other creature or for himself only For no happines of any other creature could cōfort me I being my self depriued of it but here is our cōfort that we know this life which is kept by God in heaven is kept for vs for none other Therfore the wicked who have no assurance to gert this life have no cōfort in the sure keeping of it The very speech of the Apostle leadeth vs to cōsider That blessed is the man who is in the fellowship of the clect for whom this life is ordained that he may say as the Apostle doth here That hee is one of the nūber for whō that life is kept This is the maner of the Saintes speach because they see that it is in the communion of Saintes that they enioy all the blessings of God in Christ Therefore to speake of their enioying of them in this fellowship as being of that number This is the third thing that sheweth the suretie of this life to vs even because it is for vs that God keepeth it It was doubtles a great tentation to the poore Cananitish woman of Sarophenica when she heard Christ say that hee was not sent but to the lost sheepe of the house of Israell and yet more heavie when she heard him say to hir That it was not good to take the childrens bread and to cast it to dogges as though he had neither ben sent to her nor yet had gottē the dispēsation of grace to bestow ought on her therof if her faith had not overcome this assault it had bene better for her never to have knowen that he was the Lord of life sent into the world for the life thereof but her consolation could not be taken from her nor her confidence drawē out of her heart because shee did see through faith in him that even the dogges of the Gentiles were to eate of the crummes of the childrens table This also made the Gentiles to reioyce in their hearts be glad when they heard of the Apostle Paul Act. 13.48 that God had ordained Christ a Saviour a light to the Gentiles when before they heard of the promise made to the Iewes and fulfilling thereof in Christ in whom forgivenes of sinnes was preached desired besought the Apostles Paul and Barnabas that they would preach these wordes to them the next Sabbath day Doubtles they would haue given all the world to haue ben sure that that consolation which was preached to the Iewes might also haue belonged to them And therefore when the next Sabbath day they had it out of the Apostles mouth confirmed by the scripture that God had made Christ the light of the Gentiles that he should be the salvation vnto the end of the world It is said that they were glad and glorified the word of the Lord. For what avayleth it a man to heare that there is salvation for men in Christ that there is an vnspeakable felicitie layed vp in the heavens except that he know that he is one of the men for whom it is prepared those mens religion that consisteth only in the certaine knowledge that there is a Saviour and that there is remission of sinnes in his blood and eternall life to all that beleeue in him and yet never labored to know if he was given to them a Saviour in perticular vnto the remission of their sinnes and giving of eternall life to them in particular is nothing but a fantasie without fruits or comfort Here is then the chief poynt that this life is surelie kept that for vs. Neither can ever the soule of a poore sinner receiue cōfort vntill it be said to his soule to thee belongeth remission of sinnes and to thee is reserved salvation in the heavens Then is his heart established in hope Thus much now for the suertie of our inheritance Now followeth the sure keeping of vs to it and this is brought by way of a description of the Saintes For when the Apostle had said that this inheritance is kept in the heaven for vs then he expoundeth whom hee doth vnderstand by that word vs even those saith he who are kept by the power of God through faith vnto salvatiō which is prepared to be shewed in the last time So that these words doe both containe a description of the children of God and in their description a declareation of their suretie vnto life The first point of this description standeth in their keeping the second in the power whereby they are kept The third in the meane whereby this power doth keep them And lastlie the end wherefore they are kept As concerning their keeping it is a matter of great moment to the child of God for although he knoweth that his life be sure enough because it is in heaven and there kept with Christ in God for him yet herein is his peace and ioy troubled because he himselfe is yet in the earth subiect and exponed to the tentations of Sathan of the world and of the flesh and daylie in daunger to bee overcome and so to bee spoyled from that life that is sure in the heavens Being therefore in this daunger and by experience trying oftimes his own weaknes and the strength of his enemies in his manifest slydings and fallings never can he have solide comfort till his minde be assured that the gates of hell shall not bee able to prevaile against him 1 Cor. 4.8 c. finding the power of God magnified in his mortall bodie in that though hee bee afflicted on everie side yet hee is not in distres though hee be in doubt yet hee dispaireth not though hee bee persecuted yet hee is never forsaken and although hee bee oft cast downe yet hee perisheth not They that trust in the Lord being as Mount Sion which can not bee removed but remaineth for ever So that they may sing in that song of the Saintes in the hundreth and twentie nyne Psalme Psal 129.1 They have oftentymes afflicted mee from my youth May Israell now say They have oftentimes asslicted mee from my youth but they could not prevaile against me For the same God who hath taken the keeping of ourlyfe hath also taken the keeping of vs to that lyfe Therefore the Apostle Paul who reioyceth in this 2 Timoth. 1.12 2 Timoth. 4.18 that God to whom hee had committed his lyfe was able to keepe it vnto that day doth also boldlie glorie in this assurance That the Lord will deliver him from everie evill worke and will preserve him vnto his heavenlie kingdome Our Saviour willing to comfort vs against the griefe of his bodilie departure out of this worlde before his death Ioh. 17.11.15 did recommend vs all who are in this worlde to his Fathers keeping least wee should thinke our selves left withou a keeper when hee who whyle hee was in the world did keepe vs was no more in the worlde It is impossible that the Father should deney the Sonn any thing that
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
of Christ Iesus seeing the causes of that lyfe are more aboundant then the causes of that death therefore th' effect that is the lyfe must be more aboundant or powerful in raigning Hereby is it euident that they haue never truely tasted of the sauing mercie of God in Christ who doe so thinke of it as if it were not alone without adding something of our merite sufficient to bring vs to lyfe Let vs therefore magnifie the mercie of God which is so aboundant plentifull and running ouer that it giueth full contentement to the heart perfite peace to the soule of man and let vs pray for our selves as the Apostle prayeth for the Ephesians Ephe 3.18 and 19. that being rooted and grounded in loue wee may be able to comprehende with all Saintes what is the bredth and length and depth and height and to know the love of Iesus Christ which passeth knowledge that we may be filled with all fulnes of God and so haue our soules satisfied with his goodnes Now followeth the third poynt The meanes whereby wee are brought to hope which is concerning the meane or fitting midds whereby the Lord bringeth vs to this blessed hope and that is our Regeneration or newe birth For as Christ sayeth to Nicodemus Except a man bee borne againe Ioh. 3.3 he can not see the kingdome of God and consequentlie can haue no hope of it therefore sayeth the Apostle here that God hath begotten vs againe to hope Here haue we to consider two things First what this begetting is And secondly why it is called our begetting againe or second birth Which wordes haue a manifest relatiō to a former begetting and birth As touching the birth it is fully described to vs in the word of God The Apostle in this same chapter of this epistle and 23. verse doth shew vs the sence of this conception and birth both what kinde it is of and which it is As for the kinde he telleth vs it is not mortall and so perishing as all flesh is but immortall which liueth and endureth for ever And that he declareth to bee the word of God which was preached by the Apostle to the world Secondly touching the mother who must beare vs in whose wombe this seed is sowen and out of whose bowelles we must proceed the Apostle to the Galathians speaketh plainlie Galat. 4.26 saying It is Ierusalem which is aboue or heauenlie Ierusalem that is the true Church of God whose propertie is That she is free and shee sayeth the Apostle is the Mother of vs all and was figured by Sara the free woman the mother of Isaac the heire and childe of promise Thirdly the Euangelist Iohn telleth vs who is the Father by whom wee must be begotten Ioh. 1.13 borne againe not of blood nor the will of flesh nor the will of man but God only The first teacheth vs to esteeme much of the blessed worde of God since without it there is no Regeneration and so no hope of lyfe That there is no Renovation but by the word it is plaine by the speach of Christ him selfe in the 17. chapter of Iohn verse 17. Sanctifie them with the trueth thy word is trueth And that without Regeneration there is no hope it is manifest both by the Apostle by the speach aforsaid of Christ to Nicodemus Heb. 12 4◠And by the Apostle to the Hebrues where he sayeth that without holines no man shall see God Therefore should we al indeuour to haue the word of God abyding in vs and dwelling in vs plenteouslie according to the exhortation of the Apostle to the Colossians And as the Apostle sayth in the next chap. We should as newe borne babes Colos 3 1◠desire that sincere milke of the worde that we may growe thereby For as witnesseth the Apostle to the Hebrues we can not escape if wee neglect so great a saluation which at the first began to be preached by the Lord and afterwards was confirmed to vs by them that heard him Hebr. 2.3 seeing the word spokē by Angells was stedfast euery transgression disobedience receiued a iust recōpence or reward And the Apostle in the 2. epis 2. Thes 1.8 to the Thessalon teacheth vs that Iesus Christ at his appearing shal rēder vēgeāce to al that obey not the Gospel The second point teacheth vs not to forsake nor neglect as sayeth the Apostle to the Hebr. our mutuall gatherings together Heb. 10.25 or the fellowship that wee have among our selves But with Dauid Let vs desire require euen this one thing of the Lord That we may dwell in the house of the Lord al the dayes of our life Psal 27.4 to behold the beautie of the Lord and to visite his Temple Psal 36.8 and that we may be satisfied with the fatnes of his house receyve drinke out of the Riuers of his pleasures Psal 46.4 For ther is a Riuer which maketh glad the city of God evē the Sanctuary of the Tabernacles of the High For this heauēly Ierusalem is faire in situation Psal 48.1.2 and 3. the ioy of the whole earth and Cittie of the great King In the Palaces whereof God is knowne for a refuge Psal 53. and 6. and out of Zion commeth saluation Therfore doe the Tribes of the Lord goe vp to Ierusalem according to the testimonie of Israell to prayse the Name of the Lord. For there are Thrones set for Iudgement Psal 122. euen the Thrones of the house of Dauid And therfore seing this is the place of safetie and saluation where the beautie of the Lord is to be seene where the voyce of the Lord is to be heard from his holy Oracle we should reioyce with Dauid when we heare the people say Psal 84. We will goe vp into the house of the Lord. Our feet shall stand in the gates of Ierusalem For as witnesseth Dauid Blessed are they that dwell in the house of the Lord Psal 42. for they shall euer praise him Therfore did his soule long and fainte for the Courtes of the Lordes house yea his soule panted after the Lord as the hart after the waters being banished from the publicke worship of God by the persecution of Saul and his heart was poured out when he remembred that he had gone with the multitude and led them in the house of God with the voyce of singing and prayse as a multitude that keepeth a feast Psal 84.11 Because a day in the Courtes of the Lord is better then a thousand other where and better is it to be a doore keeper in the house of the Lord then to dwell in the tabernacles of wickednes Psal 87. for glorious things are spoken of the Citie of our God For of Ziō it is said that many are borne in her Seeing therefore that our spirituall birth is in heauenly Ierusalem where the seed of Gods worde is continually sowen Mat. 13.
doth keepe the very Devills in chaines vnder darknes But whereto Iud. 6. vnto the condemnation of the great day sayeth Iude. Even so also doeth he preserve the wicked from many evills in this lyfe but all that keeping is no comfort seeing they are kept as beastes for the slaughter vnto the day of wrath and manifestation of the iust iudgement of God But here is the comfort of the Saints that God keepeth them vnto salvation because he keepeth them by his power through faith And this also serveth to confirme vs in the assurance of inioying this lyfe because it is both for vs that the Lord keepeth it and it is vnto vs that hee keepeth vs. That it is impossible to frustrate vs of it though all the world should bee against vs. That same which the Apostle before did call a lively hope and an inheritance immortall c. that same doth hee call nowe salvation to teach vs that our inheritance is salvation and that salvation is our inheritance For no man can bee Gods heire but he must inherite life and none can inherite lyfe but hee must bee the heire of GOD and Coheire with Christ This for the surety of this lyfe to the hope wherof the Lord our God begetteth vs. Now the last poynt is coÌ„cerning the manifestation of this salvation Touching the which there is three things to be marked First that this salvation is alreadie prepared SecoÌ„dlie that it is to be revealed And thirdlie the time of the revealing of it is the last day To come to the first it is not to be thought that our salvation is not yet readie Salvation is now prepared although we be not yet in possessioÌ„ of it Indeed before the coÌ„ming of Christ in the flesh salvatioÌ„ was not prepared nor made readie for vs. For Christ was the high Priest of good things to come Heb. 9.10.11 his time is called the time of Reformation for the way to the most holy place was not yet opened whyle as yet the first tabernacle was standing neither was that sacrifice offered that doth purge our coÌ„sciences from dead workes to serve the living God and wherby eternall redemption is purchased Neither was our foreruÌ„ner entred in before vs into the heavens for vs to prepare a place for vs in purifying the heavenly things themselves with his owne sacrifice For the Lawe had but the shadow of good things to come and not the verie Image of the things But nowe since our Passeover is offered and our Advocat entred into the heavens and crowned with glorie and honour in the flesh so taking possession in his very manhood of this inheritance immortall vndefiled and which withereth not Now I say saluation is made readie Neither is it holden back from vs nor we from it because it is not yet prepared but because the time is not yet come in the which we must receyve it Heb. 11.39.40 For as the Fathers received not the promise God providing a better thing for vs that they without vs should not be made perfite even so now we receive not the inheritance prepared God providing a better thing for the Saints yet to be borne vnto the end of the world that we without them should not be made perfite For they receyved not by Moses the promised Messias least they only should have bin saved not the GeÌ„tiles also Therefore did he not come vnto the end of that dispensation at which time the Gentiles also were to bee called God persuading Iaphet to dwell in the tentes of Sem even so now though Christ be made a light to the GeÌ„tiles aswel as to the Iewes and salvatioÌ„ vnto the endes of the world that he hath alreadie finished the works and purchased salvation yet doe we not receive it vntill all those for whoÌ„ it is prepared be made readie aswell as we In the Revelation the soules of them which are killed for the word of God and for the testimonie which they mainteyned when they cried with a loude voyce saying Revel 6.10 11. How long Lord which art holy and true doest not thou iudge and avenge our blood on them that dwell on the earth It was answered to them That they should rest for a little season vntill their fellow servaunts and their brethren that should be killed even as they were fulfilled For both the full vengeance of the wicked and full glorification and redemption of the Saints is delayed vntill the number both of the wicked and redeemed bee fulfilled This serveth to comfort vs wheÌ„ we know that our salvation is not now to be prepared to be purchased as yet but that it is readie and prepared already So that if we were ready for it it is ready for vs. There is no lett therefore in our salvation why we enioy it not for it is ready prepared even as a bryd ready for her bridgrome but we are not yet readie because we wante yet a nuÌ„ber of those with whom we must enioy it who with vs must enioy it For it is not kept for me alone nor for vs of this age alone or for vs of this or that NatioÌ„ alone but it is kept for vs al who belong to Iesus Christ as members of his bodie which must bee completed and accomplished in all the members not one wanting before it put on the glorie of the head Next saith the Apostle It is prepared to be revealed or shewed This yet serveth to increase our ioy It was doubtles a forcible argument that Christ vsed to ease the hearts of the Apostles Salvation shal be revealed and settle them from the griefe and trouble conceaved at the newes of his departing from them when hee tolde them That he did goe to prepare a place for them but it doubled their ioye Iohn 14.2 â—â— when he added That he would come againe and receive them vnto himself that where he is they might be also So doubtles it is with vs. It is no smal matter of Consolation when we know that salvation is prepared for vs by Iesus Christ in the heavens but it doeth much more glad our heartes when it is tolde vs that this salvation of ours which now is hid from our eyes shal be shewed to vs that wee may see it with our eyes Simeon with al the rest of the faithfull reioyced in the promise made to them of the Messias But Simeon had this more then the rest that he had this promise that hee should not see death before hee had seene the annoynted of the Lord therefore as all did die with ioy sufficient in the promise of his comming yet Simeon behoved to have more ioy in his death when he said Lord now lettest thou thy servaunt depart in peace according to thy worde For my eyes have seene thy salvation No surely it were no comfort to vs to know that there is salvation in the heavens if we were secluded for ever from seeing that
THE SAINTS HOPE AND INFALLIBLENES THEREOF or Two Sermons preached before the English Companie at Middelb about the moneth of October 1608. Written by Mr. Iohne Forbes at the earnest request of the hearers and now published by them for the generall instruction and comfort of all Gods children Printed at Middelborough by Richard Schilders 1610. To his deare and welbeloved in the Lord the faithfull English Companie at Middelburrough increase of wisdome and grace from God the Father of our Lord Iesus Christ be multiplied YOur earnest request in the Lord most heartely beloued in him was that I would put in writte to you those first Sermons which at the will of God I preached amongst you J confesse that I am obliged to you all in all duties of love because of the abundance of your love to me or rather to the Lord Iesus Therfore although the cōsciēce of my weaknes infirmitie did ever till this houre hold me back frō writing or presēting in writte any of my weake labours to the vse of any yet I could not resist your lawful earnest desire in this particular praying God to direct it to his glorie your comfort Receive thē the first two conceaved in substance as I deliuered them but in larged according to the speciall consolatiōs which it pleased the Lord to minister vnto my owne heart out of this Scripture in time of my most heavie sickenes when J was dayly in hope to goe out of this body to dwell with the Lord. If yee finde any comfort in them give all the glory to him who is able by the mouth of Babes and Sucklings to make perfect his prayse And not staying as Babes vpon the vse of this milke goe on in strength by the solide comfort of that strong meate which yee have abundantly in the Lords great mercie dayly ministred vnto you by the painfull labours and faithfull watchfulnes of your louing and learned Pastour whom the Lord hath taught to be a Scribe in his kingdome a faithfull and wise steward to give his children their portion of meate in season at whose mouth receiving that sincere milke of the word ye shall doubtles grow vp to be a spirituall house an holy Priesthood to God by Iesus Christ our Lord whose special blessing J pray for to his worke amongst you that you to your Pastour and he to you may be a ioy a glorie and a crowne of reioysing in the presence of the Lord Jesus Christ at his comming whose grace mercie and peace be with you all Amen Yours in the Lord M. I. F. 1. Epist of Peter Cap. 1. verse 3. Blessed be the God and Father of our Lord Jesus Christ who according to his abundant mercie hath begotten vs againe vnto a lively hope by the resurrection of Iesus from the dead IT is most true which the Apostle saith to the Corinths 1. Cor. 15 19. that if in this life only wee haue hope in Christ wee are of all men the most miserable For in al outward things concerning this present life the wicked for the most part are in much better case then the godly who dayly bearing the crosse through many tribulations and afflictions do enter in the kingdome of heaven This being a thing necessarie Rom. 8.17 2. Tim. 2.12 that whosoeuer shall reigne with Christ must first suffer with him For there is no other way whereby the members can enter into glorie but the same by which the Prince of saluation was consecrate Herefore it is that the Apostle in this Epistle being to exhort the Saints to constancie in holines patient bearing of all afflictions doth lay the foundation of his doctrine and prepare the way to this Exhortation by setting before their eyes the hope of eternall life in Heauen with God * The fight of things invisible sustaine the Saints in this life Knowing that in this life there is nothing no not the very inward beginnings of grace and sense of the goodnes and bountifulnes of God of the peace ioy spirituall that is able to vpholde the Saints in suffering for Christ if they had no esperance of greater and more excellent things after this life in the world to come Therefore it is that in the Scriptures the spirit leadeth the Saints alwayes to the sight of the glory that is to be manifested to the Price of their high calling in Iesus and to the recompence of reward laid vp for thē in the heauens 2. Cor. 4.10 c. knowing that the dayly bearing about of the dying of our Lord in our bodies and in the dayly decay of the outward man wee were not able to endure without fainting if we did not cast our eyes vpon things invisible and eternall Act. 7.55 and not vpon things visible which perish It was the sight of the glory of God and of Iesus at the right hand of God that made Stephan to endure stoning to death It was the sight of him who is invisible and of the recompence of reward which made Moses to despise the wrath of Pharao Heb. 11.24 to esteeme the reproach of Christ greater riches then the treasures of Aegipt The thing which did susteine Iob in his greatest miseries Iob. 19.26 was the hope and assurance he had that he should see God in his flesh although that after his skin wormes should destroy his body even that he himselfe should see him that his eyes should beholde him none other for him Heb. 12.2 Christ Iesus our Lord himselfe endured the crosse and despised the shame for the ioy which was laid before him According to which examples we must also indevour to holde the eyes of our minde fixed vpon Iesus the authour and finisher of our faith where he sitteth at the right hande of the Father crowned with glory and honour waiting stil for our blessed hope which also the very Creature waiteth for Rom. 8.19 and in waiting groneth and laboureth in paine because it also is subdued vnder hope that it also shal be delivered from the bondage of corruption in that day This is the cause wherefore the Apostle Peter in this place doth speake so much of this hope even that as he himselfe exhorteth vs wee may gird vp the loynes of our mindes and bee sober and trust perfectly or to the ende in the grace which is brought to vs in the revelation of Iesus Christ putting on as the Apostle Paul exhorteth vs 1. Thes 5.8 the hope of salvation for our helmet In setting downe this hope the Spirit of God for our further comfort and the more strong inforcing of the exhortation builded thereupon doth meete the chiefe tentations which may assault our weakenes in the troubles which accompanie the profession of the truth of which three are touched in the word which we haue read The one concerneth Life it selfe the other the Qualitie and Condition of that life the last the Certaintie and Assurance of
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
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
their minde to the Image of God and must finde themselves cast in a new moulde and fashioned to another shape and borne over againe Therefore we should diligently trye our selves and consider if God at any time hath bin effectuall in vs to the alteration of the spirit of our minde renovation of our soules and if his spirit doth possesse and lead vs so that our conversation be after the spirit and not after the flesh And as the Apostle Peter in his second epistle exhorteth vs 2. Pet 1.10 Wee should studie to make our calling and election sure by adding to our faith vertue and so foorth For they can haue no certaintie of their calling that are not sanctified and therefore no assured hope For when God maketh vs his sonnes Gal. 4.6 he sendeth the spirit of his son in our heartes which cryeth Rom. 3.14 Abba Father For if any have not the spirit of Christ he is not his sayeth the Apostle to the Romanes Rom. 8.10 And if the spirit of Christ be in vs sayeth the same Apostle the same body is dead because of sinne the spirit is lyfe because of Righteousnes Therefore we may iustly conclude with the Apostle Pieter in the first chapter aforsaid of his second epistle after hee hath exhorted vs to ioyne vertue to our faith and to vertue knowledge to knowledge temperance 2. Pet. 1.9 and so foorth that whosoever hath not these things hee is blinde and seeth not farr off and hath forgotten that he was washed from his olde sinnes and so consequently that their hope is but a blinde hope their confidence a blinde confidence their boasting a blinde boasting 2 Co. 5.17 For if any man be in Christ Iesus he is a new creature sayeth the Apostle to the Corinthes So to conclude this point it were better to a man never to have bene borne in this worlde then after he is borne not to bee borne over againe by God And woe is the man who before the laying downe of this naturall life hath not obtayned another which is spirituall Now followeth the fourth point Hope followeth Regeneration which is the benefite it selfe vnto the which God of his mercie doth beget vs againe that is a living or lively hope or hope of lyfe This sheweth vs the purpose of God in begetting vs which is to cause vs hope For as we have said before First wee must bee made the children of God before we can hope to enioy his inheritance Therefore our Regeneration is a warning to vs that wee are the heires of God and coheires with Christ and obligeth vs to hope for the glorie of God seeing God hath begotten vs Because as saith the Apostle here he begetteth vs to hope therefore where hope is not there is no new birth for the Lord can not bee frustrate of the ende of his worke for hee that renewes vs vnto hope with renovation gives hope Therefore the sanctified man in Christ may be sure of glorie and lyfe everlasting according as the Apostle sheweth vs Whom he calleth Rom. 8.30 hee iustifienh and whom hee iustifieth him hee glorifieth In this benefite wee have two things to consider First what is the blessing tot wit hope Next what is meant by the propertie of this hope in that it is called a lively hope Concerning the firist the Apostle describing our estate before the Lord doe beget vs and make vs partakers of the adoption doth declare that among the rest of our miseries this was one that we had no hope For whē he hath expoūded to vs the mercy of God in our salvation and regeneration shewing that we are his workmāship created in Christ Iesus vnto good workes which God had ordayned that we should walke in them being iustified by faith he willeth vs to remember what we were before saying Remember that ye beeing in time past Gentiles in the flesh called vncircumcision of them which are called circumcision in the flesh made with handes that yee were I say at that time without Christ were aliaunts from the common wealth of Israel and were strangers from the couenants of promise and had no hope and were without God in the world This is the miserable estate of vs all before wee be called of God to the adoption of his sonnes and be begotten of him againe wee are all without Christ without hope and without God in the world What greater miserie can there be Act. 17.28 then have a being and yet without him in whom wee have our being our lyfe our moving and all things as the Apostle sayeth in the Actes And knowing that we must depart from this life to have no hope of lyfe thereafter Miserable indeed is our estate by nature how much soever we glorie in it so much the more miserable that wee have neither sense nor sorrow of this our miserie Who is he that can reioyce in any thing while hee abydeth without him in whom are all things And howe can the heart sufficiently praise love and magnifie the Lord when it tasted of this his goodnes in begetting vs againe And so consequently taking from vs all our miseries making vs blessed in giving vs hope and himselfe to bee our God and Father in Christ through whom sayeth the Apostle to the Ephesians we both Ephe. 2.18.19 and 22 that is Iewe and Gentill haue one entrance vnto the Father by one spirit and are no more strāgers forreners but citizens with the Saints and of the houshold of God and in whom wee are build together to bee the habitation of God by the spirit It is not without good reason that the Apostle here in this place can not speake of this mercie without blessing him who hath brought vs to this blessed estate of hope And great matter have we of reioycing who have tasted of the like mercie If wee consider that which the Apostle saith to the Romanes That wee are saved by hope Rom. 8.24 For as he saith in another Epistle We walke here by faith 2. Cor. 5.7 and not by sight and therfore taking from vs hope our salvation and lyfe is taken from vs which wee doe possesse by hope for this is the difference of faith and hope that by faith we beleeue the promises of salvation in Christ which hope waiteth for so that faith hath respect to lyfe and salvation as it is embraced by vs here in this world Hope hath relation to them as wee shall possesse them in the world to come so that hope doeth alwayes follow faith hangeth vpon it although they be often times takē in the scripture the one for the other indifferently The one looketh to lyfe apprehendeth it promised in the world the other wayteth for the revelation of it from heaven as it is possessed by Christ at the right hande of the Father This is now the blessing vnto the which the Lord begetteth vs againe so that without Regeneration
we are hopeles and so without happines being borne againe Wee may have faith and hope in God according as 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
even coheires annexed with Christ Iesus who only is the righteous heire of all things as saith the Apostle Paul to the Hebrues because hee is the onely Sonne of God Now wee are made the heires of God Rom. 8.14 by being first made his children as saith the Apostle to the Romanes If saith he we be children we are also heires even the heires of God heires annexed with Christ Gal. 4.5 And againe to the Galathians If thou be a sonne thou art also the heire of God through Christ For it is manifest even among men that the sonne either by nature or by adoption is counted for the heire Now by nature we are not the sonns of God Ephe. 2.3 but as saith the Apostle to the Ephesians by nature we are the children of wrath and by the redemption made by Iesus Christ wee receive the adoption of the sonnes as witnesseth the same Apostle to the Galathians Gol. 4.5 God sending the spirit of his Sonne in our heartes which cryeth Abba Father Thus by Iesus the only sonne of God so consequentlie his only heire by nature we are first made the sonnes of God and so also the heires of this in heritance of God The vse of this point is to instruct vs that we must not think to enioy eternall life as the reward of our service but as the right of heires being made the childrē of God Christ in the eight of Iohn saith that the servaunt abideth not in the house for ever but the sonne abideth for ever Thereby informing vs that hee who thinketh to dwell with God in his house eternallie must needes be his son so doeth the Apostle here teach vs when he sayth that God begetteth vs againe to the hope of lyfe declaring that wee must be borne of God and so made the Sonnes of God before wee can hope to inherite eternall lyfe For whosoever doth remaine in the house of God noe other wayes but as a servaunt he shall at length be cast out and shal be deprived of eternall lyfe which is the inheritance of the sonnes Christ himselfe sheweth that al our service is vnprofitable even when wee have done all that wee can doe if wee respect the merit of it And the Saints themselves confesse that even their righteousnes is polluted Isa 69.6 like a menstruous cloth How wōderfully therfore do they deceive their own soules who build the hope of their life vpon merit of their workes The Lord in Hagar the servant Ismaell his sonne doth livelie represent the lot and portion of all the children of the lawe that is of all who by service think to inherite heauen having no other hope of eternall life then that which is ingendred by the covenant of workes Cast out sayeth the scripture the servaunt with her sonne for the sonne of the seruant shall not be heire with the sonne of the free womā Gal. 4.30 By this doth the Apostle to the Galathians shew that which Christ saith to be true to wit that the servaunt shall not abide in the house for ever Because as the Lord cōmaunded to cast out Hagar the servaunt with her sonne out of the house of Abraham which was the house of God so shall he cast out of his house and deprive of the inheritaunce of eternal life all those who are not his sonnes but craue eternall life as debt for reward of their workes Now we come to the properties of this inheritance The blessed estate of the Saints glorified which are three It is called immortal vndefiled which withereth not These are the speciall things which make a life happie and blessed and the three contraries do make it miserable and cursed The three which make it happie are eternitie purirte and vnchangeablenes The three contraries which make it miserable are mortalitie or death sinne or vneleannes and chaungeablenes or instabilstie The spirit of God therefore by attributing those three properties to our inheritance life which we hope for doeth shew vs the excellencie blessednes of our life wherevnto the Lord doth begett vs againe thereby to teach vs that we lose nothing albeit wee loose all things if so be we gaine this life and inheritance Let vs therefore consider those properties severallie The first is immortalitie vnto an inheritance immortall that is The blessed estate of the Saintes in heaven immortall an inheritance or life which is no wayes subiect to corruption but which indureth for ever and therefore in the scriptures it is called eternall life to distinguish it not only frō the life of beastes and other creatures but even from the life of man himself which he hath by nature in this world We shall the more clearlie perceive the comfort of this poynt if we consider two things which the scriptures lay before our eyes The first is concerning that which is in greatest price with man for which hee laboureth chieflie as the principall end of all his travels The second is the vanitie of his labor as touching that end vnprofitablenes of al his paines so cōsequently the vnspeakeable grief and sorrow wherewith his soule is pearched whē he findeth himself frustrat of his end As for the first The thing in the worlde most deare to a man is his life which gladly he would preserve with the losse of al that ever he hath Sathan did know this whē to provoke the Lord against Iob he vseth this argument skinne for skinne and all that ever a man hath Iob. 2.4 will he giue for his life And Christ our Saviour knowing that the love of this life doeth most of all sway our actions perceyving this foolish solicitude in Peter even towards him he sheweth his Apost that who soever will saue his life shall lose it Mat. 16.25 How glad the worldly man would be if he could live in this world eternally this in deed is the foolishnes of men they thinke their houses and habitations shall continue for ever so rooted is the vanitie in mans heart that albeit the Fathers that have thought so doe die like the beastes yet their posteritie is not made the wiser but goe on in the foolish way of their fathers and delight in their talke as saith the spirit of God in the 49. Psal 49.6.7 Psalme mortall mā stryving vainlie to eternise him selfe in this perishing world Which vanitie the Lord expresseth when he sheweth first that albeit a man by his labours obtaineth aboudance of all things Luc 12.15 yet his life standeth not in his riches Which he cleareth by that parable of the rich man who said to his soule soule thou hast much goods laied vp for manie yeares live at ease eate drinke and take thy pastime but God saide vnto him O foole this night will they fetch away thy soule from thee then whose shall those things be which thou hast provided The second argument of mans vanitie is that as his life stādeth not in
he shall aske Ioh. 11.42 for the Father heareth the Sonne alwayes Christ Iesus likewise in the tenth of Iohn speaking of the sure felicity of his sheepe that they should never perish he giveth the reason from the sure keeping of them in the hande of the Father My Father saith he which gave them mee is greater then all and none is able to take them out of my Fathers hande Neither sayeth he shal one plucke them out of my handes And he addeth likewyse the reason For I saith he and my Father who is stronger then all are one The Saints are kept by the power of God The second point of our consolation is from the power whereby God doeth keepe vs even the power of God himselfe The reason why the knowledge of this is requisite may well bee gathered out of the sixt to the Ephesians where the Apostle exhorting vs to arme our selves with this power of the Lords might doeth give vs a reason why wee should doe so because saith he we wrestle not against fleshe and blood but against Principalities against Powers against worldly Governours the princes of darknes of this world against spirituall wickednesses which are in the high places Therefore he biddeth vs To take the whole armour of God If wee had only to doe with flesh and blood it might be that the power of flesh blood might be sufficient for vs to defend vs for ther is not nor hath bene any power of man so great but there hath bene and shal be a power of man able to withstande it So if a Prince did ryse against vs we might flie vnder the shadow of another Princes winges for our securitie but no man in the world how great so ever he be is abls to defend him selfe much lesse others from the assaultes of Sathan sinne and death These three are stronger then any creature for sinne hath overcome both Man and Angell and death by sinne and Sathan prevailed against man in his integritie Therefore it is most needfull that wee bee guarded by another power stronger then the power of man yea stronger then the power of Angells and yet stronger then the power of sinne and death which haue gotten dominion over all men and over a great many Angells Now a greater power then these is not except only the power of God who is able only to subdue all things to himselfe by the power of his might This serveth first to cōfort vs against all terrour of the Divells power and malice 1 Pet. 5.8 who as saith the Apostle Goeth about like a roaring Lyon seeking whom he may devoure knowing that we are kept by that stronger one who is able to binde that strong one that is Heb 2.14 Sathan and spoyle him of his goods even by that mightie Sampson who by his owne death did destroy him that had the power of death that is the Divell and by that strong Lyon of the Tribe of Iuda 2 Cor. 12.5.9.10 Secondlie it teacheth vs that lesson of the Apostle to the Corinthes not to reioyce of our selves except it bee of our infirmities in the which we gladlie ought to reioyce that the power of Christ may dwell in vs. Moreover even in our infirmities in reproches in necessities in persecutions in anguish for Christes sake we should take pleasure because when we are weak then are we estronge for the power of God is made perfite through weaknes as sheweth the same Apostle in the same place Thirdly this sheweth the vanitie of all those men who doe esteeme them selues sure ynough guarded against the power of the Devill by Crossings by holy water by ringing of Belles c. and such like vanities It is evident that these men did never yet sufficientlie know either their own weaknes or the Devills power against the which by the Apostle in the place aforesaid to the Ephesians it is manifest that no man is able to stand fast who is not armed and made strong by the power of Gods might It is most certaine that Angells are not able to keepe vs If God did withdraw his strength from vs. And therefore doth David shew vs that only the man who dwelleth in the secret of the most high abideth in the shadow of the Almightie is in a secure estate that he needeth not to be affrayd Psal 91. neither of the feare of the night nor of the arrow that flyeth by day nor of the pestilence that walketh in the darknes nor of the plague that destroyeth at noone day He shall walke vpon the Lyon and Aspe the yong Lyon and the Dragon shall he tread vnderfoote because the Lord will deliver him from the snare of the hunter and from the noysome pestilence and will suffer none evill to come neare him for he is with him in trouble to deliver him and to glorifie him Therefore may all the children of God boldly boast with the Apostle of their securitie Rom. 8.31 c. that no Devill nor other accuser dare lay anie thing to their charge seeing God doth iustifie them no creature nor Prince nor power shal be able to condemne them for whom Christ hath died for whom he is risen and for whom at the right hande of the Father hee maketh intercession None shal be able to separate them from the love of Christ no not tribulation nor anguish nor persecution nor famine nor nakednes nor perill nor sword in all which things saieth the Apostle we are more then conquerors But how not by our owne might not by the might of Angells or any other creatures but thorough him that loved vs and therefore in the gloriation of faith doeth he defie all Principalities and powers and Angells life and death thinges present thinges to come highnes deepnes and all creatures because he is persuadeth that none of thē is able to seperate him from the love of God which is in Christ Iesus our Lord. For if God bee on our side who can be against vs the power of God keepeth vs against which no power is able to stande The last vse of this is to make vs afraid of sinne of the power of it since no power of the world is able to keepe vs from the power of sinne and tentations of the Devill of the flesh and of the world except only the power of God him self and therfore they are wonderfullie deceyved that thinke it standeth in mans owne power and in the strength of his owne will to preserve him selfe from sinne and to keepe him selfe in well doing Let vs learne to flie vnto God as our onely keeper who by his owne power defendeth vs from all our enemies Nowe followeth the meane or middes whereby this power of God is exercised practised in keeping of vs Gods power is practised by faith and that is faith saith the Apostle Who are kept saith he by the power of God through faith So it is faith in and throw which the power
salvation yea it were better for the wicked never to have known there were a God yea that there were not a God at all then to be banished from the presence of that God for ever as they shall be The vse hereof is to comfort vs against the present longinge and earnest desire wee have of the sight of God and of our Saviour and of that glory 2 Cor. 5.2 whyle wee sighe Desiring to bee clothed with our house which is from heaven even that we know that our life which is now hid with Christ in God shall once bee manifested For during this life neither are we seene to the world the children of God neither is our salvation seene of vs. Iohn 3.2 For as Iohn saith Though now we bee the children of God yet it is not made manifest what wee shal be Colos 3.4 but when Christ which is our life shal appeare thē shal we also appeare with him in glorie And therefore is it that the fervent desire of the creature wayteth whē the sonnes of God shal be revealed Rom. 8.19 And we our selves are said to be saved by hope and that for this cause wee doe sighe and groane in our selves waiting for the adoption even the redemption of our bodie Now the time when our salvation shal be shewed Salvation shal be revealed at the comming of Christ is the last time For so long as Christ is hid so long must our salvation be hid for without him it can never be seen for he is our salvation and therefore seeing Christ is not to be seene againe vntill the last time our life cā not be seene vntill that time This is the cause that the Saints doe crie with a most earnest desire Come Lord Iesus come and that that day which is the last of al days may come because they know their life cā not be revealed till that day This day of all dayes is the most longed for by the godlie and of all dayes least desired or wished of the worlde The reason is evident The godlie doe know that that bringeth to them the end of all miserie and everlasting ioye whereas to the wicked it bringeth an end of al their flesh lie pleasures and worldlie delites wherein they did put their felicitie and doth begin their endles damnation Therefore would they wish it never came So cōtrarie is the desire of Gods children to the desire of the wicked For ther shal be two things in that day revealed that never were seen before that is the salvation of the elect and the vengeance prepared for the wicked It is true in deed that God sheweth his salvation even in this world in all the deliverances of his children like as hee sheweth his vengeance in al plagues powred vpon the wicked but we must distinguish betwixt al salvatiō enioyed in this life that salvation which is to be manifested in the cōming of Christ and betwixt all iudgements in this life that iudgement that shal be revealed in the appearing of the Lord in flaming fire For neither is the first that full fruit of Gods mercie purchased by Christ neither is the other the iust recōpence of Gods Iustice to the wicked And therefore is it in the script that the life of the Saints is said to be hid vntill the last time and the wrath of God and his Iustice to be hid vnto the day of wrath and manifestation of the iust iudgement of God Rom. 2.5 For that day is the day both of the manifestation of Gods iust iudgement and of this riches of his mercie This teacheth vs to have patience in this present life although our cōdition in Christ be not knowen of the world nor we accompted of as the children of God although here we be esteemed the offscourings of the worlde and the contempt of men for our estate is not yet manifested As likewise it teacheth vs to reioyce the more neare the day of Gods iudgement be because our redemption is the nearer Yea this maketh that the godlie do more gladlie depart out of this life then to remaine in it Whereas the wicked esteemeth it a hell to speak to them either of death or of Christes comming againe to iudge the world Happie is the man that is begotten to this livelie hope for he findeth what comfort is in both while as the wicked shall wishe that the mountaynes might fall vpon them and the earth open and swallow them rather then they should see the day of Christes appearing But let vs who beleeve and knowes that our life and salvation commeth with Christ Let vs I say with all our hearts pray Lord Iesus come come Lord Iesus come even so bee it AMEN FINIS