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
knowledge of God in Christ is not and the kingdome of Christ is not erected in the heart in righteousnes peace and ioy of the holy Ghost there is no thanksgiuing proceeding from that heart that can bee acceptable to God No nothing that is done for his seruice can be acceptable vnto him Psal 116 1â— For as wee haue alreadie said before out of the Psalmist and other Apostles I beleeved therefore did I speake 2. Cor. Cap. 4. vers 13. the speach to God or of God That which proceedeth not from faith shall neuer bee accepted of him Therefore is it that the Apostle biddeth vs that wee should abound in faith with thankesgiuing to informe vs that all true thankesgiuing must be accompanied with faith and flowe therefrom Thus much concerning this first point that is the Authour of this benefite of a lively hope Nowe followeth the second point touching the cause moouing God the Father in Christ to begett vs to his hope and that is his aboundant mercie In this point Mercie the only cause moouing God to cal vs. we haue twoo things to be marked The first is the cause it selfe moouing God to bring vs to his blessing which is his MERCIE The second is the qualitie of his mercie which mooveth him to graunt this blessing which standeth in the measure of it in that it is called his aboundant mercie As touching the first it plainly layeth downe before vs our owne miseries First in that we were such as had need to be pitied vpon whom the Lord should haue compassion as being in miserable cace and vnable to deliuer our selues from our miserie For where there is no helpe left but that which standeth in the mercie of our Iudge he also being our partie the case must needes be most miserable Nowe it is playne by the Apostle that if God had not had pittie and compassion on vs wee had neuer attained not so much as to any hope or esperance of eternall life seeing nothing els but his owne mercie and pitie did mooue him to call vs to this blessed hope which is most plainly set downe by the Apostle to the Ephesians Ephe. 2.3.4 in that hee maketh all men both Iewe and Gentile by nature to be the children of wrath and the cause of our calling regeneration and safetie from that wrath to bee the riches of Gods pitie and compassion and the aboundance of his love Secondly this setteth before vs the nature of our God that it is such as he himselfe proclaimed when hee made all his goods goe before Moyses and proclaimed the Name of the Lord before him saying The Lord the Lord stronge Exo. 34.6.7 mercifull and gracious slowe to anger and aboundant in goodnes and trueth reseruing mercie for thousandes forgiuing iniquitie and transgression and sinne c. Psal 116.5 Therefore it is that Dauid hauing tasted of the mercie and kindnes of the Lord doeth shewe foorth to the world the same Psal 3â— 5 saying The Lord is mercifull and righteous and our God is full of compassion And againe Psal 34.8 He indureth but a whyle in his anger but in his favour is lyfe Weeping may abyde at euening but ioy commeth in the morning Also he inviteth the world to prooue how good the Lord is Saying Taste ye and see how gratious the Lord is And for this cause doth Dauid take occasion to praise the Lord and to resolve with him selfe to prayse him in the said 34. Psalme Psal 34. â— I will alway giue thankes vnto the Lord his prayse shal be in my mouth continuallie and doth inuite and wil all others to praise the Lord with him saying Prayse the Lord with mee Psal 3.4.3 and let vs magnifie his Name together And further hee doth resolue to reioyce and glory in the Lord in his mercie saying I wil be glad and reioyce in his mercie And againe My soule shall glory in the Lord. And also exhorteth the righteous and Saints to loue the Lord to reioyce in him because of his mercie saying in the 31. Psalme Loue the Lord all yee Saintes c. And the 32. Psalme and 11. verse Bee gladde yee righteous and reioyce in the Lord and bee ioyfull all yee that are vpright in heart And so in the beginning of the 33. Psalme and many other Psalmes The vse of this poynt is First to humble vs all before the Lord our God as beeing such who haue forfaited all felicitie that there is no hope of blessednes Gal. 3.22 nor lyfe left vs but in the mercie of God against whom wee haue sinned for all are included vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue Rom. 11.32 And God hath shut vp all in vnbeleefe that hee might haue mercie on all So that wee must all confesse with the Prophete Ier. lament 3. and 22. That it is the Lords mercie that we are not consumed And againe Isai 1.9 Except the Lord of Hoastes had reserued to him a small remnaunt wee should haue bene as Sodome and should haue bene like to Gomora For as the Apostle sayeth Rom. 3.9 and 23.24 All both Iewe and Gentile are vnder sinne there is none righteous no not one c. For all haue sinned and are deprived of the glorie of God and are iustified freelie by his grace Therefore let vs all learne to obey the exhortation and instruction given by God to vs by the mouth of his Prophete that is Micah 6.8 to humble our selues to walke with our God Iem 4.6.7.10 And as the Apostle saith Let vs submit our selues to God for hee resisteth the proude and giueth grace to the humble Let vs cast downe our selves before him and hee will lift vs vp Herevpon doth follow the seconde vse which is to conuince all them that put the cause of their saluation or hope of saluation either in the power of their free will or in the merite of their workes or any other thing whatsoeuer except in the mercy of God only For God witnessed of himselfe in the Prophete Esaie I euen I am hee that putteth away thine iniquities for mine owne sake Esa cap. 43. vers 25. And the Apostle plainly testifieth that by grace wee are saued through faith Ephes cap. 2. vers 8. And least that any man should thinke that to beleeue were in his owne power and did proceed from himselfe therefore that his safetie were of himselfe the Apostle addeth and that not of our selues it is the gift of God And yet further to make it more cleare hee subioyneth that it is not of workes that we are saued And he giueth the reason twoofold First least any man should boast himselfe For as the Apostle in an other Epistle affirmeth All reioycing all gloriation of man in himselfe is excluded and that by the law of faith and not of workes Rom. 3.27 and 4.2 for if our
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
to his buriall wherein is set before vs the hope of the everlasting abolishing of sinne Then come we to his Resurrection the ground of our hope once to see death that last enemie abolished and destroyed and so we are guided on with him to the heavens in his ascension and at length to his glorie at the right hand of the Father This distinct faith rising vpon the distinct consideration and knowledgd of the distinct operation of the power of God through Christ in them that beleeve is lively set foorth to vs by the Apostle to the Ephesians Ephe. 1.17 c. 2.1 Praying for them that they might receive the spirit of wisedome and revelation to that same effect that they might know distinctly the parts of his working in them that beleeve and shewing them perticularly certaine of the said effectes of his power First their quickning with Christ Secondly the raysing of them vp together with Christ and thirdly the making of them to sitt together with him in the heavenly places in Christ Iesus And the same Apostle writing to the Colossians and shewing that we are accomplished and perfited in him alone doth manifest the same by perticular induction in these wordes In whom sayeth hee yee are etrcumcised with circumcision made without handes Colos 2. 11. c. by putting off the sinfull bodie of the flesh through the circumcision of Christ which hee expoundeth thereafter more perticularlie in the partes of this circumcision and severall groundes of everie part saying in that ye are buried with him through baptisme Secondlie in whō yee are also raised vp together through the faith of the operatiō of God which raised him frō the dead Thirdlie and you which were dead in sinne and in the vncircumcision of the fleshe hath he quickened togither with him forgiving you al your sinns Fourthlie and putting out the hand-writing that was against vs which was contrarie to vs he even tooke it out of the way and fastened it on the Crosse And fiftlie he spoiled the Principalities and Powers hath made a shewe of them openly and hath triumphed over them in the same Crosse Thus doeth the Apostle leade vs to the sight of our death and buriall spirituall to sinne of our rising from the dead of our spiritual quickening with the life of God of the abolishing of our debt and dittay in abrogation of the Law which was contrarie to vs and of the vtter overthrow of our spirituall enemies and our glorious triumph over them all in Christ Iesus our Lord which at length our God shall fullie accomplishe in everie one of vs in the glorious appearing of Iesus Christ our Saviour whose Name be blessed for ever AMEN The second Sermon 1. Epist of Pet. Cap. 1. verses 4. To an inheritance immortall and vndefiled and that withereth not reserveth in heaven for vs 5. Which are kept by the power of God thorow faith vnto salvation which is prepared to be shewed in the last time WE must remember the trueth of that which the Apostle speaketh to the Corinthians 1. Cor. 2.9 touching the thinges which God hath prepared for those that love him that they are such as neither eye hath seene neither eare hath heard nor hath come into the heart of man Therefore did none of the Princes of this worlde knowe them as saieth the same Apostle in the same place For no naturall man perceyveth the things of the Spirit of God neither can he know them because they are spirituallie discerned for the wisedome of God is a hidd wisedome closed in a mysterie which is not given to every mā to vnderstand yea the very children of God to whom God hath given his spirit which searcheth all things even the deepe things of God although God doe reveile to them his secret yet doe they see here but through a glasse 1. Cor. 13.12 darklie as saith the Apostle For our life as witnesseth the same Apostle to the Colossians is hidd with Christ in God Col. 3.3 And as saith Ioh. in his first Epistle 1. Iohn 3.2 Now are we the sonns of God but yet it is not made manifest what wee shal be For this cause we must content our selves in this life with the sight which faith giveth vs which is of that na ture force as testifieth the Apostle to the Hebrewes that it maketh things invisible Heb. 11.1 to be evident and as it were visible For clearing of which sight and so consequently the further establishing of our faith and further increase of our spirituall ioy the Lord our God in his blessed worde doth set foorth those invisible things vnder earthlie similitudes of things knowen to vs Thereby to leade our soules to the more livelie consideration and clearer knowledge what the hope of his calling is and what the ritches of his glorious inheritance is in the Saints that thereby we may be encouraged with greater patience and constancie to runne the race that is laid before vs and to holde fast the confession of our hope without wavering vnto the ende waiting still for the manifestation of our blessed hope in the glorious appearing of Iesus Christ our Sauiour Therefore is it that the Apostle in this place having spoken of the aboundant mercie of God in begetting vs againe to the hope of lyfe in the next place expoūdeth the excellencie of this life hoped for that thereby we may vnderstande that all things in this world are but vanitie and in comparison thereof nothing but dirt and dung and so to be accounted losse that we may gaine it Afterwards he declareth to vs the suertie certaintie which the Saintes have of enioying this lyfe hoped for both in regard of the life also of themselves So that here we have the other two points of consolation touching our hope to bee cōsidered wherof we did speake in our last Sermon to wit the excellencie of the lyfe which wee looke for and the certaintie of our attaining to it The first is expressed in these wordes to an inheritance immortall and vndefiled and that withered not The other in the rest of the words which we have read In the first point we have two things to cōsider one is the title or name which the Apostle giveth to our hope or life the other is the properties which he attributeth to it by which he setteth before vs the preciousnes excellēcy of it The title which he giveth it is That it is an inheritance The properties are three eternitie puritie and vnchangeablenes To speake then of the first The Apostle calleth eternall life Eternall life is an inheritance belonging to the sonnes not to servaunts an inheritance to informe vs by what title we attaine vnto it and by what right wee enioy it to wit by the right of heires For seeing God only doth inherite immortalitie and life as his proper possession we can never attaine to it till first we be made the heires of God
his aboundance so can not all his aboundance preserve a man from death nor yet procure the restoring of one dead to life againe as the Lord declareth in the 49. Psalme Ps 49.6.7 neither can any redeeme his brother nor give his raunsome to God so precious is the redemption of their soules and the cōtinuance for ever that he may live still for euer Eccl. 6.7 and not see the grave Thirdlie Salomon sheweth that all the labour of man is for the mouth yet the soule is not filled and therefore man paineth him selfe in vaine in traveling for the winde seeing he never can fill his soule nor satisfie his heart with all his labours Lastlie sayeth the Lord in the foresaid Psalme Psal 49.17 Man shall take nothing away when he dieth neither shall his pompe descend after him When vaine man seeth this that all his labour is in vaine seeing he can not thereby preserve his life but he must die Eccl. 2. c. and lye like a sheepe in the grave then doeth his soule abhorre all comfort nothing is there in the world that can be able to make him reioyce Eccl. 3.18.19 c. feeing he must lose that for which all other things are desired and without the which al things do serve for nothing Eccl. 2.15.16 Salomon doth teach this who seeing that he must die and leave all his labours to the mā that should be after him Eccl. 2.17.18 cōsidering that mē in them selves were as beasts the condition of both being one seeing as the one dieth so dieth the other all go to one place and all was of the dust and al shall returne to dust and perceyving that wisedome nor riches nor strength c. made no difference but that it did befall to the wise as it did to the foole then began he to hate all his labour yea even the life it selfe because it was to end A most evident proove that albeit a man doe enioye all pleasures riches and honors yea all whatsoever he traveleth for vnder the sunne or whatsoever his hart can wishe in this world yet is there no peace to the hart of him nor ioye to the soule of him nor happines in the estate of him so long as he seeth he must die and his life must end then doeth he with Salomon conclude al not onely to be vanitie but also vexation of spirit yea the more he doth possesse of these earthlie blessings the greater is his miserie and more greevous are his sorrowes when death cometh to plucke him from his house to the grave Thus even the verie life of man wherein is the chiefest comfort of man by mortalitie becometh a grief to man and a vexation to the spirit of man For all the ioyes of this world and all the comfortes of this life are eclipsed by death This being rightlie weyghed and well considered wee shall then apprehend what infinite consolation this firste propertie of the life vnto the hope whereof our God hath begotten vs againe doth minister vnto vs. for therein we see that taken away which alone is sufficient to make our life miserable cursed even mortalitie and death which is the curse of God vpon mā for sinne Surelie let a man looke to his life albeit in the eyes of mā never so happie yet if he looke to it as it is in deed that is to saye mortall and deadlie although it be busked with all the beauties of this world and fortified with all the strength of this worlde and crowned with all the glorie of this world yet shall he never haue comfort in it and it is most certaine that they see not what this life is who glorie in it and it is the verie blindnes of their eyes which do not let them see their end that maketh the wretches of this world to reioyce in any thing vnder the sunne seeing all shal perish and come to nought No No they see not life to reioyce in that seeth not this life of the children of God vnto the hope whereof the Lord begetteth them This is the ground of the reioycing and gloriation of the Saintes saith the Apostle to the Romanes even the hope of this inheritance which is immortall And this same sight of this immortalitie of that lyfe was the thing that mooved the Apostle himselfe to desire with sighes to change this earthlie tabernacle with that which is not made with handes but is of God For hee did knowe that it was eternall therefore desired hee to be clothed with it even to this end that mortalitie might be swallowed vp of lyfe This then is the comfort of this first propertie that death shall have noe dominion over our lyfe in heaven but it shall remaine for evermore And herein standeth one of the chief pointes of the happines and felicitie of the Saints in the world to come that their inheritance is immortal All whatsoever a mā inheriteth in this worlde is mortall his life here endeth but in the world to come it endureth eternallie The honour ritches and pleasures of this world perish but in heaven there is prepared for vs an induring substance Heb. 10.34 saith the Apostle to the Hebrewes And the pleasures which are at the right hand of God are for evermore saith David Psal 16.11 These heavens shall passe away and the elements shall melt with heate and this earth with the workes that are therein shal be burnt vp sayeth Peter 2. Pet. 3.10 13. but we hope for new heavens and a newe earth according to the promise of God wherein dwelleth rigeteousnes So whatsoever we vnderstand by this inheritance all is eternall in the world to come the life eternal the heavens the earth the glory the riches the pleasures the reast theioy that we shal enioy eternal The first vse of this point is to make vs who doe finde nothing perfectly happie nor comfortable which is subiect to mortalitie to take our hearts and affections of this perishing life and world and to cast away the love of corruptible things and to beholde and affect the lyfe blessings that are permanent and everlasting The second vse is to comfort vs against two tentatiōs wherwith we have to fight the one is touching our present estate and feeling the other is touching the feare that might enter in our mindes of that might befall vs in the possession of this life of God in heaven In this present lyfe wee have not onely to looke for an ende of our lyfe and of all creatures but the Saintes they have a feeling of the dayly decay of the outwarde man themselves hasting to an end now this death that cometh in betwixt vs and our hope for lyfe can not but sometimes trouble and grievouslie torment the mind that hath no sight of that immortall state to come Therefore the wicked are weary in beating of affliction and are altogether vnable to digest the dolours and paynes which they
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
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