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
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 shal be swallowed vp of lyfe 1 Cor. 5.4 and death it selfe that last enemie in that day shal be destroyed for death and hell shal be 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 cōcerning 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 shal be 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 shal be 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 shal be vndefiled all things shall be cleane to vs the heavens the earth and all things because wee our selves our mindes and consciences shal be 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 shal be cleane so established in cleannes that nothing shal be 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 shal be 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 wil be 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