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
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
it So first because the Apostle did knowe howe hard and difficill a thing it is to perswade man to forsake this present world the life the glory the riches the reast pleasures of it except hee have esperance of an other world life glory riches pleasure Therfore doth hee first set downe the exceeding mercie and goodnes of God in begetting vs to the hope of life in the heavens Secondly in respect the naked hope of an other life is not sufficient to perswade vs to forsake this life nor to minister solide ioy in suffering for it except we know that this life for which we hope be much more excellent and precious Therefore in the second place the Apostle describeth the excellencie of this life hoped for Thirdly seeing for the solide consolation of the Saints it is required that not only they have hope of life and knowe the excellencie of it but also that they bee sure not to be frustrat nor disappointed of their hope Therefore in the third place hee declareth the certaintie infalliblenes of this hope In these three points consists the substance of the worde which wee have read whereof wee are now to speake as the Lord shal assist by his grace But first of all before we enter to speake of these three Gods benefits never to be remembred without thankfulnes we must consider the maner which the Apostle vseth in propounding of them which is by way of thanksgiving To teach vs in what maner wee should speak of the blessings of God whose goodnes to vs should never be remēbred without out thankesgiuing to him Hee chooseth vs he predestinateth vs he calleth vs Ephes 1.6 saith the Apostle to the praise of the glory of his grace Therefore when ever it pleaseth him to bestow vpō vs the fruits of his love and free grace in Iesus Christ wee should alwaies receiue them thinke and speake of them so as our God receive of vs the thing for which hee giveth them that is the prayse of his glorious grace wherwith he doth abound towards vs in all spirituall blessings in Iesus Christ There is a great difference betwixt the maner of speech of those who speake vpon a bare and naked knowledge of the blessings of God and of those who speake from the sense feeling of them as having tasted themselves of the goodnes and bountifulnes of God in these blessings towards thē in Christ The speech of the one as it is without feeling so is it fectles and without force they can speake of his goodnes and not give him glorie whereas the other are forced by their feeling to glorifie God because he is good his love in their hearts constrayning them as saith the Apostle 2. Cor. 5.14 This is the cause why the Saints in Gods word have made so many songs of praise and thanksgiuing to God so sweete is the sense of his mercie and so deepe was the insight they had of it towards thēselves that they have provoked all the creatures to praise him because hee is good and his mercie endureth for ever as though themselves alone were not sufficient to speake of the praise of his grace towards them yea the helpe of al creatures being too too small in their iudgement to make thē worthely to render him the glorie of his goodnes to them alone knowing that their tongues and lips were not able condignely to thanke him they haue called on their soules and all that is within them to prayse his holy name This serveth for a tryal to vs to examine ourselues in what sort wee possesse the knowledge of the grace of God towardes man in Christ Surely it is to be feared that there is small sense lively feeling of it within vs when thankfulnes doth not outwardly abound in our speeches and actions And hereby may we iustly esteeme this age although it abound in knowledge yet to haue small feeling of the things knowen seing the affections of men are so slenderly touched with the loue of God and his goodnes neither heart nor tongue being prepared to proclayme his prayse The Prophet saith and so doth the Apostle I beleeved and therefore I spoke 2. Cor. 4.13 surely where faith is there wil be speech The Apostle therefore writing to the Colossians bids them abounde in faith with thanksgiuing Colos 2.7 The same Apostle willing to make vs vnderstand what is the nature of true knowledge after hee hath exhorted vs to know the will of the Lord to be filled with the Spirit he subioynes an exhortation to practise the effects of this knowledge and amongst the rest hee desireth vs alwayes to giue thanks for al things to God the Father in the name of Iesus Christ our Lord ioyning these two things together and teaching vs that no blessing yea nothing should happen to vs for the which we should not giue thankes to God For that is the nature of true grace truly ingraffed in the heart for all things even for Afflictions to prayse the Lord. Let vs looke on the example of Iob when God did permit Satā to spoyle him of his substance Iob. 1.21 his speech is The Lord hath given and the Lord hath taken it blessed be the name of the Lord. Beholde hee acknowledgeth that it was the Lord that did giue it was the Lord that did take and hee blessed the Lord both in giuing him and in taking from him If then the very Afflictions chastisements wherby the Lord exerciseth the faith and tryeth the patience of his Saints bee iust matter both of reioycing as Iames saith Iam. 1.2 and also of thanksgiuing how much more should we render thanks to God for our Election our Calling our Iustification and all the rest of his blessings both spirituall and bodilie Let vs learne then with the Apostle and according to the former exhortation of Paul to give thanks alwayes for al things to God the Father in the Name of Iesus Christ our Lord. So much concerning the maner of the Apostles speaking and propounding this blessing Now wee come to the matter it selfe which wee diuided in three wherof the first concerneth the blessing of God bestowed vpon vs. In declaring of this blessing wee haue these points set downe by the Apostle in order 1. The Authour and giuer of it to wit the God and Father of our Lord Iesus Christ 2. The cause mouing him to call vs to so excellent a blessing to wit his aboundant mercie 3. The preparatiue fitting mindes wherby he both makes vs able for the benefite and brings vs to it to wit The begetting of vs againe 4. The blessing it selfe to wit a liuing hope or the hope of life 5. And last the ground and foundation of this hope to wit the Resurrection of Christ from the dead Now concerning the first it is the Father who is the Authour of this blessing as he is the God Father of our Lord Iesus Christ
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
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
of God keepeth vs. There be manie midses and meanes in and by which the Lord vttereth his power in preservation of his creatures from bodilie temporall daungers and keeping of them in the strength and enioying of this present life he vseth his creatures for nourishing vs in this mortall life He employeth divers meanes for our deliverance from sicknes and other troubles as Medecine and such like worldlie helpes And he manifesteth his power in the governement of thinges in the creatures both heavenlie and earthlie In all which it may be iustlie said that God by his power doth keepe all things in the life state and condition wherein hee putteth them but none of al these meanes doe serve to keepe vs from spirituall enimies vnto eternall life there is another meane whereby God vttereth his power and exerciseth it in vs to keepe vs from eternall death vnto salvation and that is faith Therefore is it that the Apostle writing to the Ephesians Ephe. 1.19 prayeth to God for them that the eyes of their vnderstanding might be opened to knowe what is the exceeding greatnes of his power towards vs which beleeve according to the working of his mightie power which he wrought in Christ whē he raised him frō the dead to teach vs that God vttereth his power practises it in his childrē to salvation by faith And that this power which he exerciseth in vs that beleeve is a more strong power then any that ever God vttered or manifested in anie other of his workes either in creating all things of nothing or yet in governing or preserving all things created For the power might which he imployeth to our preservation who beleeve is that same power and strength whiche hee wrought in raysinge Christ from the dead and in glorifying him and making him the head of all Principalitie Power and giving him to be the head of his church Which we in greater measure thē ever it was vttered in any other work because it must be greater that maketh Christ the head of all power in subdewing all things vnder his feete then that power which made all other powers Seeing the power of Christ given him by the Father over all Thrones and Dominions over Devills and Angells and sinne and death is greater then all other powers which is subdued vnder his feet Therefore the Apostle speaking of this power of God towards vs that beleeve saith That it is according to the working of the strength of his power as though God never had exercised the strength of his power in the strength thereof but in Christ our head in vs that beleeve And therefore also our faith whereby this power of God is exercised in vs both in quickning and raysing vs from the dead with Christ and in preserving vs is called by the Apostle to the Colossians Colos 2.12 The faith of the operation of God or rather of the effectuall working of God In the which place the Apostle sheweth plainlie that it is through this faith of the operatiō of God that God doth raise vs from the dead as he did Christ Letting vs knowe that as it is the power of God onely that is able to worke these things in vs that concerne eternall life so this power is never performed nor practised in vs but throw faith For this cause is it that the Apostle to the Philippians Philip. 1.27 declaring to vs how wee must fight and with what armour against all tentations and persecutions he biddeth vs fight togither through the faith of the Gospell 1 Pet. 5.9 And the Apostle Peter teaching vs how to resist our adversarie the Devill willeth vs to Resist him by stedfastnesse of faith And al this is to declare vnto vs that there is no suretie nor sure keeping of vs against the Devil the world and sinne but by faith onely according to that which Iohn in his first epistle teacheth vs 1 Ioh 5.4.5 This is that victorie that overcometh this world even our faith For who is it that overcommeth this world but he which beleeveth that Iesus is that sonne of God And the Apostle to the Ephesians cap. 6. vers 16. knowing that our chief strength stādeth in our faith biddeth vs above all other partes of our spirituall armour to take the shield of faith wherewith wee may quenche all the firie dartes of the wicked And Christ when hee declareth vnto his Disciples Luc. 22.31 that Sathan had desired to winow thē as wheat he saith to Peter but I have prayed for thee that thy faith faile not Hereby shewing that howsoever the Devill assault vs buffet vs yet in none of our slydings obtaineth he a full victorie so long as our faith faileth not and that in the sure continuance of our faith stādeth our sure keeping from all the Devills sifting and winowing of vs. Hereby it is manifest that they which never beleved had never proofe of the saving power of God and that they whose faith is nothing powerful in operation against Sathan and sinne never had anie true faith but as Iames saieth Their faith is nothing but a dead faith For they who truely beleeve doe finde in them selves a power effectuall whereby they are made able to fight against all Principalities and spirituall wickednesses and not only to fight but also to overcome them So that even it is a wonder to the Saintes themselves who knowe their weacknes naturall that they shold be so strēgthned by grace that nothing is able to overcome them The vse of all this is to teach vs that aboue all things we should pray to God to strēgthen our faith and to preserve it that it fayle not For according to the measure of our faith so is the measure of our strēgth and according as we continew in faith so doth our strength continue with vs. As by the cōtrarie our faith fayling our strength faileth vs. Therefore was it that Peter albeit he receyved a great foyle from the Devill in denying his Lord yet did he at length overcome the Devill because his faith failed not though hee failed in confession The spirit of God in the 11. Chapter to the Hebrewes sheweth that whatsoever the Saintes were able to doe or suffer for the glory of God it was by faith therefore is it no wonder although the wicked be overcome with every tentation to lust to drunkenes to chambering to wantonnes pryde and covetousnes c. seeing the power of God by which these things only can be overcome is not in thē they being without faith Now have we to speak of the end wherto we are kept The Saints are kept to salvation that is saith the Apostle vnto salvation as we said before of the keeping of our life That it were no comfort to vs except it were kept for vs. So likewise of vs it were no matter of ioy to vs that wee are kept if it were not to salvation that we are kept For God