knowledge of God in Christ is not and the kingdome of Christ is not erected in the heart in righteousnes peace and ioy of the holy Ghost there is no thanksgiuing proceeding from that heart that can bee acceptable to God No nothing that is done for his seruice can be acceptable vnto him Psal 116 1â— For as wee haue alreadie said before out of the Psalmist and other Apostles I beleeved therefore did I speake 2. Cor. Cap. 4. vers 13. the speach to God or of God That which proceedeth not from faith shall neuer bee accepted of him Therefore is it that the Apostle biddeth vs that wee should abound in faith with thankesgiuing to informe vs that all true thankesgiuing must be accompanied with faith and flowe therefrom Thus much concerning this first point that is the Authour of this benefite of a lively hope Nowe followeth the second point touching the cause moouing God the Father in Christ to begett vs to his hope and that is his aboundant mercie In this point Mercie the only cause moouing God to cal vs. we haue twoo things to be marked The first is the cause it selfe moouing God to bring vs to his blessing which is his MERCIE The second is the qualitie of his mercie which mooveth him to graunt this blessing which standeth in the measure of it in that it is called his aboundant mercie As touching the first it plainly layeth downe before vs our owne miseries First in that we were such as had need to be pitied vpon whom the Lord should haue compassion as being in miserable cace and vnable to deliuer our selues from our miserie For where there is no helpe left but that which standeth in the mercie of our Iudge he also being our partie the case must needes be most miserable Nowe it is playne by the Apostle that if God had not had pittie and compassion on vs wee had neuer attained not so much as to any hope or esperance of eternall life seeing nothing els but his owne mercie and pitie did mooue him to call vs to this blessed hope which is most plainly set downe by the Apostle to the Ephesians Ephe. 2.3.4 in that hee maketh all men both Iewe and Gentile by nature to be the children of wrath and the cause of our calling regeneration and safetie from that wrath to bee the riches of Gods pitie and compassion and the aboundance of his love Secondly this setteth before vs the nature of our God that it is such as he himselfe proclaimed when hee made all his goods goe before Moyses and proclaimed the Name of the Lord before him saying The Lord the Lord stronge Exo. 34.6.7 mercifull and gracious slowe to anger and aboundant in goodnes and trueth reseruing mercie for thousandes forgiuing iniquitie and transgression and sinne c. Psal 116.5 Therefore it is that Dauid hauing tasted of the mercie and kindnes of the Lord doeth shewe foorth to the world the same Psal 3â— 5 saying The Lord is mercifull and righteous and our God is full of compassion And againe Psal 34.8 He indureth but a whyle in his anger but in his favour is lyfe Weeping may abyde at euening but ioy commeth in the morning Also he inviteth the world to prooue how good the Lord is Saying Taste ye and see how gratious the Lord is And for this cause doth Dauid take occasion to praise the Lord and to resolve with him selfe to prayse him in the said 34. Psalme Psal 34. â— I will alway giue thankes vnto the Lord his prayse shal be in my mouth continuallie and doth inuite and wil all others to praise the Lord with him saying Prayse the Lord with mee Psal 3.4.3 and let vs magnifie his Name together And further hee doth resolue to reioyce and glory in the Lord in his mercie saying I wil be glad and reioyce in his mercie And againe My soule shall glory in the Lord. And also exhorteth the righteous and Saints to loue the Lord to reioyce in him because of his mercie saying in the 31. Psalme Loue the Lord all yee Saintes c. And the 32. Psalme and 11. verse Bee gladde yee righteous and reioyce in the Lord and bee ioyfull all yee that are vpright in heart And so in the beginning of the 33. Psalme and many other Psalmes The vse of this poynt is First to humble vs all before the Lord our God as beeing such who haue forfaited all felicitie that there is no hope of blessednes Gal. 3.22 nor lyfe left vs but in the mercie of God against whom wee haue sinned for all are included vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue Rom. 11.32 And God hath shut vp all in vnbeleefe that hee might haue mercie on all So that wee must all confesse with the Prophete Ier. lament 3. and 22. That it is the Lords mercie that we are not consumed And againe Isai 1.9 Except the Lord of Hoastes had reserued to him a small remnaunt wee should haue bene as Sodome and should haue bene like to Gomora For as the Apostle sayeth Rom. 3.9 and 23.24 All both Iewe and Gentile are vnder sinne there is none righteous no not one c. For all haue sinned and are deprived of the glorie of God and are iustified freelie by his grace Therefore let vs all learne to obey the exhortation and instruction given by God to vs by the mouth of his Prophete that is Micah 6.8 to humble our selues to walke with our God Iem 4.6.7.10 And as the Apostle saith Let vs submit our selues to God for hee resisteth the proude and giueth grace to the humble Let vs cast downe our selves before him and hee will lift vs vp Herevpon doth follow the seconde vse which is to conuince all them that put the cause of their saluation or hope of saluation either in the power of their free will or in the merite of their workes or any other thing whatsoeuer except in the mercy of God only For God witnessed of himselfe in the Prophete Esaie I euen I am hee that putteth away thine iniquities for mine owne sake Esa cap. 43. vers 25. And the Apostle plainly testifieth that by grace wee are saued through faith Ephes cap. 2. vers 8. And least that any man should thinke that to beleeue were in his owne power and did proceed from himselfe therefore that his safetie were of himselfe the Apostle addeth and that not of our selues it is the gift of God And yet further to make it more cleare hee subioyneth that it is not of workes that we are saued And he giueth the reason twoofold First least any man should boast himselfe For as the Apostle in an other Epistle affirmeth All reioycing all gloriation of man in himselfe is excluded and that by the law of faith and not of workes Rom. 3.27 and 4.2 for if our
it So first because the Apostle did knowe howe hard and difficill a thing it is to perswade man to forsake this present world the life the glory the riches the reast pleasures of it except hee have esperance of an other world life glory riches pleasure Therfore doth hee first set downe the exceeding mercie and goodnes of God in begetting vs to the hope of life in the heavens Secondly in respect the naked hope of an other life is not sufficient to perswade vs to forsake this life nor to minister solide ioy in suffering for it except we know that this life for which we hope be much more excellent and precious Therefore in the second place the Apostle describeth the excellencie of this life hoped for Thirdly seeing for the solide consolation of the Saints it is required that not only they have hope of life and knowe the excellencie of it but also that they bee sure not to be frustrat nor disappointed of their hope Therefore in the third place hee declareth the certaintie infalliblenes of this hope In these three points consists the substance of the worde which wee have read whereof wee are now to speake as the Lord shal assist by his grace But first of all before we enter to speake of these three Gods benefits never to be remembred without thankfulnes we must consider the maner which the Apostle vseth in propounding of them which is by way of thanksgiving To teach vs in what maner wee should speak of the blessings of God whose goodnes to vs should never be remēbred without out thankesgiuing to him Hee chooseth vs he predestinateth vs he calleth vs Ephes 1.6 saith the Apostle to the praise of the glory of his grace Therefore when ever it pleaseth him to bestow vpō vs the fruits of his love and free grace in Iesus Christ wee should alwaies receiue them thinke and speake of them so as our God receive of vs the thing for which hee giveth them that is the prayse of his glorious grace wherwith he doth abound towards vs in all spirituall blessings in Iesus Christ There is a great difference betwixt the maner of speech of those who speake vpon a bare and naked knowledge of the blessings of God and of those who speake from the sense feeling of them as having tasted themselves of the goodnes and bountifulnes of God in these blessings towards thē in Christ The speech of the one as it is without feeling so is it fectles and without force they can speake of his goodnes and not give him glorie whereas the other are forced by their feeling to glorifie God because he is good his love in their hearts constrayning them as saith the Apostle 2. Cor. 5.14 This is the cause why the Saints in Gods word have made so many songs of praise and thanksgiuing to God so sweete is the sense of his mercie and so deepe was the insight they had of it towards thēselves that they have provoked all the creatures to praise him because hee is good and his mercie endureth for ever as though themselves alone were not sufficient to speake of the praise of his grace towards them yea the helpe of al creatures being too too small in their iudgement to make thē worthely to render him the glorie of his goodnes to them alone knowing that their tongues and lips were not able condignely to thanke him they haue called on their soules and all that is within them to prayse his holy name This serveth for a tryal to vs to examine ourselues in what sort wee possesse the knowledge of the grace of God towardes man in Christ Surely it is to be feared that there is small sense lively feeling of it within vs when thankfulnes doth not outwardly abound in our speeches and actions And hereby may we iustly esteeme this age although it abound in knowledge yet to haue small feeling of the things knowen seing the affections of men are so slenderly touched with the loue of God and his goodnes neither heart nor tongue being prepared to proclayme his prayse The Prophet saith and so doth the Apostle I beleeved and therefore I spoke 2. Cor. 4.13 surely where faith is there wil be speech The Apostle therefore writing to the Colossians bids them abounde in faith with thanksgiuing Colos 2.7 The same Apostle willing to make vs vnderstand what is the nature of true knowledge after hee hath exhorted vs to know the will of the Lord to be filled with the Spirit he subioynes an exhortation to practise the effects of this knowledge and amongst the rest hee desireth vs alwayes to giue thanks for al things to God the Father in the name of Iesus Christ our Lord ioyning these two things together and teaching vs that no blessing yea nothing should happen to vs for the which we should not giue thankes to God For that is the nature of true grace truly ingraffed in the heart for all things even for Afflictions to prayse the Lord. Let vs looke on the example of Iob when God did permit Satā to spoyle him of his substance Iob. 1.21 his speech is The Lord hath given and the Lord hath taken it blessed be the name of the Lord. Beholde hee acknowledgeth that it was the Lord that did giue it was the Lord that did take and hee blessed the Lord both in giuing him and in taking from him If then the very Afflictions chastisements wherby the Lord exerciseth the faith and tryeth the patience of his Saints bee iust matter both of reioycing as Iames saith Iam. 1.2 and also of thanksgiuing how much more should we render thanks to God for our Election our Calling our Iustification and all the rest of his blessings both spirituall and bodilie Let vs learne then with the Apostle and according to the former exhortation of Paul to give thanks alwayes for al things to God the Father in the Name of Iesus Christ our Lord. So much concerning the maner of the Apostles speaking and propounding this blessing Now wee come to the matter it selfe which wee diuided in three wherof the first concerneth the blessing of God bestowed vpon vs. In declaring of this blessing wee haue these points set downe by the Apostle in order 1. The Authour and giuer of it to wit the God and Father of our Lord Iesus Christ 2. The cause mouing him to call vs to so excellent a blessing to wit his aboundant mercie 3. The preparatiue fitting mindes wherby he both makes vs able for the benefite and brings vs to it to wit The begetting of vs againe 4. The blessing it selfe to wit a liuing hope or the hope of life 5. And last the ground and foundation of this hope to wit the Resurrection of Christ from the dead Now concerning the first it is the Father who is the Authour of this blessing as he is the God Father of our Lord Iesus Christ
promised to Abraham when hee prayed that Ismaell might live in his sight Gene. 17 1◠that hee would blesse him and make him fruitfull and multiplie him exceedingly that hee should begett 12. Princes and bee made a great Nation but his couenant would hee not establish with him but with Isaac Therfore ought we to beware of this common error of the wordlie who do esteeme so little of sinne that when they so licentiouslie doe commit all vncleanes yet doe they thinke thimselues in no perill at all there is and hath bene euer in the world sinne prophane persons who haue deceiued others with vaine wordes as though the wrath of God should not come vpon men for whoredom couetousnes c. Therfore doth the Apostle to the Ephesians warne vs That we let no man deceyue vs with vaine words For for such things sayeth the Apostle cometh the wrath of God vpon the children of disobedience Let vs therefore learne not to extenuate sinne nor securelie to giue our selves to sinne since no common mercie but an superabundant mercie can obtaine remission of sinne at the hands of our God This poynt serueth next for consolation to all penitent sinners how wearie and loaden soeuer they be since sinne can not abound in so great measure but the mercie of God aboundeth much more yea this is the very custome of God that where he maketh the sence and sight of sinne to abound there he maketh also the sence of his mercie and grace to abound much more Let vs not therfore with Cain esteeme our sinne greater then we can beare and distrust in the mercies of God seeing the Lord himselfe made vs this promise by the Prophet Esai Esai 1.18 Though your sinnes were as crimsin they shal be made white as the snow Though they were redd as scarlet they shal be white as wooll Therefore is it that God hath shewed mercie to the chiefest sinners that we should not dispair in Gods mercies though our iniquities were never so great This doeth the Apostle Paule plainely teach vs by his owne example in the first cha to Tim. 1. Tim. 1.16 shewing that albeit he was chief of sinners albeit he was a persecutour yet was he receyved to mercie by the exceeding aboundance of the grace of God towards him in Christ Iesus And that for this cause that Christ Iesus should first shew on him all long suffering to the example of all them which in time to come should beleeue in him vnto eternall lyfe And therefore declareth that this is a saying both true and by all meanes worthie to be receyued to wit that Christ Iesus came into the world to saue sinners Let not then the haynousnes of our iniquities dryue vs away from God who is able to remooue our sinnes from vs as farre as is the East from the West Psal 103.12 Seeing Christ doth call vpon al that are wearie and loaden and doth promise them relaxation and case Mat. 11.29 witnesseth That hee did come into the world not to call the righteous Psal 106.4.6 and 45. but sinners to repentance but let vs rather with the Psalmist praye that the Lord will remember vs with the fauour of his people and visit vs with his saluation that wee may see the felicitie of his chosen and reioyce in the ioy of his people and glorie with his inheritance For although we haue sinned with our Fathers haue committed iniquitie and done wickedlie yet shall hee remember his couenant and call backe his wrath according to the multitude of his mercies Thirdly this poynt serueth for conuiction of all who doe esteeme that it behooueth that their merites bee added to Gods mercies for obtayning of eternall lyfe as though the mercy of God were not sufficient alone to mooue God to graunt vs this benefite For if grace doth abound much more there where sin hath abounded then needeth there nothing to be added to grace since the measure of Gods mercy givē vs in Christ doth alwayes exceed the measure of our sinne Therfore doth the Apostle reason to the Romanes frō this aboūdance of the grace of God Rom. 5.15.16 17. proveth the certaintie of eternall life by comparison in this similitude betwixt the grace or gift of God in Christ the offēce of Adam in three respects First in respect of Adams sin Christes righteousnes or obedience For the Apostle sayeth that the gift is not so as is the offence he sheweth the reason for sayeth he If through the offence of that one many bee dead Much more the grace of God the gift by grace which is by one man Iesus Christ hath aboūded vnto many Hereby declaring that the righteousnes of Christ givē vs by grace is more aboundantly bestowed vpon vs to life then Adams offence was of power vnto death Secōdly inrespect of that which followeth there are two causes to witt guiltines that cometh throgh that one offence of Adā iustificatiō that cometh of Christs onely righteousnes Neither sayeth hee is the gift so as that which entred by one that sinned And he addeth the reason For sayeth he the fault came of one offence to condēnatiō but the gift is of many offences to iustification shewing that iustificatiō by Christ is farre more large then the cause of cōdemnation in Adā Seeing that not only that one sinne which alone hath brought cōdemnation on all men but al other our sinnes are forgiuē in Christ so the gift of grace aboūdeth much more is of greater measure thē the guiltnes of the sin that was the cause of all mens cōdēnation Thirdlie the Apostle reasoneth from the difference of power betwixt the death that followeth vpon the guiltines of Adams sinne the lyfe that is given to them that are iustified by the righteousnes or obedience of Christ Iesus For sayeth he If by one offence death raigned through one much more shall they which receyue that aboundance of grace and of that gift of it Righteousnes raigne in life through one that is Iesus Christ The reason is implyed in this sentence takē from the aboundance of grace and of the gift of that righteousnes By al which the Apostle will assure our heartes that we who are partakers of the grace mercie of God in Christ shal be saued that in respect Neither is Adams sin so powerfull to make guiltie vnto death as the righteousnes of Christes to iustifie vnto lyfe neither is the guiltines coming from Adams only sinne so aboundant as the iustification which is by Christ only Obedience seeing our guiltines cometh from one finne but our iustification is not only from that sinne and guiltines comming from that sinne but from all sinnes and guiltines of them all Neither is death which followed vpon the guiltines of that one sinne of Adams vpon all men of such force to raigne as the lyfe that commeth to all them that are iustified by that one obedience
we are hopeles and so without happines being borne againe Wee may have faith and hope in God according as saith this same Apostle in this same Chapter 1 Pet. 2.21.22 when hee declareth who they are for whom Christ was both ordayned before the foundation of the world and also declared in the last times For your sake saith the Apostle which by his meanes doe beleeve in God that raysed him from the dead and gave him glorie that your faith and hope might bee in God having purified your soules in obeying the trueth through the spirit further being borne a new not of mortall seed but of immortall by the word of God Whereby it is plaine that as Christ is send into the world for none but such as doe beleeve in God by his meanes so none can have any faith or hope but they who have their soules purified borne a new The propertie of this hope is The nature of true hope that it is livelie or living and it is so called for three respectes First because of the livelie working that is in it For all the spirituall gifts of God which he bestoweth in Christ are livelie as hee himselfe is lyfe And this the Saints do finde in themselves that the faith of Iesus is a livelie faith their love is a livelie love their hope a livelie hope For these graces doe not lye dead in the soule where they are but by their livelie operation and working doe make themselves manifest Therefore the Apostle to the Thessalonians speaking of their graces describeth them from their lively and effectuall properties Remembring saith he your effectuall faith your diligent love and your patient hope in the Lord Iesus 1 Thes 1.2 Therefore that faith that hope that love that lyeth dead in them who professe them are no faith no hope no love at all And so iustly doeth S. Iames dispute against that faith that hath no workes as a dead faith whereas the faith the hope the love that God created in the heart are all livelie as proceeding from him who is life it selfe The second respect whereof it is called livelie is because as it hath life in it selfe so giveth it lyfe to the soule in which it is and maketh the soule which was dead in sinne trespasse before now to live in Christ and in him to bring forth the fruits of life Therfore sayeth Iohn in the third Chapter of his 1 epistle 3. and 5. That whosoever hath this hope purgeth himselfe as he is pure For this is the nature of their spirituall blessings that they themselves have lyfe in them and doth quicken the soule in which they are For God exerciseth his saving power by them in the hearts of his Saintes Therfore saith the Apostle hereafter 1 Pet. 1.5 That we are kept by the power of God through faith And the Apostle Paul to the Colossians doth say Colos 2.12 That we are raised againe from the dead in Christ by the effectuall working of God or by the faith of God which worketh mightilie so that we may iustly saye that as the faith is dead which hath no working so hee also is yet without faith who albeit hee professeth faith yet is not quickned to the lyfe of God thereby for even in this life by faith and hope wee beganne to live that life which shal be made perfite in vs in the world to come The third respect is because that eternall life and glory which as yet is not manifested but is referved in the heavens to the appearing of our Lord and Saviour Iesus Christ is nowe possessed by hope so that we lay hold vpon it and are made pertakers of it albeit as yet not manifested Therefore is it that the Apostle to the Romans saith Rom. 8.24 That by hope we are saved for no mā hopeth for the thing which he seeth Hereby teaching vs that albeit our lyfe be hidd with Christ in God Colos 3.3 as saieth the Apostle to the Colossians yet by hope we possesse it According as the Apostle to the Ephesians declareth the estate of the Saints in Christ by the mightie power of God which is in them to wit that they are lifted vp with him and sett with him at the right hande of the maiestie in the highest places As like wise the same Apostle Peter in this same chapter declaring the cause why they that beleeue in Christ albeit they see him not doe reioyce with a ioy vnspeakable and glorious sayth It is because that they receyue the end of their faith 1. Pet. 1.9 that is the salvation of their soules To these three we may add the 4. respect why this hope is called livelie and that is because in all the tribulations and sorrowes of this life it is the onely thing that sustaineth vs and maketh vs in death it selfe to live and reioyce knowing what is layed vp for vs in the heavens For the only thing that maketh the Saints indure patientlie vea and ioyfully this troubles which swallow vp the wicked is the blessed hope The Apostle to the Hebrues cōfirmeth this Heb. 10.34 shewing that the cause why the Hebrues did sustaine all affliction and among the rest the spoiling of their goods with ioy and gladnes was because they knew they had a better and an induring substance or ritches layde vp for them in the heavens Therefore doeth the same Apostle call this hope the Ancor of the soule and deelareth that they who have their refuge to lay holde vpon this hope have strong consolation Heb. 6.10 For by this hope wee attayne to the resurrection from the dead so that death it selfe can not spoyle them of life who are renewed to this blessed hope The vse of al this is to make vs obey that lesson which the Apostle giveth vs to the Hebru which is to holde fast the profession of our hope without wavering seeing therin cōsisteth both our life and consolation and constantlie to awaite for the appearing of it 2. Tit. 2.13 as the Apostle Paul to Titus exhorteth vs That we may in patience possesse our soules and ioyfullie indure all afflictions of this life since hauing hope we can not be spoyled of lyfe Now followeth the last point to be cōsidered in this first part touching the benefite whervnto we are begotten againe by God The ground whervpon our hope is builded which is the ground and foundation of this hope wherevpon it is builded which is the Resurrection of Christ from the dead For as saith the Apostle to the Corinthians 1 Cor. 15.17 If Christ bee not raysed from the dead our faith is vaine we are yet in our sinnes For we must vnderstand first that the cōfort of hope cōsisteth in the resurrection from the dead which being taken from vs wee are of all men the most miserable Seeing as saith the Apostle to the Corinthians ◠Cor. 15 No hope without knowledge of the