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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.1. Epistle of Peter Cap. 1. verse 3. Blessed be the God and Father of our Lord jesus christ, who according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Iesus from the dead.
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IT is most true which the Apostle saith to the Corinths, that if in this life only wee haue hope in Christ, wee are of all men the most miserable.
IT is most true which the Apostle Says to the Corinths, that if in this life only we have hope in christ, we Are of all men the most miserable.
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For in al outward things concerning this present life, the wicked, for the most part, are in much better case then the godly;
For in all outward things Concerning this present life, the wicked, for the most part, Are in much better case then the godly;
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who dayly bearing the crosse, through many tribulations and afflictions, do enter in the kingdome of heaven.
who daily bearing the cross, through many tribulations and afflictions, do enter in the Kingdom of heaven.
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This being a thing necessarie, that whosoeuer shall reigne with Christ, must first suffer with him.
This being a thing necessary, that whosoever shall Reign with christ, must First suffer with him.
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For there is no other way whereby the members can enter into glorie, but the same by which the Prince of saluation was consecrate.
For there is no other Way whereby the members can enter into glory, but the same by which the Prince of salvation was consecrate.
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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,
Therefore it is that the Apostle in this Epistle, being to exhort the Saints to constancy in holiness & patient bearing of all afflictions, does lay the Foundation of his Doctrine,
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and prepare the way to this Exhortation, by setting before their eyes the hope of eternall life in Heauen with God:
and prepare the Way to this Exhortation, by setting before their eyes the hope of Eternal life in Heaven with God:
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Knowing that in this life there is nothing, no not the very inward beginnings of grace, Knowing that in this life there is nothing, no not the very inward beginnings of grace,
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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,
and sense of the Goodness and bountifulness of God, & of the peace & joy spiritual, that is able to uphold the Saints in suffering for christ,
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if they had no esperance of greater and more excellent things after this life in the world to come.
if they had no esperance of greater and more excellent things After this life in the world to come.
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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,
Therefore it is that in the Scriptures the Spirit leads the Saints always to the sighed of the glory that is to be manifested, to the Price of their high calling in Iesus,
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and to the recompence of reward laid vp for thē in the heauens: knowing that the dayly bearing about of the dying of our Lord in our bodies,
and to the recompense of reward laid up for them in the heavens: knowing that the daily bearing about of the dying of our Lord in our bodies,
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and in the dayly decay of the outward man, wee were not able to endure without fainting,
and in the daily decay of the outward man, we were not able to endure without fainting,
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if we did not cast our eyes vpon things invisible and eternall, and not vpon things visible which perish.
if we did not cast our eyes upon things invisible and Eternal, and not upon things visible which perish.
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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 sighed of the glory of God, and of Iesus At the right hand of God that made Stephen to endure stoning to death:
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It was the sight of him who is invisible, and of the recompence of reward which made Moses to despise the wrath of Pharao, & to esteeme the reproach of Christ greater riches then the treasures of Aegipt. The thing which did susteine Iob in his greatest miseries, was the hope and assurance he had that he should see God in his flesh,
It was the sighed of him who is invisible, and of the recompense of reward which made Moses to despise the wrath of Pharaoh, & to esteem the reproach of christ greater riches then the treasures of Egypt. The thing which did sustain Job in his greatest misery's, was the hope and assurance he had that he should see God in his Flesh,
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although that after his skin, wormes should destroy his body:
although that After his skin, worms should destroy his body:
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even that he himselfe should see him, & that his eyes should beholde him & none other for him.
even that he himself should see him, & that his eyes should behold him & none other for him.
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Christ Iesus our Lord himselfe endured the crosse and despised the shame, for the ioy which was laid before him. christ Iesus our Lord himself endured the cross and despised the shame, for the joy which was laid before him.
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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;
According to which Examples we must also endeavour to hold the eyes of our mind fixed upon Iesus the author and finisher of our faith, where he Sitteth At the right hand of the Father crowned with glory and honour;
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waiting stil for our blessed hope, which also the very Creature waiteth for, and in waiting groneth and laboureth in paine,
waiting still for our blessed hope, which also the very Creature waits for, and in waiting groans and Laboureth in pain,
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because it also is subdued vnder hope, that it also shalbe delivered from the bondage of corruption in that day.
Because it also is subdued under hope, that it also shall Delivered from the bondage of corruption in that day.
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This is the cause wherefore the Apostle Peter in this place doth speake so much of this hope:
This is the cause Wherefore the Apostle Peter in this place does speak so much of this hope:
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even that, as he himselfe exhorteth vs, wee may gird vp the loynes of our mindes and bee sober,
even that, as he himself exhorteth us, we may gird up the loins of our minds and be Sobrium,
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and trust perfectly, or to the ende in the grace which is brought to vs in the revelation of Iesus Christ, putting on,
and trust perfectly, or to the end in the grace which is brought to us in the Revelation of Iesus christ, putting on,
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as the Apostle Paul exhorteth vs, the hope of salvation for our helmet.
as the Apostle Paul exhorteth us, the hope of salvation for our helmet.
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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:
In setting down this hope, the Spirit of God for our further Comfort and the more strong enforcing of the exhortation built thereupon, does meet the chief tentations which may assault our weakness in the Troubles which accompany the profession of the truth:
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of which three are touched in the word which we haue read. The one concerneth Life it selfe:
of which three Are touched in the word which we have read. The one concerns Life it self:
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the other the Qualitie and Condition of that life: the last the Certaintie and Assurance of it.
the other the Quality and Condition of that life: the last the Certainty and Assurance of it.
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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,
So First Because the Apostle did know how hard and difficill a thing it is to persuade man to forsake this present world, the life, the glory, the riches, the reast & pleasures of it,
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except hee have esperance of an other world, life, glory, riches & pleasure.
except he have esperance of an other world, life, glory, riches & pleasure.
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Therfore doth hee first set downe the exceeding mercie and goodnes of God in begetting vs to the hope of life in the heavens.
Therefore does he First Set down the exceeding mercy and Goodness of God in begetting us to the hope of life in the heavens.
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Secondly, in respect the naked hope of an other life is not sufficient to perswade vs to forsake this life,
Secondly, in respect the naked hope of an other life is not sufficient to persuade us to forsake this life,
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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.
nor to minister solid joy in suffering for it, except we know that this life for which we hope, be much more excellent and precious.
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Therefore in the second place the Apostle describeth the excellencie of this life hoped for.
Therefore in the second place the Apostle Describeth the excellency of this life hoped for.
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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,
Thirdly, seeing for the solid consolation of the Saints, it is required that not only they have hope of life and know the excellency of it,
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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.
but also that they be sure not to be frustrate nor disappointed of their hope. Therefore in the third place he Declareth the certainty & infalliblenes of this hope.
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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.
In these three points consists the substance of the word which we have read: whereof we Are now to speak, as the Lord shall assist by his grace.
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But first of all before we enter to speake of these three, we must consider the maner which the Apostle vseth in propounding of them, which is by way of thanksgiving.
But First of all before we enter to speak of these three, we must Consider the manner which the Apostle uses in propounding of them, which is by Way of thanksgiving.
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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:
To teach us in what manner we should speak of the blessings of God, whose Goodness to us should never be remembered without out thanksgiving to him. He chooses us: he Predestinateth us:
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he calleth vs, 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,
he calls us, Says the Apostle, to the praise of the glory of his grace. Therefore when ever it Pleases him to bestow upon us the fruits of his love,
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and free grace in Iesus Christ:
and free grace in Iesus christ:
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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.
we should always receive them, think and speak of them, so as our God receive of us the thing for which he gives them, that is the praise of his glorious grace, wherewith he does abound towards us in all spiritual blessings in Iesus christ.
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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,
There is a great difference betwixt the manner of speech of those who speak upon a bore and naked knowledge of the blessings of God,
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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.
and of those who speak from the sense & feeling of them, as having tasted themselves of the Goodness and bountifulness of God in these blessings towards them in christ.
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The speech of the one as it is without feeling, so is it fectles and without force:
The speech of the one as it is without feeling, so is it fectles and without force:
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they can speake of his goodnes and not give him glorie:
they can speak of his Goodness and not give him glory:
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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.
whereas the other Are forced by their feeling to Glorify God Because he is good, his love in their hearts constraining them, as Says the Apostle.
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This is the cause why the Saints in Gods word have made so many songs of praise and thanksgiuing to God: This is the cause why the Saints in God's word have made so many songs of praise and thanksgiving to God:
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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,
so sweet is the sense of his mercy, and so deep was the insight they had of it towards themselves, that they have provoked all the creatures to praise him,
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because hee is good, and his mercie endureth for ever:
Because he is good, and his mercy Endureth for ever:
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as though themselves alone were not sufficient to speake of the praise of his grace towards them,
as though themselves alone were not sufficient to speak of the praise of his grace towards them,
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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:
yea the help of all creatures being too too small in their judgement to make them worthily to render him the glory of his Goodness to them alone:
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& 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.
& knowing that their tongues and lips were not able condignly to thank him, they have called on their Souls and all that is within them to praise his holy name.
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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.
This serves for a trial to us to examine ourselves in what sort we possess the knowledge of the grace of God towards man in christ.
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Surely, it is to be feared that there is small sense & lively feeling of it within vs,
Surely, it is to be feared that there is small sense & lively feeling of it within us,
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when thankfulnes doth not outwardly abound in our speeches and actions.
when thankfulness does not outwardly abound in our Speeches and actions.
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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,
And hereby may we justly esteem this age, although it abound in knowledge, yet to have small feeling of the things known, sing the affections of men Are so slenderly touched with the love of God and his Goodness,
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neither heart nor tongue being prepared to proclayme his prayse. The Prophet saith, and so doth the Apostle, I beleeved and therefore I spoke:
neither heart nor tongue being prepared to proclaim his praise. The Prophet Says, and so does the Apostle, I believed and Therefore I spoke:
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surely where faith is, there wilbe speech. The Apostle therefore writing to the Colossians bids them abounde in faith with thanksgiuing. surely where faith is, there will speech. The Apostle Therefore writing to the colossians bids them abound in faith with thanksgiving.
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The same Apostle willing to make vs vnderstand what is the nature of true knowledge, The same Apostle willing to make us understand what is the nature of true knowledge,
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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,
After he hath exhorted us to know the will of the Lord, & to be filled with the Spirit, he subioynes an exhortation to practise the effects of this knowledge,
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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 among the rest he Desires us always to give thanks for all things to God the Father in the name of Iesus christ our Lord, joining these two things together,
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and teaching vs that no blessing, yea nothing should happen to vs for the which we should not giue thankes to God.
and teaching us that no blessing, yea nothing should happen to us for the which we should not give thanks to God.
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For that is the nature of true grace truly ingraffed in the heart for all things,
For that is the nature of true grace truly Ingrafted in the heart for all things,
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even for Afflictions to prayse the Lord.
even for Afflictions to praise the Lord.
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Let vs looke on the example of Iob, when God did permit Satā to spoyle him of his substance, his speech is, The Lord hath given, and the Lord hath taken it, blessed be the name of the Lord.
Let us look on the Exampl of Job, when God did permit Satā to spoil him of his substance, his speech is, The Lord hath given, and the Lord hath taken it, blessed be the name of the Lord.
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Beholde hee acknowledgeth that it was the Lord that did giue, & it was the Lord that did take,
Behold he acknowledgeth that it was the Lord that did give, & it was the Lord that did take,
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and hee blessed the Lord both in giuing him and in taking from him.
and he blessed the Lord both in giving him and in taking from him.
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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,
If then the very Afflictions & chastisements, whereby the Lord Exerciseth the faith and trieth the patience of his Saints, be just matter both of rejoicing,
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as Iames saith, and also of thanksgiuing:
as James Says, and also of thanksgiving:
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how much more should we render thanks to God for our Election, our Calling, our Iustification,
how much more should we render thanks to God for our Election, our Calling, our Justification,
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and all the rest of his blessings both spirituall and bodilie.
and all the rest of his blessings both spiritual and bodily.
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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.
Let us Learn then with the Apostle and according to the former exhortation of Paul, to give thanks always for all things to God the Father in the Name of Iesus christ our Lord.
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So much concerning the maner of the Apostles speaking and propounding this blessing.
So much Concerning the manner of the Apostles speaking and propounding this blessing.
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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.
Now we come to the matter it self, which we divided in three, whereof the First concerns the blessing of God bestowed upon us In declaring of this blessing, we have these points Set down by the Apostle in order, 1. The Author and giver of it, to wit the God and Father of our Lord Iesus christ.
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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,
2. The cause moving him to call us to so excellent a blessing, to wit, his abundant mercy. 3. The preparative & fitting minds, whereby he both makes us able for the benefit,
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and brings vs to it, to wit, The begetting of vs againe.
and brings us to it, to wit, The begetting of us again.
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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.
4. The blessing it self, to wit, a living 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.
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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.
Now Concerning the First, it is the Father who is the Author of this blessing, as he is the God & Father of our Lord Iesus christ.
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Therefore doth the Apostle so describe him in this place.
Therefore does the Apostle so describe him in this place.
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In the which there are two things to be noted. 1. That the Father must be the God and Father of the Sonne, In the which there Are two things to be noted. 1. That the Father must be the God and Father of the Son,
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before we obtaine this blessing. 2. That the Sonne must be our Lord befor the Father, being nowe both God and Father to the Sonne, doe bestow vpon vs this blessing.
before we obtain this blessing. 2. That the Son must be our Lord before the Father, being now both God and Father to the Son, do bestow upon us this blessing.
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The first teacheth vs that our Adoption, Calling, &c. are in and for Christ, not simply as he is God,
The First Teaches us that our Adoption, Calling, etc. Are in and for christ, not simply as he is God,
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nor simply as hee is man, but as he is both God and man, and so Mediator betwixt God and man:
nor simply as he is man, but as he is both God and man, and so Mediator betwixt God and man:
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for as hee is man, the Father is his God, and so doth he himselfe cal him My God, my God, why hast thou forsaken me:
for as he is man, the Father is his God, and so does he himself call him My God, my God, why hast thou forsaken me:
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and as hee is God, the Father is his Father from all eternitie.
and as he is God, the Father is his Father from all eternity.
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The second teacheth vs that wee must bee of the number of these who are giuen by the Father to the Sonne,
The second Teaches us that we must be of the number of these who Are given by the Father to the Son,
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and for whom the Sonne hath dyed to deliuer thē out of the handes of their ennemies, that they should serue him without feare al the dayes of their life in holines and righteousnes before him:
and for whom the Son hath died to deliver them out of the hands of their enemies, that they should serve him without Fear all the days of their life in holiness and righteousness before him:
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both these are euident in the wordes. both these Are evident in the words.
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The first in that hee giueth thankes to God (for so it should bee reade) and Father of Christ for this blessing of hope.
The First in that he gives thanks to God (for so it should be read) and Father of christ for this blessing of hope.
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The second in that he styles Christ our Lord:
The second in that he styles christ our Lord:
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both conteine not only rare & wonderfull mysteries, but matter of most singular cōfort and necessary instruction to all Christians.
both contain not only rare & wonderful Mysteres, but matter of most singular Comfort and necessary instruction to all Christians.
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To speak a litle of the first, it is a matter of great admiration to see the love of the Father toward mā so great that he would haue his Sonne abasing himselfe so for mans redēption, that he would have him become a seruant and subiect to obedience as other mē.
To speak a little of the First, it is a matter of great admiration to see the love of the Father towards man so great that he would have his Son abasing himself so for men redemption, that he would have him become a servant and Subject to Obedience as other men.
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So speaketh the Father by the Prophet: Behold my seruant, I will stay vpon him mine elect in whom my Soule delighteth:
So speaks the Father by the Prophet: Behold my servant, I will stay upon him mine elect in whom my Soul delights:
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& not only that, but much more that which him so abased, hee would establish his couenāt to be the God & Father of Christ as hee is man, all mankind hauing lost that felicity in the fall of Adā: so that in Christ Iesus, the man blessed for euer, the Father beginneth to be a God & Father to mankind againe.
& not only that, but much more that which him so abased, he would establish his Covenant to be the God & Father of christ as he is man, all mankind having lost that felicity in the fallen of Adā: so that in christ Iesus, the man blessed for ever, the Father begins to be a God & Father to mankind again.
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Next in this point is to be admired the wonderful loue of the Sonne to man, who being in the forme of God, thought it no robbery to be equall with God,
Next in this point is to be admired the wondered love of the Son to man, who being in the Form of God, Thought it no robbery to be equal with God,
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but he made himselfe of no reputation, and tooke on him the forme of a seruant,
but he made himself of no reputation, and took on him the Form of a servant,
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and was made like vnto men, and was found in shape as a man; hee humbled himselfe and became obedient vnto the death, even the death of the Crosse. and was made like unto men, and was found in shape as a man; he humbled himself and became obedient unto the death, even the death of the Cross.
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Hereby it cometh to passe that the Sonne of God becometh our brother, & so we againe, in Gods infinite mercie, restored to the dignitie of the Sonnes of God in Christ, who hauing taken parte with vs of flesh & blood, was not ashamed to call vs brethren, vs I say, whom the Father had given him:
Hereby it comes to pass that the Son of God Becometh our brother, & so we again, in God's infinite mercy, restored to the dignity of the Sons of God in christ, who having taken part with us of Flesh & blood, was not ashamed to call us brothers, us I say, whom the Father had given him:
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and also the children of God. Behold, here am I and the children which God hath giuen me. and also the children of God. Behold, Here am I and the children which God hath given me.
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Thus nothing in the world should more reioyce our hearts then the incarnation of the Sonne of God, by the which glorie came to God in the highest heavens, peace in the earth, and goodwill towards men:
Thus nothing in the world should more rejoice our hearts then the incarnation of the Son of God, by the which glory Come to God in the highest heavens, peace in the earth, and goodwill towards men:
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and by the which God became to be with vs:
and by the which God became to be with us:
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therfore was he called Emanuel, for the true tabernacle of God became to bee with men when the Sonne of God became man.
Therefore was he called Emmanuel, for the true tabernacle of God became to be with men when the Son of God became man.
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The vse for our instruction of this first point is threefold.
The use for our instruction of this First point is threefold.
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1. Wee must hereby learne that God maketh his covenant of grace immediatly, and first with his Sonne made man: 1. we must hereby Learn that God makes his Covenant of grace immediately, and First with his Son made man:
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for this is the worde of the covenant, I wilbe your God, and yee shalbe my people:
for this is the word of the Covenant, I will your God, and ye shall my people:
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and in the place before cited out of the 2. of Sam. cap. 7 I wilbe his Father, and he shalbe my Sonne.
and in the place before cited out of the 2. of Sam. cap. 7 I will his Father, and he shall my Son.
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Thus none in all the world of all the posterity of Adam was worthy, with whom the Lord should enter in covenant,
Thus none in all the world of all the posterity of Adam was worthy, with whom the Lord should enter in Covenant,
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but his Sonne alone, in whom it is that wee are made the children of God, hee first becoming our brother.
but his Son alone, in whom it is that we Are made the children of God, he First becoming our brother.
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Thus it is evident that we cannot have the Lord to be either God or Father to vs, but in Christ.
Thus it is evident that we cannot have the Lord to be either God or Father to us, but in christ.
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Therefore he sendeth this Message with Marie to his Disciples, as the most comfortable that he could sende after his Resurrection:
Therefore he sends this Message with Marry to his Disciples, as the most comfortable that he could send After his Resurrection:
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Goe to my Brethren and say to them, I assende to my Father, and your Father; Go to my Brothers and say to them, I assende to my Father, and your Father;
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to my God and your God. to my God and your God.
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Therefore the nature of true faith is alwayes to looke to God in Christ, & to behold all blessings comming from the Father in and for Christ,
Therefore the nature of true faith is always to look to God in christ, & to behold all blessings coming from the Father in and for christ,
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& to see God to be a God & a Father in him alone:
& to see God to be a God & a Father in him alone:
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so that who looketh not to God in Christ, can see nothing in him to comfort them,
so that who looks not to God in christ, can see nothing in him to Comfort them,
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but by the contrary they must see him armed with wrath and iustice to their everlasting confusion as their Iudge and not as their God.
but by the contrary they must see him armed with wrath and Justice to their everlasting confusion as their Judge and not as their God.
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The second is that they doe not know God aright vnto salvation, who only know him as the Father of the Sonne,
The second is that they do not know God aright unto salvation, who only know him as the Father of the Son,
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and doe not knowe him as their God:
and do not know him as their God:
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for it is not sufficient to know the mysterie of the Trinitie vnto Salvation, but wee must also know the mysterie of the humiliation of the second person, whereby hee became a servant to the Father, for it is not sufficient to know the mystery of the Trinity unto Salvation, but we must also know the mystery of the humiliation of the second person, whereby he became a servant to the Father,
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& the Father became his God.
& the Father became his God.
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Therefore must we both learne to know the eternal generation of the Son as God equall with the Father:
Therefore must we both Learn to know the Eternal generation of the Son as God equal with the Father:
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And that also whereof the Lord speaketh in the 2. Psalme: Thou art my Sonne, this day haue I begotten thee.
And that also whereof the Lord speaks in the 2. Psalm: Thou art my Son, this day have I begotten thee.
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Whereby is vnderstood the manifestation of the sonne in the flesh, and declaration of him now to bee the Sonne of God.
Whereby is understood the manifestation of the son in the Flesh, and declaration of him now to be the Son of God.
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The third vse is, to know the diuers grounds of Gods dispensation of his benefites to man, which are two:
The third use is, to know the diverse grounds of God's Dispensation of his benefits to man, which Are two:
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The first is in his Sonne, as Creator, Ruler, Vpholder of the world, in whom they are, they live, they mooue, and who giueth to al life & breath, and all things:
The First is in his Son, as Creator, Ruler, Upholder of the world, in whom they Are, they live, they move, and who gives to all life & breath, and all things:
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by which reason also all men are the generation of God, in respect of their creation.
by which reason also all men Are the generation of God, in respect of their creation.
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The second ground of his dispensation is in his Sonne, as Redeemer of the world,
The second ground of his Dispensation is in his Son, as Redeemer of the world,
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and Mediatour betwixt the Father and Man, being himselfe both God and Man, and hauing the Father both God and Father to him, that hee might bring the rest of the children giuē to him, not only to the dignitie of sonnes againe, but also to the glorie.
and Mediator betwixt the Father and Man, being himself both God and Man, and having the Father both God and Father to him, that he might bring the rest of the children given to him, not only to the dignity of Sons again, but also to the glory.
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In which respect the elect, all the generation of God by regeneration and new birth, besides that they are the generation of God with the rest of the world, by creation, &c. according to the diuersitie of their groundes,
In which respect the elect, all the generation of God by regeneration and new birth, beside that they Are the generation of God with the rest of the world, by creation, etc. according to the diversity of their grounds,
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so is the dispensation of God to men diuers.
so is the Dispensation of God to men diverse.
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The first is, the ground of his dispensation, to the reprobates, yea to all his other creatures.
The First is, the ground of his Dispensation, to the Reprobates, yea to all his other creatures.
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The second is, the ground of his dispensation to his elect. And because the first ground concerneth this life:
The second is, the ground of his Dispensation to his elect. And Because the First ground concerns this life:
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therefore is it that God bestoweth on the reprobates, aboundance of earthly things, as riches, honour, kingdomes and Empires,
Therefore is it that God bestoweth on the Reprobates, abundance of earthly things, as riches, honour, kingdoms and Empires,
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and yet al in his wrath, because they receyue them not in Christ, the only cause of his loue to man:
and yet all in his wrath, Because they receive them not in christ, the only cause of his love to man:
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& 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:
& so it shall come to pass, that many who have most of this wordly wealth, riches and pleasures from God, shall nevertheless be cast by him in hell fire:
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therefore we must not iudge of Gods favour to men by the outward blessings of this life, whereof all are partakers:
Therefore we must not judge of God's favour to men by the outward blessings of this life, whereof all Are partakers:
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for God maketh his sunne to arise on the evill, and the good, and sendeth raine on the iust and vniust.
for God makes his sun to arise on the evil, and the good, and sends rain on the just and unjust.
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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, The second ground of God's Dispensation concerns specially the life to come (albeit the children of God have the promise both of this life and the life to come,) Therefore is it that the Lord bestoweth his love, his mercy, his grace,
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and all his spirituall blessings, to none, but such as are liuely members of Iesus Christ his Sonne:
and all his spiritual blessings, to none, but such as Are lively members of Iesus christ his Son:
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who doe worship him in Christ his Sonne made man, who do come to him by Christ:
who do worship him in christ his Son made man, who do come to him by christ:
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who doe call vpon him in the name of Christ: who doe acknowledge Christ to be their wisedome, their righteousnes, their sanctification, and redemption.
who do call upon him in the name of christ: who do acknowledge christ to be their Wisdom, their righteousness, their sanctification, and redemption.
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Therfore, we should studie to haue part in Christ, if wee desire to receiue from God eternall life:
Therefore, we should study to have part in christ, if we desire to receive from God Eternal life:
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but more of this in the next point, to wit, that it behoueth Christ to be our Lord,
but more of this in the next point, to wit, that it behooves christ to be our Lord,
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before we receyue the blessings from God, which now followeth. In this point wee have to consider:
before we receive the blessings from God, which now follows. In this point we have to Consider:
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First, how many wayes Christ is the Lord of Mankinde, and next in what sense hee is called our Lord by the Apostles:
First, how many ways christ is the Lord of Mankind, and next in what sense he is called our Lord by the Apostles:
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As for the first, we finde him in the scriptures three maner of wayes Lord.
As for the First, we find him in the Scriptures three manner of ways Lord.
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First, as wee haue God the Creatour of all things, in which respect, he is also Lord of all things:
First, as we have God the Creator of all things, in which respect, he is also Lord of all things:
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seeing all things receyued their being from him, and are sustayned by the power of his worde.
seeing all things received their being from him, and Are sustained by the power of his word.
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Concerning the first, in Psalme 102. Hee is called Lord:
Concerning the First, in Psalm 102. He is called Lord:
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Thou O Lord from the beginning laydest the foundation of the earth, and the heavens are the workes of thy handes. Thou Oh Lord from the beginning laidst the Foundation of the earth, and the heavens Are the works of thy hands.
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Further it is said concerning his authoritie: Thy Throne O God is from euerlasting to euerlasting.
Further it is said Concerning his Authority: Thy Throne Oh God is from everlasting to everlasting.
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And touching the same, and the second also, in the first to the Hebrues it is said, that by him God made the world:
And touching the same, and the second also, in the First to the Hebrews it is said, that by him God made the world:
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& 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:
& thereafter, that he sustains all things by the mighty power of his word. Secondly, he is called Lord as he is the son of man:
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for euen as he is man, he hath receiued all power both in heauen and in earth, and is made the head of all principality & power, and is crowned with glory and honour, for even as he is man, he hath received all power both in heaven and in earth, and is made the head of all principality & power, and is crowned with glory and honour,
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and is sett aboue all the workes of Gods handes, and hath all things put in subiection vnder his feete, and hath a name giuen him aboue all names:
and is Set above all the works of God's hands, and hath all things put in subjection under his feet, and hath a name given him above all names:
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that at the name of Iesus, should every knee bowe, both of things in heauen and things in earth, and things vnder the earth:
that At the name of Iesus, should every knee bow, both of things in heaven and things in earth, and things under the earth:
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And that every tongue should confesse that Iesus Christ is the Lord, vnto the glorie of God the Father: And that every tongue should confess that Iesus christ is the Lord, unto the glory of God the Father:
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And this dominion is generall ouer all flesh, and aboue all principalitie and power, and might,
And this dominion is general over all Flesh, and above all principality and power, and might,
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and domination, and every name that is named.
and domination, and every name that is nam.
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So that hereby he is Lord of the very Diuels and of the reprobates, no lesse then of the godly and elect.
So that hereby he is Lord of the very Devils and of the Reprobates, no less then of the godly and elect.
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But the end wherefore hee receiued this power, is not one to both: But the end Wherefore he received this power, is not one to both:
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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, and breake them in pieces like a potters vessell.
for to the elect it is that he may give to them Eternal life, but to the other it is that he may crush them with a sceptre of iron, and break them in Pieces like a potters vessel.
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Which is a great consolation to all that are his members:
Which is a great consolation to all that Are his members:
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knowing that all their •enem••ts both bodily and spirituall are ruled by their Lord and Saviour, knowing that all their •enem••ts both bodily and spiritual Are ruled by their Lord and Saviour,
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and that the heauens are his, and all that therein is:
and that the heavens Are his, and all that therein is:
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and the earth is his, and that therein is, So that nothing can be wanting to them that feare him.
and the earth is his, and that therein is, So that nothing can be wanting to them that Fear him.
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Lastly, he is Lord speciallie and only of his Saints and Church of God, which he hath purchased to him selfe by his own blood.
Lastly, he is Lord specially and only of his Saints and Church of God, which he hath purchased to him self by his own blood.
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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 Therefore beside this general Dominion which is given him over all creatures, he is specially anointed and Set King upon Sion, the lords holy Mountain,
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and hath receiued the throne of his father Dauid, to raigne ouer the house of Iacob for ever,
and hath received the throne of his father David, to Reign over the house of Iacob for ever,
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and is made aboue all things, the head of the Church:
and is made above all things, the head of the Church:
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in which respect the elect are said, only to be giuen to him of the Father,
in which respect the elect Are said, only to be given to him of the Father,
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whereas in respect of his general Dominion, all things are given him of the Father.
whereas in respect of his general Dominion, all things Are given him of the Father.
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This Dominion and Lordship consisteth in the Right that Christ hath to vs by his owne purchase:
This Dominion and Lordship Consisteth in the Right that christ hath to us by his own purchase:
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& in the spirituall gouernement of his Saints by his spirit and word:
& in the spiritual government of his Saints by his Spirit and word:
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Ruling thereby in their hearts, & not suffering any more Sathan nor sin to beare rule in their mindes,
Ruling thereby in their hearts, & not suffering any more Sathan nor since to bear Rule in their minds,
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but making them as a chosen generation: a Royall Priesthood: an holy Nation:
but making them as a chosen generation: a Royal Priesthood: an holy nation:
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a people set at libertie, to shewe foorth the vertues of him that hath called them out of darknes into his marvelous light:
a people Set At liberty, to show forth the Virtues of him that hath called them out of darkness into his marvelous Light:
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And this is the kingdome of Christ which is not of this world, but is called the kingdome of the world to come,
And this is the Kingdom of christ which is not of this world, but is called the Kingdom of the world to come,
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because it concerneth not the things of the world belonging to this earthlie and corruptible life,
Because it concerns not the things of the world belonging to this earthly and corruptible life,
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but the things that belong to the spirituall life of God in vs:
but the things that belong to the spiritual life of God in us:
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in creating vs over againe to his Image, and making vs partakers of all the spirituall blessings that are in the heauenlie places in Christ Iesus him selfe.
in creating us over again to his Image, and making us partakers of all the spiritual blessings that Are in the heavenly places in christ Iesus him self.
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And secondly, it is so called, because it shall not be perfyted in this world,
And secondly, it is so called, Because it shall not be perfected in this world,
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but in the world to come, when the shape and forme of this world shall be abolished and passed away.
but in the world to come, when the shape and Form of this world shall be abolished and passed away.
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These are the three wayes that Christ is to be considered Lord in the scriptures.
These Are the three ways that christ is to be considered Lord in the Scriptures.
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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,
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 all things have their natural being and moving,
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and so are bound for this very life to serue him.
and so Are bound for this very life to serve him.
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In the seconde respect hee is made Lord by the Father, who hath giuen him the preeminence in all things aboue all creatures, that hee should rule the world and execute iudgement,
In the seconde respect he is made Lord by the Father, who hath given him the preeminence in all things above all creatures, that he should Rule the world and execute judgement,
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as hee is the Sonne of Man. In which respect all knees must bow to him,
as he is the Son of Man. In which respect all knees must bow to him,
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and euery mouth shalbe compelled to confesse him the Lord, when all his enemies shalbe made his footestoole.
and every Mouth shall compelled to confess him the Lord, when all his enemies shall made his footstool.
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In the third respect, hee is Lord by Conquesting of vs out of the handes of Sathan and all our spirituall enemies,
In the third respect, he is Lord by Conquesting of us out of the hands of Sathan and all our spiritual enemies,
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and satisfactiō of the Fathers iustice for our sinnes, appointed by the Father, and sett ouer the house of God as the only Lord thereof:
and satisfaction of the Father's Justice for our Sins, appointed by the Father, and Set over the house of God as the only Lord thereof:
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the only High Priest and Prophete.
the only High Priest and Prophet.
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So that in this respect it is said by the Apostle, that vnto vs, there is but one God, which is that Father of whome are all things, and wee in him.
So that in this respect it is said by the Apostle, that unto us, there is but one God, which is that Father of whom Are all things, and we in him.
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And one Lord Iesus Christ, by whom are all things, and wee by him. And one Lord Iesus christ, by whom Are all things, and we by him.
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So that wee are to acknowledge no other Lord ouer vs, as wee are the house of God and members of the body of Christ, but Christ alone:
So that we Are to acknowledge no other Lord over us, as we Are the house of God and members of the body of christ, but christ alone:
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since none but Christ alone hath bene crucified for vs. Therefore doth the Apostle shewe plainelie, that Moses, who had the greatest authority in the house of God, of any mortall man before the Apostle,
since none but christ alone hath be Crucified for us Therefore does the Apostle show plainly, that Moses, who had the greatest Authority in the house of God, of any Mortal man before the Apostle,
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and who was faithfull in all the house of God, that yet he was not Lord of the house,
and who was faithful in all the house of God, that yet he was not Lord of the house,
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but in it was as a seruant: and that Christ only, as the Sonne, is ouer his owne house.
but in it was as a servant: and that christ only, as the Son, is over his own house.
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And the Apostle Paul, speaking of himselfe and the other Apostles, declared that they never preached themselues to bee the Lords of the Saintes, And the Apostle Paul, speaking of himself and the other Apostles, declared that they never preached themselves to be the lords of the Saints,
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but the Lord Iesus to bee the Lord, and themselues seruants to the Church for Christes sake.
but the Lord Iesus to be the Lord, and themselves Servants to the Church for Christ's sake.
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Nowe Christ being our Lord in all the three respectes, we haue to consider the vse hereof,
Now christ being our Lord in all the three respects, we have to Consider the use hereof,
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and in which of the three he is here in this place called our Lord:
and in which of the three he is Here in this place called our Lord:
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By this doctrine it is manifested, that whether we be of the number of these that haue no minde of any lise but of this present life,
By this Doctrine it is manifested, that whither we be of the number of these that have no mind of any lise but of this present life,
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whether we be such as regard the course of this world, and governement of all the affaires of this life:
whither we be such as regard the course of this world, and government of all the affairs of this life:
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or whether we be such as haue our mindes lifted vp to the heauens in respect of the life to come:
or whither we be such as have our minds lifted up to the heavens in respect of the life to come:
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we must alway, at least ought alwayes to reuerence Christ as our Lord nevertheles if in the first degree we only honor him, that is as he is the Authour of this mortall life, wee are no better then the beastes and most in sensible creatures, who in that respect in their owne kinde, doe glorifie him:
we must always, At least ought always to Reverence christ as our Lord nevertheless if in the First degree we only honour him, that is as he is the Author of this Mortal life, we Are no better then the beasts and most in sensible creatures, who in that respect in their own kind, do Glorify him:
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yea we are more senceles then the senceles creatures, who with groning waite for the manifestation of the sonnes of God. yea we Are more senseless then the senseless creatures, who with groaning wait for the manifestation of the Sons of God.
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If in the second respect, wee only acknowledge Christ our Lord, then are we in no better case then the reprobates,
If in the second respect, we only acknowledge christ our Lord, then Are we in no better case then the Reprobates,
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and Deuills themselves, who haue confessed Christ the Lord, and acknowledged his authoritie in begging libertie to enter in swyne before they durst doe it:
and Devils themselves, who have confessed christ the Lord, and acknowledged his Authority in begging liberty to enter in Swine before they durst do it:
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and in the end shall all bee compelled to confesse it. and in the end shall all be compelled to confess it.
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The ground, and comfort and cause of all true happinesse, is, to haue Christ our Lord, in the third respect:
The ground, and Comfort and cause of all true happiness, is, to have christ our Lord, in the third respect:
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and this is, when his spiritual kingdom is erected in our hearts, which standeth not in meate nor drinke,
and this is, when his spiritual Kingdom is erected in our hearts, which Stands not in meat nor drink,
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nor any thing whereby this mortall life is maintayned, but in righteousnes & peace and ioye in the holy Ghost, arising vpon the assurance of the remission of our sinns,
nor any thing whereby this Mortal life is maintained, but in righteousness & peace and joy in the holy Ghost, arising upon the assurance of the remission of our Sins,
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and iustification by faith in the blood of Iesus, and this blessed hope of eternall life in the heauens.
and justification by faith in the blood of Iesus, and this blessed hope of Eternal life in the heavens.
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In this last sense is it that here Christ is called our Lord, & in respect of this Lordship and Dominion of Christ ouer vs,
In this last sense is it that Here christ is called our Lord, & in respect of this Lordship and Dominion of christ over us,
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and in vs, is it, that wee receyue from the Father, this blessed hope:
and in us, is it, that we receive from the Father, this blessed hope:
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The sence whereof maketh vs to render glorie, and honour, and thankes, and praise to him in Christ, as the Apostle here doth.
The sense whereof makes us to render glory, and honour, and thanks, and praise to him in christ, as the Apostle Here does.
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In respect of which kingdome it is, that in the 97.98.
In respect of which Kingdom it is, that in the 97.98.
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and 99. Psalmes, the sea, the yles, the floods, & Mountaines, are commaunded to reioyce, to sing, to clap their hands, to praise him, to tremble and be moued at his presence,
and 99. Psalms, the sea, the Isles, the floods, & Mountains, Are commanded to rejoice, to sing, to clap their hands, to praise him, to tremble and be moved At his presence,
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and glorie of his power, and to exalt and worship him. The vse of this doctrine is twoofolde:
and glory of his power, and to exalt and worship him. The use of this Doctrine is twoofolde:
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First, it warneth vs to examine our hearts, if Christ haue come in to dwell in them, in righteousnes, in peace,
First, it warneth us to examine our hearts, if christ have come in to dwell in them, in righteousness, in peace,
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and ioy of the holy Ghost, and so haue made vs partakers of his death and life,
and joy of the holy Ghost, and so have made us partakers of his death and life,
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and giuen vs the earnest of our inheritance, even the holy Spirit of promise:
and given us the earnest of our inheritance, even the holy Spirit of promise:
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then may we reioyce trulie, and then shall we haue iust reason to glorie in the hope of the glorie of God, hauing peace with God through Iesus Christ our Lord:
then may we rejoice truly, and then shall we have just reason to glory in the hope of the glory of God, having peace with God through Iesus christ our Lord:
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Where by the contrarie, they that haue not Christ raigning in them, or will not haue him to raigne over them, after the last respect:
Where by the contrary, they that have not christ reigning in them, or will not have him to Reign over them, After the last respect:
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haue to looke for nothing but according to that which of the Psalmist is saide:
have to look for nothing but according to that which of the Psalmist is said:
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That the Lord shall speake to them in his wrath, and vexe them in his sore displeasure:
That the Lord shall speak to them in his wrath, and vex them in his soar displeasure:
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And according as it is saide by Iesus himselfe, that they shalbe brought and slaine before him. And according as it is said by Iesus himself, that they shall brought and slain before him.
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Therfore blessed are they that doe submit themselves to the Gospell of Iesus, which is the scepter and sword of his kingdome: Therefore blessed Are they that do submit themselves to the Gospel of Iesus, which is the sceptre and sword of his Kingdom:
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and woe shalbe to all them that repine against it.
and woe shall to all them that repine against it.
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The second vse of this point is, to teach vs to know, if our thankesgiuing to God, be rightlie giuen,
The second use of this point is, to teach us to know, if our thanksgiving to God, be rightly given,
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and if it proceed of the right ground.
and if it proceed of the right ground.
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The Apostle to the Ephesians biddeth vs, that we giue thankes at all times and for all things.
The Apostle to the Ephesians bids us, that we give thanks At all times and for all things.
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But to whom? To him, sayeth the Apostle, who is God & Father. And after what maner? that doth he also declare, saying: But to whom? To him, Saith the Apostle, who is God & Father. And After what manner? that does he also declare, saying:
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In the Name of our Lord Iesus Christ. In the Name of our Lord Iesus christ.
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Whatsoeuer blessing then it be which we receiue from God, be it bodily or spirituall, concerning either this life or the life to come, we must acknowledge the giuer both God and Father:
Whatsoever blessing then it be which we receive from God, be it bodily or spiritual, Concerning either this life or the life to come, we must acknowledge the giver both God and Father:
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thanke him as God and Father, and that in the Name of Iesus our Lord.
thank him as God and Father, and that in the Name of Iesus our Lord.
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Therfore they doe not glorifie God aright by their thankesgiuing, who do not acknowledge him to bestowe these benefites vpon them as their God and Father in Christ, according to this covenant,
Therefore they do not Glorify God aright by their thanksgiving, who do not acknowledge him to bestow these benefits upon them as their God and Father in christ, according to this Covenant,
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and who in thankesgiuing doe not glorifie God in the name of Iesus, as their Lord.
and who in thanksgiving do not Glorify God in the name of Iesus, as their Lord.
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For this cause the Apostle to the Colossians commaundeth vs:
For this cause the Apostle to the colossians commandeth us:
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that whatsoeuer wee doe in word or deed, wee doe it all in the name of the Lord Iesus: that whatsoever we do in word or deed, we do it all in the name of the Lord Iesus:
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and thereto more particularly hee addeth concerning thankesgiuing: giving thankes to God the Father through him.
and thereto more particularly he adds Concerning thanksgiving: giving thanks to God the Father through him.
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To teach vs after what manner we should thanke God aright for all things.
To teach us After what manner we should thank God aright for all things.
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And herevnto agreeth that which the Apostle to the Hebrues teacheth vs, when hee biddeth vs that wee should haue grace in our heartes, by the which wee may serue God so as hee bee pleased.
And hereunto agreeth that which the Apostle to the Hebrews Teaches us, when he bids us that we should have grace in our hearts, by the which we may serve God so as he be pleased.
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For where Grace is not, and so by consequence, where the knowledge of God in Christ is not,
For where Grace is not, and so by consequence, where the knowledge of God in christ is not,
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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.
and the Kingdom of christ is not erected in the heart, in righteousness, peace and joy of the holy Ghost, there is no thanksgiving proceeding from that heart, that can be acceptable to God.
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No, nothing that is done for his seruice, can be acceptable vnto him. For as wee haue alreadie said before out of the Psalmist and other Apostles:
No, nothing that is done for his service, can be acceptable unto him. For as we have already said before out of the Psalmist and other Apostles:
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I beleeved, therefore did I speake, 2. Cor. Cap. 4. vers. 13. the speach to God, or of God.I believed, Therefore did I speak, 2. Cor. Cap. 4. vers. 13. the speech to God, or of God.
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That which proceedeth not from faith, shall neuer bee accepted of him.
That which Proceedeth not from faith, shall never be accepted of him.
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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.
Therefore is it that the Apostle bids us, that we should abound in faith with thanksgiving, to inform us, that all true thanksgiving must be accompanied with faith, and flow therefrom.
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Thus much concerning this first point, that is the Authour of this benefite of a lively hope.
Thus much Concerning this First point, that is the Author of this benefit of a lively hope.
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Nowe followeth the second point, touching the cause moouing God the Father in Christ to begett vs to his hope,
Now follows the second point, touching the cause moving God the Father in christ to beget us to his hope,
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and that is his aboundant mercie. In this point, we haue twoo things to be marked.
and that is his abundant mercy. In this point, we have twoo things to be marked.
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The first is, the cause it selfe moouing God to bring vs to his blessing, which is his MERCIE.
The First is, the cause it self moving God to bring us to his blessing, which is his MERCY.
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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:
The second is, the quality of his mercy, which moveth him to grant this blessing, which Stands in the measure of it, in that it is called, his abundant mercy. As touching the First, it plainly Layeth down before us our own misery's:
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First, in that we were such as had need to be pitied, & vpon whom the Lord should haue compassion,
First, in that we were such as had need to be pitied, & upon whom the Lord should have compassion,
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as being in miserable cace, and vnable to deliuer our selues from our miserie:
as being in miserable case, and unable to deliver our selves from our misery:
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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.
For where there is no help left but that which Stands in the mercy of our Judge, he also being our party, the case must needs be most miserable.
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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:
Now it is plain by the Apostle, that if God had not had pity and compassion on us, we had never attained, not so much as to any hope or esperance of Eternal life, seeing nothing Else but his own mercy and pity did move him to call us to this blessed hope:
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which is most plainly set downe by the Apostle to the Ephesians, in that hee maketh all men, both Iewe and Gentile by nature, to be the children of wrath;
which is most plainly Set down by the Apostle to the Ephesians, in that he makes all men, both Iewe and Gentile by nature, to be the children of wrath;
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and the cause of our calling, regeneration and safetie from that wrath, to bee the riches of Gods pitie and compassion,
and the cause of our calling, regeneration and safety from that wrath, to be the riches of God's pity and compassion,
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and the aboundance of his love.
and the abundance of his love.
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Secondly, this setteth before vs the nature of our God, that it is such, as he himselfe proclaimed,
Secondly, this sets before us the nature of our God, that it is such, as he himself proclaimed,
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when hee made all his goods goe before Moyses, and proclaimed the Name of the Lord before him, saying: The Lord, the Lord:
when he made all his goods go before Moses, and proclaimed the Name of the Lord before him, saying: The Lord, the Lord:
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stronge, mercifull and gracious: slowe to anger, and aboundant in goodnes and trueth: reseruing mercie for thousandes:
strong, merciful and gracious: slow to anger, and abundant in Goodness and truth: reserving mercy for thousandes:
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forgiuing iniquitie and transgression, and sinne, &c. Therefore it is that Dauid hauing tasted of the mercie and kindnes of the Lord, doeth shewe foorth to the world the same, saying: forgiving iniquity and Transgression, and sin, etc. Therefore it is that David having tasted of the mercy and kindness of the Lord, doth show forth to the world the same, saying:
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The Lord is mercifull and righteous, and our God is full of compassion. The Lord is merciful and righteous, and our God is full of compassion.
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And againe, He indureth but a whyle in his anger, but in his favour is lyfe.
And again, He Endureth but a while in his anger, but in his favour is life.
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Weeping may abyde at euening, but ioy commeth in the morning. Weeping may abide At evening, but joy comes in the morning.
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Also he inviteth the world to prooue how good the Lord is, Saying, Taste ye and see how gratious the Lord is.
Also he Inviteth the world to prove how good the Lord is, Saying, Taste you and see how gracious the Lord is.
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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:
And for this cause, does David take occasion to praise the Lord, and to resolve with him self to praise him in the said 34. Psalm:
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I will alway giue thankes vnto the Lord: I will always give thanks unto the Lord:
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his prayse shalbe in my mouth continuallie, and doth inuite and wil all others to praise the Lord with him, saying:his praise shall in my Mouth continually, and does invite and will all Others to praise the Lord with him, saying:
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Prayse the Lord with mee, and let vs magnifie his Name together. Praise the Lord with me, and let us magnify his Name together.
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And further hee doth resolue, to reioyce and glory in the Lord, & in his mercie, saying:
And further he does resolve, to rejoice and glory in the Lord, & in his mercy, saying:
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I wilbe glad and reioyce in his mercie. And againe: My soule shall glory in the Lord. I will glad and rejoice in his mercy. And again: My soul shall glory in the Lord.
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And also exhorteth the righteous and Saints to loue the Lord, & to reioyce in him,
And also exhorteth the righteous and Saints to love the Lord, & to rejoice in him,
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because of his mercie, saying in the 31. Psalme: Loue the Lord all yee Saintes, &c. And the 32. Psalme and 11. verse.Because of his mercy, saying in the 31. Psalm: Love the Lord all ye Saints, etc. And the 32. Psalm and 11. verse.
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Bee gladde yee righteous, and reioyce in the Lord, and bee ioyfull all yee that are vpright in heart. be glad ye righteous, and rejoice in the Lord, and be joyful all ye that Are upright in heart.
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And so in the beginning of the 33. Psalme, and many other Psalmes. The vse of this poynt is:
And so in the beginning of the 33. Psalm, and many other Psalms. The use of this point is:
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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, nor lyfe left vs,
First, to humble us all before the Lord our God, as being such who have forfeited all felicity, that there is no hope of blessedness, nor life left us,
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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:
but in the mercy of God, against whom we have sinned, for all Are included under sin, that the promise by the faith of Iesus christ, should be given to them that believe:
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And God hath shut vp all in vnbeleefe, that hee might haue mercie on all. So that wee must all confesse with the Prophete: And God hath shut up all in unbelief, that he might have mercy on all. So that we must all confess with the Prophet:
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That it is the Lords mercie, that we are not consumed. And againe: That it is the lords mercy, that we Are not consumed. And again:
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Except the Lord of Hoastes had reserued to him a small remnaunt, wee should haue bene as Sodome, Except the Lord of Hosts had reserved to him a small remnant, we should have be as Sodom,
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and should haue bene like to Gomora. For as the Apostle sayeth: All both Iewe and Gentile are vnder sinne: there is none righteous:
and should have be like to Gomorrah. For as the Apostle Saith: All both Iewe and Gentile Are under sin: there is none righteous:
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no, not one, &c. For all haue sinned, and are deprived of the glorie of God,
no, not one, etc. For all have sinned, and Are deprived of the glory of God,
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and are iustified freelie by his grace. and Are justified freely by his grace.
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Therefore let vs all learne to obey the exhortation and instruction given by God to vs, by the mouth of his Prophete, that is, to humble our selues: to walke with our God. And as the Apostle saith:
Therefore let us all Learn to obey the exhortation and instruction given by God to us, by the Mouth of his Prophet, that is, to humble our selves: to walk with our God. And as the Apostle Says:
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Let vs submit our selues to God, for hee resisteth the proude, and giueth grace to the humble: Let us submit our selves to God, for he Resisteth the proud, and gives grace to the humble:
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Let vs cast downe our selves before him, and hee will lift vs vp. Let us cast down our selves before him, and he will lift us up.
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Herevpon doth follow the seconde vse, which is, to conuince all them that put the cause of their saluation,
Hereupon does follow the seconde use, which is, to convince all them that put the cause of their salvation,
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or hope of saluation, either in the power of their free will, or in the merite of their workes,
or hope of salvation, either in the power of their free will, or in the merit of their works,
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or any other thing whatsoeuer, except in the mercy of God only. For God witnessed of himselfe in the Prophete Esaie:
or any other thing whatsoever, except in the mercy of God only. For God witnessed of himself in the Prophet Isaiah:
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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. I, even I, am he, that putteth away thine iniquities, for mine own sake, Isaiah cap. 43. vers. 25. And the Apostle plainly Testifieth, that by grace we Are saved through faith.
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Ephes. cap. 2. vers. 8. And least that any man should thinke, that to beleeue were in his owne power,
Ephesians cap. 2. vers. 8. And lest that any man should think, that to believe were in his own power,
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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 did proceed from himself, & Therefore that his safety were of himself, the Apostle adds, and that not of our selves, it is the gift of God.
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And yet further to make it more cleare, hee subioyneth, that it is not of workes, that we are saued.
And yet further to make it more clear, he subjoineth, that it is not of works, that we Are saved.
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And he giueth the reason twoofold. First, least any man should boast himselfe. For as the Apostle in an other Epistle affirmeth:
And he gives the reason twoofold. First, lest any man should boast himself. For as the Apostle in an other Epistle Affirmeth:
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All reioycing, all gloriation of man in himselfe, is excluded, and that by the law of faith, and not of workes:
All rejoicing, all gloriation of man in himself, is excluded, and that by the law of faith, and not of works:
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for if our Iustice did come by our workes, then had we wherein to reioyce and glorie. for if our justice did come by our works, then had we wherein to rejoice and glory.
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And for this cause also is it, that God doth choose the vyle things of this worlde, the foolish and the weake, euen that no flesh should reioyce or glory in his presence,
And for this cause also is it, that God does choose the vile things of this world, the foolish and the weak, even that no Flesh should rejoice or glory in his presence,
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for wee are that which wee are, of him in Christ Iesus, and not of our selves,
for we Are that which we Are, of him in christ Iesus, and not of our selves,
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nor in our selves saith the Apostle, be it Wiesdom, iustificatiō, sactification, or redemption. That according as it is written.
nor in our selves Says the Apostle, be it Wiesdom, justification, sanctification, or redemption. That according as it is written.
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Hee that reioyceth, let him reioyce in the Lord.
He that rejoices, let him rejoice in the Lord.
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The second reason of the Apostle to the Ephesians, is, Because the power of doing good, is not of our selues,
The second reason of the Apostle to the Ephesians, is, Because the power of doing good, is not of our selves,
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nor in our selues, because we are the workmanship of God, created to good workes. nor in our selves, Because we Are the workmanship of God, created to good works.
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And this Creatiō (saith the Apostle) is in Christ Iesus, & therefore not in our selues.
And this Creation (Says the Apostle) is in christ Iesus, & Therefore not in our selves.
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Therfore it is not of our selues that we do good, but of God, who worketh in vs both the will and the deed,
Therefore it is not of our selves that we do good, but of God, who works in us both the will and the deed,
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and that of his good pleasure. and that of his good pleasure.
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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, It is not we that liue any more,
Neither have we the Virtues in our selves of working good, but in christ Iesus, that we justly say with the Apostle to the Galatians, It is not we that live any more,
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but Christ that liueth in vs. And therefore with the same Apostle to the Corinthians: Our reioycing should be not in our selues, but in the man, which is Christ. but christ that lives in us And Therefore with the same Apostle to the Corinthians: Our rejoicing should be not in our selves, but in the man, which is christ.
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And we ought to acknowledge with him, that what we are, we are it by the grace of God:
And we ought to acknowledge with him, that what we Are, we Are it by the grace of God:
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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,
And when we labour in well doing, it is not we, but the grace of God which is with us This serves to us for two things, to instruct us, not with Papist or other whatsoever, to ascribe merits to our works,
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or to esteeme the cause of our election, calling, iustification, or glorification to be in our selues or our workes,
or to esteem the cause of our election, calling, justification, or glorification to be in our selves or our works,
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but in the free grace of God.
but in the free grace of God.
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Therfore doth the Apostle to the Romans, declare, that the remnant which are saved, are reserued according to the election of grace:
Therefore does the Apostle to the Roman, declare, that the remnant which Are saved, Are reserved according to the election of grace:
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and thervpon concludeth, that if election bee of grace, it is no more of workes, else were grace no more grace:
and thereupon Concludeth, that if election be of grace, it is no more of works, Else were grace no more grace:
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And if it be of works, then it is no more of grace, or els, workes were no more works.
And if it be of works, then it is no more of grace, or Else, works were no more works.
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So may we conclude here, of our calling to the hope of life:
So may we conclude Here, of our calling to the hope of life:
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since the Apostle saith, It is of Gods aboundāt mercy, than it is not of merit, els were mercy no more mercy:
since the Apostle Says, It is of God's abundant mercy, than it is not of merit, Else were mercy no more mercy:
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and if it be of merite, it is no more mercy, or els merite were no more merite.
and if it be of merit, it is no more mercy, or Else merit were no more merit.
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The cause therefore moouing God to call and elect vs, is no wayes in vs, but in God himselfe.
The cause Therefore moving God to call and elect us, is no ways in us, but in God himself.
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Therefore doth the Apostle say to the Ephesians, that God hath predestinated vs to be adopted through Christ in himselfe.
Therefore does the Apostle say to the Ephesians, that God hath predestinated us to be adopted through christ in himself.
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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:
And what was the cause in himself moving him, the Apostle likewise Declareth it (According to the good pleasure of his will.) And moreover in the next verse, he makes it more plain, saying:
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That it is his grace wherewith hee hath made vs freely accepted in his beloved:
That it is his grace wherewith he hath made us freely accepted in his Beloved:
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& 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.
& yet more amply, he cleareth this, adding in the 7. verse, That the redemption which we have by the blood of Iesus christ, is also according to his rich grace.
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Declaring that whither wee look to God in giuing Christ to dye for vs, or whither wee consider God iustifying vs in Christ,
Declaring that whither we look to God in giving christ to die for us, or whither we Consider God justifying us in christ,
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and accepting of vs in him for the merite of his death, applying or imputing the same to vs:
and accepting of us in him for the merit of his death, applying or imputing the same to us:
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There was, nor is nothing that mooueth him to doe so, but his owne grace.
There was, nor is nothing that moveth him to do so, but his own grace.
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For as it is written, I will haue mercy vpon him, to whom I will shew mercie:
For as it is written, I will have mercy upon him, to whom I will show mercy:
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& wil haue compassion vpon him on whom I will haue compassion.
& will have compassion upon him on whom I will have compassion.
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So that it is not in him that willeth, nor in him that runneth, but in God that sheweth mercie. So that it is not in him that wills, nor in him that Runneth, but in God that shows mercy.
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And therefore hee hath mercy on whom hee will, and whom hee will, hardeneth.
And Therefore he hath mercy on whom he will, and whom he will, Hardeneth.
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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, dyed for the vngodly:
The second thing that hereby we Learn is, that comfortable Lesson which the Spirit of God Teaches us by the Apostle to the Romans, reasoning from this mercy and love of God towards us in christ, who when we were yet of no strength, At his time, died for the ungodly:
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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.
God setting forth his merueillous love to us, that while we were yet Sinners, christ died for us Whereupon he Concludeth, that now being justified by his blood, we shall much more be saved from wrath through him.
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For as the the Apostle sayeth.
For as the the Apostle Saith.
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If when we were enemies, wee were reconciled to God by the death of his Sonne, much more being re•ciled, we shalbe saved by his life. If when we were enemies, we were reconciled to God by the death of his Son, much more being re•ciled, we shall saved by his life.
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For that mercy that mooued God when we were dead in sinne and trespasse, being by nature the children of wrath, to quicken vs in Christ:
For that mercy that moved God when we were dead in sin and trespass, being by nature the children of wrath, to quicken us in christ:
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Seeing it remained for euer, and his compassions fayle not, but are renewed every morning, must needes much more mooue him to accomplish the good pleasure of his will in vs, who nowe are made the children of his loue in Christ.
Seeing it remained for ever, and his compassions fail not, but Are renewed every morning, must needs much more move him to accomplish the good pleasure of his will in us, who now Are made the children of his love in christ.
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Therefore neede we not to feare what man, yea what Deuills can doe to vs: Therefore need we not to Fear what man, yea what Devils can do to us:
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For neither death, nor life, nor Angells nor principalities, nor powers, nor things present, nor things to come,
For neither death, nor life, nor Angels nor principalities, nor Powers, nor things present, nor things to come,
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nor height, nor depth, nor any other creature shalbe able to seperate vs from the loue of God, which is in Christ Iesus. nor height, nor depth, nor any other creature shall able to separate us from the love of God, which is in christ Iesus.
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For our God is full of compassion and mercie, slow to anger, and of great kindnes.
For our God is full of compassion and mercy, slow to anger, and of great kindness.
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Therefore he will not alwayes chyde, nor keepe his anger for euer:
Therefore he will not always chide, nor keep his anger for ever:
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neither will hee deale with vs after our sinnes, nor reward vs according to our iniquities, seeing he pitied vs,
neither will he deal with us After our Sins, nor reward us according to our iniquities, seeing he pitied us,
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and had mercie on vs, when we were his enemies.
and had mercy on us, when we were his enemies.
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For that mercie that mooued God to beget vs to the hope of lyfe, when we were straungers from him,
For that mercy that moved God to beget us to the hope of life, when we were Strangers from him,
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& 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.
& without hope, and without God, much more shall it move him to bring us (now being made his children) to the enjoying of that blessed hope.
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Herevpon it followeth, That Gods mercie is the only ground of solide and perfect comfort to man,
Hereupon it follows, That God's mercy is the only ground of solid and perfect Comfort to man,
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and only sure stay to the soule of him that is in trouble:
and only sure stay to the soul of him that is in trouble:
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& 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,
& that contrariwise they can have no steadfast hope, nor perfect joy through their hope, who built their hope of life, not upon the mercy of God,
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but on their owne merite, or merite of any other creature.
but on their own merit, or merit of any other creature.
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Therefore is it that in the scripture the most lamentable and sorrowfull cace of the godly is described to bee,
Therefore is it that in the scripture the most lamentable and sorrowful case of the godly is described to be,
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when as the sence of Gods mercie faileth them: For then doe they crie out:
when as the sense of God's mercy Faileth them: For then do they cry out:
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Will God shewe noe more fauour? 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.
Will God show no more favour? Is his Mercy clean gone for ever? Does his promise fail for evermore? Hath God forgotten to be merciful? Hath he shut up his tender Mercies in displeasure? This is my death Saith the servant of God.
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Hereby declaring that mercie is their only comfort, and cause of their lyfe.
Hereby declaring that mercy is their only Comfort, and cause of their life.
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And where mercie appeareth to be shutt vp in displeasure, there is no assurance of lyfe, but the snares of death doe cōpasse them:
And where mercy appears to be shut up in displeasure, there is no assurance of life, but the snares of death do compass them:
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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:
then the grieves of the graven doth gripe them, and they find trouble and sorrow. And then does their soul return to rest, when they have tasted of God's mercy:
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and therefore in all their troubles, the ground of their confidence and drawing neare to God, is,
and Therefore in all their Troubles, the ground of their confidence and drawing near to God, is,
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and euer hath bene, his mercy.
and ever hath be, his mercy.
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Therfore doeth the Apostle to the Hebrues will vs to goe bodly to the throne of grace, that we may receaue mercie,
Therefore doth the Apostle to the Hebrews will us to go bodily to the throne of grace, that we may receive mercy,
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and finde grace to helpe in time of neede.
and find grace to help in time of need.
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Now come we to the qualitie of this mercy that mooueth God to cal vs to the hope of lyfe.
Now come we to the quality of this mercy that moveth God to call us to the hope of life.
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The Apostle calleth it his aboundant mercie. It is most certaine, that all the creatures of God, doe taste of his mercie towards them:
The Apostle calls it his abundant mercy. It is most certain, that all the creatures of God, do taste of his mercy towards them:
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yea the very reprobates, and the very Deuils themselues.
yea the very Reprobates, and the very Devils themselves.
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For it is a great mercie that they are referued so long vnto the iudgement of the great day,
For it is a great mercy that they Are referued so long unto the judgement of the great day,
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and that they and the wicked are so long spared, vncast in hell fyre.
and that they and the wicked Are so long spared, uncast in hell fire.
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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. Many a time does both the word of God, and daily experience teach us, that God does give many blessings and Deliverances to the wicked.
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Achab being a man (as witnessed the booke of God) who had not his like:Ahab being a man (as witnessed the book of God) who had not his like:
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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,
who did fell himself to work wickedness in the sighed of the Lord, having herd the threatening of the Prophet against him for the killing of Naboth, etc. and humbling himself (albeit without true Repentance) the Lord did Delay his judgement all his days,
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and did not execute the euill denunced against him, till his sonnes dayes, for the Lords mercie is aboue all his workes.
and did not execute the evil denounced against him, till his Sons days, for the lords mercy is above all his works.
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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.
Therefore, as we have said before, he makes the Sun to arise on the wicked, & the good, and sends rain to the just and unjust.
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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.
Moreover, he gives to the wicked kingdoms, Empires, & Dominions, yet doth not this mercy that obtains so many blessings, procure to the wicked, that they should be renewed to the hope of Eternal life, and receive remission of Sins.
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For it is not a small mercie that mooveth God to doe so, that is, to iustifie a sinner:
For it is not a small mercy that moveth God to do so, that is, to justify a sinner:
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to call his enemies to the dignitie of the sonnes of God, & to giue thē the hope of eternal life:
to call his enemies to the dignity of the Sons of God, & to give them the hope of Eternal life:
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it must be a mercie running ouer, & superaboundant, that must mooue the Lord to bestow these blessings which are of greater value,
it must be a mercy running over, & superabundant, that must move the Lord to bestow these blessings which Are of greater valve,
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then all the kingdomes of the world. Therefore doth the Apostle to the Ephesians call this grace, a ritch grace:
then all the kingdoms of the world. Therefore does the Apostle to the Ephesians call this grace, a rich grace:
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Whereby the Lord hath bene aboundant towards vs in all wisedome and vnderstanding.
Whereby the Lord hath be abundant towards us in all Wisdom and understanding.
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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 this abundance of God's mercy and grace is most clearly manifested by that which the Apostle speaks to the Romans, in declaring both the end of the giving of the Law,
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and effectes of the Lawe giuen, the end of it (sayeth he) was, that the offence should abound:
and effects of the Law given, the end of it (Saith he) was, that the offence should abound:
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whereby it might seeme, that thereby wee should bee put further from the hope of grace then before,
whereby it might seem, that thereby we should be put further from the hope of grace then before,
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but hee addeth for our comfort:
but he adds for our Comfort:
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that where sinne abounded, there did grace abound much more, ye grace might raigne through righteousnes vnto life eternal through Iesus Christ our Lord,
that where sin abounded, there did grace abound much more, you grace might Reign through righteousness unto life Eternal through Iesus christ our Lord,
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even there wher sinne had raigned vnto death, Before sin hauing taken occasiō by the Law to worke in vs al maner of concupiscence, that sinne might appeare sinne,
even there where sin had reigned unto death, Before since having taken occasion by the Law to work in us all manner of concupiscence, that sin might appear sin,
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& to be out of measure sinfull, in working death in vs by that which is good:
& to be out of measure sinful, in working death in us by that which is good:
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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 aboundāce of sinne in vs, that his mercie may be knowen to be greater,
And all this for no other thing, but for the praise of the glory of his rich grace, whereby he doth abound towards us above all abundance of sin in us, that his mercy may be known to be greater,
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then our iniquities, yea to be greater then al his workes. For it is saide in the 108, Psalm.
then our iniquities, yea to be greater then all his works. For it is said in the 108, Psalm.
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His mercie is great aboue the heauens. And again:His mercy is great above the heavens. And again:
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As high as the heauē is aboue the earth, so great is his mercie towards them that feare him. As high as the heaven is above the earth, so great is his mercy towards them that Fear him.
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For it is not that common goodnes and general mercie of God to all his Creatures, whereby he giveth life and being,
For it is not that Common Goodness and general mercy of God to all his Creatures, whereby he gives life and being,
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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.
and moving to all, & whereby he gives riches and honours and Kingdoms, that moveth the Lord to bestow this blessing of remission of Sins, & hope of Eternal life.
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This teacheth vs neuer to content our selues with that sence of Gods mercie, which ariseth only vpon the enioying of tēporall blessings, be they neuer so great,
This Teaches us never to content our selves with that sense of God's mercy, which arises only upon the enjoying of temporal blessings, be they never so great,
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though he should giue vs the whole world:
though he should give us the Whole world:
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For this errour doth deceyve many, who thinke the man to bee beloued of God, with whō he dealeth mercifully in things belonging to this lyfe.
For this error does deceive many, who think the man to be Beloved of God, with whom he deals mercifully in things belonging to this life.
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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.
Albeit it be true, that a man may be made Monarch of the Whole world, and yet be void of the Saving grace and mercy of God.
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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, arising vpon the remission of sinns in his bloud,
The true rejoicing in God's mercy arises upon the hope of the glory of God, built upon the peace which we have towards God through Iesus christ, arising upon the remission of Sins in his blood,
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or iustification by faith, and the attonement which we haue receyved by Iesus Christ our Lord.
or justification by faith, and the atonement which we have received by Iesus christ our Lord.
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Therefore, gett what we will get from God, wee never shall be satisfied with all the tokens of his love and mercy,
Therefore, get what we will get from God, we never shall be satisfied with all the tokens of his love and mercy,
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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.
until we get that gift of God, whereof christ speaks in the 4. of John, to the woman of Samaria, when she did deny him a cup of water.
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If (sayeth he) thou knewest, that gift of God: meaning himself: If (Saith he) thou Knewest, that gift of God: meaning himself:
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& shewing vs that he knoweth nothing of the sauing mercie of God, nor of the groūd,
& showing us that he Knoweth nothing of the Saving mercy of God, nor of the ground,
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or warrāt of eternall lyfe, though he know al the giftes that euer God did giue to man, who yet knoweth not the Lord Iesus,
or warrant of Eternal life, though he know all the Gifts that ever God did give to man, who yet Knoweth not the Lord Iesus,
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and hath not bene a feeling partaker of the mercy of God which is in him, & through him.
and hath not be a feeling partaker of the mercy of God which is in him, & through him.
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This serueth to moove vs to esteeme more of the spirituall blessings of God, then of all earthly things.
This serveth to move us to esteem more of the spiritual blessings of God, then of all earthly things.
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And with Dauid to desire the Lord to lift vp the light of his coūtecance on vs, and not with the world to seeke for earthly things, for therby shall we haue more ioy of heart, And with David to desire the Lord to lift up the Light of his countecance on us, and not with the world to seek for earthly things, for thereby shall we have more joy of heart,
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then they haue, when their wheate and their wine doeth abound. The vse of this poynt is threefolde: then they have, when their wheat and their wine doth abound. The use of this point is threefold:
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It serveth for Instruction, for consolation, & for conviction.
It serves for Instruction, for consolation, & for conviction.
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For instruction in teaching vs, seeing it is an aboundāt mercy, wherby the Lord doth call vs to the hope of lyfe,
For instruction in teaching us, seeing it is an abundant mercy, whereby the Lord does call us to the hope of life,
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and to this effect begetteth vs to bee his children:
and to this Effect begetteth us to be his children:
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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:
that sin & iniquity is a thing most detestable before God, since that general Goodness of God that moveth him to give all earthly things to man, makes him not to give remission of Sins to man:
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Therfore should wee aboue all things abhorre sinne, & by all meanes indeuour to eschew sinne,
Therefore should we above all things abhor sin, & by all means endeavour to eschew sin,
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as the thing most daungerous and pernitious to man.
as the thing most dangerous and pernicious to man.
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For although thou be a sinner, God will blesse thee with honour and riches of this lyfe,
For although thou be a sinner, God will bless thee with honour and riches of this life,
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yet will giue thee no portion of his inheritance in the heavens.
yet will give thee no portion of his inheritance in the heavens.
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He promised to Abraham, when hee prayed that Ismaell might live in his sight, that hee would blesse him,
He promised to Abraham, when he prayed that Ishmael might live in his sighed, that he would bless him,
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and make him fruitfull, and multiplie him exceedingly, that hee should begett 12. Princes, and bee made a great Nation,
and make him fruitful, and multiply him exceedingly, that he should beget 12. Princes, and be made a great nation,
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but his couenant would hee not establish with him but with Isaac. Therfore ought we to beware of this common error of the wordlie, who do esteeme so little of sinne, that when they so licentiouslie doe commit all vncleanes,
but his Covenant would he not establish with him but with Isaac. Therefore ought we to beware of this Common error of the wordly, who do esteem so little of sin, that when they so licentiously do commit all uncleans,
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yet doe they thinke thimselues in no perill at all, there is, and hath bene euer in the world, sinne,
yet do they think thimselues in no peril At all, there is, and hath be ever in the world, sin,
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& prophane persons, who haue deceiued others with vaine wordes, as though the wrath of God should not come vpon men for whoredom, couetousnes, &c. Therfore doth the Apostle to the Ephesians warne vs:
& profane Persons, who have deceived Others with vain words, as though the wrath of God should not come upon men for whoredom, covetousness, etc. Therefore does the Apostle to the Ephesians warn us:
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That we let no man deceyue vs with vaine words. That we let no man deceive us with vain words.
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For, for such things (sayeth the Apostle) cometh the wrath of God vpon the children of disobedience.
For, for such things (Saith the Apostle) comes the wrath of God upon the children of disobedience.
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Let vs therefore learne not to extenuate sinne, nor securelie to giue our selves to sinne,
Let us Therefore Learn not to extenuate sin, nor securely to give our selves to sin,
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since no common mercie, but an superabundant mercie can obtaine remission of sinne at the hands of our God.
since no Common mercy, but an superabundant mercy can obtain remission of sin At the hands of our God.
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This poynt serueth next for consolation to all penitent sinners, how wearie and loaden soeuer they be:
This point serveth next for consolation to all penitent Sinners, how weary and loaded soever they be:
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since sinne can not abound in so great measure, but the mercie of God aboundeth much more:
since sin can not abound in so great measure, but the mercy of God Aboundeth much more:
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yea this is the very custome of God, that where he maketh the sence and sight of sinne to abound, there he maketh also the sence of his mercie and grace to abound much more.
yea this is the very custom of God, that where he makes the sense and sighed of sin to abound, there he makes also the sense of his mercy and grace to abound much more.
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Let vs not therfore with Cain esteeme our sinne greater then we can beare and distrust in the mercies of God, seeing the Lord himselfe made vs this promise by the Prophet Esai:
Let us not Therefore with Cain esteem our sin greater then we can bear and distrust in the Mercies of God, seeing the Lord himself made us this promise by the Prophet Isaiah:
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Though your sinnes were as crimsin, they shalbe made white as the snow: Though they were redd as scarlet, they shalbe white as wooll. Though your Sins were as crimson, they shall made white as the snow: Though they were red as scarlet, they shall white as wool.
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Therefore is it that God hath shewed mercie to the chiefest sinners, that we should not dispair in Gods mercies,
Therefore is it that God hath showed mercy to the chiefest Sinners, that we should not despair in God's Mercies,
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though our iniquities were never so great.
though our iniquities were never so great.
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This doeth the Apostle Paule plainely teach vs by his owne example in the first cha.
This doth the Apostle Paul plainly teach us by his own Exampl in the First cham.
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to Tim. shewing that albeit he was chief of sinners:
to Tim. showing that albeit he was chief of Sinners:
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& albeit he was a persecutour, yet was he receyved to mercie, by the exceeding aboundance of the grace of God towards him in Christ Iesus.
& albeit he was a persecutor, yet was he received to mercy, by the exceeding abundance of the grace of God towards him in christ Iesus.
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And that for this cause, that Christ Iesus should first shew on him all long suffering, to the example of all them, which in time to come should beleeue in him vnto eternall lyfe.
And that for this cause, that christ Iesus should First show on him all long suffering, to the Exampl of all them, which in time to come should believe in him unto Eternal life.
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And therefore declareth that this is a saying both true and by all meanes worthie to be receyued, to wit, that Christ Iesus came into the world to saue sinners.
And Therefore Declareth that this is a saying both true and by all means worthy to be received, to wit, that christ Iesus Come into the world to save Sinners.
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Let not then the haynousnes of our iniquities dryue vs away from God:
Let not then the haynousnes of our iniquities drive us away from God:
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who is able to remooue our sinnes from vs as farre as is the East from the West.
who is able to remove our Sins from us as Far as is the East from the West.
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Seeing Christ doth call vpon al that are wearie and loaden, and doth promise them relaxation and case: & witnesseth: Seeing christ does call upon all that Are weary and loaded, and does promise them relaxation and case: & Witnesseth:
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That hee did come into the world, not to call the righteous, but sinners to repentance: but let vs rather with the Psalmist praye, that the Lord will remember vs with the fauour of his people, That he did come into the world, not to call the righteous, but Sinners to Repentance: but let us rather with the Psalmist pray, that the Lord will Remember us with the favour of his people,
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and visit vs with his saluation, that wee may see the felicitie of his chosen, and reioyce in the ioy of his people, and glorie with his inheritance. and visit us with his salvation, that we may see the felicity of his chosen, and rejoice in the joy of his people, and glory with his inheritance.
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For although we haue sinned with our Fathers, & haue committed iniquitie, and done wickedlie,
For although we have sinned with our Father's, & have committed iniquity, and done wickedly,
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yet shall hee remember his couenant, and call backe his wrath, according to the multitude of his mercies.
yet shall he Remember his Covenant, and call back his wrath, according to the multitude of his Mercies.
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Thirdly, this poynt serueth for conuiction of all who doe esteeme that it behooueth that their merites bee added to Gods mercies, for obtayning of eternall lyfe:
Thirdly, this point serveth for conviction of all who do esteem that it behooveth that their merits be added to God's Mercies, for obtaining of Eternal life:
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as though the mercy of God were not sufficient alone to mooue God to graunt vs this benefite.
as though the mercy of God were not sufficient alone to move God to grant us this benefit.
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For if grace doth abound, much more there where sin hath abounded, then needeth there nothing to be added to grace,
For if grace does abound, much more there where since hath abounded, then needs there nothing to be added to grace,
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since the measure of Gods mercy givē vs in Christ, doth alwayes exceed the measure of our sinne.
since the measure of God's mercy given us in christ, does always exceed the measure of our sin.
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Therfore doth the Apostle reason to the Romanes frō this aboūdance of the grace of God, & proveth the certaintie of eternall life by comparison in this similitude betwixt the grace or gift of God in Christ,
Therefore does the Apostle reason to the Romans from this abundance of the grace of God, & Proves the certainty of Eternal life by comparison in this similitude betwixt the grace or gift of God in christ,
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& the offēce of Adam in three respects. First, in respect of Adams sin, & Christes righteousnes, or obedience.
& the offence of Adam in three respects. First, in respect of Adams since, & Christ's righteousness, or Obedience.
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For the Apostle sayeth, that the gift is not so as is the offence, & he sheweth the reason, (for sayeth he):
For the Apostle Saith, that the gift is not so as is the offence, & he shows the reason, (for Saith he):
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If through the offence of that one, many bee dead:
If through the offence of that one, many be dead:
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Much more the grace of God & the gift by grace which is by one man Iesus Christ, hath aboūded vnto many:
Much more the grace of God & the gift by grace which is by one man Iesus christ, hath abounded unto many:
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Hereby declaring that the righteousnes of Christ givē vs by grace, is more aboundantly bestowed vpon vs to life,
Hereby declaring that the righteousness of christ given us by grace, is more abundantly bestowed upon us to life,
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then Adams offence was of power vnto death.
then Adams offence was of power unto death.
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Secōdly, inrespect of that which followeth, there are two causes, to witt, guiltines, that cometh throgh that one offence of Adā, & iustificatiō that cometh of Christs onely righteousnes.
Secōdly, In respect of that which follows, there Are two Causes, to wit, guiltiness, that comes through that one offence of Adā, & justification that comes of Christ only righteousness.
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Neither (sayeth hee) is the gift so, as that which entred by one that sinned: And he addeth the reason.
Neither (Saith he) is the gift so, as that which entered by one that sinned: And he adds the reason.
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For (sayeth he) the fault came of one offence to condēnatiō, but the gift is of many offences to iustification: For (Saith he) the fault Come of one offence to condemnation, but the gift is of many offences to justification:
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shewing that iustificatiō by Christ, is farre more large then the cause of cōdemnation in Adā. showing that justification by christ, is Far more large then the cause of condemnation in Adā.
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Seeing that not only that one sinne, which alone hath brought cōdemnation on all men, but al other our sinnes are forgiuē in Christ:
Seeing that not only that one sin, which alone hath brought condemnation on all men, but all other our Sins Are forgiven in christ:
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& so ye gift of grace aboūdeth much more, & is of greater measure thē the guiltnes of the sin, that was the cause of all mens cōdēnation.
& so you gift of grace Aboundeth much more, & is of greater measure them the guiltnes of the since, that was the cause of all men's condemnation.
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Thirdlie, the Apostle reasoneth from the difference of power betwixt the death that followeth vpon the guiltines of Adams sinne,
Thirdly, the Apostle reasoneth from the difference of power betwixt the death that follows upon the guiltiness of Adams sin,
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& the lyfe that is given to them that are iustified by the righteousnes or obedience of Christ Iesus.
& the life that is given to them that Are justified by the righteousness or Obedience of christ Iesus.
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For (sayeth he) If by one offence death raigned through one, much more shall they which receyue that aboundance of grace:
For (Saith he) If by one offence death reigned through one, much more shall they which receive that abundance of grace:
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and of that gift of it, Righteousnes raigne in life through one, that is, Iesus Christ.
and of that gift of it, Righteousness Reign in life through one, that is, Iesus christ.
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The reason is implyed in this sentence takē from the aboundance of grace, and of the gift of that righteousnes.
The reason is employed in this sentence taken from the abundance of grace, and of the gift of that righteousness.
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By al which the Apostle will assure our heartes, that we, who are partakers of the grace & mercie of God in Christ, shalbe saued & that in respect.
By all which the Apostle will assure our hearts, that we, who Are partakers of the grace & mercy of God in christ, shall saved & that in respect.
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Neither is Adams sin so powerfull to make guiltie vnto death, as the righteousnes of Christes to iustifie vnto lyfe:
Neither is Adams since so powerful to make guilty unto death, as the righteousness of Christ's to justify unto life:
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neither is the guiltines coming from Adams only sinne, so aboundant, as the iustification which is by Christ only Obedience:
neither is the guiltiness coming from Adams only sin, so abundant, as the justification which is by christ only obedience:
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seeing our guiltines cometh from one finne, but our iustification is not only from that sinne and guiltines comming from that sinne but from all sinnes and guiltines of them all:
seeing our guiltiness comes from one fin, but our justification is not only from that sin and guiltiness coming from that sin but from all Sins and guiltiness of them all:
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Neither is death which followed vpon the guiltines of that one sinne of Adams vpon all men, of such force to raigne,
Neither is death which followed upon the guiltiness of that one sin of Adams upon all men, of such force to Reign,
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as the lyfe that commeth to all them that are iustified by that one obedience of Christ Iesus:
as the life that comes to all them that Are justified by that one Obedience of christ Iesus:
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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:
seeing the Causes of that life Are more abundant, then the Causes of that death, & Therefore Effect, that is the life, must be more abundant or powerful in reigning:
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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.
Hereby is it evident, that they have never truly tasted of the Saving mercy of God in christ, who do so think of it as if it were not alone, without adding something of our merit, sufficient to bring us to life.
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Let vs therefore magnifie the mercie of God, which is so aboundant, plentifull, and running ouer, that it giueth full contentement to the heart,
Let us Therefore magnify the mercy of God, which is so abundant, plentiful, and running over, that it gives full contentement to the heart,
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& perfite peace to the soule of man:
& perfect peace to the soul of man:
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and let vs pray for our selves, as the Apostle prayeth for the Ephesians, that being rooted and grounded in loue, wee may be able to comprehende with all Saintes what is the bredth,
and let us pray for our selves, as the Apostle Prayeth for the Ephesians, that being rooted and grounded in love, we may be able to comprehend with all Saints what is the breadth,
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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 length, and depth, and height, and to know the love of Iesus christ, which passes knowledge, that we may be filled with all fullness of God,
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and so haue our soules satisfied with his goodnes. and so have our Souls satisfied with his Goodness.
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Now followeth the third poynt, which is concerning the meane or fitting midds whereby the Lord bringeth vs to this blessed hope,
Now follows the third point, which is Concerning the mean or fitting mids whereby the Lord brings us to this blessed hope,
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and that is our Regeneration, or newe birth. For as Christ sayeth to Nicodemus:
and that is our Regeneration, or new birth. For as christ Saith to Nicodemus:
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Except a man bee borne againe, he can not see the kingdome of God, and consequentlie can haue no hope of it: Except a man be born again, he can not see the Kingdom of God, and consequently can have no hope of it:
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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.
Therefore Saith the Apostle Here, that God hath begotten us again to hope. Here have we to Consider two things. First, what this begetting is.
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And secondly, why it is called our begetting againe, or second birth. Which wordes haue a manifest relatiō to a former begetting and birth.
And secondly, why it is called our begetting again, or second birth. Which words have a manifest Relation to a former begetting and birth.
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As touching the birth, it is fully described to vs in the word of God.
As touching the birth, it is Fully described to us in the word of God.
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The Apostle in this same chapter of this epistle, and 23. verse, doth shew vs the sence of this conception and birth:
The Apostle in this same chapter of this epistle, and 23. verse, does show us the sense of this conception and birth:
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both what kinde it is of, and which it is.
both what kind it is of, and which it is.
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As for the kinde, he telleth vs, it is not mortall, and so perishing as all flesh is,
As for the kind, he Telleth us, it is not Mortal, and so perishing as all Flesh is,
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but immortall, which liueth and endureth for ever.
but immortal, which lives and Endureth for ever.
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And that he declareth to bee the word of God, which was preached by the Apostle to the world.
And that he Declareth to be the word of God, which was preached by the Apostle to the world.
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Secondly, touching the mother, who must beare vs, in whose wombe this seed is sowen, and out of whose bowelles we must proceed:
Secondly, touching the mother, who must bear us, in whose womb this seed is sown, and out of whose bowels we must proceed:
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the Apostle to the Galathians speaketh plainlie, saying, It is Ierusalem which is aboue, or heauenlie Ierusalem, that is the true Church of God. whose propertie is:
the Apostle to the Galatians speaks plainly, saying, It is Ierusalem which is above, or heavenly Ierusalem, that is the true Church of God. whose property is:
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That she is free, and shee sayeth, the Apostle is the Mother of vs all,
That she is free, and she Saith, the Apostle is the Mother of us all,
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and was figured by Sara, the free woman, the mother of Isaac, the heire and childe of promise.
and was figured by Sarah, the free woman, the mother of Isaac, the heir and child of promise.
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Thirdly, the Euangelist Iohn telleth vs who is the Father, by whom wee must be begotten.
Thirdly, the Evangelist John Telleth us who is the Father, by whom we must be begotten.
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& borne againe, not of blood, nor the will of flesh, nor the will of man, but God only. & born again, not of blood, nor the will of Flesh, nor the will of man, but God only.
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The first teacheth vs, to esteeme much of the blessed worde of God, since without it, there is no Regeneration,
The First Teaches us, to esteem much of the blessed word of God, since without it, there is no Regeneration,
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and so no hope of lyfe.
and so no hope of life.
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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;
That there is no Renovation but by the word, it is plain by the speech of christ him self in the 17. chapter of John;
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verse 17. Sanctifie them with the trueth: thy word is trueth.
verse 17. Sanctify them with the truth: thy word is truth.
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And that without Regeneration, there is no hope, it is manifest both by the Apostle & by the speach aforsaid of Christ to Nicodemus. And by the Apostle to the Hebrues, where he sayeth, that without holines, no man shall see God.
And that without Regeneration, there is no hope, it is manifest both by the Apostle & by the speech aforesaid of christ to Nicodemus. And by the Apostle to the Hebrews, where he Saith, that without holiness, no man shall see God.
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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.
Therefore should we all endeavour to have the word of God abiding in us, and Dwelling in us plenteously, according to the exhortation of the Apostle to the colossians.
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And as the Apostle sayth in the next chap. We should as newe borne babes, desire that sincere milke of the worde, that we may growe thereby.
And as the Apostle say in the next chap. We should as new born babes, desire that sincere milk of the word, that we may grow thereby.
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For as witnesseth the Apostle to the Hebrues:
For as Witnesseth the Apostle to the Hebrews:
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we can not escape, if wee neglect so great a saluation, which at the first began to be preached by the Lord,
we can not escape, if we neglect so great a salvation, which At the First began to be preached by the Lord,
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and afterwards was confirmed to vs by them that heard him:
and afterwards was confirmed to us by them that herd him:
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seeing the word spokē by Angells was stedfast, & euery transgression & disobedience, receiued a iust recōpence or reward. seeing the word spoken by Angels was steadfast, & every Transgression & disobedience, received a just recompense or reward.
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And the Apostle in the 2. epis. to the Thessalon.
And the Apostle in the 2. Ethics. to the Thessalonica.
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teacheth vs, that Iesus Christ at his appearing, shal rēder vēgeāce to al that obey not the Gospel.
Teaches us, that Iesus christ At his appearing, shall render vengeance to all that obey not the Gospel.
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The second point teacheth vs, not to forsake nor neglect (as sayeth the Apostle to the Hebr. our mutuall gatherings together, or the fellowship that wee have among our selves, But with Dauid: Let vs desire & require euen this one thing of the Lord:
The second point Teaches us, not to forsake nor neglect (as Saith the Apostle to the Hebrew our mutual gatherings together, or the fellowship that we have among our selves, But with David: Let us desire & require even this one thing of the Lord:
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That we may dwell in the house of the Lord al the dayes of our life, to behold the beautie of the Lord, That we may dwell in the house of the Lord all the days of our life, to behold the beauty of the Lord,
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and to visite his Temple, and that we may be satisfied with the fatnes of his house,
and to visit his Temple, and that we may be satisfied with the fatness of his house,
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& receyve drinke out of the Riuers of his pleasures. & receive drink out of the rivers of his pleasures.
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For ther is a Riuer which maketh glad the city of God, evē the Sanctuary of the Tabernacles of the High. For there is a River which makes glad the City of God, even the Sanctuary of the Tabernacles of the High.
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For this heauēly Ierusalem is faire in situation, the ioy of the whole earth, and Cittie of the great King:
For this heavenly Ierusalem is fair in situation, the joy of the Whole earth, and city of the great King:
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In the Palaces whereof, God is knowne for a refuge: and out of Zion commeth saluation.
In the Palaces whereof, God is known for a refuge: and out of Zion comes salvation.
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Therfore doe the Tribes of the Lord goe vp to Ierusalem, according to the testimonie of Israell, to prayse the Name of the Lord.
Therefore do the Tribes of the Lord go up to Ierusalem, according to the testimony of Israel, to praise the Name of the Lord.
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For there are Thrones set for Iudgement, euen the Thrones of the house of Dauid:
For there Are Thrones Set for Judgement, even the Thrones of the house of David:
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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:
And Therefore sing this is the place of safety and salvation, where the beauty of the Lord is to be seen, where the voice of the Lord is to be herd from his holy Oracle, we should rejoice with David, when we hear the people say:
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We will goe vp into the house of the Lord. Our feet shall stand in the gates of Ierusalem. For as witnesseth Dauid: We will go up into the house of the Lord. Our feet shall stand in the gates of Ierusalem. For as Witnesseth David:
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Blessed are they that dwell in the house of the Lord, for they shall euer praise him:
Blessed Are they that dwell in the house of the Lord, for they shall ever praise him:
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Therfore did his soule long and fainte for the Courtes of the Lordes house:
Therefore did his soul long and faint for the Courts of the lords house:
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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,
yea his soul panted After the Lord, as the heart After the waters, being banished from the public worship of God by the persecution of Saul; and his heart was poured out,
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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,
when he remembered that he had gone with the multitude, and led them in the house of God with the voice of singing and praise,
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as a multitude that keepeth a feast:
as a multitude that Keepeth a feast:
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Because a day in the Courtes of the Lord, is better then a thousand other where: Because a day in the Courts of the Lord, is better then a thousand other where:
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and better is it to be a doore keeper in the house of the Lord, then to dwell in the tabernacles of wickednes: and better is it to be a door keeper in the house of the Lord, then to dwell in the Tabernacles of wickedness:
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for glorious things are spoken of the Citie of our God. For of Ziō it is said, that many are borne in her. for glorious things Are spoken of the city of our God. For of Ziō it is said, that many Are born in her.
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Seeing therefore that our spirituall birth is in heauenly Ierusalem, where the seed of Gods worde is continually sowen.
Seeing Therefore that our spiritual birth is in heavenly Ierusalem, where the seed of God's word is continually sown.
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For which cause the kingdome of heauen is likened to a sower that went foorth to sowe his seed: For which cause the Kingdom of heaven is likened to a sour that went forth to sow his seed:
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Hither should we resort, for God is in the middes of her.
Hither should we resort, for God is in the mids of her.
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But let vs remember that it is Ierusalem that is aboue, and which is free, which is the mother of vs all, as sayeth the Apostle.
But let us Remember that it is Ierusalem that is above, and which is free, which is the mother of us all, as Saith the Apostle.
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For Ismael, who was borne of the bound woman Hagar, who was the type of earthlie Ierusalem, was not the heire,
For Ishmael, who was born of the bound woman Hagar, who was the type of earthly Ierusalem, was not the heir,
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but Isaac, who was borne of Sara the free woman, who was the type of the heauenly Ierusalem, the mother of all the children of God.
but Isaac, who was born of Sarah the free woman, who was the type of the heavenly Ierusalem, the mother of all the children of God.
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He was the heire, that is, they who are the children of the Law, and doe remaine in the bondage thereof, are not truely borne of God to the hope of lyfe,
He was the heir, that is, they who Are the children of the Law, and do remain in the bondage thereof, Are not truly born of God to the hope of life,
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but they who are begotten by the Gospell in the bosome of the Church, set at libertie,
but they who Are begotten by the Gospel in the bosom of the Church, Set At liberty,
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and walking in the libertie, wherewith Christ hath made vs free, they are truly begotten of God to this blessed hope,
and walking in the liberty, wherewith christ hath made us free, they Are truly begotten of God to this blessed hope,
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because they are after the maner of Isaac, children of the promise, whereas the other are borne after the flesh.
Because they Are After the manner of Isaac, children of the promise, whereas the other Are born After the Flesh.
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The third poynt touching the Lord, who begetteth vs to this hope, doth teach vs what sort of generation it is, that maketh vs to haue this hope, to wit, a spirituall, and no fleshlie birth.
The third point touching the Lord, who begetteth us to this hope, does teach us what sort of generation it is, that makes us to have this hope, to wit, a spiritual, and no fleshly birth.
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For as Christ sayeth to Nicodemus in the third of Iohn: That which is borne of the flesh, is flesh:
For as christ Saith to Nicodemus in the third of John: That which is born of the Flesh, is Flesh:
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and that which is borne of the spirit, is spirit. And it is playne by the Apostle to the Corinthians:and that which is born of the Spirit, is Spirit. And it is plain by the Apostle to the Corinthians:
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That flesh and blood can not inherite the kingdome ef God. That Flesh and blood can not inherit the Kingdom ef God.
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Therefore is it necessary, that we be borne (as sayeth our Sauiour in the third of Iohn) by water and of the spirit, that is of the spirit of God:
Therefore is it necessary, that we be born (as Saith our Saviour in the third of John) by water and of the Spirit, that is of the Spirit of God:
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who is of the same force and nature spirituall toward the soule, touching the spirituall filth of sinne, that water is toward the body in bodily filth in washing and purging of it.
who is of the same force and nature spiritual towards the soul, touching the spiritual filth of sin, that water is towards the body in bodily filth in washing and purging of it.
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Therefore also is the same spirit in the 4. of Esay called the spirit of burning,
Therefore also is the same Spirit in the 4. of Isaiah called the Spirit of burning,
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because as fire to gold, so the spirit to vs, doeth effectually purge the drosse of sinne.
Because as fire to gold, so the Spirit to us, doth effectually purge the dross of sin.
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For this cause is it also that Iohn the Baptist sayeth, That Christ shall baptize vs with the holy spirit and fire:
For this cause is it also that John the Baptist Saith, That christ shall baptise us with the holy Spirit and fire:
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for we must be the children of God, before we can be his heirs, as withnesseth the Apostle, both to the Romanes and Galathians.
for we must be the children of God, before we can be his Heirs, as withnesseth the Apostle, both to the Romans and Galatians.
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Therefore doth the Apostle here giue thanks to God, euen for this, that he hath begetten vs, and so hath made vs his children, that we may haue hope to inherite his kingdome.
Therefore does the Apostle Here give thanks to God, even for this, that he hath begetten us, and so hath made us his children, that we may have hope to inherit his Kingdom.
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The vse hereof is, to learne, that it is the greatest dignitie, and highest prerogatiue that mā cā attaine too, to be made the children of God.
The use hereof is, to Learn, that it is the greatest dignity, and highest prerogative that man can attain too, to be made the children of God.
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Therfore doth Iohn call this a gift of power, in the first of his Gospell, saying to those that receyved him, he gaue thē this power to be the sonnes of God.
Therefore does John call this a gift of power, in the First of his Gospel, saying to those that received him, he gave them this power to be the Sons of God.
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And in the third Chapter of his first Epistle, he esteemeth it the testimony of Gods greatest love to man, saying:
And in the third Chapter of his First Epistle, he esteems it the testimony of God's greatest love to man, saying:
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Beholde brethren, howe great a love the Father hath given vs, that we should bee called the sonnes of God.
Behold brothers, how great a love the Father hath given us, that we should be called the Sons of God.
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We haue next to consider, that this birth must bee after a former birth, because it is said, that God hath begotten vs againe.
We have next to Consider, that this birth must be After a former birth, Because it is said, that God hath begotten us again.
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And Christ to Nicodemus saith plainelie, that he that is not borne againe, can not see the kingdome of God.
And christ to Nicodemus Says plainly, that he that is not born again, can not see the Kingdom of God.
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For our first birth neither maketh vs the children of God: neither putteth vs in hope of eternall life.
For our First birth neither makes us the children of God: neither putteth us in hope of Eternal life.
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Wee may well be the children of Kings, of great Lords, and Princes, and so haue hope of their inheritance by our first birth,
we may well be the children of Kings, of great lords, and Princes, and so have hope of their inheritance by our First birth,
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but though an Emperour haue begotten thee, it maketh thee not the sonne of God, nor heire of his kingdome.
but though an Emperor have begotten thee, it makes thee not the son of God, nor heir of his Kingdom.
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And though a begger have begotten thee, thou art no farther from the kingdom of God,
And though a beggar have begotten thee, thou art no farther from the Kingdom of God,
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then he that is borne of a king:
then he that is born of a King:
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seeing the first birth helpeth nothing to this prerogatiue, but it is the second birth that giveth it.
seeing the First birth Helpeth nothing to this prerogative, but it is the second birth that gives it.
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The estate of man, be he what hee will, Iewe or Gentile, great or small, poore or riche, noble or ignoble in his first birth, which is declared by the Apostle to the Ephesians, to wit, that he is the child of wrath by nature:
The estate of man, be he what he will, Iewe or Gentile, great or small, poor or rich, noble or ignoble in his First birth, which is declared by the Apostle to the Ephesians, to wit, that he is the child of wrath by nature:
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& therefore can haue no hope but of wrath. For as David confesseth of himselfe, it is true of all flesh:
& Therefore can have no hope but of wrath. For as David Confesses of himself, it is true of all Flesh:
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Beholde I was borne in iniquitie, and in sinne hath my mother conceyved me:
Behold I was born in iniquity, and in sin hath my mother conceived me:
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and the wages of sinne (sayeth the Apostle) is death: this is the inheritance that cometh to vs by our earthly and naturall Parentes, of what degree, dignity,and the wages of sin (Saith the Apostle) is death: this is the inheritance that comes to us by our earthly and natural Parents, of what degree, dignity,
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or estate soeuer they be in this world. The vse hereof of is twofolde.
or estate soever they be in this world. The use hereof of is twofold.
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First, it serveth to beate downe the pride of al flesh, & to teach men not to glorie in their bloud, nor kinred:
First, it serves to beat down the pride of all Flesh, & to teach men not to glory in their blood, nor kindred:
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seeing it is not by bloud, nor by the will of man, nor by the will of flesh that we are borne the children of God.
seeing it is not by blood, nor by the will of man, nor by the will of Flesh that we Are born the children of God.
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For though a mā might reckon to Abraham, as did the Scribes & Pharisees in the 8. of Iohn,
For though a man might reckon to Abraham, as did the Scribes & Pharisees in the 8. of John,
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as to their Father in the flesh, yet may hee be still the childe of the Devill,
as to their Father in the Flesh, yet may he be still the child of the devil,
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as witnesseth Christ of them selves in that same place. For as the Apostle sayeth: They are not all Israell that are of Israell:
as Witnesseth christ of them selves in that same place. For as the Apostle Saith: They Are not all Israel that Are of Israel:
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neyther are they all children, that are of the seed of Abraham. neither Are they all children, that Are of the seed of Abraham.
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Yea though a man might reckon his kinred to Adam, yet hath he not wherin to glorie:
Yea though a man might reckon his kindred to Adam, yet hath he not wherein to glory:
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seeing (as sayeth the Apostle to the Romanes ) by that one Man sinne entred into the world,
seeing (as Saith the Apostle to the Romans) by that one Man sin entered into the world,
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and by sinne death, and not only entted, but by his only sinne, all are made sinners,and by sin death, and not only entted, but by his only sin, all Are made Sinners,
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& death went over all men.
& death went over all men.
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Therfore let vs learne the lesson which Iohn the Baptist teacheth the Pharisees and Sadducees in the Gospell according to Matthew:
Therefore let us Learn the Lesson which John the Baptist Teaches the Pharisees and Sadducees in the Gospel according to Matthew:
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Let vs not thinke to say with our selves, We haue Abraham to our Father: For God is able of stones to raise vp children to Abraham: Let us not think to say with our selves, We have Abraham to our Father: For God is able of stones to raise up children to Abraham:
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but rather with the Apostle Paul to the Philippians: Let vs glorie in Christ Iesus, and put no confidence in the flesh,
but rather with the Apostle Paul to the Philippians: Let us glory in christ Iesus, and put no confidence in the Flesh,
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although we had all matter of glorying in the flesh that ever man had.
although we had all matter of glorying in the Flesh that ever man had.
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Let vs learn with the Apostle in that place To esteeme all fleshly prerogative to bee losse:
Let us Learn with the Apostle in that place To esteem all fleshly prerogative to be loss:
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yea to be dunge, for Chrisles sake, that we may gaine him. yea to be dung, for Chrisles sake, that we may gain him.
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The second vse hereof is, to teach vs, that there can be no hope of life in a man, who is not Regenerate by God, and begotten of him againe:
The second use hereof is, to teach us, that there can be no hope of life in a man, who is not Regenerate by God, and begotten of him again:
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seeing this is the meane by which the the Lord bringeth vs to this hope:
seeing this is the mean by which the the Lord brings us to this hope:
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and therefore the boasting of the wicked, that they hope to goe to heauen, is nothing but vanitie:
and Therefore the boasting of the wicked, that they hope to go to heaven, is nothing but vanity:
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and all the confidence they haue, is nothing els but a vaine and deceitfull thought of a blinde & foolish braine:
and all the confidence they have, is nothing Else but a vain and deceitful Thought of a blind & foolish brain:
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thinking they shall goe to heaven, because Christ dyed for sinners, not remembring that all who are partakers of his death, must needes be renewed in the spirit of their minde to the Image of God:
thinking they shall go to heaven, Because christ died for Sinners, not remembering that all who Are partakers of his death, must needs be renewed in the Spirit of their mind to the Image of God:
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and must finde themselves cast in a new moulde, and fashioned to another shape, and borne over againe.
and must find themselves cast in a new mould, and fashioned to Another shape, and born over again.
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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:
Therefore we should diligently try our selves, and Consider if God At any time hath been effectual in us to the alteration of the Spirit of our mind, & renovation of our Souls:
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and if his spirit doth possesse and lead vs so, that our conversation be after the spirit, and not after the flesh.
and if his Spirit does possess and led us so, that our Conversation be After the Spirit, and not After the Flesh.
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And as the Apostle Peter in his second epistle, exhorteth vs, Wee should studie to make our calling and election sure, by adding to our faith, vertue, and so foorth.
And as the Apostle Peter in his second epistle, exhorteth us, we should study to make our calling and election sure, by adding to our faith, virtue, and so forth.
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For they can haue no certaintie of their calling, that are not sanctified, and therefore no assured hope.
For they can have no certainty of their calling, that Are not sanctified, and Therefore not assured hope.
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For when God maketh vs his sonnes, he sendeth the spirit of his son in our heartes, which cryeth, Abba, Father, For if any have not the spirit of Christ, he is not his, sayeth the Apostle to the Romanes.
For when God makes us his Sons, he sends the Spirit of his son in our hearts, which Cries, Abba, Father, For if any have not the Spirit of christ, he is not his, Saith the Apostle to the Romans.
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And if the spirit of Christ be in vs (sayeth the same Apostle) the same body is dead, because of sinne: And if the Spirit of christ be in us (Saith the same Apostle) the same body is dead, Because of sin:
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the spirit is lyfe because of Righteousnes.
the Spirit is life Because of Righteousness.
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Therefore we may iustly conclude with the Apostle Pieter in the first chapter aforsaid of his second epistle,
Therefore we may justly conclude with the Apostle Peter in the First chapter aforesaid of his second epistle,
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after hee hath exhorted vs to ioyne vertue to our faith, and to vertue knowledge, & to knowledge temperance, and so foorth:
After he hath exhorted us to join virtue to our faith, and to virtue knowledge, & to knowledge temperance, and so forth:
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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,
that whosoever hath not these things, he is blind and sees not Far off, and hath forgotten that he was washed from his old Sins,
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and so consequently, that their hope is but a blinde hope: their confidence, a blinde confidence: their boasting, a blinde boasting.
and so consequently, that their hope is but a blind hope: their confidence, a blind confidence: their boasting, a blind boasting.
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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, For if any man be in christ Iesus, he is a new creature, Saith the Apostle to the Corinthians. So to conclude this point, it were better to a man never to have be born in this world,
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then after he is borne, not to bee borne over againe by God:
then After he is born, not to be born over again by God:
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And woe is the man, who before the laying downe of this naturall life, hath not obtayned another which is spirituall.
And woe is the man, who before the laying down of this natural life, hath not obtained Another which is spiritual.
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Now followeth the fourth point, which is the benefite it selfe, vnto the which God of his mercie doth beget vs againe:
Now follows the fourth point, which is the benefit it self, unto the which God of his mercy does beget us again:
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that is, a living, or lively hope, or hope of lyfe.
that is, a living, or lively hope, or hope of life.
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This sheweth vs the purpose of God in begetting vs, which is to cause vs hope.
This shows us the purpose of God in begetting us, which is to cause us hope.
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For as we have said before:
For as we have said before:
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First, wee must bee made the children of God, before we can hope to enioy his inheritance.
First, we must be made the children of God, before we can hope to enjoy his inheritance.
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Therefore our Regeneration is a warning to vs, that wee are the heires of God,
Therefore our Regeneration is a warning to us, that we Are the Heirs of God,
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and coheires with Christ, and obligeth vs to hope for the glorie of God, seeing God hath begotten vs:
and coheirs with christ, and obliges us to hope for the glory of God, seeing God hath begotten us:
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Because (as saith the Apostle here) he begetteth vs to hope, therefore where hope is not, there is no new birth,Because (as Says the Apostle Here) he begetteth us to hope, Therefore where hope is not, there is no new birth,
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for the Lord can not bee frustrate of the ende of his worke: for hee that renewes vs vnto hope with renovation gives hope:
for the Lord can not be frustrate of the end of his work: for he that renews us unto hope with renovation gives hope:
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Therefore the sanctified man in Christ, may be sure of glorie, and lyfe everlasting, according as the Apostle sheweth vs:
Therefore the sanctified man in christ, may be sure of glory, and life everlasting, according as the Apostle shows us:
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Whom he calleth, hee iustifienh: and whom hee iustifieth, him hee glorifieth. In this benefite wee have two things to consider. Whom he calls, he iustifienh: and whom he Justifieth, him he Glorifieth. In this benefit we have two things to Consider.
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First, what is the blessing, tot wit, hope.
First, what is the blessing, tot wit, hope.
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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,
Next, what is meant by the property of this hope, in that it is called, a lively hope. Concerning the First, the Apostle describing our estate before the Lord do beget us,
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and make vs partakers of the adoption, doth declare, that among the rest of our miseries, this was one, that we had no hope.
and make us partakers of the adoption, does declare, that among the rest of our misery's, this was one, that we had no hope.
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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:
For when he hath expounded to us the mercy of God in our salvation and regeneration, showing that we Are his workmanship created in christ Iesus unto good works, which God had ordained that we should walk in them being justified by faith, he wills us to Remember what we were before, saying:
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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,
remember that you being in time passed Gentiles in the Flesh, & called uncircumcision of them which Are called circumcision in the Flesh, made with hands, that ye were, I say, At that time without christ,
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& were aliaunts from the common wealth of Israel, and were strangers from the couenants of promise,
& were aliaunts from the Common wealth of Israel, and were Strangers from the Covenants of promise,
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and had no hope, and were without God in the world.
and had no hope, and were without God in the world.
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This is the miserable estate of vs all, before wee be called of God to the adoption of his sonnes,
This is the miserable estate of us all, before we be called of God to the adoption of his Sons,
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and be begotten of him againe, wee are all without Christ, without hope, and without God in the world.
and be begotten of him again, we Are all without christ, without hope, and without God in the world.
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What greater miserie can there be, then have a being, and yet without him, in whom wee have our being, our lyfe, our moving,
What greater misery can there be, then have a being, and yet without him, in whom we have our being, our life, our moving,
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and all things, as the Apostle sayeth in the Actes:and all things, as the Apostle Saith in the Acts:
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And knowing that we must depart from this life, to have no hope of lyfe thereafter.
And knowing that we must depart from this life, to have no hope of life thereafter.
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Miserable indeed is our estate by nature, how much soever we glorie in it, so much the more miserable:
Miserable indeed is our estate by nature, how much soever we glory in it, so much the more miserable:
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that wee have neither sense nor sorrow of this our miserie.
that we have neither sense nor sorrow of this our misery.
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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,
Who is he that can rejoice in any thing, while he Abideth without him, in whom Are all things? And how can the heart sufficiently praise, love and magnify the Lord,
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when it tasted of this his goodnes, in begetting vs againe? And so consequently, taking from vs all our miseries,
when it tasted of this his Goodness, in begetting us again? And so consequently, taking from us all our misery's,
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& making vs blessed in giving vs hope, and himselfe to bee our God and Father in Christ:
& making us blessed in giving us hope, and himself to be our God and Father in christ:
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through whom (sayeth the Apostle to the Ephesians) we both, that is Iewe and Gentill, haue one entrance vnto the Father by one spirit,
through whom (Saith the Apostle to the Ephesians) we both, that is Iewe and Gentle, have one Entrance unto the Father by one Spirit,
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and are no more strāgers & forreners, but citizens with the Saints, and of the houshold of God,
and Are no more Strangers & foreigners, but Citizens with the Saints, and of the household of God,
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and in whom wee are build together to bee the habitation of God by the spirit. and in whom we Are built together to be the habitation of God by the Spirit.
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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.
It is not without good reason, that the Apostle Here in this place can not speak of this mercy, without blessing him, who hath brought us to this blessed estate of hope.
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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.
And great matter have we of rejoicing who have tasted of the like mercy, If we Consider that which the Apostle Says to the Romans, That we Are saved by hope.
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For as he saith in another Epistle: For as he Says in Another Epistle:
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We walke here by faith, and not by sight, and therfore taking from vs hope, our salvation and lyfe is taken from vs, which wee doe possesse by hope: We walk Here by faith, and not by sighed, and Therefore taking from us hope, our salvation and life is taken from us, which we do possess by hope:
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for this is the difference of faith and hope, that by faith we beleeue the promises of salvation in Christ, which hope waiteth for:
for this is the difference of faith and hope, that by faith we believe the promises of salvation in christ, which hope waits for:
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so that faith hath respect to lyfe and salvation, as it is embraced by vs here in this world:
so that faith hath respect to life and salvation, as it is embraced by us Here in this world:
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Hope, hath relation to them as wee shall possesse them in the world to come,
Hope, hath Relation to them as we shall possess them in the world to come,
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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:
so that hope doth always follow faith, & hangs upon it, although they be often times taken in the scripture the one for the other indifferently:
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The one looketh to lyfe, & apprehendeth it promised in the world, the other wayteth for the revelation of it from heaven,
The one looks to life, & apprehendeth it promised in the world, the other waiteth for the Revelation of it from heaven,
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as it is possessed by Christ at the right hande of the Father.
as it is possessed by christ At the right hand of the Father.
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This is now the blessing vnto the which the Lord begetteth vs againe, so that without Regeneration we are hopeles,
This is now the blessing unto the which the Lord begetteth us again, so that without Regeneration we Are hopeless,
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and so without happines, & being borne againe.
and so without happiness, & being born again.
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Wee may have faith and hope in God, according as saith this same Apostle in this same Chapter, when hee declareth who they are for whom Christ was both ordayned before the foundation of the world,
we may have faith and hope in God, according as Says this same Apostle in this same Chapter, when he Declareth who they Are for whom christ was both ordained before the Foundation of the world,
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and also declared in the last times.
and also declared in the last times.
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For your sake saith the Apostle, which by his meanes doe beleeve in God that raysed him from the dead,
For your sake Says the Apostle, which by his means do believe in God that raised him from the dead,
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and gave him glorie, that your faith and hope might bee in God: having purified your soules in obeying the trueth, through the spirit: and gave him glory, that your faith and hope might be in God: having purified your Souls in obeying the truth, through the Spirit:
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(& further) being borne a new, not of mortall seed, but of immortall by the word of God.
(& further) being born a new, not of Mortal seed, but of immortal by the word of God.
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Whereby it is plaine, that as Christ is send into the world for none but such as doe beleeve in God by his meanes,
Whereby it is plain, that as christ is send into the world for none but such as do believe in God by his means,
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so none can have any faith or hope but they, who have their soules purified & borne a new.
so none can have any faith or hope but they, who have their Souls purified & born a new.
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The propertie of this hope is, that it is livelie, or living, and it is so called for three respectes.
The property of this hope is, that it is lively, or living, and it is so called for three respects.
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First, because of the livelie working that is in it.
First, Because of the lively working that is in it.
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For all the spirituall gifts of God which he bestoweth in Christ, are livelie, as hee himselfe is lyfe:
For all the spiritual Gifts of God which he bestoweth in christ, Are lively, as he himself is life:
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And this the Saints do finde in themselves, that the faith of Iesus is a livelie faith:
And this the Saints do find in themselves, that the faith of Iesus is a lively faith:
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their love is a livelie love, & their hope, a livelie hope.
their love is a lively love, & their hope, a lively hope.
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For these graces doe not lye dead in the soule where they are, but by their livelie operation and working, doe make themselves manifest.
For these graces do not lie dead in the soul where they Are, but by their lively operation and working, do make themselves manifest.
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Therefore the Apostle to the Thessalonians, speaking of their graces, describeth them from their lively and effectuall properties:
Therefore the Apostle to the Thessalonians, speaking of their graces, Describeth them from their lively and effectual properties:
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Remembring (saith he) your effectuall faith, your diligent love, and your patient hope in the Lord Iesus. Remembering (Says he) your effectual faith, your diligent love, and your patient hope in the Lord Iesus.
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Therefore that faith, that hope, that love, that lyeth dead in them who professe them, are no faith, no hope, no love at all. Therefore that faith, that hope, that love, that lies dead in them who profess them, Are no faith, no hope, no love At all.
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And so iustly doeth S. Iames dispute against that faith that hath no workes, as a dead faith:
And so justly doth S. James dispute against that faith that hath no works, as a dead faith:
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whereas the faith, the hope, the love that God created in the heart, are all livelie,
whereas the faith, the hope, the love that God created in the heart, Are all lively,
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as proceeding from him who is life it selfe.
as proceeding from him who is life it self.
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The second respect whereof it is called livelie, is, because as it hath life in it selfe,
The second respect whereof it is called lively, is, Because as it hath life in it self,
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so giveth it lyfe to the soule in which it is, and maketh the soule which was dead in sinne & trespasse before,
so gives it life to the soul in which it is, and makes the soul which was dead in sin & trespass before,
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now to live in Christ, and in him to bring forth the fruits of life.
now to live in christ, and in him to bring forth the fruits of life.
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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.
Therefore Saith John in the third Chapter of his 1, epistle 3. and 5. That whosoever hath this hope, Purgeth himself, as he is pure.
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For this is the nature of their spirituall blessings, that they themselves have lyfe in them:
For this is the nature of their spiritual blessings, that they themselves have life in them:
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and doth quicken the soule in which they are. For God exerciseth his saving power by them in the hearts of his Saintes.
and does quicken the soul in which they Are. For God Exerciseth his Saving power by them in the hearts of his Saints.
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Therfore saith the Apostle hereafter, That we are kept by the power of God through faith.
Therefore Says the Apostle hereafter, That we Are kept by the power of God through faith.
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And the Apostle Paul to the Colossians, doth say:
And the Apostle Paul to the colossians, does say:
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That we are raised againe from the dead in Christ, by the effectuall working of God, That we Are raised again from the dead in christ, by the effectual working of God,
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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,or by the faith of God which works mightily, so that we may justly say, that as the faith is dead, which hath no working,
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so hee also is yet without faith, who albeit hee professeth faith, yet is not quickned to the lyfe of God thereby:
so he also is yet without faith, who albeit he Professes faith, yet is not quickened to the life of God thereby:
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for even in this life by faith and hope wee beganne to live that life, which shalbe made perfite in vs in the world to come.
for even in this life by faith and hope we began to live that life, which shall made perfect in us in the world to come.
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The third respect is, because that eternall life and glory which as yet is not manifested,
The third respect is, Because that Eternal life and glory which as yet is not manifested,
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but is referved in the heavens to the appearing of our Lord and Saviour Iesus Christ, is nowe possessed by hope,
but is referved in the heavens to the appearing of our Lord and Saviour Iesus christ, is now possessed by hope,
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so that we lay hold vpon it, and are made pertakers of it, albeit as yet not manifested.
so that we lay hold upon it, and Are made partakers of it, albeit as yet not manifested.
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Therefore is it that the Apostle to the Romans saith: That by hope we are saved:
Therefore is it that the Apostle to the Roman Says: That by hope we Are saved:
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for no mā hopeth for the thing which he seeth. for no man Hopes for the thing which he sees.
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Hereby teaching vs, that albeit our lyfe be hidd with Christ in God, as saieth the Apostle to the Colossians, yet by hope we possesse it.
Hereby teaching us, that albeit our life be hid with christ in God, as Saith the Apostle to the colossians, yet by hope we possess it.
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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,
According as the Apostle to the Ephesians Declareth the estate of the Saints in christ, by the mighty power of God which is in them, to wit, that they Are lifted up with him,
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and sett with him at the right hande of the maiestie in the highest places. and Set with him At the right hand of the majesty in the highest places.
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As like wise the same Apostle Peter in this same chapter, declaring the cause why they that beleeue in Christ,
As like wise the same Apostle Peter in this same chapter, declaring the cause why they that believe in christ,
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albeit they see him not, doe reioyce with a ioy vnspeakable and glorious, sayth.
albeit they see him not, do rejoice with a joy unspeakable and glorious, say.
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It is because that they receyue the end of their faith, that is, the salvation of their soules.
It is Because that they receive the end of their faith, that is, the salvation of their Souls.
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To these three we may add the 4. respect, why this hope is called livelie,
To these three we may add the 4. respect, why this hope is called lively,
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and that is, because in all the tribulations and sorrowes of this life, it is the onely thing that sustaineth vs,
and that is, Because in all the tribulations and sorrows of this life, it is the only thing that sustaineth us,
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and maketh vs in death it selfe, to live and reioyce, knowing what is layed vp for vs in the heavens.
and makes us in death it self, to live and rejoice, knowing what is laid up for us in the heavens.
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For the only thing that maketh the Saints indure patientlie, vea and ioyfully, this troubles which swallow vp the wicked, is the blessed hope.
For the only thing that makes the Saints endure patiently, vea and joyfully, this Troubles which swallow up the wicked, is the blessed hope.
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The Apostle to the Hebrues cōfirmeth this, shewing that the cause why the Hebrues did sustaine all affliction,
The Apostle to the Hebrews confirmeth this, showing that the cause why the Hebrews did sustain all affliction,
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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.
and among the rest, the spoiling of their goods with joy and gladness, was, Because they knew, they had a better and an enduring substance or riches laid up for them in the heavens.
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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. For by this hope wee attayne to the resurrection from the dead,
Therefore doth thee same Apostle call this hope, the Anchor of the soul, and deelareth that they who have their refuge to lay hold upon this hope, have strong consolation. For by this hope we attain to the resurrection from the dead,
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so that death it selfe can not spoyle them of life, who are renewed to this blessed hope.
so that death it self can not spoil them of life, who Are renewed to this blessed hope.
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The vse of al this is, to make vs obey that lesson which the Apostle giveth vs to the Hebru.
The use of all this is, to make us obey that Lesson which the Apostle gives us to the Hebrew.
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which is, to holde fast the profession of our hope, without wavering, seeing therin cōsisteth both our life and consolation,
which is, to hold fast the profession of our hope, without wavering, seeing therein Consisteth both our life and consolation,
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and constantlie to awaite for the appearing of it:
and constantly to await for the appearing of it:
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as the Apostle Paul to Titus exhorteth vs, That we may in patience possesse our soules, as the Apostle Paul to Titus exhorteth us, That we may in patience possess our Souls,
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and ioyfullie indure all afflictions of this life, since hauing hope, we can not be spoyled of lyfe.and joyfully endure all afflictions of this life, since having hope, we can not be spoiled of life.
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Now followeth the last point to be cōsidered in this first part touching the benefite whervnto we are begotten againe by God:
Now follows the last point to be considered in this First part touching the benefit whereunto we Are begotten again by God:
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which is the ground and foundation of this hope wherevpon it is builded, which is the Resurrection of Christ from the dead. which is the ground and Foundation of this hope whereupon it is built, which is the Resurrection of christ from the dead.
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For, as saith the Apostle to the Corinthians:
For, as Says the Apostle to the Corinthians:
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If Christ bee not raysed from the dead, our faith is vaine, we are yet in our sinnes. If christ be not raised from the dead, our faith is vain, we Are yet in our Sins.
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For we must vnderstand, first, that the cōfort of hope cōsisteth in the resurrection from the dead:
For we must understand, First, that the Comfort of hope Consisteth in the resurrection from the dead:
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which being taken from vs, wee are of all men the most miserable. Seeing, as saith the Apostle to the Corinthians:
which being taken from us, we Are of all men the most miserable. Seeing, as Says the Apostle to the Corinthians:
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If in this life only we have hope in Christ, we are of all men the most miserable: If in this life only we have hope in christ, we Are of all men the most miserable:
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for besides the crosses and calamities wherevnto we are subiect in this life, death cometh in betwixt vs,
for beside the Crosses and calamities whereunto we Are Subject in this life, death comes in betwixt us,
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& our hope in Christ, and it seemeth to cutt vs vtterlie from him, & all fruition of his blisse.
& our hope in christ, and it seems to Cut us utterly from him, & all fruition of his bliss.
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For if death had dominion over vs, so that the sorrowes thereof could not be loosed but that we should be holden of it, what avayled it vs to be in ieopardie everie houre? and wherefore should we suffer affliction for the name of Iesus? for all that sleepe in him were perished, as saith the Apostle in the same place to the Corinthians, If there were no Resurrection, Therefore to comfort vs not only againstal the afflictions of this present life,
For if death had dominion over us, so that the sorrows thereof could not be loosed but that we should be held of it, what availed it us to be in jeopardy every hour? and Wherefore should we suffer affliction for the name of Iesus? for all that sleep in him were perished, as Says the Apostle in the same place to the Corinthians, If there were no Resurrection, Therefore to Comfort us not only againstal the afflictions of this present life,
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but chieflie against that last and most fearfull tentation of death, the Lord doth instruct vs in the resurrection from the dead.
but chiefly against that last and most fearful tentation of death, the Lord does instruct us in the resurrection from the dead.
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This was the comfort that Iob had in all his miseries, as he saieth himself, That although after his skinne, wormes destroy his bodie, yet shall I see God in my flesh, whom I my selfe shall see,
This was the Comfort that Job had in all his misery's, as he Saith himself, That although After his skin, worms destroy his body, yet shall I see God in my Flesh, whom I my self shall see,
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and my eyes beholde, and none other for me, though my reynes are consumed within me. and my eyes behold, and none other for me, though my reins Are consumed within me.
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This also saith the Apostle to the Corinthi. was the cause which made him not onely to faint, but also to sighe:
This also Says the Apostle to the Corinth. was the cause which made him not only to faint, but also to sigh:
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Desiring to be dissolved, even because he did know, If this earthly house of this tabernacle were destroyed, he had a building given vs of God, Desiring to be dissolved, even Because he did know, If this earthly house of this tabernacle were destroyed, he had a building given us of God,
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an house not made with handes, but eternall in the heavens: an house not made with hands, but Eternal in the heavens:
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So that death was no terrour at all to him, who did know, that he which raised the Lord Iesus, should raise him vp also,
So that death was no terror At all to him, who did know, that he which raised the Lord Iesus, should raise him up also,
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and give him a glorious bodie.
and give him a glorious body.
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And for this cause is it that Christ Iesus in the sixt chap. of Iohn, willing to confirme his assertion, and saying:
And for this cause is it that christ Iesus in the sixt chap. of John, willing to confirm his assertion, and saying:
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That of all which the Father had given him, he should loose nothing. so oft bringeth in this promise:That of all which the Father had given him, he should lose nothing. so oft brings in this promise:
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And I will raise him vp at the last day. And with this he comforted Martha, mourning for the death of her brother Lazarus, saying: Thy brother shal rise againe. And I will raise him up At the last day. And with this he comforted Martha, mourning for the death of her brother Lazarus, saying: Thy brother shall rise again.
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And the Apostle Paul writing to the Thessalonians, willing to comfort them, & to stay their excessiue mourning for the dead, doth bring in this same reason, That they which are a sleepe, shal rise at the cōming of the Lord.
And the Apostle Paul writing to the Thessalonians, willing to Comfort them, & to stay their excessive mourning for the dead, does bring in this same reason, That they which Are a sleep, shall rise At the coming of the Lord.
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This point therefore must we carefullie hold, since without it we can haue no comfort.
This point Therefore must we carefully hold, since without it we can have no Comfort.
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And to this effect we haue next to consider, what it is that doth assure vs and certifie our soules, that we shall rise againe.
And to this Effect we have next to Consider, what it is that does assure us and certify our Souls, that we shall rise again.
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For it is a matter harde to be beleeved, that the body which is once dead & turned into dust, shal raise againe.
For it is a matter harden to be believed, that the body which is once dead & turned into dust, shall raise again.
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The thing that giveth certaine hope to vs of out resurrection, is the Resurrection of Iesus Christ our Sauiour.
The thing that gives certain hope to us of out resurrection, is the Resurrection of Iesus christ our Saviour.
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If he had not risen frō the dead, we could never have had any hope that ever our bodies shuld haue received life after death.
If he had not risen from the dead, we could never have had any hope that ever our bodies should have received life After death.
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For this is a sure grounde, which, we must stedfastlie hold, that our God mindeth to doe nothing to vs which hee hath not first done to Iesus Christ our head and Prince of our salvation, for our cause.
For this is a sure ground, which, we must steadfastly hold, that our God minds to do nothing to us which he hath not First done to Iesus christ our head and Prince of our salvation, for our cause.
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For he is as the first fruits in all things: for in all things he hath the preheminence, as saith the Apostle to the Colossians:
For he is as the First fruits in all things: for in all things he hath the pre-eminence, as Says the Apostle to the colossians:
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therefore also is hee the beginning, and first begottē, among the dead. Therefore also is he the beginning, and First begotten, among the dead.
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And againe, to the Corinthians, the Apostle sheweth vs that he is made the first frutes of them that sleepe.
And again, to the Corinthians, the Apostle shows us that he is made the First fruits of them that sleep.
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Seeing then that in the first frutes the whole is sanctified, & no otherwayes: It must needs follow, that Christ behooved to 〈 ◊ 〉 so from the dead, before wee could be raised: Seeing then that in the First fruits the Whole is sanctified, & no otherways: It must needs follow, that christ behooved to 〈 ◊ 〉 so from the dead, before we could be raised:
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our resurrection depending vpon his, & flowing from his. For as saieth the Apostle in that same place to the Corinthians: As by man came death:
our resurrection depending upon his, & flowing from his. For as Saith the Apostle in that same place to the Corinthians: As by man Come death:
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so also by man cometh the resurrection from the dead. For as in Adam all dye, so in Christ shall all be made aliue:
so also by man comes the resurrection from the dead. For as in Adam all die, so in christ shall all be made alive:
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but euerie one (saith he) in his owne order: the first fruites is Christ, thereafter they that are Christes at his appearing. but every one (Says he) in his own order: the First fruits is christ, thereafter they that Are Christ's At his appearing.
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Therefore doeth he call him selfe in the 11. chapter of Iohn, speaking to Martha, The Resurrection and Lyfe. Herof it followeth, that he who knoweth not Christ to be risen from the dead,
Therefore doth he call him self in the 11. chapter of John, speaking to Martha, The Resurrection and Life. Hereof it follows, that he who Knoweth not christ to be risen from the dead,
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and beleeveth not that he is risen, can no wayes beleeve that ever he shall rise againe to life.
and Believeth not that he is risen, can no ways believe that ever he shall rise again to life.
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For this same Apostle Peter in this same Chapter, hereafter plainlie witnesseth, that God hath raised Christ from the dead, For this same Apostle Peter in this same Chapter, hereafter plainly Witnesseth, that God hath raised christ from the dead,
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and hath giuen him glorie, that our faith & hope should be in God. Wherby he teacheth vs two things concerning our hope.and hath given him glory, that our faith & hope should be in God. Whereby he Teaches us two things Concerning our hope.
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First, that it must bee in God. Secondlie, that it can not bee in God, but through Christ:
First, that it must be in God. Secondly, that it can not be in God, but through christ:
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and therefore that wee could not hope in God that he would raise vs from the dead,
and Therefore that we could not hope in God that he would raise us from the dead,
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if he had not first raised Christ our head: seeing wee must beleeve in God through him.
if he had not First raised christ our head: seeing we must believe in God through him.
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The vse of this point is twofolde.
The use of this point is twofold.
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First, it learneth vs to discerne the trueth and veritie of our hope, from the right ground and foundation of it.
First, it learneth us to discern the truth and verity of our hope, from the right ground and Foundation of it.
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For every mans hope must have a foundation to vpholde it: For every men hope must have a Foundation to uphold it:
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even as our faith and hope is the foundation whereby we are vpholden, as saith the Apostle to the Colossians.
even as our faith and hope is the Foundation whereby we Are upholden, as Says the Apostle to the colossians.
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Frō the which, if we fall, we fall from God, and from life:
From the which, if we fallen, we fallen from God, and from life:
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so our hope hath the same foundation, whereby it is vpholden in vs, that wee doe not cast away our confidence and reioycing of our hope,
so our hope hath the same Foundation, whereby it is upholden in us, that we do not cast away our confidence and rejoicing of our hope,
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albeit assailed with innumerable and grievous tentations: this foūdation is Christ himself.
albeit assailed with innumerable and grievous tentations: this Foundation is christ himself.
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And therfore whyle the Apostle doth exhort vs to constancy in our hope, and patient running of the race that is layed before vs vnto the end, he willeth vs to looke still vpon Iesus Christ, the authour & finisher of our faith.
And Therefore while the Apostle does exhort us to constancy in our hope, and patient running of the raze that is laid before us unto the end, he wills us to look still upon Iesus christ, the author & finisher of our faith.
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For if our sight be cast vpon any thing besides him, so that we drawe our eyes from be holding him,
For if our sighed be cast upon any thing beside him, so that we draw our eyes from be holding him,
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then must our hope faile vs. It is said of Abraham, the Father of the faithfull, who aboue hope, beleeved vnder hope, that he should bee the Father of many nations, according to the promise, that hee considered not his owne body, which nowe was dead, beeing almost an hundreth yeares old:
then must our hope fail us It is said of Abraham, the Father of the faithful, who above hope, believed under hope, that he should be the Father of many Nations, according to the promise, that he considered not his own body, which now was dead, being almost an Hundredth Years old:
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neither the deadnes of Saraes wombe: neither did he doubt of the promise, but did looke to him who did promise:
neither the deadness of Saraes womb: neither did he doubt of the promise, but did look to him who did promise:
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being fullie assured, that he was able to performe herein this promise made to Abraham.
being Fully assured, that he was able to perform herein this promise made to Abraham.
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If Abraham had not cast his sight on him that promised, that is the Sonne of God,
If Abraham had not cast his sighed on him that promised, that is the Son of God,
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but had looked to him selfe or Sara, he could haue had no hope of the promise.
but had looked to him self or Sarah, he could have had no hope of the promise.
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So in the promise of our Resurrection frō the dead to eternall life, if we cast our eyes vpon our selues,
So in the promise of our Resurrection from the dead to Eternal life, if we cast our eyes upon our selves,
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& our bodies dying and cōsuming and turning into dust whereof they were made, we can neuer hope that we can rise againe vnto life:
& our bodies dying and consuming and turning into dust whereof they were made, we can never hope that we can rise again unto life:
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but looking to Christ our Sauiour, in whom all the promises of God are Yea and Amen, as saith the Apostle to the Corinth.
but looking to christ our Saviour, in whom all the promises of God Are Yea and Amen, as Says the Apostle to the Corinth.
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we finde sufficient reason and grounde to beleeve the Resurrection from the dead. Seeing he who was made man like to his brethren in all things, except sinne,
we find sufficient reason and ground to believe the Resurrection from the dead. Seeing he who was made man like to his brothers in all things, except sin,
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albeit walking in the similitude of sinfull fleshe, being put to death, did loose the sorrowes of death,
albeit walking in the similitude of sinful Flesh, being put to death, did lose the sorrows of death,
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and was declared mightilie to be the sonne of God, touching the spirit of sanctification by the resutrection from the dead.
and was declared mightily to be the son of God, touching the Spirit of sanctification by the resutrection from the dead.
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Therefore doe we with the Apostle to the Corinths, know, That he which hath raised vp the Lorde Iesus, shall rayse vs vp also by Iesus: Therefore do we with the Apostle to the Corinths, know, That he which hath raised up the Lord Iesus, shall raise us up also by Iesus:
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for therefore is it that we are baptised for dead, as saieth the Apostle to the Corinthes.
for Therefore is it that we Are baptised for dead, as Saith the Apostle to the Corinthians.
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For wee that are baptised into Iesus Christ, haue bene baptised into his death, saieth the Apostle to the Romanes.
For we that Are baptised into Iesus christ, have be baptised into his death, Saith the Apostle to the Romans.
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And therefore if we bee dead with him, we beleeve also that wee shall live with him.
And Therefore if we be dead with him, we believe also that we shall live with him.
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For if we be planted with him to the similitude of his death, even so shall we be to the similitude of his resurrection, saith the same Apostle in the same place.
For if we be planted with him to the similitude of his death, even so shall we be to the similitude of his resurrection, Says the same Apostle in the same place.
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For he that is Christes, hath the spirit of God dwelling in him, as is plaine by the Apostle to the Romanes.
For he that is Christ's, hath the Spirit of God Dwelling in him, as is plain by the Apostle to the Romans.
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And Iohn in his first Epistle saieth, That hereby we know that he abydeth in vs, And John in his First Epistle Saith, That hereby we know that he Abideth in us,
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even by that spirit which he hath given vs And if the spirit of him that raised vp Iesus Christ from the dead dwell in vs, hee that raised vp Christ from the death, shall also quicken our mortal bodies by his spirit that dwelleth in vs. So doeth the Apostle from the presence of the same spirit prove the like effect in raysing vs frō the death:
even by that Spirit which he hath given us And if the Spirit of him that raised up Iesus christ from the dead dwell in us, he that raised up christ from the death, shall also quicken our Mortal bodies by his Spirit that dwells in us So doth the Apostle from the presence of the same Spirit prove the like Effect in raising us from the death:
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and therfore as he saith to the Corinth. and Therefore as he Says to the Corinth.
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because we have the same spirite of faith (as it is written, I beleeved and therfore I haue spoken) wee also beleeve,
Because we have the same Spirit of faith (as it is written, I believed and Therefore I have spoken) we also believe,
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and therefore speake, knowing that he which hath raised vp the Lord Iesus, shall raise vs vp also by Iesus, and set vs with him.
and Therefore speak, knowing that he which hath raised up the Lord Iesus, shall raise us up also by Iesus, and Set us with him.
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So it is evident, that the Resurrection of Iesus from the death, is the ground and foundation of the hope of Resurrection from the dead to all that have the same spirit of life that is in Christ Iesus dwelling in them:
So it is evident, that the Resurrection of Iesus from the death, is the ground and Foundation of the hope of Resurrection from the dead to all that have the same Spirit of life that is in christ Iesus Dwelling in them:
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for the law of that spirit of life which is in Christ Iesus, doth free all those in whom he dwelleth, from the law both of sinne and death, as testifieth the Apostle to the Romanes.
for the law of that Spirit of life which is in christ Iesus, does free all those in whom he dwells, from the law both of sin and death, as Testifieth the Apostle to the Romans.
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Hereby are wee taught two profitable lessons:
Hereby Are we taught two profitable Lessons:
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the first is, to carefully marke how farre God accomplished his promises in Christ his sonne.
the First is, to carefully mark how Far God accomplished his promises in christ his son.
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For so farre may all that beleeve, be assured, that he shall accomplishe them in them through Christ.
For so Far may all that believe, be assured, that he shall accomplish them in them through christ.
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Therefore have we hope of sanctification from sinne, Resurrection from the dead, and glorification in the heavens,
Therefore have we hope of sanctification from sin, Resurrection from the dead, and glorification in the heavens,
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because these promises are fulfilled in Christ, whom we see crowned with glorie and honour, as sayeth the Apostle to the Hebrewes:
Because these promises Are fulfilled in christ, whom we see crowned with glory and honour, as Saith the Apostle to the Hebrews:
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which was made a little inferior to the Angels, through the suffering of death. which was made a little inferior to the Angels, through the suffering of death.
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For God hee predestinateth all those whom he hath foreknowen to be made like to the Image of his Sonne, that he might be the first born among manie brethrē. For God he Predestinateth all those whom he hath foreknown to be made like to the Image of his Son, that he might be the First born among many brothers.
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And therfor the knowledge of Christ should be to vs most pretious, since we can know no more,
And Therefore the knowledge of christ should be to us most precious, since we can know no more,
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nor hope for no more blessing frō God, then we first knew to have been bestowed on Iesus Christ our head, who is made to vs of God, wisedome, sanctification iustification and Redemptiō.
nor hope for no more blessing from God, then we First knew to have been bestowed on Iesus christ our head, who is made to us of God, Wisdom, sanctification justification and Redemption.
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Therfore did the Apostle Paul esteeme all things losse, for the excellent knowledge sake of Iesus Christ our Lord: Therefore did the Apostle Paul esteem all things loss, for the excellent knowledge sake of Iesus christ our Lord:
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and did iudge all things but dung, that hee might gaine Christ, and know him:
and did judge all things but dung, that he might gain christ, and know him:
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And the vertue of his Resurrection, that he also thereby might attaine to the resurrection from the dead.
And the virtue of his Resurrection, that he also thereby might attain to the resurrection from the dead.
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The second lesson is, to pray to God day and night, to send vs that blessed spirit of promise, seeing the things which are wrought in Christ, shall not bee accomplished in any,
The second Lesson is, to pray to God day and night, to send us that blessed Spirit of promise, seeing the things which Are wrought in christ, shall not be accomplished in any,
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but those who have the same spirit of lyfe, that is in Christ Iesus dwelling in them.
but those who have the same Spirit of life, that is in christ Iesus Dwelling in them.
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And therefore they can not hope for renovation to the Image of God, and restauration of their dead bodies to the lyfe of God,
And Therefore they can not hope for renovation to the Image of God, and restauration of their dead bodies to the life of God,
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and glorification with the glorie of God, wherwith Christ is glorified, who have not the spirit of Christ This is the first vse of this poynt, whereby wee are taught to discerne true hope from the groūd and foundation whereon only it is builded,
and glorification with the glory of God, wherewith christ is glorified, who have not the Spirit of christ This is the First use of this point, whereby we Are taught to discern true hope from the ground and Foundation whereon only it is built,
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and that is Iesus Christ alone.
and that is Iesus christ alone.
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The second vse is, to teach vs, not only cōfusedlie to learne Christ, but even perticularlie to consider all the degrees and seuerall partes of that great worke of our redemption by him for the more solide and stedfast fixing of our hartes in him.
The second use is, to teach us, not only confusedly to Learn christ, but even particularly to Consider all the Degrees and several parts of that great work of our redemption by him for the more solid and steadfast fixing of our hearts in him.
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For albeit it be most true, that he who is pertaker of the death of the Sonne of God, is also pertaker of his life & of his glory, &c. yet neither can the faith and hope bee so stable,
For albeit it be most true, that he who is partaker of the death of the Son of God, is also partaker of his life & of his glory, etc. yet neither can the faith and hope be so stable,
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nor the comfort so great, as when in Christ our Lord we see a perticular groūd and warrant for every article of our faith.
nor the Comfort so great, as when in christ our Lord we see a particular ground and warrant for every article of our faith.
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Therefore in this place doth the Apostle lead vs to the resurrection of Christ from the dead,
Therefore in this place does the Apostle led us to the resurrection of christ from the dead,
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for establishing our hearts in the hope of our life with God in the heavens.
for establishing our hearts in the hope of our life with God in the heavens.
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For as wee goe forward in consideration of the partes of Christes working and severall actions done by him,
For as we go forward in consideration of the parts of Christ's working and several actions done by him,
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for our full redēption, so doeth our faith increase, & our hope by degree to degree:
for our full redemption, so doth our faith increase, & our hope by degree to degree:
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whē we looke to Christ dying for vs, we learne to beleeve remissiō of sinnes in his blood:
when we look to christ dying for us, we Learn to believe remission of Sins in his blood:
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whē we goe on to his refurrectiō, we imbrace the hope of lyfe frō the dead:
when we go on to his resurrection, we embrace the hope of life from the dead:
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when we looke to his ascention, we apprehend our ascending to the heavens: and in his glorification, wee are comforted by the hope of that same glorie.
when we look to his Ascension, we apprehend our ascending to the heavens: and in his glorification, we Are comforted by the hope of that same glory.
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Thus doeth it serve much for our comfort, to know all the perticularities of Christes humiliation & exaltation, according as the Lord our God hath revealed them in his word, beginning at his Incarnation, going on to his birth in great basenes, expressing therafter the troubles of his youth:
Thus doth it serve much for our Comfort, to know all the perticularities of Christ's humiliation & exaltation, according as the Lord our God hath revealed them in his word, beginning At his Incarnation, going on to his birth in great baseness, expressing thereafter the Troubles of his youth:
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laying out next the sorrowes of his life, whyle hee caried our infirmities:
laying out next the sorrows of his life, while he carried our infirmities:
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walking in the similitude of sinfull fleshe, and subiect to all the infirmities thereof, except sinne:
walking in the similitude of sinful Flesh, and Subject to all the infirmities thereof, except sin:
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proceeding to his death, and kinde thereof being most accursed, as witnesseth the Apostle to the Galathians.
proceeding to his death, and kind thereof being most accursed, as Witnesseth the Apostle to the Galatians.
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In all which the spirit of God letteth vs see our infirmities, our sinnes, and our sorrowes layed vpon him,
In all which the Spirit of God lets us see our infirmities, our Sins, and our sorrows laid upon him,
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and vs acquitted of them in him.
and us acquitted of them in him.
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Thereafter are we led to his buriall, wherein is set before vs the hope of the everlasting abolishing of sinne.
Thereafter Are we led to his burial, wherein is Set before us the hope of the everlasting abolishing of sin.
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Then come we to his Resurrection, the ground of our hope once to see death, that last enemie, abolished and destroyed:
Then come we to his Resurrection, the ground of our hope once to see death, that last enemy, abolished and destroyed:
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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.
and so we Are guided on with him to the heavens in his Ascension, and At length to his glory At the right hand of the Father.
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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.
This distinct faith rising upon the distinct consideration and knowledgd of the distinct operation of the power of God through christ, in them that believe, is lively Set forth to us by the Apostle to the Ephesians.
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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, Praying for them that they might receive the Spirit of Wisdom and Revelation, to that same Effect that they might know distinctly the parts of his working in them that believe,
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and shewing them perticularly certaine of the said effectes of his power: First, their quickning with Christ:
and showing them particularly certain of the said effects of his power: First, their quickening with christ:
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Secondly, the raysing of them vp together with Christ:
Secondly, the raising of them up together with christ:
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and thirdly, the making of them to sitt together with him in the heavenly places in Christ Iesus.
and Thirdly, the making of them to sit together with him in the heavenly places in christ Iesus.
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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:
And the same Apostle writing to the colossians, and showing that we Are accomplished and perfited in him alone, does manifest the same by particular induction, in these words:
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In whom (sayeth hee) yee are etrcumcised with circumcision made without handes, 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, In whom (Saith he) ye Are etrcumcised with circumcision made without hands, by putting off the sinful body of the Flesh, through the circumcision of christ, which he expoundeth thereafter more particularly in the parts of this circumcision,
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and severall groundes of everie part, saying, in that ye are buried with him through baptisme.
and several grounds of every part, saying, in that you Are buried with him through Baptism.
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Secondlie, in whō yee are also raised vp together through ye faith of the operatiō of God, which raised him frō the dead.
Secondly, in whom ye Are also raised up together through you faith of the operation of God, which raised him from the dead.
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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.
Thirdly, and you which were dead in sin, and in the uncircumcision of the Flesh, hath he quickened together with him, forgiving you all your Sins.
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Fourthlie, and putting out the hand-writing that was against vs, which was contrarie to vs, he even tooke it out of the way,
Fourthly, and putting out the handwriting that was against us, which was contrary to us, he even took it out of the Way,
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and fastened it on the Crosse.
and fastened it on the Cross.
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And fiftlie, he spoiled the Principalities and Powers, & hath made a shewe of them openly,
And Fiftly, he spoiled the Principalities and Powers, & hath made a show of them openly,
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and hath triumphed over them in the same Crosse.
and hath triumphed over them in the same Cross.
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Thus doeth the Apostle leade vs to the sight of our death and buriall spirituall to sinne:
Thus doth the Apostle lead us to the sighed of our death and burial spiritual to sin:
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of our rising from the dead: of our spiritual quickening with the life of God: of the abolishing of our debt and dittay:
of our rising from the dead: of our spiritual quickening with the life of God: of the abolishing of our debt and dittay:
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in abrogation of the Law, which was contrarie to vs:
in abrogation of the Law, which was contrary to us:
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and of the vtter overthrow of our spirituall enemies, and our glorious triumph over them all in Christ Iesus our Lord:
and of the utter overthrow of our spiritual enemies, and our glorious triumph over them all in christ Iesus our Lord:
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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.
which At length our God shall Fully accomplish in every one of us, in the glorious appearing of Iesus christ our Saviour, whose Name be blessed for ever. AMEN.
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The second Sermon. 1. Epist. of Pet. Cap. 1. verses.
The second Sermon. 1. Epistle of Pet. Cap. 1. Verses.
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4. To an inheritance immortall and vndefiled, and that withereth not, reserveth in heaven for vs:
4. To an inheritance immortal and undefiled, and that withereth not, reserveth in heaven for us:
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5. Which are kept by the power of God thorow faith vnto salvation, which is prepared to be shewed in the last time.
5. Which Are kept by the power of God thorough faith unto salvation, which is prepared to be showed in the last time.
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WE must remember the trueth of that which the Apostle speaketh to the Corinthians, touching the thinges which God hath prepared for those that love him, that they are such,
WE must Remember the truth of that which the Apostle speaks to the Corinthians, touching the things which God hath prepared for those that love him, that they Are such,
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as neither eye hath seene, neither eare hath heard, nor hath come into the heart of man.
as neither eye hath seen, neither ear hath herd, nor hath come into the heart of man.
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Therefore did none of the Princes of this worlde knowe them, as saieth the same Apostle in the same place.
Therefore did none of the Princes of this world know them, as Saith the same Apostle in the same place.
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For no naturall man perceyveth the things of the Spirit of God, neither can he know them because they are spirituallie discerned,
For no natural man perceiveth the things of the Spirit of God, neither can he know them Because they Are spiritually discerned,
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for the wisedome of God is a hidd wisedome, closed in a mysterie, which is not given to every mā to vnderstand:
for the Wisdom of God is a hid Wisdom, closed in a mystery, which is not given to every man to understand:
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yea the very children of God to whom God hath given his spirit, which searcheth all things,
yea the very children of God to whom God hath given his Spirit, which Searches all things,
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even the deepe things of God:
even the deep things of God:
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although God doe reveile to them his secret, yet doe they see here but through a glasse, darklie, as saith the Apostle.
although God do reveil to them his secret, yet do they see Here but through a glass, darkly, as Says the Apostle.
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For our life (as witnesseth the same Apostle to the Colossians) is hidd with Christ in God.
For our life (as Witnesseth the same Apostle to the colossians) is hid with christ in God.
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And as saith Ioh. in his first Epistle: And as Says John in his First Epistle:
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Now are we the sonns of God, but yet it is not made manifest what wee shalbe. Now Are we the Sons of God, but yet it is not made manifest what we shall.
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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,
For this cause we must content our selves in this life with the sighed which faith gives us, which is of that na ture & force,
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as testifieth the Apostle to the Hebrewes, that it maketh things invisible, to be evident, and as it were visible.
as Testifieth the Apostle to the Hebrews, that it makes things invisible, to be evident, and as it were visible.
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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:
For clearing of which sighed, and so consequently, the further establishing of our faith and further increase of our spiritual joy, the Lord our God in his blessed word does Set forth those invisible things, under earthly Similitudes of things known to us:
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Thereby to leade our soules to the more livelie consideration and clearer knowledge, what the hope of his calling is,
Thereby to lead our Souls to the more lively consideration and clearer knowledge, what the hope of his calling is,
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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 what the riches of his glorious inheritance is in the Saints, that thereby we may be encouraged, with greater patience and constancy, to run the raze that is laid before us,
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and to holde fast the confession of our hope without wavering vnto the ende:
and to hold fast the Confessi of our hope without wavering unto the end:
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waiting still for the manifestation of our blessed hope, in the glorious appearing of Iesus Christ our Sauiour.
waiting still for the manifestation of our blessed hope, in the glorious appearing of Iesus christ our Saviour.
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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:
Therefore is it that the Apostle in this place, having spoken of the abundant mercy of God in begetting us again to the hope of life:
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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,
in the next place expoundeth the excellency of this life hoped for, that thereby we may understand, that all things in this world Are but vanity,
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and in comparison thereof nothing but dirt and dung, and so to be accounted losse that we may gaine it.
and in comparison thereof nothing but dirt and dung, and so to be accounted loss that we may gain it.
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Afterwards he declareth to vs the suertie & certaintie which the Saintes have of enioying this lyfe hoped for:
Afterwards he Declareth to us the surety & certainty which the Saints have of enjoying this life hoped for:
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both in regard of the life, & also of themselves.
both in regard of the life, & also of themselves.
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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:
So that Here we have the other two points of consolation, touching our hope, to be considered, whereof we did speak in our last Sermon, to wit, the excellency of the life which we look for:
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and the certaintie of our attaining to it.
and the certainty of our attaining to it.
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The first is expressed in these wordes, to an inheritance immortall and vndefiled, and that withered not.
The First is expressed in these words, to an inheritance immortal and undefiled, and that withered not.
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The other, in the rest of the words which we have read. In the first point we have two things to cōsider:
The other, in the rest of the words which we have read. In the First point we have two things to Consider:
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one is the title or name which the Apostle giveth to our hope or life:
one is the title or name which the Apostle gives to our hope or life:
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the other is, the properties which he attributeth to it, by which he setteth before vs the preciousnes & excellēcy of it:
the other is, the properties which he attributeth to it, by which he sets before us the preciousness & excellency of it:
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The title which he giveth it, is, That it is an inheritance. The properties are three, eternitie, puritie, and vnchangeablenes.
The title which he gives it, is, That it is an inheritance. The properties Are three, eternity, purity, and unchangeableness.
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To speake then of the first:
To speak then of the First:
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The Apostle calleth eternall life, an inheritance, to informe vs by what title we attaine vnto it,
The Apostle calls Eternal life, an inheritance, to inform us by what title we attain unto it,
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and by what right wee enioy it, to wit, by the right of heires.
and by what right we enjoy it, to wit, by the right of Heirs.
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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,
For seeing God only does inherit immortality and life, as his proper possession, we can never attain to it till First we be made the Heirs of God,
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even coheires annexed with Christ Iesus, who only is the righteous heire of all things,
even coheirs annexed with christ Iesus, who only is the righteous heir of all things,
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as saith the Apostle Paul to the Hebrues, because hee is the onely Sonne of God.
as Says the Apostle Paul to the Hebrews, Because he is the only Son of God.
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Now wee are made the heires of God, by being first made his children, as saith the Apostle to the Romanes.
Now we Are made the Heirs of God, by being First made his children, as Says the Apostle to the Romans.
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If (saith he) we be children, we are also heires, even the heires of God, & heires annexed with Christ. And againe to the Galathians:
If (Says he) we be children, we Are also Heirs, even the Heirs of God, & Heirs annexed with christ. And again to the Galatians:
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If thou be a sonne, thou art also the heire of God through Christ.
If thou be a son, thou art also the heir of God through christ.
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For it is manifest even among men, that the sonne either by nature or by adoption, is counted for the heire.
For it is manifest even among men, that the son either by nature or by adoption, is counted for the heir.
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Now by nature we are not the sonns of God, but as saith the Apostle to the Ephesians, by nature we are the children of wrath,
Now by nature we Are not the Sons of God, but as Says the Apostle to the Ephesians, by nature we Are the children of wrath,
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and by the redemption made by Iesus Christ, wee receive the adoption of the sonnes, as witnesseth the same Apostle to the Galathians.
and by the redemption made by Iesus christ, we receive the adoption of the Sons, as Witnesseth the same Apostle to the Galatians.
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God sending the spirit of his Sonne in our heartes, which cryeth Abba Father. Thus by Iesus the only sonne of God, God sending the Spirit of his Son in our hearts, which Cries Abba Father. Thus by Iesus the only son of God,
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& so consequentlie, his only heire by nature, we are first made the sonnes of God,
& so consequently, his only heir by nature, we Are First made the Sons of God,
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and so also the heires of this in heritance of God.
and so also the Heirs of this in heritance of God.
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The vse of this point is, to instruct vs that we must not think to enioy eternall life as the reward of our service,
The use of this point is, to instruct us that we must not think to enjoy Eternal life as the reward of our service,
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but as the right of heires, being made the childrē of God:
but as the right of Heirs, being made the children of God:
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Christ in the eight of Iohn saith, that the servaunt abideth not in the house for ever,
christ in the eight of John Says, that the servant Abideth not in the house for ever,
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but the sonne abideth for ever.
but the son Abideth for ever.
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Thereby informing vs, that hee who thinketh to dwell with God in his house eternallie, must needes be his son,
Thereby informing us, that he who Thinketh to dwell with God in his house eternally, must needs be his son,
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so doeth the Apostle here teach vs, when he sayth, that God begetteth vs againe to the hope of lyfe:
so doth the Apostle Here teach us, when he say, that God begetteth us again to the hope of life:
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declaring that wee must be borne of God, and so made the Sonnes of God, before wee can hope to inherite eternall lyfe.
declaring that we must be born of God, and so made the Sons of God, before we can hope to inherit Eternal life.
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For whosoever doth remaine in the house of God, noe other wayes, but as a servaunt, he shall at length be cast out,
For whosoever does remain in the house of God, no other ways, but as a servant, he shall At length be cast out,
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and shalbe deprived of eternall lyfe, which is the inheritance of the sonnes.
and shall deprived of Eternal life, which is the inheritance of the Sons.
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Christ himselfe sheweth, that al our service is vnprofitable, even when wee have done all that wee can doe,
christ himself shows, that all our service is unprofitable, even when we have done all that we can do,
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if wee respect the merit of it.
if we respect the merit of it.
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And the Saints themselves confesse, that even their righteousnes is polluted, & like a menstruous cloth.
And the Saints themselves confess, that even their righteousness is polluted, & like a menstruous cloth.
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How wōderfully therfore do they deceive their own soules, who build the hope of their life vpon merit of their workes.
How wonderfully Therefore do they deceive their own Souls, who built the hope of their life upon merit of their works.
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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:
The Lord in Hagar the servant, & Ishmael his son, does lively represent the lot and portion of all the children of the law, that is, of all who by service think to inherit heaven:
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having no other hope of eternall life then that which is ingendred by the covenant of workes.
having no other hope of Eternal life then that which is engendered by the Covenant of works.
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Cast out, sayeth the scripture, the servaunt with her sonne: Cast out, Saith the scripture, the servant with her son:
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for the sonne of the seruant shall not be heire with the sonne of the free womā.
for the son of the servant shall not be heir with the son of the free woman.
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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. By this does the Apostle to the Galatians show, that which christ Says to be true, to wit, that the servant shall not abide in the house for ever.
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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,
Because as the Lord commanded to cast out Hagar the servant with her son out of the house of Abraham which was the house of God,
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so shall he cast out of his house, and deprive of the inheritaunce of eternal life, all those who are not his sonnes,
so shall he cast out of his house, and deprive of the inheritance of Eternal life, all those who Are not his Sons,
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but craue eternall life, as debt for reward of their workes. Now we come to the properties of this inheritance, which are three.
but crave Eternal life, as debt for reward of their works. Now we come to the properties of this inheritance, which Are three.
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It is called immortal, vndefiled, & which withereth not. These are the speciall things which make a life happie and blessed:
It is called immortal, undefiled, & which withereth not. These Are the special things which make a life happy and blessed:
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and the three contraries do make it miserable and cursed. The three which make it happie are eternitie, purirte, and vnchangeablenes.
and the three contraries do make it miserable and cursed. The three which make it happy Are eternity, purirte, and unchangeableness.
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The three contraries which make it miserable, are mortalitie or death, sinne or vneleannes, and chaungeablenes or instabilstie.
The three contraries which make it miserable, Are mortality or death, sin or vneleannes, and chaungeablenes or instabilstie.
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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:
The Spirit of God Therefore by attributing those three properties to our inheritance & life which we hope for, doth show us the excellency & blessedness of our life whereunto the Lord does beget us again:
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thereby to teach vs that we lose nothing, albeit wee loose all things, if so be we gaine this life and inheritance.
thereby to teach us that we loose nothing, albeit we lose all things, if so be we gain this life and inheritance.
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Let vs therefore consider those properties severallie.
Let us Therefore Consider those properties severally.
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The first is immortalitie, vnto an inheritance immortall, that is, an inheritance or life which is no wayes subiect to corruption, but which indureth for ever:
The First is immortality, unto an inheritance immortal, that is, an inheritance or life which is no ways Subject to corruption, but which Endureth for ever:
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and therefore in the scriptures it is called eternall life, to distinguish it not only frō the life of beastes and other creatures,
and Therefore in the Scriptures it is called Eternal life, to distinguish it not only from the life of beasts and other creatures,
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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,
but even from the life of man himself, which he hath by nature in this world We shall the more clearly perceive the Comfort of this point,
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if we consider two things which the scriptures lay before our eyes.
if we Consider two things which the Scriptures lay before our eyes.
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The first is, concerning that which is in greatest price with man, for which hee laboureth chieflie,
The First is, Concerning that which is in greatest price with man, for which he Laboureth chiefly,
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as the principall end of all his travels.
as the principal end of all his travels.
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The second is the vanitie of his labor as touching that end, & vnprofitablenes of al his paines,
The second is the vanity of his labour as touching that end, & unprofitableness of all his pains,
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& so cōsequently the vnspeakeable grief and sorrow wherewith his soule is pearched, whē he findeth himself frustrat of his end.
& so consequently the unspeakable grief and sorrow wherewith his soul is parched, when he finds himself frustrate of his end.
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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.
As for the First, The thing in the world most deer to a man, is his life, which gladly he would preserve with the loss of all that ever he hath.
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916
Sathan did know this, whē to provoke the Lord against Iob he vseth this argument:
Sathan did know this, when to provoke the Lord against Job he uses this argument:
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917
skinne for skinne, and all that ever a man hath, will he giue for his life. skin for skin, and all that ever a man hath, will he give for his life.
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918
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.
And christ our Saviour, knowing that the love of this life doth most of all sway our actions, perceiving this foolish solicitude in Peter even towards him, he shows his Apost.
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919
that who soever will saue his life shall lose it. How glad the worldly man would be, if he could live in this world eternally:
that who soever will save his life shall loose it. How glad the worldly man would be, if he could live in this world eternally:
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920
this in deed is the foolishnes of men, they thinke their houses and habitations shall continue for ever:
this in deed is the foolishness of men, they think their houses and habitations shall continue for ever:
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921
& so rooted is the vanitie in mans heart, that albeit the Fathers that have thought so, doe die like the beastes:
& so rooted is the vanity in men heart, that albeit the Father's that have Thought so, do die like the beasts:
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922
yet their posteritie is not made the wiser, but goe on in the foolish way of their fathers,
yet their posterity is not made the Wiser, but go on in the foolish Way of their Father's,
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923
and delight in their talke, as saith the spirit of God in the 49. Psalme. mortall mā stryving vainlie to eternise him selfe in this perishing world.
and delight in their talk, as Says the Spirit of God in the 49. Psalm. Mortal man striving vainly to eternise him self in this perishing world.
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924
Which vanitie the Lord expresseth when he sheweth first that albeit a man by his labours obtaineth aboudance of all things, yet his life standeth not in his riches.
Which vanity the Lord Expresses when he shows First that albeit a man by his labours obtaineth aboudance of all things, yet his life Stands not in his riches.
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925
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:
Which he cleareth by that parable of the rich man, who said to his soul: soul thou hast much goods laid up for many Years, live At ease, eat, drink, and take thy pastime:
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926
but God saide vnto him, O foole, this night will they fetch away thy soule from thee:
but God said unto him, Oh fool, this night will they fetch away thy soul from thee:
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927
then whose shall those things be which thou hast provided? The second argument of mans vanitie is, that as his life stādeth not in his aboundance,
then whose shall those things be which thou hast provided? The second argument of men vanity is, that as his life Stands not in his abundance,
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928
so can not all his aboundance preserve a man from death, nor yet procure the restoring of one dead to life againe,
so can not all his abundance preserve a man from death, nor yet procure the restoring of one dead to life again,
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929
as the Lord declareth in the 49. Psalme.
as the Lord Declareth in the 49. Psalm.
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930
neither can any redeeme his brother, nor give his raunsome to God (so precious is the redemption of their soules, neither can any Redeem his brother, nor give his ransom to God (so precious is the redemption of their Souls,
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931
and the cōtinuance for ever) that he may live still for euer, and not see the grave.
and the Continuance for ever) that he may live still for ever, and not see the grave.
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932
Thirdlie, Salomon sheweth that all the labour of man is for the mouth, yet the soule is not filled,
Thirdly, Solomon shows that all the labour of man is for the Mouth, yet the soul is not filled,
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933
and therefore man paineth him selfe in vaine, in traveling for the winde, seeing he never can fill his soule,
and Therefore man paineth him self in vain, in traveling for the wind, seeing he never can fill his soul,
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934
nor satisfie his heart with all his labours.
nor satisfy his heart with all his labours.
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935
Lastlie, sayeth the Lord in the foresaid Psalme, Man shall take nothing away when he dieth,
Lastly, Saith the Lord in the foresaid Psalm, Man shall take nothing away when he Dieth,
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936
neither shall his pompe descend after him.
neither shall his pomp descend After him.
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937
When vaine man seeth this that all his labour is in vaine, seeing he can not thereby preserve his life but he must die, and lye like a sheepe in the grave,
When vain man sees this that all his labour is in vain, seeing he can not thereby preserve his life but he must die, and lie like a sheep in the grave,
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938
then doeth his soule abhorre all comfort, nothing is there in the world that can be able to make him reioyce, feeing he must lose that for which all other things are desired,
then doth his soul abhor all Comfort, nothing is there in the world that can be able to make him rejoice, feeing he must loose that for which all other things Are desired,
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939
and without the which, al things do serve for nothing.
and without the which, all things do serve for nothing.
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940
Salomon doth teach this, who seeing that he must die, and leave all his labours to the mā that should be after him, & cōsidering that mē in them selves were as beasts, the condition of both being one: Solomon does teach this, who seeing that he must die, and leave all his labours to the man that should be After him, & considering that men in them selves were as beasts, the condition of both being one:
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Image 3
941
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:
seeing as the one Dieth so Dieth the other: all go to one place: and all was of the dust, and all shall return to dust:
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942
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:
and perceiving that Wisdom, nor riches, nor strength, etc. made no difference but that it did befall to the wise as it did to the fool:
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943
then began he to hate all his labour, yea even the life it selfe, because it was to end.
then began he to hate all his labour, yea even the life it self, Because it was to end.
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944
A most evident proove, that albeit a man doe enioye all pleasures, riches, and honors,
A most evident prove, that albeit a man do enjoy all pleasures, riches, and honours,
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945
yea all whatsoever he traveleth for vnder the sunne, or whatsoever his hart can wishe in this world:
yea all whatsoever he traveleth for under the sun, or whatsoever his heart can wish in this world:
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946
yet is there no peace to the hart of him, nor ioye to the soule of him,
yet is there no peace to the heart of him, nor joy to the soul of him,
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947
nor happines in the estate of him, so long as he seeth he must die and his life must end,
nor happiness in the estate of him, so long as he sees he must die and his life must end,
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948
then doeth he with Salomon conclude, al, not onely to be vanitie, but also vexation of spirit:
then doth he with Solomon conclude, all, not only to be vanity, but also vexation of Spirit:
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949
yea the more he doth possesse of these earthlie blessings, the greater is his miserie,
yea the more he does possess of these earthly blessings, the greater is his misery,
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950
and more greevous are his sorrowes when death cometh to plucke him from his house to the grave.
and more grievous Are his sorrows when death comes to pluck him from his house to the grave.
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951
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:
Thus even the very life of man, wherein is the chiefest Comfort of man: by mortality, Becometh a grief to man, and a vexation to the Spirit of man:
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952
For all the ioyes of this world, and all the comfortes of this life are eclipsed by death.
For all the Joys of this world, and all the comforts of this life Are eclipsed by death.
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953
This being rightlie weyghed and well considered, wee shall then apprehend what infinite consolation this firste propertie of the life,
This being rightly weighed and well considered, we shall then apprehend what infinite consolation this First property of the life,
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954
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,
unto the hope whereof our God hath begotten us again, does minister unto us for therein we see that taken away which alone is sufficient to make our life miserable & cursed,
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955
even mortalitie and death, which is the curse of God vpon mā for sinne.
even mortality and death, which is the curse of God upon man for sin.
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956
Surelie let a man looke to his life, albeit in the eyes of mā never so happie,
Surely let a man look to his life, albeit in the eyes of man never so happy,
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957
yet if he looke to it as it is in deed, that is to saye mortall and deadlie,
yet if he look to it as it is in deed, that is to say Mortal and deadly,
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958
although it be busked with all the beauties of this world, and fortified with all the strength of this worlde,
although it be busked with all the beauty's of this world, and fortified with all the strength of this world,
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959
and crowned with all the glorie of this world, yet shall he never haue comfort in it:
and crowned with all the glory of this world, yet shall he never have Comfort in it:
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960
and it is most certaine that they see not what this life is who glorie in it:
and it is most certain that they see not what this life is who glory in it:
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961
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.
and it is the very blindness of their eyes which do not let them see their end, that makes the wretches of this world to rejoice in any thing under the sun, seeing all shall perish and come to nought.
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962
No, No, they see not life to reioyce in, that seeth not this life of the children of God,
No, No, they see not life to rejoice in, that sees not this life of the children of God,
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963
vnto the hope whereof the Lord begetteth them:
unto the hope whereof the Lord begetteth them:
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964
This is the ground of the reioycing and gloriation of the Saintes, saith the Apostle to the Romanes,
This is the ground of the rejoicing and gloriation of the Saints, Says the Apostle to the Romans,
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965
even the hope of this inheritance which is immortall.
even the hope of this inheritance which is immortal.
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966
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.
And this same sighed of this immortality of that life was the thing that moved the Apostle himself to desire with sighs to change this earthly tabernacle with that which is not made with hands, but is of God.
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967
For hee did knowe that it was eternall, therefore desired hee to be clothed with it,
For he did know that it was Eternal, Therefore desired he to be clothed with it,
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968
even to this end, that mortalitie might be swallowed vp of lyfe.
even to this end, that mortality might be swallowed up of life.
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969
This then is the comfort of this first propertie, that death shall have noe dominion over our lyfe in heaven,
This then is the Comfort of this First property, that death shall have no dominion over our life in heaven,
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970
but it shall remaine for evermore:
but it shall remain for evermore:
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971
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.
And herein Stands one of the chief points of the happiness and felicity of the Saints in the world to come, that their inheritance is immortal.
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972
All whatsoever a mā inheriteth in this worlde, is mortall, his life here endeth, but in the world to come, it endureth eternallie.
All whatsoever a man inheriteth in this world, is Mortal, his life Here Endeth, but in the world to come, it Endureth eternally.
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973
The honour, ritches and pleasures of this world, perish: The honour, riches and pleasures of this world, perish:
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974
but in heaven there is prepared for vs an induring substance, saith the Apostle to the Hebrewes. but in heaven there is prepared for us an enduring substance, Says the Apostle to the Hebrews.
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975
And the pleasures which are at the right hand of God, are for evermore, saith David:And the pleasures which Are At the right hand of God, Are for evermore, Says David:
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976
These heavens shall passe away, and the elements shall melt with heate, and this earth with the workes that are therein shalbe burnt vp, sayeth Peter: These heavens shall pass away, and the elements shall melt with heat, and this earth with the works that Are therein shall burned up, Saith Peter:
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977
but we hope for new heavens and a newe earth, according to the promise of God, wherein dwelleth rigeteousnes. but we hope for new heavens and a new earth, according to the promise of God, wherein dwells rigeteousnes.
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978
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.
So whatsoever we understand by this inheritance, all is Eternal in the world to come, the life Eternal, the heavens, the earth, the glory, the riches, the pleasures, the reast, theioy that we shall enjoy Eternal.
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The first vse of this point is, to make vs who doe finde nothing perfectly, happie,
The First use of this point is, to make us who do find nothing perfectly, happy,
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nor comfortable, which is subiect to mortalitie, to take our hearts and affections of this perishing life and world,
nor comfortable, which is Subject to mortality, to take our hearts and affections of this perishing life and world,
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and to cast away the love of corruptible things, and to beholde and affect the lyfe & blessings that are permanent and everlasting.
and to cast away the love of corruptible things, and to behold and affect the life & blessings that Are permanent and everlasting.
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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 second use is to Comfort us against two tentations wherewith we have to fight: the one is touching our present estate and feeling:
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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.
the other is touching the Fear that might enter in our minds of that might befall us in the possession of this life of God in heaven.
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In this present lyfe wee have not onely to looke for an ende of our lyfe and of all creatures,
In this present life we have not only to look for an end of our life and of all creatures,
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but the Saintes they have a feeling of the dayly decay of the outwarde man, & themselves hasting to an end:
but the Saints they have a feeling of the daily decay of the outward man, & themselves hasting to an end:
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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:
now this death that comes in betwixt us and our hope for life, can not but sometime trouble and grievously torment the mind that hath no sighed of that immortal state to come:
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Therefore the wicked are weary in beating of affliction, and are altogether vnable to digest the dolours and paynes which they conceive of death:
Therefore the wicked Are weary in beating of affliction, and Are altogether unable to digest the dolours and pains which they conceive of death:
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having no sence, nor sight, nor hope of a permanent and endles life:
having no sense, nor sighed, nor hope of a permanent and endless life:
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but the godly man, who findeth his inward man renewing daylie, and feeling in himselfe the powers of the world to come,
but the godly man, who finds his inward man renewing daily, and feeling in himself the Powers of the world to come,
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and being established by hope, he is so farre from fainting with present afflictions, that he reioyceth in them,
and being established by hope, he is so Far from fainting with present afflictions, that he rejoices in them,
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as saith the Apostle to the Romanes, and so farre is hee from being discouraged or affraid of death, that he chuseth rather to be dissolved:
as Says the Apostle to the Romans, and so Far is he from being discouraged or afraid of death, that he chooseth rather to be dissolved:
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yea many haue refused to be delivered from death, that they might receive a better resurrection.
yea many have refused to be Delivered from death, that they might receive a better resurrection.
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O if this wretched world did knowe what great advantage the man renewed hath aboue him who is not renewed, in the time of trouble and affliction,
O if this wretched world did know what great advantage the man renewed hath above him who is not renewed, in the time of trouble and affliction,
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and speciallie in the houre of death, which putteth an end to all the ioyes of this life:
and specially in the hour of death, which putteth an end to all the Joys of this life:
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howe much would they esteeme, of that renewing grace that bringeth men to the hope of an inheritance immortall:
how much would they esteem, of that renewing grace that brings men to the hope of an inheritance immortal:
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and how carefull would they be to finde themselves begotten againe to the hope of this inheritance before that heavie day of death doe come vpō them, that they might have comfort against the terrour of it, by the sence and feeling of the life of God begunne in their soules, which never can be ended,
and how careful would they be to find themselves begotten again to the hope of this inheritance before that heavy day of death do come upon them, that they might have Comfort against the terror of it, by the sense and feeling of the life of God begun in their Souls, which never can be ended,
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but rather perfited by the death of our flesh, the soule that hopeth even in dying, apprehending eternall life:
but rather perfited by the death of our Flesh, the soul that Hopes even in dying, apprehending Eternal life:
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so the hope of this inheritāce which is immortall, doth comfort vs against the mortalitie of our present estate,
so the hope of this inheritance which is immortal, does Comfort us against the mortality of our present estate,
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and future ruine and destruction of this present world.
and future ruin and destruction of this present world.
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The second vse is, to comfort vs against that which we might feare should happē to vs being possest againe with the life of God in heavē,
The second use is, to Comfort us against that which we might Fear should happen to us being possessed again with the life of God in heaven,
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evē the losse of that life againe: the grounds of this feare may be the experience past in Adam and in Angells:
even the loss of that life again: the grounds of this Fear may be the experience passed in Adam and in Angels:
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Adam being created to the likenes of God, & being placed in Paradise, did nevertheles lose his perfection and lyfe,
Adam being created to the likeness of God, & being placed in Paradise, did nevertheless loose his perfection and life,
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and was thrust out of Paradise. Thus left to himselfe, hee could neither keepe his lyfe nor the possession of Paradise,
and was thrust out of Paradise. Thus left to himself, he could neither keep his life nor the possession of Paradise,
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but loosed both by obeying Sathan, who did slay him in making him to sinne.
but loosed both by obeying Sathan, who did slay him in making him to sin.
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The Angels that were in heaven with God, did not keepe their first estate wherein they were created, The Angels that were in heaven with God, did not keep their First estate wherein they were created,
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& which they did enioy in the presence of God, and now are reserved vnder darknes vnto the iudgement of the great day.
& which they did enjoy in the presence of God, and now Are reserved under darkness unto the judgement of the great day.
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Who would not feare at these examples to be deprived of lyfe, although once possessed with it,
Who would not Fear At these Examples to be deprived of life, although once possessed with it,
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& that also in heaven? Death having overthrowen the life both of man & Angell,
& that also in heaven? Death having overthrown the life both of man & Angel,
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even then when they enioyed all perfection of life, the one in Paradise, the other in heaven.
even then when they enjoyed all perfection of life, the one in Paradise, the other in heaven.
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What then is our consolation, evē this, that our lyfe which in Christ we recover, is more sure then the life which Adam had,
What then is our consolation, even this, that our life which in christ we recover, is more sure then the life which Adam had,
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even then the life whiche Angells had by creation, for theirs was subiect to hasarde, but our life is exempt from all hasard of death:
even then the life which Angels had by creation, for theirs was Subject to hazard, but our life is exempt from all hazard of death:
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therefore are we not to feare that it shall befall so to vs any more, as it did to them:
Therefore Are we not to Fear that it shall befall so to us any more, as it did to them:
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For our inheritance which we looke for is permanent and immortall, therefore after our resurrection wee shall bee no more in feare nor daunger of death, For this corruptible shall put on incorruption,
For our inheritance which we look for is permanent and immortal, Therefore After our resurrection we shall be no more in Fear nor danger of death, For this corruptible shall put on incorruption,
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and this mortall shal put on immortality, and then shall death be swallowed vp into victory,
and this Mortal shall put on immortality, and then shall death be swallowed up into victory,
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& mortality shalbe swallowed vp of lyfe, and death it selfe, that last enemie in that day shalbe destroyed: & mortality shall swallowed up of life, and death it self, that last enemy in that day shall destroyed:
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for death and hell shalbe cast into the lake of fire, which is the seconde death,
for death and hell shall cast into the lake of fire, which is the seconde death,
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then shal we sing most ioyfully that song of triumph: O death where is they sting:
then shall we sing most joyfully that song of triumph: Oh death where is they sting:
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O grave wher is thy victory: Oh grave where is thy victory:
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Thus this first point doth enceedingly comfort vs, & giveth vs ample matter of glorifying God, that hee called vs, who are mortall and corruptible creatures, frō this miserable estate, to a life that endureth for ever:
Thus this First point does enceedingly Comfort us, & gives us ample matter of glorifying God, that he called us, who Are Mortal and corruptible creatures, from this miserable estate, to a life that Endureth for ever:
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yet doth this next property of this life and inheritance much more comfort the true children of God, who have no further pleasure in life it self,
yet does this next property of this life and inheritance much more Comfort the true children of God, who have no further pleasure in life it self,
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then so farre as it doeth serve to the glory of God, albeit the wicked take no care of dishonoring God, so being they may live.
then so Far as it doth serve to the glory of God, albeit the wicked take no care of Dishonoring God, so being they may live.
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For hee that is truely wyse, knoweth that the life which serveth no wayes to the honour of God, shall never procure honour to him that enioyeth it.
For he that is truly wise, Knoweth that the life which serves no ways to the honour of God, shall never procure honour to him that Enjoyeth it.
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And whē the Authour of his lyfe is nothing benefited by his lyfe, it were better for him never to have had lyfe, seeing it must needes in the end procure his greater harme,
And when the Author of his life is nothing benefited by his life, it were better for him never to have had life, seeing it must needs in the end procure his greater harm,
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and therefore seeing God is holines it selfe, and so by consequence, a mortall enemie of all vncleannes, there can be no happines in a lyfe that is vncleane and polluted.
and Therefore seeing God is holiness it self, and so by consequence, a Mortal enemy of all uncleanness, there can be no happiness in a life that is unclean and polluted.
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For it standeth sure which the Apostle sayeth, That without holines, no man shall see God.
For it Stands sure which the Apostle Saith, That without holiness, no man shall see God.
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For this cause it is, that the Saints sighe continuallie in this life, because of the burdē of sin wherewith they are burdened, knowing that a necessitie of sinning is laid vpon vs,
For this cause it is, that the Saints sigh continually in this life, Because of the burden of since wherewith they Are burdened, knowing that a necessity of sinning is laid upon us,
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whyle we walk in this earthly tabernacle, and therefore with the Apostle to the Romanes, finding that we are solde vnder sin,
while we walk in this earthly tabernacle, and Therefore with the Apostle to the Romans, finding that we Are sold under since,
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so that in our flesh ther dwelleth no goodnes, and albeit by the grace of God to will be present with vs,
so that in our Flesh there dwells no Goodness, and albeit by the grace of God to will be present with us,
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yet we finde no meanes to performe that which is good, because although we delite in the Law of God, cōcerning the inward man,
yet we find no means to perform that which is good, Because although we delight in the Law of God, Concerning the inward man,
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yet we stil see another law in our mēbers, rebelling against the law of the minde,
yet we still see Another law in our members, rebelling against the law of the mind,
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and leading vs captive vnto the law of sinne, which is in our members. Therfore I say with the Apostle:
and leading us captive unto the law of sin, which is in our members. Therefore I say with the Apostle:
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wee are compelled to crie out against our lyfe, O wretched men that we are, who shall deliver vs from this body of death, ever wishing and desiring to be freed from this lyfe that is polluted,
we Are compelled to cry out against our life, Oh wretched men that we Are, who shall deliver us from this body of death, ever wishing and desiring to be freed from this life that is polluted,
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and in the which wee can not preserve our selves from vncleanes.
and in the which we can not preserve our selves from uncleans.
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And this is the second cause why this present life is miserable in all men, of what soever estate they be:
And this is the second cause why this present life is miserable in all men, of what soever estate they be:
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all men without exception being defiled with sinne, even from their first conception, as being both conceyved and berne in sinne:
all men without exception being defiled with sin, even from their First conception, as being both conceived and berne in sin:
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and therefore is it that the Saintes desire to be dissolved, because they know (as saith the Apostle) that if their earthlie house of this tabernacle were destroyed, they haue a building given of God, that is an house not made with hādes, but eternal in the heavens:
and Therefore is it that the Saints desire to be dissolved, Because they know (as Says the Apostle) that if their earthly house of this tabernacle were destroyed, they have a building given of God, that is an house not made with hands, but Eternal in the heavens:
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In which house they shall sinne no more, because corruption shalbe swallowed vp of incorruption.
In which house they shall sin no more, Because corruption shall swallowed up of incorruption.
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By this difference now, betwixt this present sinful life, & that blessed life in holines, to the which wee are begotten againe, doeth appeare the excellēcie of the one aboue the other,
By this difference now, betwixt this present sinful life, & that blessed life in holiness, to the which we Are begotten again, doth appear the excellency of the one above the other,
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1039
& so doth give iust occasion to al the godlie to cast the love of this life,
& so does give just occasion to all the godly to cast the love of this life,
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1040
& all things in it farre from them:
& all things in it Far from them:
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1041
being so disposed by the grace of God, that they can not love, nor like that, whereby their God is dishonored,
being so disposed by the grace of God, that they can not love, nor like that, whereby their God is dishonoured,
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1042
& with as earnest diligēce to preasse forward to that other lyfe, which they see to be freed from all vncleannes,
& with as earnest diligence to press forward to that other life, which they see to be freed from all uncleanness,
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1043
& so from all occasion of offending or dishonoring their God.
& so from all occasion of offending or Dishonoring their God.
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1044
And yet further to weigh the cōfort of this point, we must remēber that which is cōtained in the former, which instructeth vs that this inheritāce is immortall.
And yet further to weigh the Comfort of this point, we must Remember that which is contained in the former, which Instructeth us that this inheritance is immortal.
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1045
These two, so still accompanie one another, that the one that is immortality, can not be without this other property of vndefilednes.
These two, so still accompany one Another, that the one that is immortality, can not be without this other property of vndefilednes.
np1 crd, av av vvi crd j-jn, cst dt pi cst vbz n1, vmb xx vbi p-acp d j-jn n1 pp-f n1.
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1046
For death is the rewarde of sinne, so that were sinne is not, there is no death.
For death is the reward of sin, so that were sin is not, there is no death.
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1047
Hereby appeareth that excellēcy of this lyfe, in that it is exempt from sinne, and so consequently from death:
Hereby appears that excellency of this life, in that it is exempt from sin, and so consequently from death:
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1048
so that this propertie may very well be called, the cause of the other whiche precedeth, that is, Immortalitie:
so that this property may very well be called, the cause of the other which precedeth, that is, Immortality:
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1049
Like as Immortalitie may be compted the cause of the last property, that is vnchangeablenes, for sinne is the sting of death, saith the Apostle.
Like as Immortality may be counted the cause of the last property, that is unchangeableness, for sin is the sting of death, Says the Apostle.
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1050
And therefore take away sinne, which is the thing that defileth both vs and our lyfe,
And Therefore take away sin, which is the thing that Defileth both us and our life,
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1051
yea the heavens, the earth, and al creatures, death shal have nothing wherewith to annoy vs:
yea the heavens, the earth, and all creatures, death shall have nothing wherewith to annoy us:
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1052
the strength of death, which is sinne, being taken away.
the strength of death, which is sin, being taken away.
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1053
Now to come to the vse of this point, it serveth for a threefolde comfort to man,
Now to come to the use of this point, it serves for a threefold Comfort to man,
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1054
when either hee looketh to his estate, evē vnder grace in this presēt world, or to the estate of man in his first creation,
when either he looks to his estate, even under grace in this present world, or to the estate of man in his First creation,
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1055
or yet to the estate of Angels in their first creation. In his estate vnder grace, albeit he have begun to live the life of God,
or yet to the estate of Angels in their First creation. In his estate under grace, albeit he have begun to live the life of God,
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1056
yet still as wee have said, he findeth a rebellion of sinn in his flesh, resisting the will of God in his minde, which wee have sheweth to be a matter of continuall grief to the godlie,
yet still as we have said, he finds a rebellion of sin in his Flesh, resisting the will of God in his mind, which we have shows to be a matter of continual grief to the godly,
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1057
now to the heart oppressed with this godlie sorrow for sinne, that daylie defileth him, what can bee more comfortable,
now to the heart oppressed with this godly sorrow for sin, that daily Defileth him, what can be more comfortable,
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1058
then that hope of that lyfe, in the which he shall cease from sinne, and bee wholy freed from all the bondes & cordes of iniquitie in the ful freedome and libertie of holines.
then that hope of that life, in the which he shall cease from sin, and be wholly freed from all the bonds & cords of iniquity in the full freedom and liberty of holiness.
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1059
Herewith did the Apostle take vp him selfe from his griefe, in his exclamation wherein he lamented his owne miserie, in the seventh Chap. to the Rom. After hee had saide:
Herewith did the Apostle take up him self from his grief, in his exclamation wherein he lamented his own misery, in the seventh Chap. to the Rom. After he had said:
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1060
O miserable man that I am, who shal deliver me from the body of this death? Looking to that blessed estate of perfect holines, Oh miserable man that I am, who shall deliver me from the body of this death? Looking to that blessed estate of perfect holiness,
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1061
vnto the which we were called by God in Christ, he addeth these wordes of consolation, to recreate his owne soule:
unto the which we were called by God in christ, he adds these words of consolation, to recreate his own soul:
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1062
I thanke my God through Iesus Christ my Lorde.
I thank my God through Iesus christ my Lord.
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1063
This maketh the heart to reioyce, which never could otherwayes have perfite pleasure nor ioy in the beginnings of grace, righteousnes and holines graunted in this lyfe, no not in the greatest measure, that ever was given by Christ Iesus to any creature:
This makes the heart to rejoice, which never could otherways have perfect pleasure nor joy in the beginnings of grace, righteousness and holiness granted in this life, no not in the greatest measure, that ever was given by christ Iesus to any creature:
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1064
but this hope of victorie maketh vs not to faint nor wearie in our mindes, striving against sinne,
but this hope of victory makes us not to faint nor weary in our minds, striving against sin,
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1065
but patiently to fight vnto the end, wayting for that blessed hope.
but patiently to fight unto the end, waiting for that blessed hope.
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1066
Now if man looke further vnto that case wherein Adam was in Paradise albeit in the estate of perfection without sinne,
Now if man look further unto that case wherein Adam was in Paradise albeit in the estate of perfection without sin,
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1067
yet sinne did prevayle over him, and did both defile him, and all other things to him.
yet sin did prevail over him, and did both defile him, and all other things to him.
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1068
Furthermore, the Angels that were created in perfection, yet did not stand in their first estate, but were overcome by sinn.
Furthermore, the Angels that were created in perfection, yet did not stand in their First estate, but were overcome by sin.
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1069
So strong a thing is sin, that neither man in his integritie, nor Angells in their glorie, were able to resist it.
So strong a thing is since, that neither man in his integrity, nor Angels in their glory, were able to resist it.
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1070
Here now appeareth vpon the consideration of this propertie of our inheritance, how exceeding more happie is our estate in Christ,
Here now appears upon the consideration of this property of our inheritance, how exceeding more happy is our estate in christ,
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1071
then was the estate of Adam by creation: yea the estate of Angells in glorie.
then was the estate of Adam by creation: yea the estate of Angels in glory.
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1072
Their estate was subiect to falling, as doleful experience in both did prove, but in this estate wherevnto wee are renewed in Christ, there is no possibilitie of sinning any more,
Their estate was Subject to falling, as doleful experience in both did prove, but in this estate whereunto we Are renewed in christ, there is no possibility of sinning any more,
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1073
after we are possest with our life in the heavens and so the feare of the like miserie which might arise in our heartes vpon their fall, is quite taken away:
After we Are possessed with our life in the heavens and so the Fear of the like misery which might arise in our hearts upon their fallen, is quite taken away:
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1074
for our life and inheritance is vndefiled.
for our life and inheritance is undefiled.
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1075
For when we shal enioy the fruite of our high Priestes oblation and recōciliation, as he is holy, harmeles, vndefiled, seperate from sinners,
For when we shall enjoy the fruit of our high Priests oblation and reconciliation, as he is holy, harmless, undefiled, separate from Sinners,
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1076
and made higher thē the heavens, so shall wee also be holy, harmeles, vndefiled, seperate from sinners,
and made higher them the heavens, so shall we also be holy, harmless, undefiled, separate from Sinners,
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1077
and made higher then the heavens.
and made higher then the heavens.
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1078
So then when our God shalbe al in vs all, sinne shall haue no more place in our minde, in will, in affection,
So then when our God shall all in us all, sin shall have no more place in our mind, in will, in affection,
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1079
nor any parte of our flesh.
nor any part of our Flesh.
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1080
And wheras now to those that are defiled, nothing is pure, but even their mindes and consciences are defiled.
And whereas now to those that Are defiled, nothing is pure, but even their minds and Consciences Are defiled.
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1081
So then when wee shalbe vndefiled, all things shall be cleane to vs, the heavens, the earth and all things,
So then when we shall undefiled, all things shall be clean to us, the heavens, the earth and all things,
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1082
because wee our selves, our mindes and consciences shalbe cleane:
Because we our selves, our minds and Consciences shall clean:
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1083
and therefore is it that wee waite for new heavens, and a new earth, wherein dwelleth righteousnes.
and Therefore is it that we wait for new heavens, and a new earth, wherein dwells righteousness.
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1084
For in that kingdome, wherin no vncleane thing shall enter, all things shalbe cleane, & so established in cleannes, that nothing shalbe able to defile them for ever.
For in that Kingdom, wherein no unclean thing shall enter, all things shall clean, & so established in cleanness, that nothing shall able to defile them for ever.
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1085
Here is the comfort for them that mourne in this life for their owne sinnes,
Here is the Comfort for them that mourn in this life for their own Sins,
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1086
and the sinnes and abominations that are committed in the middes of the house of God,
and the Sins and abominations that Are committed in the mids of the house of God,
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1087
even that they them selves, and the whole house of God, shalbe delivered frō filthines of sinn, being possest with that everlasting righteousnes which is brought in by the sōne of God.
even that they them selves, and the Whole house of God, shall Delivered from filthiness of sin, being possessed with that everlasting righteousness which is brought in by the son of God.
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1088
Now followeth the third propertie of our inheritāce which is that it withereth not. This maketh vp the perfectiō of our estate in heaven: Now follows the third property of our inheritance which is that it withereth not. This makes up the perfection of our estate in heaven:
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1089
for nothing can make a man happie, which is not constant and stable without change.
for nothing can make a man happy, which is not constant and stable without change.
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1090
The rich man is not made happie by his vncertaine riches, because as Iob, he may be turned to povertie, and his habitation made desolate.
The rich man is not made happy by his uncertain riches, Because as Job, he may be turned to poverty, and his habitation made desolate.
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1091
So is it of all things earthlie: for there is nothing constant vnder the sunne, therfore all is but vanitie.
So is it of all things earthly: for there is nothing constant under the sun, Therefore all is but vanity.
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1092
It is true that not only the wicked but even sometimes the children of God, being in prosperite, wilbe brought to say:
It is true that not only the wicked but even sometime the children of God, being in Prosperity, will brought to say:
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1093
That they shall dye in their Nest: That they shall die in their Nest:
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1094
that their roote is spread out by the water, and therefore they shall never be mooved,
that their root is spread out by the water, and Therefore they shall never be moved,
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1095
nor suffer any changes, but they finde when the Lord shall hide his face, that they are troubled and their estate changed.nor suffer any changes, but they find when the Lord shall hide his face, that they Are troubled and their estate changed.
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1096
Moreover, albeit all other things should continew after one, yet mans owne frayeltie maketh his life miserable:
Moreover, albeit all other things should continue After one, yet men own frailty makes his life miserable:
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1097
for albeit he grew vp in strength and activenes, yet age cometh & changeth him:
for albeit he grew up in strength and activeness, yet age comes & changes him:
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1098
So that the moysture of his life being dried vp, they wither as grasse, even as the herbe and grasse of the field,
So that the moisture of his life being dried up, they wither as grass, even as the herb and grass of the field,
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1099
& trees of the forrest, albeit they florish in summer, yet in winter they wither, and loose all their beautie of their life.
& trees of the forest, albeit they flourish in summer, yet in winter they wither, and lose all their beauty of their life.
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1100
Therefore doeth de spirit of God compare all flesh to grasse, and the glorie of flesh to the floure of the grasse, Therefore doth the Spirit of God compare all Flesh to grass, and the glory of Flesh to the flower of the grass,
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1101
because as the grasse withereth and the floure falleth away: so doeth also all flesh, and all the glorie of flesh wither and fall away,
Because as the grass withereth and the flower falls away: so doth also all Flesh, and all the glory of Flesh wither and fallen away,
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1102
and so by time is worne out.
and so by time is worn out.
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The consideration of this poynt made Moses the man of God, to lament the miserie of mans life, laying it out before the Lord, saying:
The consideration of this point made Moses the man of God, to lament the misery of men life, laying it out before the Lord, saying:
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Man in the morning, he groweth like the grasse:
Man in the morning, he grows like the grass:
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inde the morning it florisheth and groweth, but in the evening it is cut downe and withereth:
inde the morning it flourisheth and grows, but in the evening it is Cut down and withereth:
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the time of our life is threescore yeares and tenne, and if they be of strength, foure score yeares: the time of our life is threescore Years and tenne, and if they be of strength, foure score Years:
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(4) sermon (DIV1)
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yet the strength is but labour and sorrow, for it is cut of quicklie, and we flie away.
yet the strength is but labour and sorrow, for it is Cut of quickly, and we fly away.
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(4) sermon (DIV1)
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Now although a life were everlasting and exempt from sinne, yet could it not bring perfect contentement to man,
Now although a life were everlasting and exempt from sin, yet could it not bring perfect contentement to man,
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except it were such as could suffer no alteration.
except it were such as could suffer no alteration.
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If the strong man could continew eternallie in his strength, and not become weake, he might have ioy in his estate:
If the strong man could continue eternally in his strength, and not become weak, he might have joy in his estate:
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and so also the beautifull man: the rich man:
and so also the beautiful man: the rich man:
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the honorable man, &c. but let a man be in never so good estate, in this life,
the honourable man, etc. but let a man be in never so good estate, in this life,
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and as contented with his estae, as flesh can be, yet all his contentement is taken from him by the necessitie of Change, whereto all things vnder the sunne are subiect.
and as contented with his estae, as Flesh can be, yet all his contentement is taken from him by the necessity of Change, whereto all things under the sun Are Subject.
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(4) sermon (DIV1)
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Therefore for fulfilling of our ioye, our God hath prepared a life and inheritance for vs in Christ, which withereth not:
Therefore for fulfilling of our joy, our God hath prepared a life and inheritance for us in christ, which withereth not:
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but looke what glorie, strength, power and maiestie wee shalbe indewed with at the comming of Christ in that same glorie, strentgh, power,
but look what glory, strength, power and majesty we shall endued with At the coming of christ in that same glory, strentgh, power,
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and beautie of life, and in that same measure wee shall continew for ever without changes:
and beauty of life, and in that same measure we shall continue for ever without changes:
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(4) sermon (DIV1)
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our life and inheritance suffering neither diminution nor alteration of strength, nor beautie, nor glorie, but still florishing in the perfection of strength, beautie, glorie, and riches, and honour.
our life and inheritance suffering neither diminution nor alteration of strength, nor beauty, nor glory, but still flourishing in the perfection of strength, beauty, glory, and riches, and honour.
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(4) sermon (DIV1)
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This sheweth and teacheth vs what is the difference betwixt this present life and the life to come.
This shows and Teaches us what is the difference betwixt this present life and the life to come.
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This life is not perfited at the first, but receyved increase and grouth, till we come to the perfite stature and strength of a man.
This life is not perfited At the First, but received increase and grouth, till we come to the perfect stature and strength of a man.
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Therefore it continueth not so, but admitteth decrease & daylie diminution, till at length after long withering, it bee all consumed,
Therefore it Continueth not so, but admitteth decrease & daily diminution, till At length After long withering, it be all consumed,
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but in heavē at the first we are exalted to the accōplished perfectiō of felicite: & in that perfectiō we shal continew etenallie: our glorie never becōming lesse: our ioye never diminishing: our beautie never fading: our strength never impairing.
but in heaven At the First we Are exalted to the accomplished perfection of felicity: & in that perfection we shall continue etenallie: our glory never becoming less: our joy never diminishing: our beauty never fading: our strength never impairing.
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What would not a man suffer for such a life, and what would he not forsake, to the end he might enioy this life.
What would not a man suffer for such a life, and what would he not forsake, to the end he might enjoy this life.
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The world must either bee blinde, or beastlie without measure, that doth not long to be out of this world, that they may enioye this blessed estate, that never changeth.
The world must either be blind, or beastly without measure, that does not long to be out of this world, that they may enjoy this blessed estate, that never changes.
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This serveth to comfort vs in the changes of this present lyfe, because we know that our estate in heaven shalbe exempt from all changes,
This serves to Comfort us in the changes of this present life, Because we know that our estate in heaven shall exempt from all changes,
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and to incourage vs against al feare that can come vpon the change that came vpon Adam his life in Paradise:
and to encourage us against all Fear that can come upon the change that Come upon Adam his life in Paradise:
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who being without shame, yet was turned to a shamefull state.
who being without shame, yet was turned to a shameful state.
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But to cōclude this point, the Apostle to the Corinthes setteth forth most livelie these three properties of our estate in heaven, in the description of our Resurrection from the dead, opponing the present condition of our bodies to the future qualities in heaven,
But to conclude this point, the Apostle to the Corinthians sets forth most lively these three properties of our estate in heaven, in the description of our Resurrection from the dead, opponing the present condition of our bodies to the future qualities in heaven,
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and comprehendeth the difference in these three speciallie: That our bodies are sowen in corruption, & are raised in incorruption:
and comprehendeth the difference in these three specially: That our bodies Are sown in corruption, & Are raised in incorruption:
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they are sowen in dishonour, & are raised in glorie: they are sowen in weaknes, & raysed in power. they Are sown in dishonour, & Are raised in glory: they Are sown in weakness, & raised in power.
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And he concludeth by the fourth point, which is as it were the cause of the other three, to wit, that they are sowen naturall bodies, & are raised spirituall bodyes.
And he Concludeth by the fourth point, which is as it were the cause of the other three, to wit, that they Are sown natural bodies, & Are raised spiritual bodies.
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Hereby incorruption is expressed, the first propertie of our inheritance here mentioned, which is immortalitie: & in the second is comprehended vndefilednes: and in the third this vnchangeablenes. For our lyfe shalbe immortall,
Hereby incorruption is expressed, the First property of our inheritance Here mentioned, which is immortality: & in the second is comprehended vndefilednes: and in the third this unchangeableness. For our life shall immortal,
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because we shalbe raised in incorruption:
Because we shall raised in incorruption:
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(4) sermon (DIV1)
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and our vile bodies, dishonorable for sinne and frutes thereof, shalbe raised in glorie, and therefore free from being defiled any more:
and our vile bodies, dishonourable for sin and fruits thereof, shall raised in glory, and Therefore free from being defiled any more:
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& the cause why our life shall not wither, is, because that our bodyes that are here weake, shalbe raised in power,
& the cause why our life shall not wither, is, Because that our bodies that Are Here weak, shall raised in power,
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& the cause of all these three consisteth, in the different manner of living that we have here,
& the cause of all these three Consisteth, in the different manner of living that we have Here,
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and shall have in the heavens, because our bodies here are naturall bodies, or animate bodies after the life of Adam, who was created a living soule:
and shall have in the heavens, Because our bodies Here Are natural bodies, or animate bodies After the life of Adam, who was created a living soul:
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therfore is our lyfe subiect to mortalitie, dishonour and changes, for a soule can not give immortalitie, puritie,
Therefore is our life Subject to mortality, dishonour and changes, for a soul can not give immortality, purity,
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nor vnchangeablenes to a body, but in the heavens our bodyes shalbe spirituall bodyes, after the life of Christ, who was made a quickening spirit:
nor unchangeableness to a body, but in the heavens our bodies shall spiritual bodies, After the life of christ, who was made a quickening Spirit:
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for by the spirit of life that is in Christ Iesus, shall wee live altogither in heaven, God being all in all.
for by the Spirit of life that is in christ Iesus, shall we live altogether in heaven, God being all in all.
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The principall vse of this poynt, besides these before spoken, is to comfort vs in tentations of this present life,
The principal use of this point, beside these before spoken, is to Comfort us in tentations of this present life,
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when we finde our spirituall changes, evē of our life in Christ:
when we find our spiritual changes, even of our life in christ:
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for the spirituall man is not at all tymes alike, his faith being sometimes so strong, that he dareth boast with David, that although he walked throw the Galley of the shadow of death,
for the spiritual man is not At all times alike, his faith being sometime so strong, that he dareth boast with David, that although he walked throw the Galley of the shadow of death,
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yet would he feare none evill: and though an hoast pitcheth against him, yet his hart should not be afraid. yet would he Fear none evil: and though an host pitcheth against him, yet his heart should not be afraid.
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At other times his faith becommeth so weake, being sore assaulted, that his heart fayleth him: yea even at small occasions.
At other times his faith becomes so weak, being soar assaulted, that his heart Faileth him: yea even At small occasions.
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Peter that even now did boast, though all the world should forsake his Lord, yet would he never forsake him.
Peter that even now did boast, though all the world should forsake his Lord, yet would he never forsake him.
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At the voyce of a maide, is brought to forsweare him.
At the voice of a maid, is brought to forswear him.
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The spirituall man sustayning the same changes that doth the naturall man The naturall life which now doth florish in strength and beautie, doth suffer changes by sicknes, by age,
The spiritual man sustaining the same changes that does the natural man The natural life which now does flourish in strength and beauty, does suffer changes by sickness, by age,
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and by affliction, that sometimes it weakneth, sometimes it seemeth to be quite away, when it is oppressed,
and by affliction, that sometime it weakeneth, sometime it seems to be quite away, when it is oppressed,
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so that the body lyeth as dead in a tranuce, even so the spirituall lyfe hath the same fits, sometimes the Christian having great difficultie to hold his hope,
so that the body lies as dead in a tranuce, even so the spiritual life hath the same fits, sometime the Christian having great difficulty to hold his hope,
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and sometimes being forced to mourne, as one alreadie among the dead, and one casteth cleane away from the presence of God, all sence of the life of God being removed by some extraordinarie tentation,
and sometime being forced to mourn, as one already among the dead, and one Cast clean away from the presence of God, all sense of the life of God being removed by Some extraordinary tentation,
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or to great securitie in spirituall exercises.
or to great security in spiritual exercises.
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This doth even the spirituall man finde, that in his spirituall life, although it never be taken away,
This does even the spiritual man find, that in his spiritual life, although it never be taken away,
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yet doth it many wayes seeme to decay, and sometymes vtterlie to be gone:
yet does it many ways seem to decay, and sometimes utterly to be gone:
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against this griefe have we to comfort our selves with the hope of this estate in the which our life shall never any more be subiect to changes, neither shall our soules be vexed with such tentations,
against this grief have we to Comfort our selves with the hope of this estate in the which our life shall never any more be Subject to changes, neither shall our Souls be vexed with such tentations,
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as now doe bring the strongest Christian oftentimes to a most pitifull weaknes, so that their soule refuseth comfort,
as now do bring the Strongest Christian oftentimes to a most pitiful weakness, so that their soul Refuseth Comfort,
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and become so astonished, that they can not speake, and so filled with evill, that they seeme to be cut off, doubting of their life.
and become so astonished, that they can not speak, and so filled with evil, that they seem to be Cut off, doubting of their life.
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And that which I speake of faith, I speake also of the remayning partes of our life:
And that which I speak of faith, I speak also of the remaining parts of our life:
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of our love to God and his Sanits: our sanctification: our zeale: our ioy: our peace:
of our love to God and his Saints: our sanctification: our zeal: our joy: our peace:
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which all sometimes florish, sometimes fade and wither.
which all sometime flourish, sometime fade and wither.
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Which all in the life to come shall remaine eternallie, and still florish in their ful perfectiō.
Which all in the life to come shall remain eternally, and still flourish in their full perfection.
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Thus much touching the excellencie of our inheritance.
Thus much touching the excellency of our inheritance.
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Now followeth the third poynt, which is cōcerning the suretie of this inheritance, which is the third thing that worketh the fulnes of our ioy,
Now follows the third point, which is Concerning the surety of this inheritance, which is the third thing that works the fullness of our joy,
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when we know that ther is a life after this life to be hoped for, and that this life is most excellent.
when we know that there is a life After this life to be hoped for, and that this life is most excellent.
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And lastlie, that it is impossible to frustrate vs of this life.
And Lastly, that it is impossible to frustrate us of this life.
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The other two doe provoke a thirst and earnest desire of this life, but the third bringeth peace and consolation to the man that longeth for it:
The other two do provoke a thirst and earnest desire of this life, but the third brings peace and consolation to the man that Longeth for it:
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when hee knoweth assuredlie that hee shall have it. Whereas the contrarie is a verie hell to the conscience.
when he Knoweth assuredly that he shall have it. Whereas the contrary is a very hell to the conscience.
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For when it is given to a man to know there is a life prepared for a man in heavē,
For when it is given to a man to know there is a life prepared for a man in heaven,
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and that this life is so excellent, that there is nothing worthie of it in this world:
and that this life is so excellent, that there is nothing worthy of it in this world:
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What grief and vnspeakeable sorrowe must it breed to him, to be deprived of that estate, wherein he seeth such felicitie? Esau, when he heard that he was deprived of the blessing, following the birthright, he cryed out with a great crie and bitter out of measure, sayeth the spirit of God:
What grief and unspeakable sorrow must it breed to him, to be deprived of that estate, wherein he sees such felicity? Esau, when he herd that he was deprived of the blessing, following the birthright, he cried out with a great cry and bitter out of measure, Saith the Spirit of God:
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for hee would haue inherited the blessing, and therefore sought it with teares, but hee was reiected, saith the Apostle to the Hebrewes, & found no place to repentance in his Father.
for he would have inherited the blessing, and Therefore sought it with tears, but he was rejected, Says the Apostle to the Hebrews, & found no place to Repentance in his Father.
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This is the iust iudgement of God against all prophane persons, who preferre in their worldlie necessities, the pleasures of this life to the inheirtance of the life to come:
This is the just judgement of God against all profane Persons, who prefer in their worldly necessities, the pleasures of this life to the inheirtance of the life to come:
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to make their vaine and fruitles desires of that life, to torment their mindes.
to make their vain and fruitless Desires of that life, to torment their minds.
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The same mooved Balaam, that prophane prophete, which loved the wages of vnrighteousnes (seeing the blessed end of the righteous, The same moved balaam, that profane Prophet, which loved the wages of unrighteousness (seeing the blessed end of the righteous,
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but no wayes assured to enioy it) to crie out:
but no ways assured to enjoy it) to cry out:
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O let me dye the death of the righteous, and let my last end be like his. Oh let me die the death of the righteous, and let my last end be like his.
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So deadlie a wound doth pearce the soule that findeth no assurance of that life, wherein consisteth all felicitie.
So deadly a wound does pierce the soul that finds no assurance of that life, wherein Consisteth all felicity.
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Therefore to make vs pertakers of that solide consolation which is proper to the godlie, our God doeth let vs see how sure & certaine this life is to al that are begotten to the hope of it.
Therefore to make us partakers of that solid consolation which is proper to the godly, our God doth let us see how sure & certain this life is to all that Are begotten to the hope of it.
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For it is this certaine assurance of the enioying of it that worketh strong consolation in the Saints,
For it is this certain assurance of the enjoying of it that works strong consolation in the Saints,
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as is manifest by the wordes of the Apostle to the Hebrewes, God (sayeth hee) willing more aboundantlie to shew vnto the hetres of promise the stablenes of his counsell, bound him selfe by an eath, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation:
as is manifest by the words of the Apostle to the Hebrews, God (Saith he) willing more abundantly to show unto the hetres of promise the stableness of his counsel, bound him self by an eath, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation:
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who haue our refuge, to lay holde vpon that hope, that is set before vs. Declaring hereby that the strength of our ioye, dependeth vpon the infalliblenes of our hope.who have our refuge, to lay hold upon that hope, that is Set before us Declaring hereby that the strength of our joy, dependeth upon the infalliblenes of our hope.
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Therfore is it, that David doeth pray to God in the hundreth and sixt Psalme, That he would remember him with the favour of his people,
Therefore is it, that David doth pray to God in the Hundredth and sixt Psalm, That he would Remember him with the favour of his people,
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& that hee would visitie him with his salvation. To that end he subioyneh himselfe that sayth.& that he would visitie him with his salvation. To that end he subioyneh himself that say.
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That I may see the felicitie of thy chosen, & so reioyce in the ioy of thy people, and glorie with thine inheritance. That I may see the felicity of thy chosen, & so rejoice in the joy of thy people, and glory with thine inheritance.
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Shewing that without sight of this felicitie and certaine assurance of it, no heart can ioy nor glorie,
Showing that without sighed of this felicity and certain assurance of it, no heart can joy nor glory,
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as doe the children of God.
as do the children of God.
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We come therefore to consider this poynt, which is set downe to vs in two partes, according to the two folde daunger which may seeme to be in the attayning to this life.
We come Therefore to Consider this point, which is Set down to us in two parts, according to the two fold danger which may seem to be in the attaining to this life.
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The first is, in the life it selfe, to know that it be sure. The second is in vs, to know that wee be sure to that life.
The First is, in the life it self, to know that it be sure. The second is in us, to know that we be sure to that life.
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For if either that life might be taken away from vs, or yet that we could be taken away from enioying that life, there could bee no certaintie of it to our soules.
For if either that life might be taken away from us, or yet that we could be taken away from enjoying that life, there could be no certainty of it to our Souls.
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Therefore first the Apostle declareth, how this life is kept for vs. Next, he sheweth how we are kept for it:
Therefore First the Apostle Declareth, how this life is kept for us Next, he shows how we Are kept for it:
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that neither it can be taken away from vs, nor wee from it. The keeping of it is set downe in these wordes:
that neither it can be taken away from us, nor we from it. The keeping of it is Set down in these words:
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Reserved in the heavens for vs: and the keeping of vs to it, in the wordes following:Reserved in the heavens for us: and the keeping of us to it, in the words following:
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who are kept by the power of God through faith vnto salvatiō. who Are kept by the power of God through faith unto salvation.
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And lastlie, the time of the manifestation of it, is set downe to vs by the Apostle, saying:
And Lastly, the time of the manifestation of it, is Set down to us by the Apostle, saying:
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Which is prepared to be shewed in the last time. Which is prepared to be showed in the last time.
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As touching the first parte of the suretie of our life, it consisteth first in the keeping of it.
As touching the First part of the surety of our life, it Consisteth First in the keeping of it.
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Secondlie, in the place where it is kept. And third lie in the end wherefore it is kept in the heavens. Secondly, in the place where it is kept. And third lie in the end Wherefore it is kept in the heavens.
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It is kept (sayeth the Apostle) in the heaven, and that for vs. First then we will speake of the keeping of it, which bringeth great consolation to the beleeving soule.It is kept (Saith the Apostle) in the heaven, and that for us First then we will speak of the keeping of it, which brings great consolation to the believing soul.
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Angells lost their life, because the Lord did not keepe it to them: And Adam lost his life likewise, because it was cōmitted to his owne keeping.
Angels lost their life, Because the Lord did not keep it to them: And Adam lost his life likewise, Because it was committed to his own keeping.
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But now the Lord doth no more commit the keeping of our life in Christ to our selves,
But now the Lord does no more commit the keeping of our life in christ to our selves,
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because we should doubtlesse loose it againe. For if man in his integritie was not able to keepe his life:
Because we should doubtless lose it again. For if man in his integrity was not able to keep his life:
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how much lesse is he able to doe it in his corruption and infirmitie? yea the verie Angels, that yet doe continew in the life of God, were not able to indure,
how much less is he able to do it in his corruption and infirmity? yea the very Angels, that yet do continue in the life of God, were not able to endure,
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if God did not preserve them in that life.
if God did not preserve them in that life.
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Blessed therfor be God, who hath taken in his owne hande the custodie of our life.
Blessed Therefore be God, who hath taken in his own hand the custody of our life.
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The Apostle doeth herein cōfort him selfe against the shame of the Crosse, which he did suffer for preaching the gospell, saying:
The Apostle doth herein Comfort him self against the shame of the Cross, which he did suffer for preaching the gospel, saying:
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For which cause I also suffer these things: For which cause I also suffer these things:
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But I am not ashamed, for I know whom I haue beleeved, &c. This made Paul reioyce, that God was able to keep his life, to whom he had committed it. But I am not ashamed, for I know whom I have believed, etc. This made Paul rejoice, that God was able to keep his life, to whom he had committed it.
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And this is the great mercie of our God towards vs, that he doth take the care of keeping our life him self.
And this is the great mercy of our God towards us, that he does take the care of keeping our life him self.
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Sathan is most carefull, sometimes against 〈 ◊ 〉 selves, sometimes against our life:
Sathan is most careful, sometime against 〈 ◊ 〉 selves, sometime against our life:
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for when he can not prevaile against the person to entise him to sinne, and so to death,
for when he can not prevail against the person to entice him to sin, and so to death,
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then doth he assaile his life, putting at his faith, to see if he can wrest from him his confidence in God:
then does he assail his life, putting At his faith, to see if he can wrest from him his confidence in God:
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knowing that the destructiō of our persons followeth the losse of our spirituall life in Christ.
knowing that the destruction of our Persons follows the loss of our spiritual life in christ.
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But thankes be to God, that it is not in our hande to loose our life,
But thanks be to God, that it is not in our hand to lose our life,
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since it is not committed to our keeping.
since it is not committed to our keeping.
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And therefore in our greatest tentations, when it seemeth, according to our sense and feeling, that Sathan hath taken from vs, our peace, our ioy, our righteousnes, our confidence, our light, and communion with our God:
And Therefore in our greatest tentations, when it seems, according to our sense and feeling, that Sathan hath taken from us, our peace, our joy, our righteousness, our confidence, our Light, and communion with our God:
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so that it appeareth to vs, that we are vtterlie forgotten of God, & all hope of life taken from vs:
so that it appears to us, that we Are utterly forgotten of God, & all hope of life taken from us:
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yet we may boldlie answere, that our life is not lost, although all sense be taken from vs of it:
yet we may boldly answer, that our life is not lost, although all sense be taken from us of it:
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for our life is not in our keeping, but in his, who is stronger then all,
for our life is not in our keeping, but in his, who is Stronger then all,
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& therefore no tentation is able so to overcome vs, that we bee compelled to cast away our confidence in God, who is faithfull, vnto whom in all our sufferings according to his will, we cōmit our soules in wel doing, as to a faithfull Creator:
& Therefore no tentation is able so to overcome us, that we be compelled to cast away our confidence in God, who is faithful, unto whom in all our sufferings according to his will, we commit our Souls in well doing, as to a faithful Creator:
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according to the exhortatiō of the Apost. Pet. in his 1. Epi. cha. 4. & 19. verse.
according to the exhortation of the Apost. Pet. in his 1. Epi. cham. 4. & 19. verse.
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For he doth not expone our life to hazard, as he did the life of Angels & of Adā in paradise.
For he does not expone our life to hazard, as he did the life of Angels & of Adā in paradise.
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The gates of hel are not able to prevail against the elect of God in Christ,
The gates of hell Are not able to prevail against the elect of God in christ,
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since God him selfe is the keeper of their life.
since God him self is the keeper of their life.
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The second part is, concerning the place, where it is kept, and that is, saith the Apostle, Heaven. Doubtles, it is much more sure which is layd vp in heaven thē that which is kept in earth,
The second part is, Concerning the place, where it is kept, and that is, Says the Apostle, Heaven. Doubtless, it is much more sure which is laid up in heaven them that which is kept in earth,
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for there Sathan hath no such accesse, nor power to execute his craft and malice, as he hath in the earth.
for there Sathan hath not such access, nor power to execute his craft and malice, as he hath in the earth.
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For his labour is, in compassing the earth to & fro, as he sayeth himselfe in the booke of Iob. Therefore whatsoever is taken out of the earth,
For his labour is, in compassing the earth to & from, as he Saith himself in the book of Job Therefore whatsoever is taken out of the earth,
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and put in the heavens, is exempt from all daunger of the Divilles malice.
and put in the heavens, is exempt from all danger of the Devils malice.
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Therefore is it that our God willing to assure vs that our lyfe is in no daunger, doth shew vs that it is in the heavens.
Therefore is it that our God willing to assure us that our life is in no danger, does show us that it is in the heavens.
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For that which wee enioy here in this worlde, is an earnest of our lyfe, but not the life it selfe.
For that which we enjoy Here in this world, is an earnest of our life, but not the life it self.
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For it is true which the Apo. sayth to the Colossians: That we are dead, and that our lyse is hid with Christ in God.
For it is true which the Apostle say to the colossians: That we Are dead, and that our lyse is hid with christ in God.
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The vse of this point is, to make vs lift vp our mind to those things which are aboue,
The use of this point is, to make us lift up our mind to those things which Are above,
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as the Apostle in that same place exhorteth vs, and to set our affections on these things which are aboue,
as the Apostle in that same place exhorteth us, and to Set our affections on these things which Are above,
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because our lyfe is above with Christ, and therefore it becōmeth vs to have our conversation, as Citizens of the heaven:
Because our life is above with christ, and Therefore it becomes us to have our Conversation, as Citizens of the heaven:
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From whence we look for the Saviour, even the Lord lesus, & so cōsequently for our lyfe,
From whence we look for the Saviour, even the Lord Jesus, & so consequently for our life,
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for our lyfe is with him: and when he shall appeare from heaven, then shall our life also appeare with him.
for our life is with him: and when he shall appear from heaven, then shall our life also appear with him.
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Therefore ought we to mortifie our members, which are on the earth.
Therefore ought we to mortify our members, which Are on the earth.
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For where shall a mans heart be but where his treasure is, & what cā be our treasure more then our lyfe? Therefore heavie is the iudgement that the Apostle teacheth against them that minde earthlie things, writing to the Philippians.
For where shall a men heart be but where his treasure is, & what can be our treasure more then our life? Therefore heavy is the judgement that the Apostle Teaches against them that mind earthly things, writing to the Philippians.
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There is nothing can moove a man more to seek for heaven, then this, to know, that his life is there, There is nothing can move a man more to seek for heaven, then this, to know, that his life is there,
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and nothing can serve to moderate our love of this world, & of all things in this world, more thē this, to know they belong not to our life, which consisteth not in them,
and nothing can serve to moderate our love of this world, & of all things in this world, more them this, to know they belong not to our life, which Consisteth not in them,
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nor in any thing vnder the sūne, seing that it is in the heavens.
nor in any thing under the sun, sing that it is in the heavens.
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Moreover this warneth the godlie, with the Apostle Paul, to thinke, that they have not yet attayned to the Resurrection from the dead,
Moreover this warneth the godly, with the Apostle Paul, to think, that they have not yet attained to the Resurrection from the dead,
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or that they are already perfect;
or that they Are already perfect;
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so long as they are in this world, seeing their life is not in this world: so long as they Are in this world, seeing their life is not in this world:
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And therefore that they ought to forget that which is behynde, & indevour thēselves to that which is before,
And Therefore that they ought to forget that which is behind, & endeavour themselves to that which is before,
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and follow harde toward the mark, for the price of the high calling of God in Christ Iesus.
and follow harden towards the mark, for the price of the high calling of God in christ Iesus.
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Further, it is a singuler comfort against the fall of Adam:
Further, it is a singular Comfort against the fallen of Adam:
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For hee had his life in Paradise, but not in the heavens, therefore was his lyfe subiect to spoyle,
For he had his life in Paradise, but not in the heavens, Therefore was his life Subject to spoil,
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whereas ours is in the heavens, and therefore not subiect to spoile.
whereas ours is in the heavens, and Therefore not Subject to spoil.
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And yet to augment our ioy in this point, wee have to consider that which the Apostle sayeth to the Colossians concerning our lyfe.
And yet to augment our joy in this point, we have to Consider that which the Apostle Saith to the colossians Concerning our life.
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It is (saith he) hid with Christ in God. First it is hidd. Secondlie it is hid with Christ. It is (Says he) hid with christ in God. First it is hid. Secondly it is hid with christ.
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Thridlie, it is hidd with Christ in God.
Thridlie, it is hid with christ in God.
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Wee our selves, who have further sight of things that are above, thē Sathan hath, do not see our lyfe, it is yet hid frō vs,
we our selves, who have further sighed of things that Are above, them Sathan hath, do not see our life, it is yet hid from us,
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for never eye did see, nor eare hath heard, neither came in mans heart, thethings which God hath prepared for them that love him:
for never eye did see, nor ear hath herd, neither Come in men heart, thethings which God hath prepared for them that love him:
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much more then is it hid from Sathan, that he can not see it.
much more then is it hid from Sathan, that he can not see it.
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Secōdly, it is hid with Christ, even with him who hath given his life for it,
Secōdly, it is hid with christ, even with him who hath given his life for it,
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and purchased it to vs by his owne death.
and purchased it to us by his own death.
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It can bee with none to whom we can more securely credit it, or who cā have more care to preserve it.
It can be with none to whom we can more securely credit it, or who can have more care to preserve it.
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He was faithfull in all that the Father did commit to him, for none of them that the Father gave him, did he lose: He was faithful in all that the Father did commit to him, for none of them that the Father gave him, did he loose:
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And this is the Fathers will, that he should give eternall life to all thē that the Father hath given him,
And this is the Father's will, that he should give Eternal life to all them that the Father hath given him,
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& this life that he should give vs, is with him who should give it. Therefore it must be in sure keeping:
& this life that he should give us, is with him who should give it. Therefore it must be in sure keeping:
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yea more it is hid with him, because he is our life it selfe, and now hee being taken out of our sight,
yea more it is hid with him, Because he is our life it self, and now he being taken out of our sighed,
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and hid in the heavens, our life can not be seene, til he be seene againe:
and hid in the heavens, our life can not be seen, till he be seen again:
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this is the suretie of our lyfe, that it is with our Savior.
this is the surety of our life, that it is with our Saviour.
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Who in purchasing of it, did spoyle the principalities, and powers, and made a shew of them openlie,
Who in purchasing of it, did spoil the principalities, and Powers, and made a show of them openly,
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and triumphed over them in the Crosse:
and triumphed over them in the Cross:
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to whom all things are subdued, & who is the head of all principality and power. Thirdly, it is in God.
to whom all things Are subdued, & who is the head of all principality and power. Thirdly, it is in God.
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O what a comfort is this, that the Lord himselfe is the place, even the Coffer or Christ, in the which our life is kept,
O what a Comfort is this, that the Lord himself is the place, even the Coffer or christ, in the which our life is kept,
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so that Sathā must spoyle God himselfe, before he be able to spoyle our life.
so that Sathā must spoil God himself, before he be able to spoil our life.
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The damned Angels had their life in the heavens, but kept in thēselves, & therfore lost they it.
The damned Angels had their life in the heavens, but kept in themselves, & Therefore lost they it.
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And therfore as the keeping of our life in heavē, assureth vs against the feare of the lyke losse that befell to Adam, who had his life in earthlie Paradise,
And Therefore as the keeping of our life in heaven, assureth us against the Fear of the like loss that befell to Adam, who had his life in earthly Paradise,
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vnto the which Sathan found accesse:
unto the which Sathan found access:
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So this keeping of it with Christ in God, assureth vs against the terrour of the Angells fall.
So this keeping of it with christ in God, assureth us against the terror of the Angels fallen.
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This now concerning the place where our life is kept.
This now Concerning the place where our life is kept.
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Now followeth the end wherfore it is kept, and that is for vs, saith the Apostle.
Now follows the end Wherefore it is kept, and that is for us, Says the Apostle.
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It were no comfort to vs how surely soever this inheritāce, so excellēt, were kept by God,
It were no Comfort to us how surely soever this inheritance, so excellent, were kept by God,
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if God did keepe it for Angells, or if he did keepe it for any other creature, or for himself only.
if God did keep it for Angels, or if he did keep it for any other creature, or for himself only.
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For no happines of any other creature could cōfort me, I being my self depriued of it:
For no happiness of any other creature could Comfort me, I being my self deprived of it:
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but here is our cōfort, that we know, this life which is kept by God in heaven, is kept for vs, & for none other.
but Here is our Comfort, that we know, this life which is kept by God in heaven, is kept for us, & for none other.
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Therfore the wicked, who have no assurance to gert this life, have no cōfort in the sure keeping of it.
Therefore the wicked, who have no assurance to gert this life, have no Comfort in the sure keeping of it.
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The very speech of the Apostle leadeth vs to cōsider That blessed is the man, who is in the fellowship of the clect,
The very speech of the Apostle leads us to Consider That blessed is the man, who is in the fellowship of the clect,
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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.
for whom this life is ordained, that he may say, as the Apostle does Here, That he is one of the number for whom that life is kept.
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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.
This is the manner of the Saints speech, Because they see that it is in the communion of Saints, that they enjoy all the blessings of God in christ.
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Therefore to speake of their enioying of them in this fellowship, as being of that number.
Therefore to speak of their enjoying of them in this fellowship, as being of that number.
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This is the third thing that sheweth the suretie of this life to vs, even because it is for vs that God keepeth it.
This is the third thing that shows the surety of this life to us, even Because it is for us that God Keepeth it.
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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:
It was doubtless a great tentation to the poor Canaanite woman of Sarophenica, when she herd christ say, that he was not sent but to the lost sheep of the house of Israel:
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and yet more heavie, when she heard him say to hir, That it was not good to take the childrens bread,
and yet more heavy, when she herd him say to his, That it was not good to take the Children's bred,
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and to cast it to dogges, as though he had neither ben sent to her,
and to cast it to Dogs, as though he had neither been sent to her,
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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:
nor yet had got the Dispensation of grace, to bestow ought on her thereof, & if her faith had not overcome this assault, it had be better for her never to have known, that he was the Lord of life, sent into the world for the life thereof:
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but her consolation could not be taken from her, nor her confidence drawē out of her heart,
but her consolation could not be taken from her, nor her confidence drawn out of her heart,
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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.
Because she did see through faith in him, that even the Dogs of the Gentiles were to eat of the crumbs of the Children's table.
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This also made the Gentiles to reioyce in their hearts & be glad, when they heard of the Apostle Paul, that God had ordained Christ a Saviour,
This also made the Gentiles to rejoice in their hearts & be glad, when they herd of the Apostle Paul, that God had ordained christ a Saviour,
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& a light to the Gentiles.
& a Light to the Gentiles.
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when before they heard of the promise made to the Iewes, and fulfilling thereof in Christ, in whom forgivenes of sinnes was preached,
when before they herd of the promise made to the Iewes, and fulfilling thereof in christ, in whom forgiveness of Sins was preached,
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& desired & besought the Apostles Paul and Barnabas, that they would preach these wordes to them the next Sabbath day.
& desired & besought the Apostles Paul and Barnabas, that they would preach these words to them the next Sabbath day.
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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.
Doubtless they would have given all the world, to have been sure that that consolation which was preached to the Iewes, might also have belonged to them.
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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:
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 unto the end of the world:
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It is said, that they were glad, and glorified the word of the Lord.
It is said, that they were glad, and glorified the word of the Lord.
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For what avayleth it a man to heare that there is salvation for men in Christ,
For what availeth it a man to hear that there is salvation for men in christ,
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& 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:
& that there is an unspeakable felicity laid up in the heavens, except that he know that he is one of the men for whom it is prepared:
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those mens religion that consisteth only in the certaine knowledge that there is a Saviour,
those men's Religion that Consisteth only in the certain knowledge that there is a Saviour,
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and that there is remission of sinnes in his blood, and eternall life to all that beleeue in him,
and that there is remission of Sins in his blood, and Eternal life to all that believe in him,
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and yet never labored to know if he was given to them a Saviour in perticular vnto the remission of their sinnes,
and yet never laboured to know if he was given to them a Saviour in particular unto the remission of their Sins,
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and giving of eternall life to them in particular, is nothing but a fantasie without fruits or comfort.
and giving of Eternal life to them in particular, is nothing but a fantasy without fruits or Comfort.
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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,
Here is then the chief point, that this life is surely kept, & that for us Neither can ever the soul of a poor sinner receive Comfort,
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vntill it be said to his soule, to thee belongeth remission of sinnes, and to thee is reserved salvation in the heavens.
until it be said to his soul, to thee belongeth remission of Sins, and to thee is reserved salvation in the heavens.
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Then is his heart established in hope. Thus much now for the suertie of our inheritance.
Then is his heart established in hope. Thus much now for the surety of our inheritance.
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Now followeth the sure keeping of vs to it: and this is brought by way of a description of the Saintes.
Now follows the sure keeping of us to it: and this is brought by Way of a description of the Saints.
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For when the Apostle had said, that this inheritance is kept in the heaven for vs,
For when the Apostle had said, that this inheritance is kept in the heaven for us,
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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.
then he expoundeth whom he does understand by that word us, even those (Says he) who Are kept by the power of God through faith unto salvation, which is prepared to be showed in the last time.
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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.
So that these words do both contain a description of the children of God, and in their description, a declareation of their surety unto life.
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The first point of this description standeth in their keeping: the second in the power whereby they are kept.
The First point of this description Stands in their keeping: the second in the power whereby they Are kept.
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The third, in the meane whereby this power doth keep them. And lastlie, the end wherefore they are kept.
The third, in the mean whereby this power does keep them. And Lastly, the end Wherefore they Are kept.
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As concerning their keeping, it is a matter of great moment to the child of God,
As Concerning their keeping, it is a matter of great moment to the child of God,
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for although he knoweth that his life be sure enough, because it is in heaven,
for although he Knoweth that his life be sure enough, Because it is in heaven,
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and there kept with Christ in God, for him, yet herein is his peace and ioy troubled:
and there kept with christ in God, for him, yet herein is his peace and joy troubled:
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because he himselfe is yet in the earth, subiect and exponed to the tentations of Sathan, of the world, and of the flesh:
Because he himself is yet in the earth, Subject and Expound to the tentations of Sathan, of the world, and of the Flesh:
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and daylie in daunger to bee overcome, and so to bee spoyled from that life, that is sure in the heavens.
and daily in danger to be overcome, and so to be spoiled from that life, that is sure in the heavens.
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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:
Being Therefore in this danger, and by experience trying Oftimes his own weakness, and the strength of his enemies, in his manifest slydings and fallings:
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never can he have solide comfort, till his minde be assured, that the gates of hell shall not bee able to prevaile against him:
never can he have solid Comfort, till his mind be assured, that the gates of hell shall not be able to prevail against him:
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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: finding the power of God magnified in his Mortal body, in that (though he be afflicted on every side) yet he is not in distres:
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though hee be in doubt, yet hee dispaireth not: though hee bee persecuted, yet hee is never forsaken:
though he be in doubt, yet he dispaireth not: though he be persecuted, yet he is never forsaken:
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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.
and although he be oft cast down, yet he Perishes not. They that trust in the Lord, being as Mount Sion, which can not be removed, but remains for ever.
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So that they may sing in that song of the Saintes in the hundreth and twentie nyne Psalme:
So that they may sing in that song of the Saints in the Hundredth and twentie nyne Psalm:
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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. They have oftentimes afflicted me from my youth, May Israel now say. They have oftentimes asslicted me from my youth, but they could not prevail against me.
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For the same God, who hath taken the keeping of ourlyfe, hath also taken the keeping of vs to that lyfe.
For the same God, who hath taken the keeping of ourlyfe, hath also taken the keeping of us to that life.
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Therefore the Apostle Paul, who reioyceth in this, that God, to whom hee had committed his lyfe, was able to keepe it vnto that day:
Therefore the Apostle Paul, who rejoices in this, that God, to whom he had committed his life, was able to keep it unto that day:
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doth also boldlie glorie in this assurance:
does also boldly glory in this assurance:
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That the Lord will deliver him from everie evill worke, and will preserve him vnto his heavenlie kingdome.
That the Lord will deliver him from every evil work, and will preserve him unto his heavenly Kingdom.
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Our Saviour willing to comfort vs, against the griefe of his bodilie departure out of this worlde,
Our Saviour willing to Comfort us, against the grief of his bodily departure out of this world,
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before his death, did recommend vs all, who are in this worlde, to his Fathers keeping,
before his death, did recommend us all, who Are in this world, to his Father's keeping,
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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.
lest we should think our selves left without a keeper, when he who while he was in the world, did keep us, was no more in the world.
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It is impossible that the Father should deney the Sonn any thing, that he shall aske:
It is impossible that the Father should deney the Son any thing, that he shall ask:
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for the Father heareth the Sonne alwayes. for the Father hears the Son always.
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Christ Iesus likewise in the tenth of Iohn, speaking of the sure felicity of his sheepe, that they should never perish:
christ Iesus likewise in the tenth of John, speaking of the sure felicity of his sheep, that they should never perish:
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he giveth the reason, from the sure keeping of them in the hande of the Father.
he gives the reason, from the sure keeping of them in the hand of the Father.
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My Father (saith he) which gave them mee, is greater then all: and none is able to take them out of my Fathers hande. My Father (Says he) which gave them me, is greater then all: and none is able to take them out of my Father's hand.
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Neither (sayeth he) shal one plucke them out of my handes. And he addeth likewyse the reason.Neither (Saith he) shall one pluck them out of my hands. And he adds likewise the reason.
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For I (saith he) and my Father (who is stronger then all) are one. For I (Says he) and my Father (who is Stronger then all) Are one.
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The second point of our consolation, is, from the power whereby God doeth keepe vs, even the power of God himselfe. The second point of our consolation, is, from the power whereby God doth keep us, even the power of God himself.
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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,
The reason why the knowledge of this is requisite, may well be gathered out of the sixt to the Ephesians, where the Apostle exhorting us to arm our selves with this power of the lords might, doth give us a reason why we should do so, Because (Says he) we wrestle not against Flesh and blood,
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but against Principalities, against Powers, & against worldly Governours, the princes of darknes of this world, against spirituall wickednesses, which are in the high places. but against Principalities, against Powers, & against worldly Governors, the Princes of darkness of this world, against spiritual Wickednesses, which Are in the high places.
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Therefore he biddeth vs, To take the whole armour of God.
Therefore he bids us, To take the Whole armour of God.
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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:
If we had only to do with Flesh and blood, it might be that the power of Flesh & blood might be sufficient for us, to defend us:
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for ther is not, nor hath bene, any power of man so great, but there hath bene and shalbe a power of man able to withstande it.
for there is not, nor hath be, any power of man so great, but there hath be and shall a power of man able to withstand it.
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So if a Prince did ryse against vs, we might flie vnder the shadow of another Princes winges for our securitie,
So if a Prince did rise against us, we might fly under the shadow of Another Princes wings for our security,
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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.
but no man, in the world, how great so ever he be, is abls to defend him self, much less Others, from the assaults of Sathan, sin, and death.
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These three are stronger then any creature.
These three Are Stronger then any creature.
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for sinne hath overcome both Man and Angell and death, by sinne, and Sathan prevailed against man in his integritie.
for sin hath overcome both Man and Angel and death, by sin, and Sathan prevailed against man in his integrity.
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Therefore it is most needfull that wee bee guarded by another power stronger then the power of man,
Therefore it is most needful that we be guarded by Another power Stronger then the power of man,
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yea stronger then the power of Angells, and yet stronger then the power of sinne and death, which haue gotten dominion over all men,
yea Stronger then the power of Angels, and yet Stronger then the power of sin and death, which have got dominion over all men,
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and over a great many Angells. Now, a greater power then these is not, except only the power of God:
and over a great many Angels. Now, a greater power then these is not, except only the power of God:
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who is able only to subdue all things to himselfe, by the power of his might.
who is able only to subdue all things to himself, by the power of his might.
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This serveth first to cōfort vs against all terrour of the Divells power and malice, who as saith the Apostle, Goeth about like a roaring Lyon, seeking whom he may devoure.
This serves First to Comfort us against all terror of the Devils power and malice, who as Says the Apostle, Goes about like a roaring lion, seeking whom he may devour.
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knowing that we are kept by that stronger one, who is able to binde that strong one, that is, Sathan,
knowing that we Are kept by that Stronger one, who is able to bind that strong one, that is, Sathan,
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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 spoil him of his goods, even by that mighty Sampson, who by his own death did destroy him that had the power of death, that is the devil:
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and by that strong Lyon of the Tribe of Iuda.
and by that strong lion of the Tribe of Iuda.
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Secondlie, it teacheth vs that lesson of the Apostle to the Corinthes, not to reioyce of our selves, Secondly, it Teaches us that Lesson of the Apostle to the Corinthians, not to rejoice of our selves,
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except it bee of our infirmities, in the which we gladlie ought to reioyce, that the power of Christ may dwell in vs. Moreover,
except it be of our infirmities, in the which we gladly ought to rejoice, that the power of christ may dwell in us Moreover,
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even in our infirmities, in reproches, in necessities, in persecutions, in anguish for Christes sake, we should take pleasure:
even in our infirmities, in Reproaches, in necessities, in persecutions, in anguish for Christ's sake, we should take pleasure:
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because when we are weak, then are we estronge:
Because when we Are weak, then Are we estronge:
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for the power of God is made perfite through weaknes, as sheweth the same Apostle in the same place.
for the power of God is made perfect through weakness, as shows the same Apostle in the same place.
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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.
Thirdly, this shows the vanity of all those men, who do esteem them selves sure enough guarded against the power of the devil, by Crossings, by holy water, by ringing of Bells, etc. and such like vanities.
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It is evident that these men did never yet sufficientlie know, either their own weaknes, or the Devills power:
It is evident that these men did never yet sufficiently know, either their own weakness, or the Devils power:
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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.
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 God's might.
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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,
It is most certain, that Angels Are not able to keep us, If God did withdraw his strength from us And Therefore does David show us, that only the man who dwells in the secret of the most high,
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& abideth in the shadow of the Almightie, is in a secure estate, that he needeth not to be affrayd, neither of the feare of the night,
& Abideth in the shadow of the Almighty, is in a secure estate, that he needs not to be afraid, neither of the Fear of the night,
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nor of the arrow that flyeth by day:
nor of the arrow that flies by day:
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nor of the pestilence that walketh in the darknes, nor of the plague that destroyeth at noone day.
nor of the pestilence that walks in the darkness, nor of the plague that Destroyeth At noon day.
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He shall walke vpon the Lyon and Aspe:
He shall walk upon the lion and Asp:
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the yong Lyon and the Dragon shall he tread vnderfoote, because the Lord will deliver him from the snare of the hunter,
the young lion and the Dragon shall he tread underfoot, Because the Lord will deliver him from the snare of the hunter,
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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.
and from the noisome pestilence, and will suffer none evil to come near him: for he is with him in trouble to deliver him and to Glorify him.
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Therefore may all the children of God boldly boast with the Apostle, of their securitie, that no Devill,
Therefore may all the children of God boldly boast with the Apostle, of their security, that no devil,
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nor other accuser dare lay anie thing to their charge:
nor other accuser Dare lay any thing to their charge:
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seeing God doth iustifie them, no creature nor Prince, nor power shalbe able to condemne them,
seeing God does justify them, no creature nor Prince, nor power shall able to condemn them,
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for whom Christ hath died, for whom he is risen, and for whom at the right hande of the Father hee maketh intercession.
for whom christ hath died, for whom he is risen, and for whom At the right hand of the Father he makes Intercession.
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None shalbe able to separate them from the love of Christ: no not tribulation, nor anguish, nor persecution, nor famine, nor nakednes, nor perill, nor sword:
None shall able to separate them from the love of christ: no not tribulation, nor anguish, nor persecution, nor famine, nor nakedness, nor peril, nor sword:
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in all which things, saieth the Apostle, we are more then conquerors.
in all which things, Saith the Apostle, we Are more then conquerors.
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But how? not by our owne might, not by the might of Angells, or any other creatures,
But how? not by our own might, not by the might of Angels, or any other creatures,
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but thorough him that loved vs:
but through him that loved us:
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and therefore in the gloriation of faith, doeth he defie all Principalities and powers, and Angells,
and Therefore in the gloriation of faith, doth he defy all Principalities and Powers, and Angels,
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& life and death, thinges present, thinges to come:
& life and death, things present, things to come:
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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.
highness, deepness, and all creatures, Because he is Persuadeth, that none of them is able to separate him from the love of God which is in christ Iesus our Lord.
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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.
For if God be on our side, who can be against us? the power of God Keepeth us, against which no power is able to stand.
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The last vse of this is, to make vs afraid of sinne, & of the power of it,
The last use of this is, to make us afraid of sin, & of the power of it,
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since no power of the world is able to keepe vs from the power of sinne and tentations of the Devill, of the flesh,
since no power of the world is able to keep us from the power of sin and tentations of the devil, of the Flesh,
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and of the world, except only the power of God him self:
and of the world, except only the power of God him self:
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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 Therefore they Are wonderfully deceived, that think it Stands in men own power and in the strength of his own will, to preserve him self from sin,
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and to keepe him selfe in well doing.
and to keep him self in well doing.
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Let vs learne to flie vnto God, as our onely keeper, who by his owne power defendeth vs from all our enemies.
Let us Learn to fly unto God, as our only keeper, who by his own power defendeth us from all our enemies.
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Nowe followeth the meane or middes, whereby this power of God is exercised & practised in keeping of vs, and that is faith saith the Apostle.
Now follows the mean or mids, whereby this power of God is exercised & practised in keeping of us, and that is faith Says the Apostle.
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Who are kept, saith he, by the power of God through faith.
Who Are kept, Says he, by the power of God through faith.
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So it is faith in and throw which the power 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,
So it is faith in and throw which the power of God Keepeth us There be many midses and means in and by which the Lord uttereth his power in preservation of his creatures from bodily & temporal dangers and keeping of them in the strength,
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and enioying of this present life: he vseth his creatures for nourishing vs in this mortall life:
and enjoying of this present life: he uses his creatures for nourishing us in this Mortal life:
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He employeth divers meanes for our deliverance from sicknes and other troubles, as Medecine, and such like worldlie helpes.
He employeth diverse means for our deliverance from sickness and other Troubles, as Medicine, and such like worldly helps.
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And he manifesteth his power in the governement of thinges in the creatures, both heavenlie and earthlie.
And he manifesteth his power in the government of things in the creatures, both heavenly and earthly.
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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:
In all which it may be justly said, that God by his power does keep all things in the life, state and condition wherein he putteth them:
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but none of al these meanes doe serve to keepe vs from spirituall enimies vnto eternall life:
but none of all these means do serve to keep us from spiritual enemies unto Eternal life:
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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.
there is Another mean whereby God uttereth his power, and Exerciseth it in us to keep us from Eternal death unto salvation, and that is faith.
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Therefore is it that the Apostle writing to the Ephesians, 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,
Therefore is it that the Apostle writing to the Ephesians, Prayeth to God for them, that the eyes of their understanding might be opened, to know what is the exceeding greatness of his power towards us which believe according to the working of his mighty power which he wrought in christ,
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whē he raised him frō the dead, to teach vs, that God vttereth his power & practises it in his childrē to salvation, by faith.
when he raised him from the dead, to teach us, that God uttereth his power & practises it in his children to salvation, by faith.
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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,
And that this power which he Exerciseth in us that believe, is a more strong power then any that ever God uttered or manifested in any other of his works, either in creating all things of nothing,
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or yet in governing or preserving all things created.
or yet in governing or preserving all things created.
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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,
For the power & might which he employeth to our preservation who believe, is that same power and strength which he wrought in raising christ from the dead,
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and in glorifying him, and making him the head of all Principalitie & Power, and giving him to be ye head of his church.
and in glorifying him, and making him the head of all Principality & Power, and giving him to be the head of his Church.
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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,
Which we in greater measure them ever it was uttered in any other work, Because it must be greater that makes christ the head of all power in subduing all things under his feet,
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then that power which made all other powers.
then that power which made all other Powers.
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Seeing the power of Christ given him by the Father, over all Thrones and Dominions, over Devills and Angells,
Seeing the power of christ given him by the Father, over all Thrones and Dominions, over Devils and Angels,
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and sinne and death, is greater then all other powers which is subdued vnder his feet.
and sin and death, is greater then all other Powers which is subdued under his feet.
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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,
Therefore the Apostle speaking of this power of God towards us that believe, Says, That it is according to the working of the strength of his power,
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as though God never had exercised the strength of his power, in the strength thereof, but in Christ our head, & in vs that beleeve.
as though God never had exercised the strength of his power, in the strength thereof, but in christ our head, & in us that believe.
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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 Therefore also our faith whereby this power of God is exercised in us, both in quickening and raising us from the dead with christ,
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and in preserving vs, is called by the Apostle to the Colossians, The faith of the operation of God:
and in preserving us, is called by the Apostle to the colossians, The faith of the operation of God:
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or rather, of the effectuall working of God.
or rather, of the effectual working of God.
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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.
In the which place the Apostle shows plainly, that it is through this faith of the operation of God, that God does raise us from the dead, as he did christ.
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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:
Letting us know, that as it is the power of God only, that is able to work these things in us that concern Eternal life:
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so this power is never performed, nor practised in vs, but throw faith.
so this power is never performed, nor practised in us, but throw faith.
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For this cause is it that the Apostle to the Philippians, declaring to vs how wee must fight,
For this cause is it that the Apostle to the Philippians, declaring to us how we must fight,
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and with what armour against all tentations and persecutions, he biddeth vs fight togither through the faith of the Gospell.
and with what armour against all tentations and persecutions, he bids us fight together through the faith of the Gospel.
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And the Apostle Peter, teaching vs how to resist our adversarie the Devill, willeth vs to Resist him by stedfastnesse of faith. And the Apostle Peter, teaching us how to resist our adversary the devil, wills us to Resist him by steadfastness of faith.
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And al this is to declare vnto vs, that there is no suretie, nor sure keeping of vs against the Devil, the world,
And all this is to declare unto us, that there is no surety, nor sure keeping of us against the devil, the world,
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and sinne, but by faith onely:
and sin, but by faith only:
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according to that which Iohn in his first epistle teacheth vs, This is that victorie, that overcometh this world, even our faith.
according to that which John in his First epistle Teaches us, This is that victory, that Overcometh this world, even our faith.
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For who is it that overcommeth this world, but he which beleeveth that Iesus is that sonne of God.
For who is it that Overcometh this world, but he which Believeth that Iesus is that son of God.
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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 the Apostle to the Ephesians cap. 6. vers. 16. knowing that our chief strength Stands in our faith, bids us above all other parts of our spiritual armour, to take the shield of faith, wherewith we may quench all the firy darts of the wicked.
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And Christ when hee declareth vnto his Disciples, that Sathan had desired to winow thē as wheat, he saith to Peter:
And christ when he Declareth unto his Disciples, that Sathan had desired to winow them as wheat, he Says to Peter:
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but I have prayed for thee, that thy faith faile not. but I have prayed for thee, that thy faith fail not.
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Hereby shewing, that howsoever the Devill assault vs, & buffet vs, yet in none of our slydings obtaineth he a full victorie,
Hereby showing, that howsoever the devil assault us, & buffet us, yet in none of our slydings obtaineth he a full victory,
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so long as our faith faileth not:
so long as our faith Faileth not:
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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 in the sure Continuance of our faith, Stands our sure keeping from all the Devils sifting and winowing of us Hereby it is manifest, that they which never believed, had never proof of the Saving power of God,
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and that they whose faith is nothing powerful in operation against Sathan, and sinne, never had anie true faith:
and that they whose faith is nothing powerful in operation against Sathan, and sin, never had any true faith:
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but as Iames saieth, Their faith is nothing but a dead faith.
but as James Saith, Their faith is nothing but a dead faith.
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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:
For they who truly believe, do find in them selves a power effectual, whereby they Are made able to fight against all Principalities and spiritual Wickednesses:
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and not only to fight, but also to overcome them.
and not only to fight, but also to overcome them.
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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.
So that even it is a wonder to the Saints themselves, who know their weacknes natural, that they should be so strengthened by grace, that nothing is able to overcome them.
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The vse of all this is, to teach vs, that aboue all things, we should pray to God, to strēgthen our faith,
The use of all this is, to teach us, that above all things, we should pray to God, to strengthen our faith,
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and to preserve it, that it fayle not. For according to the measure of our faith, so is the measure of our strēgth:
and to preserve it, that it fail not. For according to the measure of our faith, so is the measure of our strength:
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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,
and according as we continue in faith, so does our strength continue with us As by the contrary, our faith failing, our strength Faileth us Therefore was it that Peter,
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albeit he receyved a great foyle from the Devill in denying his Lord, yet did he at length overcome the Devill,
albeit he received a great foil from the devil in denying his Lord, yet did he At length overcome the devil,
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because his faith failed not, though hee failed in confession.
Because his faith failed not, though he failed in Confessi.
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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:
The Spirit of God in the 11. Chapter to the Hebrews shows that whatsoever the Saints were able to do or suffer for the glory of God, it was by faith:
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& 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.
& Therefore is it not wonder, although the wicked be overcome with every tentation, to lust, to Drunkenness, to chambering, to wantonness, pride and covetousness, etc. seeing the power of God, by which these things only can be overcome, is not in them, they being without faith.
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Now have we to speak of the end wherto we are kept, that is, saith the Apostle, vnto salvation, as we said before of the keeping of our life:
Now have we to speak of the end whereto we Are kept, that is, Says the Apostle, unto salvation, as we said before of the keeping of our life:
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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,
That it were no Comfort to us, except it were kept for us So likewise of us, it were no matter of joy to us, that we Are kept,
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if it were not to salvation that we are kept. For God doth keepe the very Devills in chaines vnder darknes.
if it were not to salvation that we Are kept. For God does keep the very Devils in chains under darkness.
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But whereto, vnto the condemnation of the great day, sayeth Iude. Even so also doeth he preserve the wicked from many evills in this lyfe,
But whereto, unto the condemnation of the great day, Saith Iude. Even so also doth he preserve the wicked from many evils in this life,
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but all that keeping is no comfort, seeing they are kept as beastes for the slaughter,
but all that keeping is no Comfort, seeing they Are kept as beasts for the slaughter,
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vnto the day of wrath, and manifestation of the iust iudgement of God.
unto the day of wrath, and manifestation of the just judgement of God.
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But here is the comfort of the Saints, that God keepeth them vnto salvation, because he keepeth them by his power, through faith.
But Here is the Comfort of the Saints, that God Keepeth them unto salvation, Because he Keepeth them by his power, through faith.
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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 this also serves to confirm us in the assurance of enjoying this life, Because it is both for us that the Lord Keepeth it:
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and it is vnto vs that hee keepeth vs. That it is impossible to frustrate vs of it,
and it is unto us that he Keepeth us That it is impossible to frustrate us of it,
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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,
though all the world should be against us That same which the Apostle before did call, a lively hope, and an inheritance immortal, etc. that same does he call now, salvation: to teach us, that our inheritance is salvation,
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and that salvation is our inheritance. For no man can bee Gods heire, but he must inherite life:
and that salvation is our inheritance. For no man can be God's heir, but he must inherit life:
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and none can inherite lyfe, but hee must bee the heire of GOD, and Coheire with Christ.
and none can inherit life, but he must be the heir of GOD, and Coheir with christ.
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This for the surety of this lyfe, to the hope wherof the Lord our God begetteth vs.
This for the surety of this life, to the hope whereof the Lord our God begetteth us
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Now the last poynt is, cōcerning the manifestation of this salvation. Touching the which there is three things to be marked.
Now the last point is, Concerning the manifestation of this salvation. Touching thee which there is three things to be marked.
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First, that this salvation is alreadie prepared. Secōdlie, that it is to be revealed. And thirdlie, the time of the revealing of it, is the last day.
First, that this salvation is already prepared. Secōdlie, that it is to be revealed. And Thirdly, the time of the revealing of it, is the last day.
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To come to the first, it is not to be thought that our salvation is not yet readie, although we be not yet in possessiō of it.
To come to the First, it is not to be Thought that our salvation is not yet ready, although we be not yet in possession of it.
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Indeed before the cōming of Christ in the flesh, salvatiō was not prepared, nor made readie for vs. For Christ was the high Priest of good things to come, & his time is called the time of Reformation: for the way to the most holy place was not yet opened,
Indeed before the coming of christ in the Flesh, salvation was not prepared, nor made ready for us For christ was the high Priest of good things to come, & his time is called the time of Reformation: for the Way to the most holy place was not yet opened,
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whyle as yet the first tabernacle was standing, neither was that sacrifice offered that doth purge our cōsciences from dead workes, to serve the living God,
while as yet the First tabernacle was standing, neither was that sacrifice offered that does purge our Consciences from dead works, to serve the living God,
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and wherby eternall redemption is purchased.
and whereby Eternal redemption is purchased.
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Neither was our forerūner 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.
Neither was our forerunner entered in before us into the heavens for us, to prepare a place for us, in purifying the heavenly things themselves with his own sacrifice.
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For the Lawe had but the shadow of good things to come, and not the verie Image of the things.
For the Law had but the shadow of good things to come, and not the very Image of the things.
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But nowe since our Passeover is offered, and our Advocat entred into the heavens, and crowned with glorie and honour in the flesh,
But now since our Passover is offered, and our Advocate entered into the heavens, and crowned with glory and honour in the Flesh,
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so taking possession in his very manhood, of this inheritance immortall, vndefiled, and which withereth not.
so taking possession in his very manhood, of this inheritance immortal, undefiled, and which withereth not.
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Now, I say, saluation is made readie.
Now, I say, salvation is made ready.
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Neither is it holden back from vs, nor we from it, because it is not yet prepared,
Neither is it held back from us, nor we from it, Because it is not yet prepared,
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but because the time is not yet come in the which we must receyve it.
but Because the time is not yet come in the which we must receive it.
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For as the Fathers received not the promise, God providing a better thing for vs, that they without vs should not be made perfite, For as the Father's received not the promise, God providing a better thing for us, that they without us should not be made perfect,
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even so now, we receive not the inheritance prepared, God providing a better thing for the Saints,
even so now, we receive not the inheritance prepared, God providing a better thing for the Saints,
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yet to be borne vnto the end of the world, that we without them should not be made perfite.
yet to be born unto the end of the world, that we without them should not be made perfect.
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For they receyved not by Moses the promised Messias, least they only should have bin saved & not the Gētiles also.
For they received not by Moses the promised Messias, lest they only should have been saved & not the Gētiles also.
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Therefore did he not come vnto the end of that dispensation, at which time the Gentiles also were to bee called.
Therefore did he not come unto the end of that Dispensation, At which time the Gentiles also were to be called.
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God persuading Iaphet to dwell in the tentes of Sem: even so now though Christ be made a light to the Gētiles aswel as to the Iewes:
God persuading Japhet to dwell in the tents of Sem: even so now though christ be made a Light to the Gentiles aswell as to the Iewes:
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and salvatiō vnto the endes of the world, & that he hath alreadie finished the works and purchased salvation,
and salvation unto the ends of the world, & that he hath already finished the works and purchased salvation,
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yet doe we not receive it vntill all those for whō it is prepared, be made readie aswell as we.
yet do we not receive it until all those for whom it is prepared, be made ready aswell as we.
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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:
In the Revelation, the Souls of them which Are killed for the word of God, and for the testimony which they maintained, when they cried with a loud voice, saying:
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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, How long Lord which art holy and true, dost not thou judge and avenge our blood on them that dwell on the earth? It was answered to them, That they should rest for a little season,
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vntill their fellow servaunts and their brethren, that should be killed even as they, were fulfilled. until their fellow Servants and their brothers, that should be killed even as they, were fulfilled.
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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.
For both the full vengeance of the wicked, and full glorification and redemption of the Saints, is delayed until the number, both of the wicked and redeemed, be fulfilled.
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This serveth to comfort vs, whē we know that our salvation is not now to be prepared,
This serves to Comfort us, when we know that our salvation is not now to be prepared,
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& to be purchased as yet, but that it is readie and prepared already:
& to be purchased as yet, but that it is ready and prepared already:
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So that, if we were ready for it, it is ready for vs. There is no lett therefore in our salvation,
So that, if we were ready for it, it is ready for us There is no let Therefore in our salvation,
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why we enioy it not, for it is ready prepared, even as a bryd ready for her bridgrome,
why we enjoy it not, for it is ready prepared, even as a bryd ready for her bridegroom,
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but we are not yet readie, because we wante yet a nūber of those with whom we must enioy it,
but we Are not yet ready, Because we want yet a number of those with whom we must enjoy it,
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& who with vs must enioy it. For it is not kept for me alone, nor for vs of this age alone,
& who with us must enjoy it. For it is not kept for me alone, nor for us of this age alone,
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or for vs of this or that Natiō alone, but it is kept for vs al who belong to Iesus Christ, as members of his bodie:
or for us of this or that nation alone, but it is kept for us all who belong to Iesus christ, as members of his body:
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which must bee completed and accomplished in all the members, not one wanting, before it put on the glorie of the head.
which must be completed and accomplished in all the members, not one wanting, before it put on the glory of the head.
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Next saith the Apostle, It is prepared to be revealed or shewed. This yet serveth to increase our ioy.
Next Says the Apostle, It is prepared to be revealed or showed. This yet serves to increase our joy.
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It was doubtles a forcible argument, that Christ vsed, to ease the hearts of the Apostles, and settle them from the griefe and trouble conceaved at the newes of his departing from them,
It was doubtless a forcible argument, that christ used, to ease the hearts of the Apostles, and settle them from the grief and trouble conceived At the news of his departing from them,
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when hee tolde them, That he did goe to prepare a place for them:
when he told them, That he did go to prepare a place for them:
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but it doubled their ioye, when he added, That he would come againe, and receive them vnto himself, that where he is, they might be also.
but it doubled their joy, when he added, That he would come again, and receive them unto himself, that where he is, they might be also.
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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:
So doubtless it is with us It is no small matter of Consolation, when we know that salvation is prepared for us by Iesus christ in the heavens:
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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, shalbe shewed to vs, that wee may see it with our eyes.
but it doth much more glad our hearts, when it is told us that this salvation of ours, which now is hid from our eyes, shall showed to us, that we may see it with our eyes.
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Simeon with al the rest of the faithfull, reioyced in the promise made to them of the Messias.Simeon with all the rest of the faithful, rejoiced in the promise made to them of the Messias.
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But Simeon had this more then the rest, that he had this promise, that hee should not see death,
But Simeon had this more then the rest, that he had this promise, that he should not see death,
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before hee had seene the annoynted of the Lord: & therefore as all did die with ioy sufficient in the promise of his comming,
before he had seen the anointed of the Lord: & Therefore as all did die with joy sufficient in the promise of his coming,
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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:
yet Simeon behooved to have more joy in his death, when he said: Lord now Lettest thou thy servant depart in peace, according to thy word:
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For my eyes have seene thy salvation. For my eyes have seen thy salvation.
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No surely, it were no comfort to vs to know that there is salvation in the heavens,
No surely, it were no Comfort to us to know that there is salvation in the heavens,
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if we were secluded for ever from seeing that salvation: yea it were better for the wicked never to have known there were a God:
if we were secluded for ever from seeing that salvation: yea it were better for the wicked never to have known there were a God:
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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.
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.
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The vse hereof is, to comfort vs against the present longinge and earnest desire wee have of the sight of God,
The use hereof is, to Comfort us against the present longing and earnest desire we have of the sighed of God,
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and of our Saviour, and of that glory, whyle wee sighe. Desiring to bee clothed with our house which is from heaven:
and of our Saviour, and of that glory, while we sigh. Desiring to be clothed with our house which is from heaven:
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even that we know that our life which is now hid with Christ in God, shall once bee manifested.
even that we know that our life which is now hid with christ in God, shall once be manifested.
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For during this life, neither are we seene to the world the children of God:
For during this life, neither Are we seen to the world the children of God:
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neither is our salvation seene of vs. For as Iohn saith, Though now we bee the children of God,
neither is our salvation seen of us For as John Says, Though now we be the children of God,
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yet it is not made manifest, what wee shalbe, but when Christ which is our life shal appeare, thē shal we also appeare with him in glorie.
yet it is not made manifest, what we shall, but when christ which is our life shall appear, them shall we also appear with him in glory.
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And therefore is it, that the fervent desire of the creature wayteth whē the sonnes of God shalbe revealed.
And Therefore is it, that the fervent desire of the creature waiteth when the Sons of God shall revealed.
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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, And we our selves Are said to be saved by hope, and that for this cause we do sigh and groan in our selves, waiting for the adoption,
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even the redemption of our bodie. Now the time when our salvation shalbe shewed, is, the last time.
even the redemption of our body. Now the time when our salvation shall showed, is, the last time.
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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:
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:
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and therefore seeing Christ is not to be seene againe vntill the last time, our life cā not be seene vntill that time.
and Therefore seeing christ is not to be seen again until the last time, our life can not be seen until that time.
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This is the cause that the Saints doe crie with a most earnest desire: Come Lord Iesus, come:
This is the cause that the Saints do cry with a most earnest desire: Come Lord Iesus, come:
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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.
and that that day, which is the last of all days, may come, Because they know their life can not be revealed till that day.
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This day of all dayes is the most longed for by the godlie: and of all dayes least desired or wished of the worlde.
This day of all days is the most longed for by the godly: and of all days least desired or wished of the world.
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The reason is evident, The godlie doe know that that bringeth to them the end of all miserie, and everlasting ioye:
The reason is evident, The godly do know that that brings to them the end of all misery, and everlasting joy:
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whereas to the wicked it bringeth an end of al their flesh lie pleasures and worldlie delites, wherein they did put their felicitie,
whereas to the wicked it brings an end of all their Flesh lie pleasures and worldly delights, wherein they did put their felicity,
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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.
and does begin their endless damnation, Therefore would they wish it never Come: So contrary is the desire of God's children to the desire of the wicked.
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For ther shalbe two things in that day revealed that never were seen before, that is, the salvation of the elect,
For there shall two things in that day revealed that never were seen before, that is, the salvation of the elect,
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and the vengeance prepared for the wicked.
and the vengeance prepared for the wicked.
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It is true in deed that God sheweth his salvation, even in this world, in all the deliverances of his children,
It is true in deed that God shows his salvation, even in this world, in all the Deliverances of his children,
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like as hee sheweth his vengeance in al plagues powred vpon the wicked:
like as he shows his vengeance in all plagues poured upon the wicked:
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but we must distinguish betwixt al salvatiō enioyed in this life, & that salvation which is to be manifested in ye cōming of Christ:
but we must distinguish betwixt all salvation enjoyed in this life, & that salvation which is to be manifested in the coming of christ:
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and betwixt all iudgements in this life, & that iudgement that shalbe revealed in the appearing of the Lord in flaming fire.
and betwixt all Judgments in this life, & that judgement that shall revealed in the appearing of the Lord in flaming fire.
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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.
For neither is the First that full fruit of God's mercy purchased by christ, neither is the other the just recompense of God's justice to the wicked.
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And therefore is it in the script. that the life of the Saints, is said to be hid vntill the last time:
And Therefore is it in the Script. that the life of the Saints, is said to be hid until the last time:
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and the wrath of God and his Iustice to be hid vnto the day of wrath,
and the wrath of God and his justice to be hid unto the day of wrath,
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and manifestation of the iust iudgement of God.
and manifestation of the just judgement of God.
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For that day is the day both of the manifestation of Gods iust iudgement, and of this riches of his mercie. For that day is the day both of the manifestation of God's just judgement, and of this riches of his mercy.
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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:
This Teaches us to have patience in this present life: although our condition in christ be not known of the world, nor we accounted of, as the children of God:
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although here we be esteemed the offscourings of the worlde, and the contempt of men, for our estate is not yet manifested.
although Here we be esteemed the offscourings of the world, and the contempt of men, for our estate is not yet manifested.
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As likewise it teacheth vs to reioyce, the more neare the day of Gods iudgement be:
As likewise it Teaches us to rejoice, the more near the day of God's judgement be:
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because our redemption is the nearer.
Because our redemption is the nearer.
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Yea this maketh that the godlie do more gladlie depart out of this life, then to remaine in it.
Yea this makes that the godly doe more gladly depart out of this life, then to remain in it.
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Whereas the wicked esteemeth it a hell to speak to them either of death, or of Christes comming againe to iudge the world.
Whereas the wicked esteems it a hell to speak to them either of death, or of Christ's coming again to judge the world.
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Happie is the man that is begotten to this livelie hope, for he findeth what comfort is in both:
Happy is the man that is begotten to this lively hope, for he finds what Comfort is in both:
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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.
while as the wicked shall wish that the Mountains might fallen upon them, and the earth open and swallow them, rather then they should see the day of Christ's appearing.
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But let vs who beleeve and knowes that our life and salvation commeth with Christ.
But let us who believe and knows that our life and salvation comes with christ.
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Let vs I say with all our hearts pray Lord Iesus come, come Lord Iesus come,
Let us I say with all our hearts pray Lord Iesus come, come Lord Iesus come,
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even so bee it, AMEN. FINIS.
even so be it, AMEN. FINIS.
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