. Therefore in this place doth the Apostle lead vs to the resurrection of Christ from the dead, for establishing our hearts in the hope of our life with God in the heavens. For as wee goe forward in consideration of the partes of Christes working and se­verall [Page 68]actions done by him, for our full re­dēption, so doeth our faith increase, & our hope by degree to degree: whē we looke to Christ dying for vs, we learne to beleeve remissiō of sinnes in his blood: whē we goe on to his refurrectiō, we imbrace the hope of lyfe frō the dead: when we looke to his ascention, we apprehend our ascending to the heavens: and in his glorification, wee are comforted by the hope of that same glorie. Thus doeth it serve much for our comfort, to know all the perticularities of Christes humiliation & exaltation, accor­ding as the Lord our God hath revealed them in his word, beginning at his Incar­nation, going on to his birth in great ba­senes, expressing therafter the troubles of his youth: laying out next the sorrowes of his life, whyle hee caried our infirmities: walking in the similitude of sinfull fleshe, and subiect to all the infirmities thereof, except sinne: proceeding to his death, and kinde thereof being most accursed, Gal. 3.13. as wit­nesseth the Apostle to the Galathians. In all which the spirit of God letteth vs see our infirmities, our sinnes, and our sor­rowes layed vpon him, and vs acquitted of them in him. Thereafter are we led to his buriall, wherein is set before vs the hope of the everlasting abolishing of sinne. Then come we to his Resurrection, the ground of our hope once to see death, that last e­nemie, abolished and destroyed: and so we are guided on with him to the heavens in [Page 69]his ascension, and at length to his glorie at the right hand of the Father. This distinct faith rising vpon the distinct considerati­on and knowledgd of the distinct operati­on of the power of God through Christ, in them that beleeve, is lively set foorth to vs by the Apostle to the Ephesians. Ephe. 1.17. &c. & 2.1. Pray­ing for them that they might receive the spirit of wisedome and revelation, to that same effect that they might know distinctly the parts of his working in them that beleeve, and shewing them perticularly certaine of the said effectes of his power: First, their quickning with Christ: Secondly, the ray­sing of them vp together with Christ: and thirdly, the making of them to sitt toge­ther with him in the heavenly places in Christ Iesus. And the same Apostle writing to the Colossians, and shewing that we are accomplished and perfited in him alone, doth manifest the same by perticular in­duction, in these wordes: In whom (sayeth hee) yee are etrcumcised with circumcision made without handes, Colos. 2. & 11. &c. by putting off the sinfull bodie of the flesh, through the circumcision of Christ, which hee expoundeth thereafter more perticular­lie in the partes of this circumcision, and severall groundes of everie part, saying, in that ye are buried with him through bap­tisme. Secondlie, in whō yee are also raised vp together through y^e faith of the opera­tiō of God, which raised him frō the dead. Thirdlie, and you which were dead in sinne, and in the vncircumcision of the [Page 70]fleshe, hath he quickened togither with him, forgiving you al your sinns. Fourth­lie, and putting out the hand-writing that was against vs, which was contrarie to vs, he even tooke it out of the way, and faste­ned it on the Crosse. And fiftlie, he spoi­led the Principalities and Powers, & hath made a shewe of them openly, and hath triumphed over them in the same Crosse. Thus doeth the Apostle leade vs to the sight of our death and buriall spirituall to sinne: of our rising from the dead: of our spiritual quickening with the life of God: of the abolishing of our debt and dittay: in abrogation of the Law, which was con­trarie to vs: and of the vtter overthrow of our spirituall enemies, and our glorious triumph over them all in Christ Iesus our Lord: which at length our God shall fullie accomplishe in everie one of vs, in the glorious appearing of Iesus Christ our Saviour, whose Name be blessed for ever. AMEN.

WE must remember the trueth of that which the Apostle speaketh to the Corin­thians, 1. Cor. 2.9. touching the thinges which God hath prepared for those that love him, that they are such, as neither eye hath seene, neither eare hath heard, nor hath come into the heart of man. Therefore did none of the Princes of this worlde knowe them, as saieth the same Apostle in the same place. For no naturall man perceyveth the things of the Spirit of God, neither can he know them because they are spirituallie discerned, for [Page 72]the wisedome of God is a hidd wisedome, closed in a mysterie, which is not given to every mā to vnderstand: yea the very chil­dren of God to whom God hath given his spirit, which searcheth all things, even the deepe things of God: although God doe reveile to them his secret, yet doe they see here but through a glasse, 1. Cor. 13.12 darklie, as saith the Apostle. For our life (as witnesseth the same Apostle to the Colossians) is hidd with Christ in God. Col. 3.3. And as saith Ioh. in his first Epistle: 1. Iohn 3.2. Now are we the sonns of God, but yet it is not made manifest what wee shalbe. For this cause we must content our selves in this life with the sight which faith giveth vs, which is of that na ture & force, as testifieth the Apostle to the Hebrewes, that it maketh things invisible, Heb. 11.1. to be evi­dent, and as it were visible. For clearing of which sight, and so consequently, the fur­ther establishing of our faith and further increase of our spirituall ioy, the Lord our God in his blessed worde doth set foorth those invisible things, vnder earthlie simi­litudes of things knowen to vs: Thereby to leade our soules to the more livelie consi­deration and clearer knowledge, what the hope of his calling is, and what the ritches of his glorious inheritance is in the Saints, that thereby we may be encouraged, with greater patience and constancie, to runne the race that is laid before vs, and to holde fast the confession of our hope without wavering vnto the ende: waiting still for [Page 73]the manifestation of our blessed hope, in the glorious appearing of Iesus Christ our Sauiour. Therefore is it that the Apostle in this place, having spoken of the aboun­dant mercie of God in begetting vs againe to the hope of lyfe: in the next place expoū ­deth the excellencie of this life hoped for, that thereby we may vnderstande, that all things in this world are but vanitie, and in comparison thereof nothing but dirt and dung, and so to be accounted losse that we may gaine it. Afterwards he declareth to vs the suertie & certaintie which the Saintes have of enioying this lyfe hoped for: both in regard of the life, & also of themselves. So that here we have the other two points of consolation, touching our hope, to bee cōsidered, wherof we did speake in our last Sermon, to wit, the excellencie of the lyfe which wee looke for: and the certaintie of our attaining to it. The first is expressed in these wordes, to an inheritance immortall and vndefiled, and that withered not. The other, in the rest of the words which we have read.

In the first point we have two things to cōsider: one is the title or name which the Apostle giveth to our hope or life: the o­ther is, the properties which he attributeth to it, by which he setteth before vs the pre­ciousnes & excellēcy of it: The title which he giveth it, is, That it is an inheritance. The properties are three, eternitie, puritie, and vn­changeablenes.

To speake then of the first: The Apostle [Page 74]calleth eternall life, Eternall life is an inhe­ritance be­longing to the sonnes, not to ser­vaunts. an inheritance, to in­forme vs by what title we attaine vnto it, and by what right wee enioy it, to wit, by the right of heires. For seeing God only doth inherite immortalitie and life, as his proper possession, we can never attaine to it till first we be made the heires of God, e­ven coheires annexed with Christ Iesus, who only is the righteous heire of all things, as saith the Apostle Paul to the Hebrues, because hee is the onely Sonne of God. Now wee are made the heires of God, Rom. 8.14. by being first made his children, as saith the Apostle to the Romanes. If (saith he) we be children, we are also heires, even the heires of God, & heires annexed with Christ. Gal. 4.5. And againe to the Galathians: If thou be a sonne, thou art also the heire of God through Christ. For it is manifest e­ven among men, that the sonne either by nature or by adoption, is counted for the heire. Now by nature we are not the sonns of God, Ephe. 2.3. but as saith the Apostle to the E­phesians, by nature we are the children of wrath, and by the redemption made by Ie­sus Christ, wee receive the adoption of the sonnes, as witnesseth the same Apostle to the Galathians. Gol. 4.5. God sending the spirit of his Sonne in our heartes, which cryeth Abba Father. Thus by Iesus the only sonne of God, & so consequentlie, his only heire by nature, we are first made the sonnes of God, and so also the heires of this in heri­tance of God. The vse of this point is, to [Page 75]instruct vs that we must not think to enioy eternall life as the reward of our service, but as the right of heires, being made the childrē of God: Christ in the eight of Iohn saith, that the servaunt abideth not in the house for ever, but the sonne abideth for ever. Thereby informing vs, that hee who thinketh to dwell with God in his house eternallie, must needes be his son, so doeth the Apostle here teach vs, when he sayth, that God begetteth vs againe to the hope of lyfe: declaring that wee must be borne of God, and so made the Sonnes of God, before wee can hope to inherite eternall lyfe. For whosoever doth remaine in the house of God, noe other wayes, but as a servaunt, he shall at length be cast out, and shalbe deprived of eternall lyfe, which is the inheritance of the sonnes. Christ him­selfe sheweth, that al our service is vnpro­fitable, even when wee have done all that wee can doe, if wee respect the merit of it. And the Saints themselves confesse, that even their righteousnes is polluted, Isa. 69.6. & like a menstruous cloth. How wōderfully ther­fore do they deceive their own soules, who build the hope of their life vpon merit of their workes. The Lord in Hagar the ser­vant, & Ismaell his sonne, doth livelie repre­sent the lot and portion of all the children of the lawe, that is, of all who by service think to inherite heauen: having no other hope of eternall life then that which is in­gendred by the covenant of workes. Cast [Page 76]out, sayeth the scripture, the servaunt with her sonne: for the sonne of the seruant shall not be heire with the sonne of the free womā. Gal. 4.30. By this doth the Apostle to the Galathians shew, that which Christ saith to be true, to wit, that the servaunt shall not abide in the house for ever. Because as the Lord cōmaunded to cast out Hagar the servaunt with her sonne out of the house of Abra­ham which was the house of God, so shall he cast out of his house, and deprive of the inheritaunce of eternal life, all those who are not his sonnes, but craue eternall life, as debt for reward of their workes.

Now we come to the properties of this inheritance, The blessed estate of the Saints glo­rified. which are three. It is called immortal, vndefiled, & which withereth not. These are the speciall things which make a life happie and blessed: and the three contra­ries do make it miserable and cursed. The three which make it happie are eternitie, purirte, and vnchangeablenes. The three con­traries which make it miserable, are morta­litie or death, sinne or vneleannes, and chaungea­blenes or instabilstie. The spirit of God there­fore by attributing those three properties to our inheritance & life which we hope for, doeth shew vs the excellencie & bles­sednes of our life wherevnto the Lord doth begett vs againe: thereby to teach vs that we lose nothing, albeit wee loose all things, if so be we gaine this life and inhe­ritance. Let vs therefore consider those properties severallie. The first is immortali­tie, [Page 77]vnto an inheritance immortall, that is, The blessed estate of the Saintes in heaven im­mortall. an inheritance or life which is no wayes subiect to corruption, but which indureth for ever: and therefore in the scriptures it is called eternall life, to distinguish it not only frō the life of beastes and other crea­tures, but even from the life of man him­self, which he hath by nature in this world We shall the more clearlie perceive the comfort of this poynt, if we consider two things which the scriptures lay before our eyes. The first is, concerning that which is in greatest price with man, for which hee laboureth chieflie, as the principall end of all his travels. The second is the vanitie of his labor as touching that end, & vnprofi­tablenes of al his paines, & so cōsequently the vnspeakeable grief and sorrow where­with his soule is pearched, whē he findeth himself frustrat of his end. As for the first, The thing in the worlde most deare to a man, is his life, which gladly he would preserve with the losse of al that ever he hath. Sathan did know this, whē to provoke the Lord against Iob he vseth this argument: skinne for skinne, and all that ever a man hath, Iob. 2.4. will he giue for his life. And Christ our Saviour, knowing that the love of this life doeth most of all sway our actions, perceyving this foolish solicitude in Peter even to­wards him, he sheweth his Apost. that who soever will saue his life shall lose it. Mat. 16.25 How glad the worldly man would be, if he could live in this world eternally: this in deed is the foolishnes [Page 78]of men, they thinke their houses and habitations shall continue for ever: & so rooted is the vanitie in mans heart, that albeit the Fathers that have thought so, doe die like the beastes: yet their posteri­tie is not made the wiser, but goe on in the foolish way of their fathers, and delight in their talke, as saith the spirit of God in the 49. Psal. 49.6.7 Psalme. mortall mā stryving vain­lie to eternise him selfe in this perishing world. Which vanitie the Lord expresseth when he sheweth first that albeit a man by his labours obtaineth aboudance of all things, Luc 12.15 yet his life standeth not in his ri­ches. Which he cleareth by that parable of the rich man, who said to his soule: soule thou hast much goods laied vp for manie yeares, live at ease, eate, drinke, and take thy pastime: but God saide vnto him, O foole, this night will they fetch away thy soule from thee: then whose shall those things be which thou hast provided? The second argument of mans vanitie is, that as his life stādeth not in his aboundance, so can not all his aboundance preserve a man from death, nor yet procure the re­storing of one dead to life againe, as the Lord declareth in the 49. Psalme. Ps. 49.6.7. neither can any redeeme his brother, nor give his raunsome to God (so precious is the re­demption of their soules, and the cōtinu­ance for ever) that he may live still for e­uer, Eccl. 6.7. and not see the grave. Thirdlie, Salo­mon sheweth that all the labour of man is [Page 79]for the mouth, yet the soule is not filled, and therefore man paineth him selfe in vaine, in traveling for the winde, seeing he never can fill his soule, nor satisfie his heart with all his labours. Lastlie, sayeth the Lord in the foresaid Psalme, Psal. 49.17 Man shall take nothing away when he dieth, neither shall his pompe descend after him. When vaine man seeth this that all his labour is in vaine, seeing he can not thereby pre­serve his life but he must die, Eccl. 2. &c. and lye like a sheepe in the grave, then doeth his soule abhorre all comfort, nothing is there in the world that can be able to make him reioyce, Eccl. 3.18.19. &c. feeing he must lose that for which all other things are desired, and without the which, al things do serve for nothing. Eccl. 2.15.16. Salomon doth teach this, who seeing that he must die, and leave all his labours to the mā that should be after him, Eccl. 2.17.18. & cōside­ring that mē in them selves were as beasts, the condition of both being one: seeing as the one dieth so dieth the other: all go to one place: and all was of the dust, and al shall returne to dust: and perceyving that wisedome, nor riches, nor strength, &c. made no difference but that it did befall to the wise as it did to the foole: then be­gan he to hate all his labour, yea even the life it selfe, because it was to end. A most evident proove, that albeit a man doe en­ioye all pleasures, riches, and honors, yea all whatsoever he traveleth for vnder the sunne, or whatsoever his hart can wishe in [Page 80]this world: yet is there no peace to the hart of him, nor ioye to the soule of him, nor happines in the estate of him, so long as he seeth he must die and his life must end, then doeth he with Salomon conclude, al, not onely to be vanitie, but also vexation of spirit: yea the more he doth possesse of these earthlie blessings, the greater is his miserie, and more greevous are his sor­rowes when death cometh to plucke him from his house to the grave. Thus even the verie life of man, wherein is the chie­fest comfort of man: by mortalitie, beco­meth a grief to man, and a vexation to the spirit of man: For all the ioyes of this world, and all the comfortes of this life are eclipsed by death. This being rightlie weyghed and well considered, wee shall then apprehend what infinite consolation this firste propertie of the life, vnto the hope whereof our God hath begotten vs againe, doth minister vnto vs. for therein we see that taken away which alone is suf­ficient to make our life miserable & cur­sed, even mortalitie and death, which is the curse of God vpon mā for sinne. Sure­lie let a man looke to his life, albeit in the eyes of mā never so happie, yet if he looke to it as it is in deed, that is to saye mortall and deadlie, although it be busked with all the beauties of this world, and fortified with all the strength of this worlde, and crowned with all the glorie of this world, yet shall he never haue comfort in it: and [Page 81]it is most certaine that they see not what this life is who glorie in it: and it is the ve­rie blindnes of their eyes which do not let them see their end, that maketh the wret­ches of this world to reioyce in any thing vnder the sunne, seeing all shal perish and come to nought. No, No, they see not life to reioyce in, that seeth not this life of the children of God, vnto the hope where­of the Lord begetteth them: This is the ground of the reioycing and gloriation of the Saintes, saith the Apostle to the Ro­manes, even the hope of this inheritance which is immortall. And this same sight of this immortalitie of that lyfe was the thing that mooved the Apostle himselfe to desire with sighes to change this earth­lie tabernacle with that which is not made with handes, but is of God. For hee did knowe that it was eternall, therefore desi­red hee to be clothed with it, even to this end, that mortalitie might be swallowed vp of lyfe. This then is the comfort of this first propertie, that death shall have noe dominion over our lyfe in heaven, but it shall remaine for evermore: And herein standeth one of the chief pointes of the happines and felicitie of the Saints in the world to come, that their inheritance is immortal. All whatsoever a mā inheriteth in this worlde, is mortall, his life here en­deth, but in the world to come, it endu­reth eternallie. The honour, ritches and pleasures of this world, perish: but in heaven there is prepa­red [Page 82]for vs an induring substance, Heb. 10.34 saith the Apo­stle to the Hebrewes. And the pleasures which are at the right hand of God, are for evermore, saith David: Psal. 16.11. These heavens shall passe away, and the e­lements shall melt with heate, and this earth with the workes that are therein shalbe burnt vp, sayeth Peter: 2. Pet. 3.10 & 13. but we hope for new heavens and a newe earth, according to the promise of God, wherein dwelleth rigeteousnes. So whatsoever we vnderstand by this inheri­tance, all is eternall in the world to come, the life eternal, the heavens, the earth, the glory, the riches, the pleasures, the reast, theioy that we shal enioy eternal. The first vse of this point is, to make vs who doe finde nothing perfectly, happie, nor com­fortable, which is subiect to mortalitie, to take our hearts and affections of this peri­shing life and world, and to cast away the love of corruptible things, and to beholde and affect the lyfe & blessings that are per­manent and everlasting. The second vse is to comfort vs against two tentatiōs wher­with we have to fight: the one is touching our present estate and feeling: the other is touching the feare that might enter in our mindes of that might befall vs in the possession of this life of God in heaven. In this present lyfe wee have not onely to looke for an ende of our lyfe and of all creatures, but the Saintes they have a fee­ling of the dayly decay of the outwarde man, & themselves hasting to an end: now this death that cometh in betwixt vs and our hope for lyfe, can not but sometimes [Page 83]trouble and grievouslie torment the mind that hath no sight of that immortall state to come: Therefore the wicked are weary in beating of affliction, and are altogether vnable to digest the dolours and paynes which they conceive of death: having no sence, nor sight, nor hope of a permanent and endles life: but the godly man, who findeth his inward man renewing daylie, and feeling in himselfe the powers of the world to come, and being established by hope, he is so farre from fainting with pre­sent afflictions, that he reioyceth in them, as saith the Apostle to the Romanes, Rom. 5.3. and so farre is hee from being discouraged or affraid of death, that he chuseth rather to be dissolved: yea many haue refused to be delivered from death, that they might re­ceive a better resurrection. O if this wret­ched world did knowe what great advan­tage the man renewed hath aboue him who is not renewed, in the time of trouble and affliction, and speciallie in the houre of death, which putteth an end to all the ioyes of this life: howe much would they esteeme, of that renewing grace that brin­geth men to the hope of an inheritance immortall: and how carefull would they be to finde themselves begotten againe to the hope of this inheritance before that heavie day of death doe come vpō them, that they might have comfort against the terrour of it, by the sence and fee­ling of the life of God begunne in their [Page 84]soules, which never can be ended, but ra­ther perfited by the death of our flesh, the soule that hopeth even in dying, appre­hending eternall life: so the hope of this inheritāce which is immortall, doth com­fort vs against the mortalitie of our pre­sent estate, and future ruine and destru­ction of this present world. The second vse is, to comfort vs against that which we might feare should happē to vs being pos­sest againe with the life of God in heavē, e­vē the losse of that life againe: the grounds of this feare may be the experience past in Adam and in Angells: Adam being crea­ted to the likenes of God, & being placed in Paradise, did nevertheles lose his perfe­ction and lyfe, and was thrust out of Para­dise. Thus left to himselfe, hee could nei­ther keepe his lyfe nor the possession of Paradise, but loosed both by obeying Sa­than, who did slay him in making him to sinne. Iud. 6. The Angels that were in heaven with God, did not keepe their first estate wherein they were created, & which they did enioy in the presence of God, and now are reserved vnder darknes vnto the iudgement of the great day. Who would not feare at these examples to be deprived of lyfe, although once possessed with it, & that also in heaven? Death having over­throwen the life both of man & Angell, even then when they enioyed all perfecti­on of life, the one in Paradise, the other in [Page 85]heaven. What then is our consolation, evē this, that our lyfe which in Christ we reco­ver, is more sure then the life which Adam had, even then the life whiche Angells had by creation, for theirs was subiect to hasarde, but our life is exempt from all ha­sard of death: therefore are we not to feare that it shall befall so to vs any more, as it did to them: For our inheritance which we looke for is permanent and immortall, therefore after our resurrection wee shall bee no more in feare nor daunger of death, For this corruptible shall put on incor­ruption, and this mortall shal put on immortality, 1 Cor. 15.53. and then shall death be swallowed vp into victory, & mortality shalbe swallowed vp of lyfe, 1 Cor. 5.4. and death it selfe, that last enemie in that day shalbe destroyed: for death and hell shalbe cast into the lake of fire, 1 Cor. 15.26. Revel. 20.14. 1 Cor. 15.55. which is the seconde death, then shal we sing most ioyfully that song of triumph: O death where is they sting: O grave wher is thy victory: Thus this first point doth enceedingly comfort vs, & giveth vs ample matter of glorifying God, that hee called vs, who are mortall and corruptible creatures, frō this miserable estate, to a life that endureth for ever: yet doth this next property of this life and inheritance much more comfort the true children of God, who have no further pleasure in life it self, then so farre as it doeth serve to the glory of God, albeit the wicked take no care of dishonoring God, so being they may live. [Page 86]For hee that is truely wyse, knoweth that the life which serveth no wayes to the ho­nour of God, shall never procure honour to him that enioyeth it. And whē the Au­thour of his lyfe is nothing benefited by his lyfe, it were better for him never to have had lyfe, seeing it must needes in the end procure his greater harme, and there­fore seeing God is holines it selfe, and so by consequence, a mortall enemie of all vncleannes, there can be no happines in a lyfe that is vncleane and polluted. For it standeth sure which the Apostle sayeth, Heb. 12.14 That without holines, no man shall see God. For this cause it is, that the Saints sighe continual­lie in this life, 2 Cor. 5.4. because of the burdē of sin wherewith they are burdened, knowing that a necessitie of sinning is laid vpon vs, whyle we walk in this earthly tabernacle, and therefore with the Apostle to the Ro­manes, Rom. 7.24. finding that we are solde vnder sin, so that in our flesh ther dwelleth no good­nes, and albeit by the grace of God to will be present with vs, yet we finde no meanes to performe that which is good, because although we delite in the Law of God, cō ­cerning the inward man, yet we stil see an­other law in our mēbers, rebelling against the law of the minde, and leading vs cap­tive vnto the law of sinne, which is in our members. Therfore I say with the Apostle: wee are compelled to crie out against our lyfe, O wretched men that we are, who shall deliver vs from this body of death, ever wishing and de­siring [Page 87]to be freed from this lyfe that is pol­luted, and in the which wee can not pre­serve our selves from vncleanes. And this is the second cause why this present life is miserable in all men, of what soever estate they be: all men without exception being defiled with sinne, even from their first conception, Psal. 51.5. as being both conceyved and berne in sinne: and therefore is it that the Saintes desire to be dissolved, because they know (as saith the Apostle) that if their earthlie house of this tabernacle were destroyed, 2 Cor. 5.1. they haue a buil­ding given of God, that is an house not made with hādes, but eternal in the heavens: In which house they shall sinne no more, because corruption shalbe swallowed vp of incorruption. By this diffe­rence now, betwixt this present sinful life, & that blessed life in holines, to the which wee are begotten againe, doeth appeare the excellēcie of the one aboue the other, & so doth give iust occasion to al the god­lie to cast the love of this life, & all things in it farre from them: being so disposed by the grace of God, that they can not love, nor like that, whereby their God is disho­nored, & with as earnest diligēce to preasse forward to that other lyfe, which they see to be freed from all vncleannes, & so from all occasion of offending or dishonoring their God. And yet further to weigh the cōfort of this point, we must remēber that which is cōtained in the former, which in­structeth vs that this inheritāce is immor­tall. These two, so still accompanie one [Page 88]another, that the one that is immortality, can not be without this other property of vndefilednes. For death is the rewarde of sinne, Rom. 6.23. so that were sinne is not, there is no death. Hereby appeareth that excellēcy of this lyfe, in that it is exempt from sinne, and so consequently from death: so that this propertie may very well be called, the cause of the other whiche precedeth, that is, Immortalitie: Like as Immortalitie may be compted the cause of the last property, that is vnchangeablenes, for sinne is the sting of death, 1 Cor. 15.56. saith the Apostle. And therefore take away sinne, which is the thing that defileth both vs and our lyfe, yea the hea­vens, the earth, and al creatures, death shal have nothing wherewith to annoy vs: the strength of death, which is sinne, being ta­ken away. Now to come to the vse of this point, it serveth for a threefolde comfort to man, when either hee looketh to his e­state, evē vnder grace in this presēt world, or to the estate of man in his first creation, or yet to the estate of Angels in their first creation. In his estate vnder grace, albeit he have begun to live the life of God, yet still as wee have said, he findeth a rebellion of sinn in his flesh, resisting the will of God in his minde, which wee have sheweth to be a matter of continuall grief to the god­lie, now to the heart oppressed with this godlie sorrow for sinne, that daylie de­fileth him, what can bee more comforta­ble, then that hope of that lyfe, in the [Page 89]which he shall cease from sinne, and bee wholy freed from all the bondes & cordes of iniquitie in the ful freedome and liber­tie of holines. Herewith did the Apostle take vp him selfe from his griefe, in his ex­clamation wherein he lamented his owne miserie, in the seventh Chap. to the Rom. After hee had saide: Rom. 7.24. O miserable man that I am, who shal deliver me from the body of this death? Looking to that blessed estate of perfect holines, vnto the which we were called by God in Christ, he addeth these wordes of consolation, to recreate his owne soule: I thanke my God through Iesus Christ my Lorde. This maketh the heart to re­ioyce, which never could otherwayes have perfite pleasure nor ioy in the beginnings of grace, righteousnes and holines graun­ted in this lyfe, no not in the greatest measure, that ever was given by Christ Ie­sus to any creature: but this hope of vi­ctorie maketh vs not to faint nor wearie in our mindes, striving against sinne, but patiently to fight vnto the end, wayting for that blessed hope. Now if man looke further vnto that case wherein Adam was in Paradise albeit in the estate of perfecti­on without sinne, yet sinne did prevayle over him, and did both defile him, and all other things to him. Furthermore, the Angels that were created in perfection, yet did not stand in their first estate, but were overcome by sinn. So strong a thing is sin, that neither man in his integritie, nor An­gells in their glorie, were able to resist it. [Page 90]Here now appeareth vpon the considera­tion of this propertie of our inheritance, how exceeding more happie is our estate in Christ, then was the estate of Adam by creation: yea the estate of Angells in glo­rie. Their estate was subiect to falling, as doleful experience in both did prove, but in this estate wherevnto wee are renewed in Christ, there is no possibilitie of sinning any more, after we are possest with our life in the heavens and so the feare of the like miserie which might arise in our heartes vpon their fall, is quite taken away: for our life and inheritance is vndefiled. For when we shal enioy the fruite of our high Priestes oblation and recōciliation, Heb. 7.26. as he is holy, harmeles, vndefiled, seperate from sinners, and made higher thē the heavens, so shall wee also be holy, harmeles, vnde­filed, seperate from sinners, and made hi­gher then the heavens. So then when our God shalbe al in vs all, sinne shall haue no more place in our minde, in will, in affec­tion, nor any parte of our flesh. And wher­as now to those that are defiled, nothing is pure, Tit. 1.15. but even their mindes and consci­ences are defiled. So then when wee shal­be vndefiled, all things shall be cleane to vs, the heavens, the earth and all things, because wee our selves, our mindes and consciences shalbe cleane: and therefore is it that wee waite for new heavens, and a new earth, wherein dwelleth righteous­nes. For in that kingdome, wherin no vn­cleane [Page 91]thing shall enter, all things shalbe cleane, & so established in cleannes, that nothing shalbe able to defile them for e­ver. Here is the comfort for them that mourne in this life for their owne sinnes, and the sinnes and abominations that are committed in the middes of the house of God, even that they them selves, and the whole house of God, Ezech. 9.24. shalbe delivered frō filthines of sinn, being possest with that e­verlasting righteousnes which is brought in by the sōne of God. The Saints in heaven not subiect to change. Now followeth the third propertie of our inheritāce which is that it withereth not. This maketh vp the per­fectiō of our estate in heaven: for nothing can make a man happie, which is not con­stant and stable without change. The rich man is not made happie by his vncertaine riches, because as Iob, he may be turned to povertie, and his habitation made deso­late. So is it of all things earthlie: for there is nothing constant vnder the sunne, ther­fore all is but vanitie. It is true that not only the wicked but even sometimes the children of God, being in prosperite, wil­be brought to say: Iob. 29.18.19. Psal. 10.6. Psal. 30.6. That they shall dye in their Nest: that their roote is spread out by the water, and therefore they shall never be mooved, nor suffer any changes, but they finde when the Lord shall hide his face, that they are troubled and their estate changed. Moreover, al­beit all other things should continew af­ter one, yet mans owne frayeltie maketh his life miserable: for albeit he grew vp in [Page 92]strength and activenes, yet age cometh & changeth him: So that the moysture of his life being dried vp, they wither as grasse, even as the herbe and grasse of the field, & trees of the forrest, albeit they florish in summer, yet in winter they wither, and loose all their beautie of their life. 1 Pet. 1.24. There­fore doeth de spirit of God compare all flesh to grasse, Iam. 1.10. and the glorie of flesh to the floure of the grasse, because as the grasse withereth and the floure falleth away: Esai. 40.6. so doeth also all flesh, and all the glorie of flesh wither and fall away, and so by time is worne out. The consideration of this poynt made Moses the man of God, to la­ment the miserie of mans life, laying it out before the Lord, saying: Man in the mor­ning, he groweth like the grasse: inde the morning it florisheth and groweth, but in the evening it is cut downe and withereth: the time of our life is threescore yeares and tenne, Psal. 90.5. and if they be of strength, foure score yeares: yet the strength is but labour and sorrow, for it is cut of quicklie, and we flie away. Now although a life were everlasting and ex­empt from sinne, yet could it not bring perfect contentement to man, except it were such as could suffer no alteration. If the strong man could continew eternallie in his strength, and not become weake, he might have ioy in his estate: and so also the beautifull man: the rich man: the honorable man, &c. but let a man be in never so good estate, in this life, and as [Page 93]contented with his estae, as flesh can be, yet all his contentement is taken from him by the necessitie of Change, where­to all things vnder the sunne are subiect. Therefore for fulfilling of our ioye, our God hath prepared a life and inheritance for vs in Christ, which withereth not: but looke what glorie, strength, power and maiestie wee shalbe indewed with at the comming of Christ in that same glo­rie, strentgh, power, and beautie of life, and in that same measure wee shall conti­new for ever without changes: our life and inheritance suffering neither dimi­nution nor alteration of strength, nor be­autie, nor glorie, but still florishing in the perfection of strength, beautie, glorie, and riches, and honour. This sheweth and teacheth vs what is the difference betwixt this present life and the life to come. This life is not perfited at the first, but receyved increase and grouth, till we come to the perfite stature and strength of a man. Therefore it continueth not so, but admitteth decrease & daylie diminution, till at length after long withering, it bee all consumed, but in heavē at the first we are exalted to the accōplished perfectiō of fe­licite: & in that perfectiō we shal continew etenallie: our glorie never becōming lesse: our ioye never diminishing: our beautie never fading: our strength never impai­ring. What would not a man suffer for such a life, and what would he not forsake, [Page 94]to the end he might enioy this life. The world must either bee blinde, or beastlie without measure, that doth not long to be out of this world, that they may enioye this blessed estate, that never changeth. This serveth to comfort vs in the changes of this present lyfe, because we know that our estate in heaven shalbe exempt from all changes, and to incourage vs against al feare that can come vpon the change that came vpon Adam his life in Paradise: who being without shame, yet was turned to a shamefull state. But to cōclude this point, the Apostle to the Corinthes setteth forth most livelie these three properties of our estate in heaven, in the description of our Resurrection from the dead, opponing the present condition of our bodies to the future qualities in heaven, and compre­hendeth the difference in these three spe­ciallie: 1 Cor. 15.42. That our bodies are sowen in corruption, & are raised in incorruption: they are sowen in disho­nour, & are raised in glorie: they are sowen in weak­nes, & raysed in power. And he concludeth by the fourth point, which is as it were the cause of the other three, to wit, that they are sowen naturall bodies, & are raised spirituall bodyes. Hereby incorruption is expressed, the first propertie of our inheritance here mentio­ned, which is immortalitie: & in the second is comprehended vndefilednes: and in the third this vnchangeablenes. For our lyfe shal­be immortall, because we shalbe raised in incorruption: and our vile bodies, disho­norable [Page 65]for sinne and frutes thereof, shal­be raised in glorie, and therefore free from being defiled any more: & the cause why our life shall not wither, is, because that our bodyes that are here weake, shalbe rai­sed in power, & the cause of all these three consisteth, in the different manner of li­ving that we have here, and shall have in the heavens, because our bodies here are naturall bodies, or animate bodies after the life of Adam, who was created a living soule: therfore is our lyfe subiect to mor­talitie, dishonour and changes, for a soule can not give immortalitie, puritie, nor vn­changeablenes to a body, but in the hea­vens our bodyes shalbe spirituall bodyes, after the life of Christ, who was made a quickening spirit: for by the spirit of life that is in Christ Iesus, shall wee live alto­gither in heaven, God being all in all. The principall vse of this poynt, besides these before spoken, is to comfort vs in tentati­ons of this present life, when we finde our spirituall changes, evē of our life in Christ: for the spirituall man is not at all tymes a­like, his faith being sometimes so strong, that he dareth boast with David, that al­though he walked throw the Galley of the shadow of death, yet would he feare none evill: Psal. 23.4. and though an hoast pitcheth against him, Psal. 27.3. yet his hart should not be afraid. At other times his faith becommeth so weake, being sore assaulted, that his heart fayleth him: yea even at small occasions. Peter that even now did boast, though all [Page 96]the world should forsake his Lord, yet would he never forsake him. At the voyce of a maide, is brought to forsweare him. The spirituall man sustayning the same changes that doth the naturall man The naturall life which now doth florish in strength and beautie, doth suffer changes by sicknes, by age, and by affliction, that sometimes it weakneth, sometimes it see­meth to be quite away, when it is oppres­sed, so that the body lyeth as dead in a tranuce, even so the spirituall lyfe hath the same fits, sometimes the Christian ha­ving great difficultie to hold his hope, and sometimes being forced to mourne, as one alreadie among the dead, and one ca­steth cleane away from the presence of God, all sence of the life of God being re­moved by some extraordinarie tentation, or to great securitie in spirituall exercises. This doth even the spirituall man finde, that in his spirituall life, although it never be taken away, yet doth it many wayes seeme to decay, and sometymes vtterlie to be gone: against this griefe have we to comfort our selves with the hope of this estate in the which our life shall never any more be subiect to changes, Psal. 77. Psal. 98. neither shall our soules be vexed with such tenta­tions, as now doe bring the strongest Chri­stian oftentimes to a most pitifull weak­nes, so that their soule refuseth comfort, and become so astonished, that they can not speake, and so filled with evill, that [Page 97]they seeme to be cut off, doubting of their life. And that which I speake of faith, I speake also of the remayning partes of our life: of our love to God and his Sanits: our sanctification: our zeale: our ioy: our peace: which all sometimes florish, sometimes fade and wither. Which all in the life to come shall remaine eternallie, and still flo­rish in their ful perfectiō. Thus much tou­ching the excellencie of our inheritance. Now followeth the third poynt, The cer­taintie of salvation. which is cōcerning the suretie of this inheritance, which is the third thing that worketh the fulnes of our ioy, when we know that ther is a life after this life to be hoped for, and that this life is most excellent. And lastlie, that it is impossible to frustrate vs of this life. The other two doe provoke a thirst and earnest desire of this life, but the third bringeth peace and consolation to the man that longeth for it: when hee knoweth assuredlie that hee shall have it. Whereas the contrarie is a verie hell to the conscience. For when it is given to a man to know there is a life prepared for a man in heavē, and that this life is so excellent, that there is nothing worthie of it in this world: What grief and vnspeakeable sor­rowe must it breed to him, to be deprived of that estate, wherein he seeth such feli­citie? Esau, Gen. 27. when he heard that he was deprived of the blessing, following the birthright, he cryed out with a great crie and bitter out of measure, sayeth the [Page 98]spirit of God: for hee would haue inheri­ted the blessing, and therefore sought it with teares, but hee was reiected, saith the Apostle to the Hebrewes, Heb. 12. & found no place to repentance in his Father. This is the iust iudgement of God against all prophane persons, who preferre in their worldlie ne­cessities, the pleasures of this life to the in­heirtance of the life to come: to make their vaine and fruitles desires of that life, to torment their mindes. 2 Pet. 2.1. Iud. 11. The same moo­ved Balaam, that prophane prophete, which loved the wages of vnrighteousnes (seeing the blessed end of the righteous, but no wayes assured to enioy it) to crie out: Num. 23. O let me dye the death of the righteous, and let my last end be like his. So deadlie a wound doth pearce the soule that findeth no assu­rance of that life, wherein consisteth all felicitie. Therefore to make vs pertakers of that solide consolation which is proper to the godlie, our God doeth let vs see how sure & certaine this life is to al that are be­gotten to the hope of it. For it is this cer­taine assurance of the enioying of it that worketh strong consolation in the Saints, as is manifest by the wordes of the Apostle to the Hebrewes, Heb. 5.17.18. &c. God (sayeth hee) willing more aboundantlie to shew vnto the hetres of promise the stablenes of his counsell, bound him selfe by an eath, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation: who haue our refuge, to lay holde vpon that hope, that is set before vs. Declaring here­by [Page 99]that the strength of our ioye, dependeth vpon the infalliblenes of our hope. Ther­fore is it, that David doeth pray to God in the hundreth and sixt Psalme, Psal 106.4. &c. That he would remember him with the favour of his people, & that hee would visitie him with his salvation. To that end he subioyneh himselfe that sayth. That I may see the felicitie of thy chosen, & so reioyce in the ioy of thy people, and glorie with thine inheritance. Shewing that without sight of this felicitie and certaine assurance of it, no heart can ioy nor glorie, as doe the children of God. We come therefore to consider this poynt, which is set downe to vs in two partes, according to the two folde daunger which may seeme to be in the attayning to this life. The first is, in the life it selfe, to know that it be sure. The second is in vs, to know that wee be sure to that life. For if either that life might be taken away from vs, or yet that we could be taken away from en­ioying that life, there could bee no cer­taintie of it to our soules. Therefore first the Apostle declareth, how this life is kept for vs. Next, he sheweth how we are kept for it: that neither it can be taken away from vs, nor wee from it. The keeping of it is set downe in these wordes: Reserved in the heavens for vs: and the keeping of vs to it, in the wordes following: who are kept by the power of God through faith vnto salvatiō. And lastlie, the time of the manifestation of it, is set downe to vs by the Apostle, saying: Which is prepared to be shewed in the last time. [Page 100]As touching the first parte of the suretie of our life, it consisteth first in the keeping of it. God the keeper of our life. Secondlie, in the place where it is kept. And third lie in the end wherefore it is kept in the heavens. It is kept (sayeth the Apostle) in the heaven, and that for vs. First then we will speake of the keeping of it, which bringeth great consolation to the beleeving soule. Angells lost their life, be­cause the Lord did not keepe it to them: And Adam lost his life likewise, because it was cōmitted to his owne keeping. But now the Lord doth no more commit the keeping of our life in Christ to our selves, because we should doubtlesse loose it a­gaine. For if man in his integritie was not able to keepe his life: how much lesse is he able to doe it in his corruption and in­firmitie? yea the verie Angels, that yet doe continew in the life of God, were not able to indure, if God did not preserve them in that life. Blessed therfor be God, who hath taken in his owne hande the custodie of our life. The Apostle doeth herein cōfort him selfe against the shame of the Crosse, which he did suffer for preaching the go­spell, saying: For which cause I also suffer these things: 2 Timoth. 1.20, But I am not ashamed, for I know whom I haue beleeved, &c. This made Paul reioyce, that God was able to keep his life, to whom he had committed it. And this is the great mercie of our God towards vs, that he doth take the care of keeping our life him self. Sathan is most carefull, sometimes against [Page 101] [...] selves, sometimes against our life: for when he can not prevaile against the per­son to entise him to sinne, and so to death, then doth he assaile his life, putting at his faith, to see if he can wrest from him his confidence in God: knowing that the de­structiō of our persons followeth the losse of our spirituall life in Christ. But thankes be to God, that it is not in our hande to loose our life, since it is not committed to our keeping. And therefore in our greatest tentations, when it seemeth, according to our sense and feeling, that Sathan hath ta­ken from vs, our peace, our ioy, our righ­teousnes, our confidence, our light, and communion with our God: so that it ap­peareth to vs, that we are vtterlie forgot­ten of God, & all hope of life taken from vs: yet we may boldlie answere, that our life is not lost, although all sense be taken from vs of it: for our life is not in our kee­ping, but in his, who is stronger then all, & therefore no tentation is able so to over­come vs, that we bee compelled to cast a­way our confidence in God, who is faith­full, vnto whom in all our sufferings according to his will, we cōmit our soules in wel doing, as to a faithfull Creator: according to the exhortatiō of the Apost. Pet. in his 1. Epi. cha. 4. & 19. verse. For he doth not expone our life to hazard, as he did the life of Angels & of Adā in pa­radise. The gates of hel are not able to pre­vail against the elect of God in Christ, since God him selfe is the keeper of their life. [Page 102]The second part is, Our life is in the hea­vens. concerning the place, where it is kept, and that is, saith the Apo­stle, Heaven. Doubtles, it is much more sure which is layd vp in heaven thē that which is kept in earth, for there Sathan hath no such accesse, nor power to execute his craft and malice, Iob. 1.7. as he hath in the earth. For his labour is, in compassing the earth to & fro, as he sayeth himselfe in the booke of Iob. Therefore whatsoever is taken out of the earth, and put in the heavens, is exempt from all daunger of the Divilles malice. Therefore is it that our God willing to as­sure vs that our lyfe is in no daunger, doth shew vs that it is in the heavens. For that which wee enioy here in this worlde, is an earnest of our lyfe, but not the life it selfe. For it is true which the Apo. Col. 3.3. sayth to the Colossians: That we are dead, and that our lyse is hid with Christ in God. The vse of this point is, to make vs lift vp our mind to those things which are aboue, as the Apostle in that same place exhorteth vs, and to set our af­fections on these things which are aboue, because our lyfe is above with Christ, and therefore it becōmeth vs to have our con­versation, Phil. 3 20. as Citizens of the heaven: From whence we look for the Saviour, even the Lord lesus, & so cōsequently for our lyfe, for our lyfe is with him: Col. 3.4. and when he shall appeare from heaven, then shall our life also appeare with him. Therefore ought we to mortifie our members, which are on the earth. For where shall a mans heart be but where his treasure is, & what cā be our [Page 103]treasure more then our lyfe? Therefore heavie is the iudgement that the Apostle teacheth against them that minde earthlie things, writing to the Philippians. Philip. 3.18 19. There is nothing can moove a man more to seek for heaven, then this, to know, that his life is there, and nothing can serve to mode­rate our love of this world, & of all things in this world, more thē this, to know they belong not to our life, which consisteth not in them, nor in any thing vnder the sūne, seing that it is in the heavens. More­over this warneth the godlie, with the Apostle Paul, to thinke, that they have not yet attayned to the Resurrection from the dead, or that they are already perfect; Philip. 3.12 &c. so long as they are in this world, seeing their life is not in this world: And there­fore that they ought to forget that which is behynde, & indevour thēselves to that which is before, and follow harde toward the mark, for the price of the high calling of God in Christ Iesus. Further, it is a sin­guler comfort against the fall of Adam: For hee had his life in Paradise, but not in the heavens, therefore was his lyfe subiect to spoyle, whereas ours is in the heavens, and therefore not subiect to spoile. And yet to augment our ioy in this point, wee have to consider that which the Apostle sayeth to the Colossians concerning our lyfe. It is (saith he) hid with Christ in God. Col. 3.3. First it is hidd. Secondlie it is hid with Christ. Thridlie, it is hidd with Christ in God. Wee our selves, who have further sight of [Page 104]things that are above, thē Sathan hath, do not see our lyfe, it is yet hid frō vs, for ne­ver eye did see, 2 Cor. 2.9. nor eare hath heard, neither came in mans heart, thethings which God hath prepared for them that love him: much more then is it hid from Sathan, that he can not see it. Secōd­ly, it is hid with Christ, even with him who hath given his life for it, and purcha­sed it to vs by his owne death. It can bee with none to whom we can more securely credit it, or who cā have more care to pre­serve it. Iohan. 17.12. He was faithfull in all that the Fa­ther did commit to him, for none of them that the Father gave him, Iohn. 17.2. did he lose: And this is the Fathers will, that he should give eternall life to all thē that the Father hath given him, & this life that he should give vs, is with him who should give it. There­fore it must be in sure keeping: yea more it is hid with him, because he is our life it selfe, and now hee being taken out of our sight, and hid in the heavens, our life can not be seene, til he be seene againe: this is the suretie of our lyfe, that it is with our Savior. Who in purchasing of it, did spoyle the principalities, Colos. 2.17 Ephe 1.22. Colos. 2.10 and powers, and made a shew of them openlie, and triumphed o­ver them in the Crosse: to whom all things are subdued, & who is the head of all prin­cipality and power. Thirdly, it is in God. O what a comfort is this, that the Lord him­selfe is the place, even the Coffer or Christ, in the which our life is kept, so that Sathā must spoyle God himselfe, before he be a­ble to spoyle our life. The damned Angels [Page 105]had their life in the heavens, but kept in thēselves, & therfore lost they it. And ther­fore as the keeping of our life in heavē, as­sureth vs against the feare of the lyke losse that befell to Adam, who had his life in earthlie Paradise, vnto the which Sathan found accesse: So this keeping of it with Christ in God, assureth vs against the ter­rour of the Angells fall. This now concer­ning the place where our life is kept. Now followeth the end wherfore it is kept, Life is kept for vs. and that is for vs, saith the Apostle. It were no comfort to vs how surely soever this inhe­ritāce, so excellēt, were kept by God, if God did keepe it for Angells, or if he did keepe it for any other creature, or for himself on­ly. For no happines of any other creature could cōfort me, I being my self depriued of it: but here is our cōfort, that we know, this life which is kept by God in heaven, is kept for vs, & for none other. Therfore the wicked, who have no assurance to gert this life, have no cōfort in the sure keeping of it. The very speech of the Apostle leadeth vs to cōsider That blessed is the man, who is in the fellowship of the clect, for whom this life is ordained, that he may say, as the Apostle doth here, That hee is one of the nūber for whō that life is kept. This is the maner of the Saintes speach, because they see that it is in the communion of Saintes, that they enioy all the blessings of God in Christ. Therefore to speake of their en­ioying of them in this fellowship, as being of that number. This is the third thing [Page 106]that sheweth the suretie of this life to vs, even because it is for vs that God keepeth it. It was doubtles a great tentation to the poore Cananitish woman of Sarophenica, when she heard Christ say, that hee was not sent but to the lost sheepe of the house of Isra­ell: and yet more heavie, when she heard him say to hir, That it was not good to take the childrens bread, and to cast it to dogges, as though he had neither ben sent to her, nor yet had gottē the dispēsation of grace, to bestow ought on her therof, & if her faith had not overcome this assault, it had bene better for her never to have kno­wen, that he was the Lord of life, sent into the world for the life thereof: but her con­solation could not be taken from her, nor her confidence drawē out of her heart, be­cause shee did see through faith in him, that even the dogges of the Gentiles were to eate of the crummes of the childrens ta­ble. This also made the Gentiles to re­ioyce in their hearts & be glad, when they heard of the Apostle Paul, Act. 13.48. that God had ordained Christ a Saviour, & a light to the Gentiles. when before they heard of the promise made to the Iewes, and fulfilling thereof in Christ, in whom forgivenes of sinnes was preached, & desired & besought the Apostles Paul and Barnabas, that they would preach these wordes to them the next Sabbath day. Doubtles they would haue given all the world, to haue ben sure that that consolation which was preached [Page 107]to the Iewes, might also haue belonged to them. And therefore when the next Sab­bath day they had it, out of the Apostles mouth, confirmed by the scripture, that God had made Christ the light of the Gen­tiles, that he should be the salvation vnto the end of the world: It is said, that they were glad, and glorified the word of the Lord. For what avayleth it a man to heare that there is salvation for men in Christ, & that there is an vnspeakable felicitie layed vp in the heavens, except that he know that he is one of the men for whom it is prepared: those mens religion that consi­steth only in the certaine knowledge that there is a Saviour, and that there is remis­sion of sinnes in his blood, and eternall life to all that beleeue in him, and yet never la­bored to know if he was given to them a Saviour in perticular vnto the remission of their sinnes, and giving of eternall life to them in particular, is nothing but a fantasie without fruits or comfort. Here is then the chief poynt, that this life is su­relie kept, & that for vs. Neither can ever the soule of a poore sinner receiue cōfort, vntill it be said to his soule, to thee be­longeth remission of sinnes, and to thee is reserved salvation in the heavens. Then is his heart established in hope. Thus much now for the suertie of our inheri­tance. Now followeth the sure keeping of vs to it: and this is brought by way of a description of the Saintes. For when the [Page 108]Apostle had said, that this inheritance is kept in the heaven for vs, then he expoun­deth whom hee doth vnderstand by that word vs, even those (saith he) who are kept by the power of God through faith vnto salvatiō, which is prepared to be shewed in the last time. So that these words doe both containe a description of the children of God, and in their description, a declareati­on of their suretie vnto life. The first point of this description standeth in their kee­ping: the second in the power whereby they are kept. The third, in the meane whereby this power doth keep them. And lastlie, the end wherefore they are kept. As concerning their keeping, it is a matter of great moment to the child of God, for al­though he knoweth that his life be sure e­nough, because it is in heaven, and there kept with Christ in God, for him, yet here­in is his peace and ioy troubled: because he himselfe is yet in the earth, subiect and exponed to the tentations of Sathan, of the world, and of the flesh: and daylie in daunger to bee overcome, and so to bee spoyled from that life, that is sure in the heavens. Being therefore in this daunger, and by experience trying oftimes his own weaknes, and the strength of his enemies, in his manifest slydings and fallings: never can he have solide comfort, till his minde be assured, that the gates of hell shall not bee able to prevaile against him: 1 Cor. 4.8. &c. finding the power of God magnified in his mor­tall [Page 109]bodie, in that (though hee bee affli­cted on everie side) yet hee is not in di­stres: though hee be in doubt, yet hee dis­paireth not: though hee bee persecuted, yet hee is never forsaken: and although hee bee oft cast downe, yet hee perisheth not. They that trust in the Lord, being as Mount Sion, which can not bee remo­ved, but remaineth for ever. So that they may sing in that song of the Saintes in the hundreth and twentie nyne Psalme: Psal. 129.1. They have oftentymes afflicted mee from my youth, May Israell now say. They have oftentimes asslicted mee from my youth, but they could not prevaile against me. For the same God, who hath taken the keeping of ourlyfe, hath also taken the keeping of vs to that lyfe. Therefore the Apostle Paul, who reioyceth in this, 2 Timoth. 1.12. 2 Timoth. 4.18. that God, to whom hee had committed his lyfe, was able to keepe it vnto that day: doth also boldlie glorie in this assurance: That the Lord will deliver him from e­verie evill worke, and will preserve him vnto his heavenlie kingdome. Our Sa­viour willing to comfort vs, against the griefe of his bodilie departure out of this worlde, before his death, Ioh. 17.11.15. did recommend vs all, who are in this worlde, to his Fa­thers keeping, least wee should thinke our selves left withou a keeper, when hee who whyle hee was in the world, did keepe vs, was no more in the worlde. It is impossible that the Father should de­ney the Sonn any thing, that he shall aske: Ioh. 11.42. for the Father heareth the Sonne alwayes. [Page 110]Christ Iesus likewise in the tenth of Iohn, speaking of the sure felicity of his sheepe, that they should never perish: he giveth the reason, from the sure keeping of them in the hande of the Father. My Father (saith he) which gave them mee, is greater then all: and none is able to take them out of my Fathers hande. Neither (sayeth he) shal one plucke them out of my handes. And he addeth likewyse the reason. For I (saith he) and my Father (who is stronger then all) are one. The Saints are kept by the power of God. The second point of our consolation, is, from the power whereby God doeth keepe vs, even the power of God himselfe. The reason why the know­ledge of this is requisite, may well bee ga­thered out of the sixt to the Ephesians, where the Apostle exhorting vs to arme our selves with this power of the Lords might, doeth give vs a reason why wee should doe so, because (saith he) we wrestle not against fleshe and blood, but against Principali­ties, against Powers, & against worldly Governours, the princes of darknes of this world, against spirituall wickednesses, which are in the high places. There­fore he biddeth vs, To take the whole armour of God. If wee had only to doe with flesh and blood, it might be that the power of flesh & blood might be sufficient for vs, to de­fend vs: for ther is not, nor hath bene, any power of man so great, but there hath bene and shalbe a power of man able to with­stande it. So if a Prince did ryse against vs, we might flie vnder the shadow of ano­ther Princes winges for our securitie, but [Page 111]no man, in the world, how great so ever he be, is abls to defend him selfe, much lesse others, from the assaultes of Sathan, sinne, and death. These three are stronger then any creature. for sinne hath overcome both Man and Angell and death, by sinne, and Sathan prevailed against man in his integritie. Therefore it is most needfull that wee bee guarded by another power stronger then the power of man, yea stronger then the power of Angells, and yet stronger then the power of sinne and death, which haue gotten dominion over all men, and over a great many An­gells. Now, a greater power then these is not, except only the power of God: who is able only to subdue all things to himselfe, by the power of his might. This serveth first to cōfort vs against all terrour of the Divells power and malice, 1 Pet. 5.8. who as saith the Apostle, Goeth about like a roaring Ly­on, seeking whom he may devoure. knowing that we are kept by that stronger one, who is able to binde that strong one, that is, Heb 2.14. Sa­than, and spoyle him of his goods, even by that mightie Sampson, who by his owne death did destroy him that had the power of death, that is the Divell: and by that strong Lyon of the Tribe of Iuda. 2 Cor. 12.5.9.10. Second­lie, it teacheth vs that lesson of the Apostle to the Corinthes, not to reioyce of our selves, except it bee of our infirmities, in the which we gladlie ought to reioyce, that the power of Christ may dwell in vs. [Page 112]Moreover, even in our infirmities, in re­proches, in necessities, in persecutions, in anguish for Christes sake, we should take pleasure: because when we are weak, then are we estronge: for the power of God is made perfite through weaknes, as sheweth the same Apostle in the same place. Third­ly, this sheweth the vanitie of all those men, who doe esteeme them selues sure ynough guarded against the power of the Devill, by Crossings, by holy water, by rin­ging of Belles, &c. and such like vanities. It is evident that these men did never yet sufficientlie know, either their own weak­nes, or the Devills power: against the which by the Apostle in the place aforesaid to the Ephesians, it is manifest, that no man is able to stand fast, who is not armed and made strong by the power of Gods might. It is most certaine, that Angells are not able to keepe vs, If God did withdraw his strength from vs. And therefore doth David shew vs, that only the man who dwelleth in the secret of the most high, & abideth in the shadow of the Almightie, is in a secure estate, that he needeth not to be affrayd, Psal. 91. neither of the feare of the night, nor of the arrow that flyeth by day: nor of the pestilence that walketh in the darknes, nor of the plague that destroyeth at noone day. He shall walke vpon the Lyon and Aspe: the yong Lyon and the Dragon shall he tread vnderfoote, because the Lord will deliver him from the snare [Page 113]of the hunter, and from the noysome pe­stilence, and will suffer none evill to come neare him: for he is with him in trouble to deliver him and to glorifie him. There­fore may all the children of God boldly boast with the Apostle, of their securitie, Rom. 8.31. &c. that no Devill, nor other accuser dare lay anie thing to their charge: seeing God doth iustifie them, no creature nor Prince, nor power shalbe able to condemne them, for whom Christ hath died, for whom he is risen, and for whom at the right hande of the Father hee maketh intercession. None shalbe able to separate them from the love of Christ: no not tribulati­on, nor anguish, nor persecution, nor fa­mine, nor nakednes, nor perill, nor sword: in all which things, saieth the Apostle, we are more then conquerors. But how? not by our owne might, not by the might of Angells, or any other creatures, but tho­rough him that loved vs: and therefore in the gloriation of faith, doeth he defie all Principalities and powers, and Angells, & life and death, thinges present, thinges to come: highnes, deepnes, and all creatures, because he is persuadeth, that none of thē is able to seperate him from the love of God which is in Christ Iesus our Lord. For if God bee on our side, who can be against vs? the power of God keepeth vs, against which no power is able to stande. The last vse of this is, to make vs afraid of sinne, & of the power of it, since no power of the [Page 114]world is able to keepe vs from the power of sinne and tentations of the Devill, of the flesh, and of the world, except only the power of God him self: and therfore they are wonderfullie deceyved, that thinke it standeth in mans owne power and in the strength of his owne will, to preserve him selfe from sinne, and to keepe him selfe in well doing. Let vs learne to flie vnto God, as our onely keeper, who by his owne po­wer defendeth vs from all our enemies. Nowe followeth the meane or middes, whereby this power of God is exercised & practised in keeping of vs, Gods pow­er is practi­sed by faith. and that is faith saith the Apostle. Who are kept, saith he, by the power of God through faith. So it is faith in and throw which the power of God keepeth vs. There be manie midses and meanes in and by which the Lord vt­tereth his power in preservation of his creatures from bodilie & temporall daun­gers and keeping of them in the strength, and enioying of this present life: he vseth his creatures for nourishing vs in this mortall life: He employeth divers meanes for our deliverance from sicknes and o­ther troubles, as Medecine, and such like worldlie helpes. And he manifesteth his power in the governement of thinges in the creatures, both heavenlie and earth­lie. In all which it may be iustlie said, that God by his power doth keepe all things in the life, state and condition wherein hee putteth them: but none of al these meanes [Page 115]doe serve to keepe vs from spirituall eni­mies vnto eternall life: there is another meane whereby God vttereth his power, and exerciseth it in vs to keepe vs from e­ternall death vnto salvation, and that is faith. Therefore is it that the Apostle writing to the Ephesians, Ephe. 1.19. prayeth to God for them, that the eyes of their vnderstan­ding might be opened, to knowe what is the exceeding greatnes of his power to­wards vs which beleeve according to the working of his mightie power which he wrought in Christ, whē he raised him frō the dead, to teach vs, that God vttereth his power & practises it in his childrē to salva­tion, by faith. And that this power which he exerciseth in vs that beleeve, is a more strong power then any that ever God vtte­red or manifested in anie other of his workes, either in creating all things of no­thing, or yet in governing or preserving all things created. For the power & might which he imployeth to our preservati­on who beleeve, is that same power and strength whiche hee wrought in raysinge Christ from the dead, and in glorifying him, and making him the head of all Principalitie & Power, and giving him to be y^e head of his church. Which we in grea­ter measure thē ever it was vttered in any other work, because it must be greater that maketh Christ the head of all power in subdewing all things vnder his feete, then that power which made all other powers. [Page 116]Seeing the power of Christ given him by the Father, over all Thrones and Domini­ons, over Devills and Angells, and sinne and death, is greater then all other powers which is subdued vnder his feet. Therefore the Apostle speaking of this power of God towards vs that beleeve, saith, That it is ac­cording to the working of the strength of his power, as though God never had exer­cised the strength of his power, in the strength thereof, but in Christ our head, & in vs that beleeve. And therefore also our faith whereby this power of God is exer­cised in vs, both in quickning and raysing vs from the dead with Christ, and in pre­serving vs, is called by the Apostle to the Colossians, Colos. 2.12 The faith of the operation of God: or rather, of the effectuall working of God. In the which place the Apostle sheweth plainlie, that it is through this faith of the operatiō of God, that God doth raise vs from the dead, as he did Christ. Letting vs knowe, that as it is the power of God onely, that is able to worke these things in vs that con­cerne eternall life: so this power is never performed, nor practised in vs, but throw faith. For this cause is it that the Apostle to the Philippians, Philip. 1.27 declaring to vs how wee must fight, and with what armour against all tentations and persecutions, he biddeth vs fight togither through the faith of the Gospell. 1 Pet. 5.9. And the Apostle Peter, teaching vs how to resist our adversarie the Devill, willeth vs to Resist him by stedfastnesse of [Page 117]faith. And al this is to declare vnto vs, that there is no suretie, nor sure keeping of vs against the Devil, the world, and sinne, but by faith onely: according to that which Iohn in his first epistle teacheth vs, 1 Ioh 5.4.5 This is that victorie, that overcometh this world, even our faith. For who is it that overcommeth this world, but he which beleeveth that Iesus is that sonne of God. And the Apostle to the Ephesians cap. 6. vers. 16. knowing that our chief strength stādeth in our faith, biddeth vs above all other partes of our spirituall armour, to take the shield of faith, wherewith wee may quenche all the firie dartes of the wicked. And Christ when hee declareth vnto his Disci­ples, Luc. 22.31. that Sathan had desired to winow thē as wheat, he saith to Peter: but I have prayed for thee, that thy faith faile not. Hereby shew­ing, that howsoever the Devill assault vs, & buffet vs, yet in none of our slydings obtaineth he a full victorie, so long as our faith faileth not: and that in the sure continu­ance of our faith, stādeth our sure keeping from all the Devills sifting and winowing of vs. Hereby it is manifest, that they which never beleved, had never proofe of the saving power of God, and that they whose faith is nothing powerful in opera­tion against Sathan, and sinne, never had anie true faith: but as Iames saieth, Their faith is nothing but a dead faith. For they who truely beleeve, doe finde in them selves a power effectuall, whereby they are made able to fight against all Principalities and [Page 118]spirituall wickednesses: and not only to fight, but also to overcome them. So that even it is a wonder to the Saintes them­selves, who knowe their weacknes naturall, that they shold be so strēgthned by grace, that nothing is able to overcome them. The vse of all this is, to teach vs, that aboue all things, we should pray to God, to strēg­then our faith, and to preserve it, that it fayle not. For according to the measure of our faith, so is the measure of our strēgth: and according as we continew in faith, so doth our strength continue with vs. As by the cōtrarie, our faith fayling, our strength faileth vs. Therefore was it that Peter, al­beit he receyved a great foyle from the Devill in denying his Lord, yet did he at length overcome the Devill, because his faith failed not, though hee failed in con­fession. The spirit of God in the 11. Chap­ter to the Hebrewes sheweth that what­soever the Saintes were able to doe or suf­fer for the glory of God, it was by faith: & therefore is it no wonder, although the wicked be overcome with every tentation, to lust, to drunkenes, to chambering, to wantonnes, pryde and covetousnes, &c. seeing the power of God, by which these things only can be overcome, is not in thē, they being without faith.

Now have we to speak of the end wher­to we are kept, The Saints are kept to salvation. that is, saith the Apostle, vn­to salvation, as we said before of the keeping [Page 119]of our life: That it were no comfort to vs, except it were kept for vs. So likewise of vs, it were no matter of ioy to vs, that wee are kept, if it were not to salvation that we are kept. For God doth keepe the very De­vills in chaines vnder darknes. But where­to, Iud. 6. vnto the condemnation of the great day, sayeth Iude. Even so also doeth he pre­serve the wicked from many evills in this lyfe, but all that keeping is no comfort, see­ing they are kept as beastes for the slaugh­ter, vnto the day of wrath, and manifesta­tion of the iust iudgement of God. But here is the comfort of the Saints, that God keepeth them vnto salvation, because he keepeth them by his power, through faith. And this also serveth to confirme vs in the assurance of inioying this lyfe, because it is both for vs that the Lord keepeth it: and it is vnto vs that hee kee­peth vs. That it is impossible to frustrate vs of it, though all the world should bee a­gainst vs. That same which the Apostle before did call, a lively hope, and an inheri­tance immortall, &c. that same doth hee call nowe, salvation: to teach vs, that our in­heritance is salvation, and that salvation is our inheritance. For no man can bee Gods heire, but he must inherite life: and none can inherite lyfe, but hee must bee the heire of GOD, and Coheire with Christ. This for the surety of this lyfe, to the hope wherof the Lord our God beget­teth vs.

Now the last poynt is, cōcerning the ma­nifestation of this salvation. Touching the which there is three things to be marked. First, that this salvation is alreadie prepa­red. Secōdlie, that it is to be revealed. And thirdlie, the time of the revealing of it, is the last day. To come to the first, it is not to be thought that our salvation is not yet readie, Salvation is now pre­pared. although we be not yet in possessiō of it. Indeed before the cōming of Christ in the flesh, salvatiō was not prepared, nor made readie for vs. For Christ was the high Priest of good things to come, Heb. 9.10.11. & his time is called the time of Reformation: for the way to the most holy place was not yet ope­ned, whyle as yet the first tabernacle was standing, neither was that sacrifice offered that doth purge our cōsciences from dead workes, to serve the living God, and wher­by eternall redemption is purchased. Nei­ther was our forerūner entred in before vs into the heavens for vs, to prepare a place for vs, in purifying the heavenly things themselves with his owne sacrifice. For the Lawe had but the shadow of good things to come, and not the verie Image of the things. But nowe since our Passeo­ver is offered, and our Advocat entred into the heavens, and crowned with glorie and honour in the flesh, so taking possession in his very manhood, of this inheritance im­mortall, vndefiled, and which withereth not. Now, I say, saluation is made readie. Neither is it holden back from vs, nor we [Page 121]from it, because it is not yet prepared, but because the time is not yet come in the which we must receyve it. Heb. 11.39.40. For as the Fa­thers received not the promise, God provi­ding a better thing for vs, that they with­out vs should not be made perfite, even so now, we receive not the inheritance pre­pared, God providing a better thing for the Saints, yet to be borne vnto the end of the world, that we without them should not be made perfite. For they receyved not by Moses the promised Messias, least they only should have bin saved & not the Gē ­tiles also. Therefore did he not come vnto the end of that dispensation, at which time the Gentiles also were to bee called. God persuading Iaphet to dwell in the tentes of Sem: even so now though Christ be made a light to the Gētiles aswel as to the Iewes: and salvatiō vnto the endes of the world, & that he hath alreadie finished the works and purchased salvation, yet doe we not receive it vntill all those for whō it is pre­pared, be made readie aswell as we. In the Revelation, the soules of them which are killed for the word of God, and for the te­stimonie which they mainteyned, when they cried with a loude voyce, saying: Revel. 6.10 11. How long Lord which art holy and true, doest not thou iudge and avenge our blood on them that dwell on the earth? It was answered to them, That they should rest for a little season, vntill their fellow ser­vaunts and their brethren, that should be killed even as they, were fulfilled. For both the full ven­geance [Page 122]of the wicked, and full glorificati­on and redemption of the Saints, is delay­ed vntill the number, both of the wicked and redeemed, bee fulfilled. This serveth to comfort vs, whē we know that our sal­vation is not now to be prepared, & to be purchased as yet, but that it is readie and prepared already: So that, if we were rea­dy for it, it is ready for vs. There is no lett therefore in our salvation, why we enioy it not, for it is ready prepared, even as a bryd ready for her bridgrome, but we are not yet readie, because we wante yet a nū ­ber of those with whom we must enioy it, & who with vs must enioy it. For it is not kept for me alone, nor for vs of this age a­lone, or for vs of this or that Natiō alone, but it is kept for vs al who belong to Iesus Christ, as members of his bodie: which must bee completed and accomplished in all the members, not one wanting, before it put on the glorie of the head. Next saith the Apostle, It is prepared to be revealed or she­wed. This yet serveth to increase our ioy. It was doubtles a forcible argument, that Christ vsed, to ease the hearts of the Apo­stles, Salvation shalbe revealed. and settle them from the griefe and trouble conceaved at the newes of his de­parting from them, when hee tolde them, That he did goe to prepare a place for them: but it doubled their ioye, Iohn 14.2. [...]. when he added, That he would come againe, and receive them vnto himself, that where he is, they might be also. So doubtles it is with vs. It is no smal matter of Consola­tion, [Page 123]when we know that salvation is pre­pared for vs by Iesus Christ in the heavens: but it doeth much more glad our heartes, when it is tolde vs that this salvation of ours, which now is hid from our eyes, shal­be shewed to vs, that wee may see it with our eyes. Simeon with al the rest of the faith­full, reioyced in the promise made to them of the Messias. But Simeon had this more then the rest, that he had this promise, that hee should not see death, before hee had seene the annoynted of the Lord: & there­fore as all did die with ioy sufficient in the promise of his comming, yet Simeon be­hoved to have more ioy in his death, when he said: Lord now lettest thou thy servaunt depart in peace, according to thy worde: For my eyes have seene thy salvation. No surely, it were no com­fort to vs to know that there is salvation in the heavens, if we were secluded for e­ver from seeing that salvation: yea it were better for the wicked never to have known there were a God: yea that there were not a God at all, then to be banished from the presence of that God for ever, as they shall be.

The vse hereof is, to comfort vs against the present longinge and earnest desire wee have of the sight of God, and of our Saviour, and of that glory, 2 Cor. 5.2. whyle wee sighe. Desiring to bee clothed with our house which is from heaven: even that we know that our life which is now hid with Christ in God, shall once bee manifested. [Page 124]For during this life, neither are we seene to the world the children of God: neither is our salvation seene of vs. Iohn 3.2. For as Iohn saith, Though now we bee the children of God, yet it is not made manifest, what wee shalbe, Colos. 3.4. but when Christ which is our life shal appeare, thē shal we also appeare with him in glorie. And therefore is it, that the fervent desire of the creature wayteth whē the sonnes of God shalbe revealed. Rom. 8.19. And we our selves are said to be saved by hope, and that for this cause wee doe sighe and groane in our selves, waiting for the adop­tion, even the redemption of our bodie. Now the time when our salvation shalbe shewed, Salvation shalbe re­vealed at the com­ming of Christ. is, the last time. For so long as Christ is hid, so long must our salvation be hid: for without him, it can never be seen, for he is our salvation: and therefore see­ing Christ is not to be seene againe vntill the last time, our life cā not be seene vntill that time. This is the cause that the Saints doe crie with a most earnest desire: Come Lord Iesus, come: and that that day, which is the last of al days, may come, because they know their life cā not be revealed till that day. This day of all dayes is the most lon­ged for by the godlie: and of all dayes least desired or wished of the worlde. The rea­son is evident, The godlie doe know that that bringeth to them the end of all mise­rie, and everlasting ioye: whereas to the wicked it bringeth an end of al their flesh lie pleasures and worldlie delites, wherein [Page 125]they did put their felicitie, and doth begin their endles damnation, Therefore would they wish it never came: So cōtrarie is the desire of Gods children to the desire of the wicked. For ther shalbe two things in that day revealed that never were seen before, that is, the salvation of the elect, and the vengeance prepared for the wicked. It is true in deed that God sheweth his salvati­on, even in this world, in all the deliveran­ces of his children, like as hee sheweth his vengeance in al plagues powred vpon the wicked: but we must distinguish betwixt al salvatiō enioyed in this life, & that salvati­on which is to be manifested in y^e cōming of Christ: and betwixt all iudgements in this life, & that iudgement that shalbe re­vealed in the appearing of the Lord in fla­ming fire. For neither is the first that full fruit of Gods mercie purchased by Christ, neither is the other the iust recōpence of Gods Iustice to the wicked. And therefore is it in the script. that the life of the Saints, is said to be hid vntill the last time: and the wrath of God and his Iustice to be hid vn­to the day of wrath, and manifestation of the iust iudgement of God. Rom. 2.5. For that day is the day both of the manifestation of Gods iust iudgement, and of this riches of his mercie. This teacheth vs to have patience in this present life: although our cōdition in Christ be not knowen of the world, nor we accompted of, as the children of God: although here we be esteemed the offscou­rings [Page 126]of the worlde, and the contempt of men, for our estate is not yet manifested. As likewise it teacheth vs to reioyce, the more neare the day of Gods iudgement be: because our redemption is the nearer. Yea this maketh that the godlie do more glad­lie depart out of this life, then to remaine in it. Whereas the wicked esteemeth it a hell to speak to them either of death, or of Christes comming againe to iudge the world. Happie is the man that is begotten to this livelie hope, for he findeth what comfort is in both: while as the wicked shall wishe that the mountaynes might fall vpon them, and the earth open and swal­low them, rather then they should see the day of Christes appearing. But let vs who beleeve and knowes that our life and salvation commeth with Christ. Let vs I say with all our hearts pray Lord Iesus come, come Lord Iesus come, even so bee it, AMEN.