resurrection If in this life only we have hope in Christ we are of all men the most miserable for besides the crosses and calamities wherevnto we are subiect in this life death cometh in betwixt vs our hope in Christ and it seemeth to cutt vs vtterlie from him all fruition of his blisse For if death had dominion over vs so that the sorrowes thereof could not be loosed but that we should be holden of it what avayled it vs to be in ieopardie everie houre 1 Cor. 19.18 and wherefore should we suffer affliction for the name of Iesus for all that sleepe in him were perished as saith the Apostle in the same place to the Corinthians If there were no Resurrection Therefore to comfort vs not only againstal the afflictions of this present life but chieflie against that last and most fearfull tentation of death the Lord doth instruct vs in the resurrection from the dead This was the comfort that Iob had in all his miseries as he saieth himself That although after his skinne wormes destroy his bodie yet shall I see God in my flesh whom I my selfe shall see and my eyes beholde and none other for me though my reynes are consumed within me This also saith the Apostle to the Corinthi was the cause which made him not onely to faint ◠Cor 5.1 but also to sighe Desiring to be dissolved even because he did know If this earthly house of this tabernacle were destroyed he had a building given vs of God an house not made with handes but eternall in the heavens So that death was no terrour at all to him who did know that he which raised the Lord Iesus should raise him vp also and give him a glorious bodie And for this cause is it that Christ Iesus in the sixt chap. of Iohn willing to confirme his assertion and saying That of all which the Father had given him he should loose nothing so oft bringeth in this promise And I will raise him vp at the last day And with this he comforted Martha Iohn 11.2 mourning for the death of her brother Lazarus saying Thy brother shal rise againe And the Apostle Paul writing to the Thessalonians willing to comfort them to stay their excessiue mourning for the dead doth bring in this same reason That they which are a sleepe 1 Thes 4.13 shal rise at the cōming of the Lord. This point therefore must we carefullie hold since without it we can haue no comfort And to this effect we haue next to consider what it is that doth assure vs and certifie our soules that we shall rise againe For it is a matter harde to be beleeved The assurance of our resurrection dependeth vpō the resurrectiō of Christ that the body which is once dead turned into dust shal raise againe The thing that giveth certaine hope to vs of out resurrection is the Resurrection of Iesus Christ our Sauiour If he had not risen frō the dead we could never have had any hope that ever our bodies shuld haue received life after death For this is a sure grounde which we must stedfastlie hold that our God mindeth to doe nothing to vs which hee hath not first done to Iesus Christ our head and Prince of our salvation for our cause For he is as the first fruits in all things Col. 1.18 for in all things he hath the preheminence as saith the Apostle to the Colossians therefore also is hee the beginning and first begottē among the dead And againe to the Corinthians the Apostle sheweth vs that he is made the first frutes of them that sleepe 1. Cor. 19.20 Seeing then that in the first frutes the whole is sanctified no otherwayes It must needs follow that Christ behooved to 〈◊〉 so from the dead before wee could be raised our resurrection depending vpon his flowing from his For as saieth the Apostle in that same place to the Corinthians 1. Cor. 15.21 As by man came death so also by man cometh the resurrection from the dead For as in Adam all dye so in Christ shall all be made aliue but euerie one saith he in his owne order the first fruites is Christ thereafter they that are Christes at his appearing Therefore doeth he call him selfe in the 11. Iohn 11.25 chapter of Iohn speaking to Martha The Resurrection and Lyfe Herof it followeth that he who knoweth not Christ to be risen from the dead and beleeveth not that he is risen can no wayes beleeve that ever he shall rise againe to life 1. Pet. 1.21 For this same Apostle Peter in this same Chapter hereafter plainlie witnesseth that God hath raised Christ from the dead and hath giuen him glorie that our faith hope should be in God Wherby he teacheth vs two things concerning our hope First that it must bee in God Secondlie that it can not bee in God but through Christ and therefore that wee could not hope in God that he would raise vs from the dead if he had not first raised Christ our head seeing wee must beleeve in God through him The vse of this point is twofolde First it learneth vs to discerne the trueth and veritie of our hope from the right ground and foundation of it Colos 1.21 For every mans hope must have a foundation to vpholde it even as our faith and hope is the foundation whereby we are vpholden as saith the Apostle to the Colossians Frō the which if we fall we fall from God and from life so our hope hath the same foundation whereby it is vpholden in vs that wee doe not cast away our confidence and reioycing of our hope albeit assailed with innumerable and grievous tentations this foūdation is Christ himself And therfore whyle the Apostle doth exhort vs to constancy in our hope and patient running of the race that is layed before vs vnto the end he willeth vs to looke still vpon Iesus Christ the authour finisher of our faith For if our sight be cast vpon any thing besides him Rom. 4.18 so that we drawe our eyes from be holding him then must our hope faile vs. It is said of Abraham the Father of the faithfull who aboue hope beleeved vnder hope that he should bee the Father of many nations according to the promise that hee considered not his owne body which nowe was dead beeing almost an hundreth yeares old neither the deadnes of Saraes wombe neither did he doubt of the promise but did looke to him who did promise being fullie assured that he was able to performe herein this promise made to Abraham If Abraham had not cast his sight on him that promised that is the Sonne of God but had looked to him selfe or Sara he could haue had no hope of the promise So in the promise of our Resurrection frō the dead to eternall life if we cast our eyes vpon our selues our bodies dying and cōsuming and turning into dust whereof they
were made we can neuer hope that we can rise againe vnto life but looking to Christ our Sauiour ◠Cor. 1.20 in whom all the promises of God are Yea and Amen as saith the Apostle to the Corinth we finde sufficient reason and grounde to beleeve the Resurrection from the dead Seeing he who was made man like to his brethren in all things except sinne albeit walking in the similitude of sinfull fleshe being put to death did loose the sorrowes of death and was declared mightilie to be the sonne of God touching the spirit of sanctification by the resutrection from the dead 2 Cor 4.14 Therefore doe we with the Apostle to the Corinths know That he which hath raised vp the Lorde Iesus shall rayse vs vp also by Iesus for therefore is it that we are baptised for dead as saieth the Apostle to the Corinthes For wee that are baptised into Iesus Christ 1 Cor. 2.15 29. Rom. 6.3 haue bene baptised into his death saieth the Apostle to the Romanes And therefore if we bee dead with him we beleeve also that wee shall live with him For if we be planted with him to the similitude of his death even so shall we be to the similitude of his resurrection saith the same Apostle in the same place For he that is Christes hath the spirit of God dwelling in him as is plaine by the Apostle to the Romanes Rom. 6.5 Rom. 8.8 1 Iohn 3.24 And Iohn in his first Epistle saieth That hereby we know that he abydeth in vs even by that spirit which he hath given vs And if the spirit of him that raised vp Iesus Christ from the dead dwell in vs hee that raised vp Christ from the death shall also quicken our mortal bodies by his spirit that dwelleth in vs. Rom. 8 1◠So doeth the Apostle from the presence of the same spirit prove the like effect in raysing vs frō the death 2 Cor. 4.13 and therfore as he saith to the Corinth because we have the same spirite of faith as it is written I beleeved and therfore I haue spoken wee also beleeve and therefore speake knowing that he which hath raised vp the Lord Iesus shall raise vs vp also by Iesus and set vs with him So it is evident that the Resurrection of Iesus from the death is the ground and foundation of the hope of Resurrection from the dead to all that have the same spirit of life that is in Christ Iesus dwelling in them for the law of that spirit of life which is in Christ Iesus doth free all those in whom he dwelleth from the law both of sinne and death Rom. 8.2 as testifieth the Apostle to the Romanes Hereby are wee taught two profitable lessons the first is Al the promises of God are first fulfilled in Christ himselfe to carefully marke how farre God accomplished his promises in Christ his sonne For so farre may all that beleeve be assured that he shall accomplishe them in them through Christ Therefore have we hope of sanctification from sinne Resurrection from the dead and glorification in the heavens because these promises are fulfilled in Christ whom we see crowned with glorie and honour as sayeth the Apostle to the Hebrewes Heb. 2.9 which was made a little inferior to the Angels through the suffering of death For God hee predestinateth all those whom he hath foreknowen to be made like to the Image of his Sonne Rom. 8.29 that he might be the first born among manie brethrē And therfor the knowledge of Christ should be to vs most pretious since we can know no more nor hope for no more blessing frō God then we first knew to have been bestowed on Iesus Christ our head 1. Cor. 30. who is made to vs of God wisedome sanctification iustification and Redemptiō Phil. 3.8 c Therfore did the Apostle Paul esteeme all things losse for the excellent knowledge sake of Iesus Christ our Lord and did iudge all things but dung that hee might gaine Christ and know him And the vertue of his Resurrection that he also thereby might attaine to the resurrection from the dead The second lesson is to pray to God day and night to send vs that blessed spirit of promise seeing the things which are wrought in Christ shall not bee accomplished in any but those who have the same spirit of lyfe that is in Christ Iesus dwelling in them And therefore they can not hope for renovation to the Image of God and restauration of their dead bodies to the lyfe of God and glorification with the glorie of God wherwith Christ is glorified who have not the spirit of Christ This is the first vse of this poynt whereby wee are taught to discerne true hope from the groūd and foundation whereon only it is builded and that is Iesus Christ alone The second vse is to teach vs A distinct knowledge of Christ requisite not only cōfusedlie to learne Christ but even perticularlie to consider all the degrees and seuerall partes of that great worke of our redemption by him for the more solide and stedfast fixing of our hartes in him For albeit it be most true that he who is pertaker of the death of the Sonne of God is also pertaker of his life of his glory c. yet neither can the faith and hope bee so stable nor the comfort so great as when in Christ our Lord we see a perticular groūd and warrant for every article of our faith Therefore in this place doth the Apostle lead vs to the resurrection of Christ from the dead for establishing our hearts in the hope of our life with God in the heavens For as wee goe forward in consideration of the partes of Christes working and severall actions done by him for our full redēption so doeth our faith increase our hope by degree to degree whē we looke to Christ dying for vs we learne to beleeve remissiō of sinnes in his blood whē we goe on to his refurrectiō we imbrace the hope of lyfe frō the dead when we looke to his ascention we apprehend our ascending to the heavens and in his glorification wee are comforted by the hope of that same glorie Thus doeth it serve much for our comfort to know all the perticularities of Christes humiliation exaltation according as the Lord our God hath revealed them in his word beginning at his Incarnation going on to his birth in great basenes expressing therafter the troubles of his youth laying out next the sorrowes of his life whyle hee caried our infirmities walking in the similitude of sinfull fleshe and subiect to all the infirmities thereof except sinne proceeding to his death and kinde thereof being most accursed Gal. 3.13 as witnesseth the Apostle to the Galathians In all which the spirit of God letteth vs see our infirmities our sinnes and our sorrowes layed vpon him and vs acquitted of them in him Thereafter are we led
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 wil be your God and yee shal be my people and in the place before cited out of the 2. of Sam. cap. 7 I wil be his Father and he shal be 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 â—enemâ—â—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 shal be compelled to confesse him the Lord when all his enemies shal be 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 shal be 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 shal be 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
Iustice did come by our workes then had we wherein to reioyce and glorie And for this cause also is it that God doth choose the vyle things of this worlde the foolish and the weake 1. Cor. 27. to the end euen that no flesh should reioyce or glory in his presence for wee are that which wee are of him in Christ Iesus and not of our selves nor in our selves saith the Apostle be it Wiesdom iustificatioÌ„ sactification or redemption That according as it is written Hee that reioyceth let him reioyce in the Lord. The second reason of the Apostle to the Ephesians Phil. 2.13 is Because the power of doing good is not of our selues nor in our selues because we are the workmanship of God created to good workes And this CreatioÌ„ saith the Apostle is in Christ Iesus therefore not in our selues Therfore it is not of our selues that we do good but of God who worketh in vs both the will and the deed and that of his good pleasure Neither haue we the vertues in our selues of working good but in Christ Iesus that we iustly say with the Apostle to the Galathians Gall. 2.10 It is not we that liue any more but Christ that liueth in vs. And therefore with the same Apostle to the Corinthians 2. Cor. 12.2 and 3. Our reioycing should be not in our selues but in the man which is Christ And we ought to acknowledge with him that what we are we are it by the grace of God And when we labour in well doing it is not we but the grace of God which is with vs. This serveth to vs for two things to instruct vs not with Papist or other whatsoeuer to asscribe merites to our workes or to esteeme the cause of our election calling iustification or glorification to be in our selues or our workes but in the free grace of God Therfore doth the Apostle to the Romans declare Rom. 11.5 that the remnant which are saved are reserued according to the election of grace and thervpon concludeth that if election bee of grace it is no more of workes else were grace no more grace And if it be of works then it is no more of grace or els workes were no more works So may we conclude here of our calling to the hope of life since the Apostle saith It is of Gods aboundaÌ„t mercy than it is not of merit els were mercy no more mercy and if it be of merite it is no more mercy or els merite were no more merite The cause therefore moouing God to call and elect vs is no wayes in vs but in God himselfe Therefore doth the Apostle say to the Ephesians Ephe. 1.5 that God hath predestinated vs to be adopted through Christ in himselfe And what was the cause in himselfe moouing him the Apostle likewise declareth it According to the good pleasure of his wil. And moreouer in the next verse he maketh it more plaine saying That it is his grace wherewith hee hath made vs freely accepted in his beloved yet more amplie hee cleareth this adding in the 7. verse That the redemption which we haue by the bloud of Iesus Christ is also according to his rich grace Declaring that whither wee look to God in giuing Christ to dye for vs or whither wee consider God iustifying vs in Christ and accepting of vs in him for the merite of his death applying or imputing the same to vs There was nor is nothing that mooueth him to doe so but his owne grace For as it is written Exod. 33.19 I will haue mercy vpon him to whom I will shew mercie wil haue compassion vpon him on whom I will haue compassion So that it is not in him that willeth Rom. 9.15 16. 18 nor in him that runneth but in God that sheweth mercie And therefore hee hath mercy on whom hee will and whom hee will hardeneth The second thing that hereby we learne is that comfortable lesson which the spirit of God teacheth vs by the Apostle to the Romanes reasoning from this mercie and loue of God towardes vs in Christ who when wee were yet of no strength at his time Rom 5.6.7 8.9.10 dyed for the vngodly God setting foorth his merueillous loue to vs that whyle we were yet sinners Christ dyed for vs. Whereupon he concludeth that nowe being iustified by his bloud we shall much more bee saued from wrath through him For as the the Apostle sayeth If when we were enemies wee were reconciled to God by the death of his Sonne Ephe. 2.3.4 and 5. much more being reâ—ciled we shal be saved by his life For that mercy that mooued God when we were dead in sinne and trespasse being by nature the children of wrath Ier. lament 3.22 to quicken vs in Christ Seeing it remained for euer and his compassions fayle not but are renewed every morning Ephe. 2.3.4 must needes much more mooue him to accomplish the good pleasure of his will in vs Psal 106.1 who nowe are made the children of his loue in Christ Therefore neede we not to feare what man Rom. 8.38 and 39. yea what Deuills can doe to vs For neither death nor life nor Angells nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to seperate vs from the loue of God which is in Christ Iesus For our God is full of compassion and mercie Psal 103.8 c. slow to anger and of great kindnes Therefore he will not alwayes chyde Psal 103.6 nor keepe his anger for euer neither will hee deale with vs after our sinnes nor reward vs according to our iniquities seeing he pitied vs and had mercie on vs when we were his enemies For that mercie that mooued God to beget vs to the hope of lyfe when we were straungers from him without hope and without God much more shall it mooue him to bring vs now being made his children to the enioying of that blessed hope Herevpon it followeth That Gods mercie is the only ground of solide and perfect comfort to man and only sure stay to the soule of him that is in trouble that contrariwise they can haue no stedfast hope nor perfect ioy through their hope who build their hope of lyfe not vpon the mercie of God but on their owne merite or merite of any other creature Therefore is it that in the scripture the most lamentable and sorrowfull cace of the godly is described to bee when as the sence of Gods mercie faileth them For then doe they crie out Will God shewe noe more fauour Psal 77.8 Is his Mercie cleane gone for euer Doth his promise faile for euermore Hath God forgotten to be mercifull Hath he shutt vp his tender mercies in displeasure This is my death sayeth the seruant of God Hereby declaring that mercie is their only comfort and cause of their lyfe And where mercie appeareth
to be shutt vp in displeasure there is no assurance of lyfe Psal 116.3 but the snares of death doe coÌ„passe them then the greeues of the graue doeth gripe them and they finde trouble and sorrowe And then doth their soule returne to rest when they haue tasted of Gods mercie and therefore in all their troubles the ground of their confidence and drawing neare to God is and euer hath bene 〈◊〉 â— 16 his mercy Therfore doeth the Apostle to the Hebrues will vs to goe bodly to the throne of grace that we may receaue mercie and finde grace to helpe in time of neede Now come we to the qualitie of this mercy that mooueth God to cal vs to the hope of lyfe The Apostle calleth it his aboundant mercie It is most certaine that all the creatures of God doe taste of his mercie towards them yea the very reprobates and the very Deuils themselues For it is a great mercie that they are referued so long vnto the iudgement of the great day and that they and the wicked are so long spared vncast in hell fyre â—ud 6. Many a time doth both the word of God and daylie experience teach vs that God doth giue many blessings and deliuerances to the wicked Achab being a man as witnessed the booke of God who had not his like who did sell himselfe to worke wickednes in the sight of the Lord hauing heard the threatning of the Prophete against him for the killing of Naboth c. and humbling himselfe albeit without true repentance the Lord did delay his iudgement all his dayes and did not execute the euill denunced against him till his sonnes dayes for the Lords mercie is aboue all his workes Therefore as wee haue said before hee maketh the Sunne to arise on the wicked the good and sendeth raine to the iust and vniust Moreouer he giueth to the wicked kingdomes Empires Dominions yet doeth not this mercy that obtaines so many blessings procure to the wicked that they should be renewed to the hope of Eternall lyfe and receiue remission of sinnes For it is not a small mercie that mooveth God to doe so that is to iustifie a sinner to call his enemies to the dignitie of the sonnes of God to giue theÌ„ the hope of eternal life it must be a mercie running ouer superaboundant that must mooue the Lord to bestow these blessings which are of greater value then all the kingdomes of the world Therefore doth the Apostle to the Ephesians call this grace a ritch grace Whereby the Lord hath bene aboundant towards vs in all wisedome and vnderstanding Ephe. 1.7 â— And this aboundance of Gods mercy and grace is most clearly manifested by that which the Apostle speaketh to the Romanes in declaring both the end of the giuing of the Lawe and effectes of the Lawe giuen the end of it sayeth he was that the offence should abound whereby it might seeme that thereby wee should bee put further from the hope of grace then before but hee addeth for our comfort that where sinne abounded there did grace abound much more the grace might raigne through righteousnes vnto life eternal through Iesus Christ our Lord even there wher sinne had raigned vnto death Before sin hauing taken occasioÌ„ by the Law to worke in vs al maner of concupiscence that sinne might appeare sinne to be out of measure sinfull in working death in vs by that which is good And all this for no other thing but for the praise of the glory of his rich grace whereby hee doeth abound towardes vs aboue all aboundaÌ„ce of sinne in vs that his mercie may be knowen to be greater then our iniquities yea to be greater then al his workes For it is saide in the 108 Psalm His mercie is great aboue the heauens And again As high as the heaueÌ„ is aboue the earth so great is his mercie towards them that feare him For it is not that common goodnes and general mercie of God to all his Creatures whereby he giveth life and being and moouing to all whereby he giveth riches and honours and Kingdomes that mooveth the Lord to bestow this blessing of remission of sinnes hope of eternal life This teacheth vs neuer to content our selues with that sence of Gods mercie which ariseth only vpon the enioying of teÌ„porall blessings be they neuer so great though he should giue vs the whole world For this errour doth deceyve many who thinke the man to bee beloued of God with whoÌ„ he dealeth mercifully in things belonging to this lyfe Albeit it bee true that a man may be made Monarch of the whole world and yet bee voyde of the sauing grace and mercie of God The true reioycing in Gods mercy ariseth vpon the hope of the glory of God builded vpon the peace which we haue toward God through Iesus Christ Rom. 5.1.2 and 11. arising vpon the remission of sinns in his bloud or iustification by faith and the attonement which we haue receyved by Iesus Christ our Lord. Therefore 1. Pet. 1.6 and 8. gett what we will get from God wee never shall be satisfied with all the tokens of his love and mercy vntill wee gett that gift of God whereof Christ speaketh in the 4. of Iohn to the woman of Samaria when shee did denye him a cup of water Iohn 4.10 If sayeth he thou knewest that gift of God meaning himself shewing vs that he knoweth nothing of the sauing mercie of God nor of the grouÌ„d or warraÌ„t of eternall lyfe though he know al the giftes that euer God did giue to man who yet knoweth not the Lord Iesus and hath not bene a feeling partaker of the mercy of God which is in him through him This serueth to moove vs to esteeme more of the spirituall blessings of God then of all earthly things Psal 4.6.7 And with Dauid to desire the Lord to lift vp the light of his couÌ„tecance on vs and not with the world to seeke for earthly things for therby shall we haue more ioy of heart then they haue when their wheate and their wine doeth abound The vses of the aboundance of Gods mercie The vse of this poynt is threefolde It serveth for Instruction for consolation for conviction For instruction in teaching vs seeing it is an aboundaÌ„t mercy wherby the Lord doth call vs to the hope of lyfe and to this effect begetteth vs to bee his children that sinne iniquitie is a thing most detestable before God since that generall goodnes of God that mooueth him to giue all earthly things to man maketh him not to giue remission of sinnes to man Therfore should wee aboue all things abhorre sinne by all meanes indeuour to eschew sinne as the thing most daungerous and pernitious to man For although thou be a sinner God will blesse thee with honour and riches of this lyfe yet will giue thee no portion of his inheritance in the heavens He
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 shal be 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 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