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: The fight of things inviſible ſuſtaine the Saints in this life. Knowing that in this life there is nothing, no not the very 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 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 hard and difficill a thing it is to perſwade man to forſake this preſent world, the life, the glory, the riches, the reaſt & pleaſures of it, except hee have eſperance of an other world, life, glory, riches & pleaſure. Therfore doth hee firſt ſet downe the exceeding mercie and goodnes of God in begetting vs to the hope of life in the heavens. Secondly, in reſpect the naked hope of an other life is not ſufficient to perſwade vs to forſake this life, nor to miniſter ſolide ioy in ſuffering for it, except we know that this life for which we hope, be much more excellent and precious. Therefore in the ſecond place the Apoſtle deſcribeth the excellencie of this life hoped for. Thirdly, ſeeing for the ſolide conſolation of the Saints, it is required that not only they have hope of life and knowe the excellencie of it, but alſo that they bee ſure not to be fruſtrat nor diſappointed of their hope. Therefore in the third place hee declareth the certaintie & infalliblenes of this hope. In theſe three points conſiſts the ſubſtance of the worde which wee have read: whereof wee are now to ſpeake, as the Lord ſhal aſſiſt by his grace.

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

Now concerning the firſt, it is the Father who is the Authour of this bleſſing, as he is the God & Father of our Lord Ieſus Chriſt. 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 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 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, 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 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 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 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 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 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 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, 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 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 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 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.

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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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. 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 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 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 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. 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 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 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 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, 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 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 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 they ſeeme to be cut off, doubting of their life. And that which I ſpeake of faith, I ſpeake alſo of the remayning partes of our life: of our love to God and his Sanits: our ſanctification: our zeale: our ioy: our peace: which all ſometimes floriſh, ſometimes fade and wither. Which all in the life to come ſhall remaine eternallie, and ſtill floriſh in their ful perfectiō. Thus much touching the excellencie of our inheritance. Now followeth the third poynt, The certaintie of ſalvation. which is cōcerning the ſuretie of this inheritance, which is the third thing that worketh the fulnes of our ioy, when we know that ther is a life after this life to be hoped for, and that this life is moſt excellent. And laſtlie, that it is impoſsible to fruſtrate vs of this life. The other two doe provoke a thirſt and earneſt deſire of this life, but the third bringeth peace and conſolation to the man that longeth for it: when hee knoweth aſſuredlie that hee shall have it. Whereas the contrarie is a verie hell to the conſcience. For when it is given to a man to know there is a life prepared for a man in heavē, and that this life is ſo excellent, that there is nothing worthie of it in this world: What grief and vnſpeakeable ſorrowe muſt it breed to him, to be deprived of that eſtate, wherein he ſeeth ſuch felicitie? Eſau, Gen. 27. when he heard that he was deprived of the bleſſing, following the birthright, he cryed out with a great crie and bitter out of meaſure, ſayeth the ſpirit of God: for hee would haue inherited the bleſſing, and therefore ſought it with teares, but hee was reiected, ſaith the Apoſtle to the Hebrewes, Heb. 12. & found no place to repentance in his Father. This is the iuſt iudgement of God againſt all prophane perſons, who preferre in their worldlie neceſſities, the pleaſures of this life to the inheirtance of the life to come: to make their vaine and fruitles deſires of that life, to torment their mindes. 2 Pet. 2.1. Iud. 11. The ſame mooved Balaam, that prophane prophete, which loved the wages of vnrighteouſnes (ſeeing the bleſſed end of the righteous, but no wayes aſſured to enioy it) to crie out: Num. 23. O let me dye the death of the righteous, and let my laſt end be like his. So deadlie a wound doth pearce the ſoule that findeth no aſſurance of that life, wherein conſiſteth all felicitie. Therefore to make vs pertakers of that ſolide conſolation which is proper to the godlie, our God doeth let vs ſee how ſure & certaine this life is to al that are begotten to the hope of it. For it is this certaine aſſurance of the enioying of it that worketh ſtrong conſolation in the Saints, as is manifeſt by the wordes of the Apoſtle to the Hebrewes, Heb. 5.17.18. &c. God (ſayeth hee) willing more aboundantlie to ſhew vnto the hetres of promiſe the ſtablenes of his counſell, bound him ſelfe by an eath, that by two immutable things, wherein it is impoſſible that God ſhould lie, we might have ſtrong conſolation: who haue our refuge, to lay holde vpon that hope, that is ſet before vs. Declaring hereby that the ſtrength of our ioye, dependeth vpon the infalliblenes of our hope. Therfore is it, that David doeth pray to God in the hundreth and ſixt Pſalme, Pſal 106.4. &c. That he would remember him with the favour of his people, & that hee would viſitie him with his ſalvation. To that end he ſubioyneh himſelfe that ſayth. That I may ſee the felicitie of thy choſen, & ſo reioyce in the ioy of thy people, and glorie with thine inheritance. Shewing that without ſight of this felicitie and certaine aſſurance of it, no heart can ioy nor glorie, as doe the children of God. We come therefore to conſider this poynt, which is ſet downe to vs in two partes, according to the two folde daunger which may ſeeme to be in the attayning to this life. The firſt is, in the life it ſelfe, to know that it be ſure. The ſecond is in vs, to know that wee be ſure to that life. For if either that life might be taken away from vs, or yet that we could be taken away from enioying that life, there could bee no certaintie of it to our ſoules. Therefore firſt the Apoſtle declareth, how this life is kept for vs. Next, he ſheweth how we are kept for it: that neither it can be taken away from vs, nor wee from it. The keeping of it is ſet downe in theſe wordes: Reſerved in the heavens for vs: and the keeping of vs to it, in the wordes following: who are kept by the power of God through faith vnto ſalvatiō. And laſtlie, the time of the manifeſtation of it, is ſet downe to vs by the Apoſtle, ſaying: Which is prepared to be ſhewed in the last time. As touching the firſt parte of the ſuretie of our life, it conſiſteth firſt in the keeping of it. God the keeper of our life. Secondlie, in the place where it is kept. And third lie in the end wherefore it is kept in the heavens. It is kept (ſayeth the Apoſtle) in the heaven, and that for vs. Firſt then we will ſpeake of the keeping of it, which bringeth great conſolation to the beleeving ſoule. Angells loſt their life, becauſe the Lord did not keepe it to them: And Adam loſt his life likewiſe, becauſe it was cōmitted to his owne keeping. But now the Lord doth no more commit the keeping of our life in Chriſt to our ſelves, becauſe we ſhould doubtleſſe looſe it againe. For if man in his integritie was not able to keepe his life: how much leſſe is he able to doe it in his corruption and infirmitie? yea the verie Angels, that yet doe continew in the life of God, were not able to indure, if God did not preſerve them in that life. Bleſſed therfor be God, who hath taken in his owne hande the cuſtodie of our life. The Apoſtle doeth herein cōfort him ſelfe againſt the ſhame of the Croſſe, which he did ſuffer for preaching the goſpell, ſaying: For which cauſe I alſo ſuffer theſe things: 2 Timoth. 1.20, But I am not aſhamed, for I know whom I haue beleeved, &c. This made Paul reioyce, that God was able to keep his life, to whom he had committed it. And this is the great mercie of our God towards vs, that he doth take the care of keeping our life him ſelf. Sathan is moſt carefull, ſometimes againſt 〈◊〉 ſelves, ſometimes againſt our life: for when he can not prevaile againſt the perſon to entiſe him to ſinne, and ſo to death, then doth he aſſaile his life, putting at his faith, to ſee if he can wreſt from him his confidence in God: knowing that the deſtructiō of our perſons followeth the loſſe of our ſpirituall life in Chriſt. But thankes be to God, that it is not in our hande to looſe our life, ſince it is not committed to our keeping. And 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. 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 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 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 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 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 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 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 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. 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 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. 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 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 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 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 ye 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. 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 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 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 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.