The Saints Hope and Infallibleness Thereof, Sermon 1

The Saints Hope and Infallibleness Thereof · Sermon 1

1. Epiſt. of Peter Cap. 1. verſe 3.

Bleſſed be the God and Father of our Lord Jeſus Chriſt, who according to his abundant merciemercy, hath begotten vsus againe vntounto a lively hope, by the reſurrection of Ieſus from the dead.

IT is moſt true which the Apoſtle ſaith to the Corinths, 1. Cor. 15:19.1 Cor 15:19that if in this life only wee hauehave hope in Christ, wee are of all men the moſt miſerable. For in al outward things concerning this preſent life, the wicked, for the moſt part, are in much better caſe then the godly; who dayly bearing the croſſe, through many tribulations and afflictions, do enter in the kingdome of heaven. This being a thing neceſſarie, Rom. 8.17. 2. Tim. 2.12Rom 8:172 Tim 2:12that whoſoeuer ſhall reigne with Chriſt, muſt firſt ſuffer with him. For there is no other way whereby the members can enter into glorie, but the ſame by which the Prince of ſaluation was conſecrate. Herefore it is that the Apoſtle in this Epiſtle, being to exhort the Saints to conſtancie in holines & patient bearing of all afflictions, doth lay the foundation of his doctrine, and prepare the way to this Exhortation, by ſetting before their eyes the hope of eternall life in Heauen with God: **The fight of things inviſible ſuſtaine the Saints in this life.Knowing that in this life there is nothing, no not the very p. 6inward beginnings of grace, and ſenſe of the goodnes and bountifulnes of God, & of the peace & ioy ſpirituall, that is able to vpholde the Saints in ſuffering for Chriſt, if they had no eſperance of greater and more excellent things after this life in the world to come. Therefore it is that in the Scriptures the ſpirit leadeth the Saints alwayes to the ſight of the glory that is to be manifeſted, to the Price of their high calling in Ieſus, and to the recompence of reward laid vp for thē in the heauens: 2. Cor. 4.10 &c.2 Cor 4:10knowing that the dayly bearing about of the dying of our Lord in our bodies, and in the dayly decay of the outward man, wee were not able to endure without fainting, if we did not caſt our eyes vponupon things inviſible and eternall, Act. 7.55.Acts 7:55and not vponupon things viſible which periſh. It was the ſight of the glory of God, and of Ieſus at the right hand of God that made Stephan to endure ſtoning to death: It was the ſight of him who is inviſible, and of the recompence of reward which made Moſes to deſpiſe the wrath of Pharao, Heb. 11.24Heb 11:24& to eſteeme the reproach of Chriſt greater riches then the treaſures of Aegipt. The thing which did ſuſteine Iob in his greateſt miſeries, Iob. 19.26.Job 19:26was the hope and aſſurance he had that he ſhould ſee God in his fleſh, although that after his skin, wormes ſhould deſtroy his body: even that he himſelfe ſhould ſee him, & that his eyes ſhould beholde him & none other for him. Heb. 12.2.Heb 12:2Chriſt Ieſus our Lord himſelfe endured the p. 7croſſe and deſpiſed the ſhame, for the ioy which was laid before him. According to which examples we muſt alſo indevour to holde the eyes of our minde fixed vponupon Ieſus the authour and finiſher of our faith, where he ſitteth at the right hande of the Father crowned with glory and honour; waiting ſtil for our bleſſed hope, which alſo the very Creature waiteth for, Rom. 8.19Rom 8:19and in waiting groneth and laboureth in paine, becauſe it alſo is ſubdued vnderunder hope, that it alſo ſhalbe delivered from the bondage of corruption in that day. This is the cauſe wherefore the Apoſtle Peter in this place doth ſpeake ſo much of this hope: even that, as he himſelfe exhorteth vsus, wee may gird vp the loynes of our mindes and bee ſober, and truſt perfectly, or to the ende in the grace which is brought to vsus in the revelation of Ieſus Chriſt, putting on, as the Apoſtle Paul exhorteth vsus, 1. Theſ. 5.8.1 Thess 5:8the hope of ſalvation for our helmet.

In ſetting downe this hope, the Spirit of God for our further comfort and the more ſtrong inforcing of the exhortation builded thereupon, doth meete the chiefe tentations which may aſſault our weakenes in the troubles which accompanie the profeſſion of the truth: of which three are touched in the word which we hauehave read. The one concerneth Life it ſelfe: the other the Qualitie and Condition of that life: the laſt the Certaintie and Aſſurance of it. So firſt becauſe the Apoſtle did knowe howe p. 8hard and difficill a thing it is to perſwade man to forſake this preſent world, the life, the glory, the riches, the reaſt & pleaſures of it, except hee have eſperance of an other world, life, glory, riches & pleaſure. Therfore doth hee firſt ſet downe the exceeding merciemercy and goodnes of God in begetting vsus to the hope of life in the heavens. Secondly, in reſpect the naked hope of an other life is not ſufficient to perſwade vsus to forſake this life, nor to miniſter ſolide ioy in ſuffering for it, except we know that this life for which we hope, be much more excellent and precious. Therefore in the ſecond place the Apoſtle deſcribeth the excellencie of this life hoped for. Thirdly, ſeeing for the ſolide conſolation of the Saints, it is required that not only they have hope of life and knowe the excellencie of it, but alſo that they bee ſure not to be fruſtrat nor diſappointed of their hope. Therefore in the third place hee declareth the certaintie & infalliblenes of this hope. In theſe three points conſiſts the ſubſtance of the worde which wee have read: whereof wee are now to ſpeake, as the Lord ſhal aſſiſt by his grace.

But firſt of all before we enter to ſpeake of theſe three, Gods benefits never to be remembred without thankfulnes.we muſt conſider the maner which the Apoſtle vſeth in propounding of them, which is by way of thankſgiving. To teach vsus in what maner wee ſhould ſpeak of the bleſſings of God, whoſe goodnes to vsus ſhould never be remēbred without p. 9out thankeſgiuing to him. Hee chooſeth vsus: he predeſtinateth vsus: he calleth vsus, Epheſ. 1.6.Eph 1:6ſaith the Apoſtle, to the praiſe of the glory of his grace. Therefore when ever it pleaſeth him to beſtow vpō vsus the fruits of his love, and free grace in Ieſus Chriſt: wee ſhould alwaies receiue them, thinke and ſpeake of them, ſo as our God receive of vsus the thing for which hee giveth them, that is the prayſe of his glorious grace, wherwith he doth abound towards vsus in all ſpirituall bleſſings in Ieſus Chriſt. There is a great difference betwixt the maner of ſpeech of thoſe who ſpeake vponupon a bare and naked knowledge of the bleſſings of God, and of thoſe who ſpeake from the ſenſe & feeling of them, as having taſted themſelves of the goodnes and bountifulnes of God in theſe bleſſings towards thē in Chriſt. The ſpeech of the one as it is without feeling, ſo is it fectles and without force: they can ſpeake of his goodnes and not give him glorie: whereas the other are forced by their feeling to glorifie God becauſe he is good, his love in their hearts conſtrayning them, as ſaith the Apoſtle. 2. Cor. 5.142 Cor 5:14This is the cauſe why the Saints in Gods word have made ſo many ſongs of praiſe and thankſgiuing to God: ſo ſweete is the ſenſe of his merciemercy, and ſo deepe was the inſight they had of it towards thēſelves, that they have provoked all the creatures to praiſe him, becauſe hee is good, and his merciemercy endureth for ever: as though themſelves alone were not ſufficient p. 10to ſpeake of the praiſe of his grace towards them, yea the helpe of al creatures being too too ſmall in their iudgement to make thē worthely to render him the glorie of his goodnes to them alone: & knowing that their tongues and lips were not able condignely to thanke him, they hauehave called on their ſoules and all that is within them to prayſe his holy name. This ſerveth for a tryal to vsus to examine ourſelues in what ſort wee poſſeſſe the knowledge of the grace of God towardes man in Chriſt. Surely, it is to be feared that there is ſmall ſenſe & lively feeling of it within vsus, when thankfulnes doth not outwardly abound in our ſpeeches and actions. And hereby may we iuſtly eſteeme this age, although it abound in knowledge, yet to hauehave ſmall feeling of the things knowen, ſeing the affections of men are ſo ſlenderly touched with the louelove of God and his goodnes, neither heart nor tongue being prepared to proclayme his prayſe. The Prophet ſaith, and ſo doth the Apoſtle, I beleeved and therefore I ſpoke: 2. Cor. 4.132 Cor 4:13ſurely where faith is, there wilbe ſpeech. The Apoſtle therefore writing to the Coloſſians bids them abounde in faith with thankſgiuing. Coloſ. 2.7.Col 2:7The ſame Apoſtle willing to make vsus vnderſtand what is the nature of true knowledge, after hee hath exhorted vsus to know the will of the Lord, & to be filled with the Spirit, he ſubioynes an exhortation to practiſe the effects of this knowledge, and amongſt the reſt hee deſireth p. 11vsus alwayes to giuegive thanks for al things to God the Father in the name of Ieſus Chriſt our Lord, ioyning theſe two things together, and teaching vsus that no bleſſing, yea nothing ſhould happen to vsus for the which we ſhould not giuegive thankes to God. For that is the nature of true grace truly ingraffed in the heart for all things, even for Afflictions to prayſe the Lord. Let vsus looke on the example of Iob, when God did permit Satā to ſpoyle him of his ſubſtance, Iob. 1.21.Job 1:21his ſpeech is, The Lord hath given, and the Lord hath taken it, bleſſed be the name of the Lord. Beholde hee acknowledgeth that it was the Lord that did giuegive, & it was the Lord that did take, and hee bleſſed the Lord both in giuing him and in taking from him. If then the very Afflictions & chaſtiſements, wherby the Lord exerciſeth the faith and tryeth the patience of his Saints, bee iuſt matter both of reioycing, as Iames ſaith, Iam. 1.2.Jas 1:2and alſo of thankſgiuing: how much more ſhould we render thanks to God for our Election, our Calling, our Iuſtification, and all the reſt of his bleſſings both ſpirituall and bodilie. Let vsus learne then with the Apoſtle and according to the former exhortation of Paul, to give thanks alwayes for al things to God the Father in the Name of Ieſus Chriſt our Lord. So much concerning the maner of the Apoſtles ſpeaking and propounding this bleſſing. Now wee come to the matter it ſelfe, which wee diuided in three, wherof the firſt concerneth the bleſſing p. 12of God beſtowed vponupon vsus. In declaring of this bleſſing, wee hauehave theſe points ſet downe by the Apoſtle in order, 1. The Authour and giuer of it, to wit the God and Father of our Lord Ieſus Chriſt. 2. The cauſe mouing him to call vsus to ſo excellent a bleſſing, to wit, his aboundant merciemercy. 3. The preparatiue & fitting mindes, wherby he both makes vsus able for the benefite, and brings vsus to it, to wit, The begetting of vsus againe. 4. The bleſſing it ſelfe, to wit, a liuing hope, or the hope of life. 5. And laſt, the ground and foundation of this hope, to wit, the Reſurrection of Christ from the dead.

Now concerning the firſt, it is the Father who is the Authour of this bleſſing, as he is the God & Father of our Lord Ieſus Chriſt. Therefore doth the Apoſtle ſo deſcribe him in this place. The Father to be conſidered as God and Father of Chriſt.In the which there are two things to be noted. 1. That the Father muſt be the God and Father of the Sonne, before we obtaine this bleſſing. 2. That the Sonne muſt be our Lord befor the Father, being nowe both God and Father to the Sonne, doe beſtow vponupon vsus this bleſſing. The firſt teacheth vsus that our Adoption, Calling, &c. are in and for Chriſt, not ſimply as he is God, nor ſimply as hee is man, but as he is both God and man, and ſo Mediator betwixt God and man: for as hee is man, the Father is his God, and ſo doth he himſelfe cal him My God, my God, why haſt thou forſaken me: and as hee is God, the Father is his Father from all eternitie. The ſecond p. 13teacheth vsus that wee muſt bee of the number of theſe who are giuen by the Father to the Sonne, and for whom the Sonne hath dyed to deliuer thē out of the handes of their ennemies, that they ſhould ſerue him without feare al the dayes of their life in holines and righteouſnes before him: Luc. 1.74.Luke 1:74both theſe are euident in the wordes. The firſt in that hee giueth thankes to God (for ſo it ſhould bee reade) and Father of Chriſt for this bleſſing of hope. The ſecond in that he ſtyles Chriſt our Lord: both conteine not only rare & wonderfull myſteries, but matter of moſt ſingular cōfort and neceſſary inſtruction to all Chriſtians.

To ſpeak a litle of the firſt, it is a matter of great admiration to ſee the love of the Father toward mā ſo great that he would hauehave his Sonne abaſing himſelfe ſo for mans redēption, that he would have him become a ſeruant and ſubiect to obedience as other mē. So ſpeaketh the Father by the Prophet: Behold my ſeruant, Iſay. 42.1.Isa 42:1I will ſtay vponupon him mine elect in whom my Soule delighteth: & not only that, but much more that which him ſo abaſed, hee would eſtabliſh his couenāt to be the God & Father of Chriſt as hee is man, all mankind hauing loſt that felicity in the fall of Adā: ſo that in Chriſt Ieſus, 2. Sam. 7.14 conferred with Heb. 15.2 Sam 7:14the man bleſſed for euer, the Father beginneth to be a God & Father to mankind againe. Next in this point is to be admired the wonderful louelove of the Sonne to man, Philip. 2.6.7.8.Phil 2:6Phil 2:7Phil 2:8who being in the forme of God, thought it no robbery to be equall with God, but p. 14he made himſelfe of no reputation, and tooke on him the forme of a ſeruant, and was made like vntounto men, and was found in ſhape as a man; hee humbled himſelfe and became obedient vntounto the death, even the death of the Croſſe. Hereby it cometh to paſſe that the Sonne of God becometh our brother, & ſo we againe, in Gods infinite merciemercy, Pſal. 22.25. conferred with Heb. 12.Ps 22:25Heb 12reſtored to the dignitie of the Sonnes of God in Chriſt, who hauing taken parte with vsus of fleſh & blood, was not aſhamed to call vsus brethren, vsus I ſay, whom the Father had given him: Iſay. 8.18. conferred with Heb. 2.13.Isa 8:18Heb 2:13and alſo the children of God. Behold, here am I and the children which God hath giuen me. Thus nothing in the world ſhould more reioyce our hearts then the incarnation of the Sonne of God, Luc. 2.14.Luke 2:14by the which glorie came to God in the higheſt heavens, peace in the earth, and goodwill towards men: and by the which God became to be with vsus: therfore was he called Emanuel, Iſay. 7.14. & Math. 1.23.Isa 7:14Matt 1:23for the true tabernacle of God became to bee with men when the Sonne of God became man. The vſe for our inſtruction of this firſt point is threefold. No ſaving knowledge nor ſight of God but in Chriſt.1. Wee muſt hereby learne that God maketh his covenant of grace immediatly, and firſt with his Sonne made man: for this is the worde of the covenant, I wilbe your God, and yee ſhalbe my people: and in the place before cited out of the 2. of Sam. cap. 7 I wilbe his Father, and he ſhalbe my Sonne. Thus none in all the world of all the poſterity of Adam was worthy, with whom the Lord ſhould enter in covenant, but his Sonne alone, p. 15in whom it is that wee are made the children of God, hee firſt becoming our brother. Thus it is evident that we cannot have the Lord to be either God or Father to vsus, but in Chriſt. Therefore he ſendeth this Meſſage with Marie to his Diſciples, as the moſt comfortable that he could ſende after his Reſurrection: Ioh. 20.17.John 20:17Goe to my Brethren and ſay to them, I aſſende to my Father, and your Father; to my God and your God. Therefore the nature of true faith is alwayes to looke to God in Chriſt, & to behold all bleſſings comming from the Father in and for Chriſt, & to ſee God to be a God & a Father in him alone: ſo that who looketh not to God in Chriſt, can ſee nothing in him to comfort them, but by the contrary they muſt ſee him armed with wrath and iuſtice to their everlaſting confuſion as their Iudge and not as their God. The ſecond is that they doe not know God aright vntounto ſalvation, who only know him as the Father of the Sonne, and doe not knowe him as their God: The knowledge of the incarnation of the Son, neceſſary to Life.for it is not ſufficient to know the myſterie of the Trinitie vntounto Salvation, but wee muſt alſo know the myſterie of the humiliation of the ſecond perſon, whereby hee became a ſervant to the Father, & the Father became his God. Therefore muſt we both learne to know the eternal generation of the Son as God equall with the Father: And that alſo whereof the Lord ſpeaketh in the 2. Pſalme: Thou art my Sonne, this day hauehave I begotten thee. Whereby is vnderſtood the manifeſtation p. 16of the ſonne in the fleſh, and declaration of him now to bee the Sonne of God. The third vſe is, to know the diuers grounds of Gods diſpenſation of his benefites to man, which are two: The firſt is in his Sonne, as Creator, Ruler, Vpholder of the world, in whom they are, they live, they mooue, Act 17.25. &c.Acts 17:25and who giueth to al life & breath, and all things: by which reaſon alſo all men are the generation of God, in reſpect of their creation. The ſecond ground of his diſpenſation is in his Sonne, as Redeemer of the world, and Mediatour betwixt the Father and Man, being himſelfe both God and Man, and hauing the Father both God and Father to him, that hee might bring the reſt of the children giuē to him, not only to the dignitie of ſonnes againe, but alſo to the glorie. In which reſpect the elect, all the generation of God by regeneration and new birth, beſides that they are the generation of God with the reſt of the world, by creation, &c. according to the diuerſitie of their groundes, ſo is the diſpenſation of God to men diuers. The firſt is, the ground of his diſpenſation, to the reprobates, yea to all his other creatures. The ſecond is, the ground of his diſpenſation to his elect. And becauſe the firſt ground concerneth this life: therefore is it that God beſtoweth on the reprobates, aboundance of earthly things, as riches, honour, kingdomes and Empires, and yet al in his wrath, becauſe they receyue them p. 17not in Chriſt, the only cauſe of his louelove to man: & ſo it ſhall come to paſſe, that many who hauehave moſt of this wordly wealth, ritches and pleaſures from God, ſhall neuertheles be caſt by him in hell fire: therefore we muſt not iudge of Gods favour to men by the outward bleſſings of this life, whereof all are partakers: for God maketh his ſunne to ariſe on the evill, and the good, and ſendeth raine on the iuſt and vniuſt. Math. 5.45.Matt 5:45The ſecond ground of Gods diſpenſation concerneth ſpeciallie the life to come (albeit the children of God hauehave the promiſe both of this life and the life to come,) therfore is it that the Lord beſtoweth his love, his merciemercy, his grace, and all his ſpirituall bleſſings, to none, but ſuch as are liuely members of Ieſus Chriſt his Sonne: who doe worſhip him in Chriſt his Sonne made man, who do come to him by Chriſt: who doe call vponupon him in the name of Chriſt: who doe acknowledge Chriſt to be their wiſedome, their righteouſnes, 1. Cor. 1.301 Cor 1:30their ſanctification, and redemption. Therfore, we should ſtudie to hauehave part in Chriſt, if wee deſire to receiue from God eternall life: but more of this in the next point, to wit, that it behoueth Chriſt to be our Lord, before we receyue the bleſſings from God, which now followeth. In this point wee have to conſider: Firſt, how many wayes Chriſt is the Lord of Mankinde, and next in what ſenſe hee is called our Lord by the Apoſtles: As for the firſt, we finde him in p. 18the ſcriptures three maner of wayes Lord. Firſt, How many wayes Chriſt is Lord.as wee hauehave God the Creatour of all things, in which reſpect, he is alſo Lord of all things: ſeeing all things receyued their being from him, and are ſuſtayned by the power of his worde. Concerning the firſt, in Pſalme 102. Heb. 1.3.Heb 1:3Hee is called Lord: Thou O Lord from the beginning laydeſt the foundation of the earth, and the heavens are the workes of thy handes. Further it is ſaid concerning his authoritie: Thy Throne O God is from euerlasting to euerlasting. And touching the ſame, and the ſecond alſo, in the firſt to the Hebrues it is ſaid, that by him God made the world: & therafter, that he ſuſtaines all things by the mightie power of his worde. Secondly, he is called Lord as he is the ſonne of man: Mat. 28.18.Matt 28:18for euen as he is man, he hath receiued all power both in heauen and in earth, Coloſ. 2.10.Col 2:10and is made the head of all principality & power, Pſal. 8.Ps 8and is crowned with glory and honour, and is ſett aboue all the workes of Gods handes, Heb. 2.7.8.Heb 2:7Heb 2:8and hath all things put in ſubiection vnderunder his feete, Phil. 2.4. and 10.11.Phil 2:4Phil 2:10Phil 2:11and hath a name giuen him aboue all names: that at the name of Ieſus, Ephe. 1.21.Eph 1:21ſhould every knee bowe, both of things in heauen and things in earth, and things vnderunder the earth: Iohn 17.2.John 17:2And that every tongue ſhould confeſſe that Ieſus Chriſt is the Lord, vntounto the glorie of God the Father: And this dominion is generall ouer all fleſh, and aboue all principalitie and power, and might, and domination, and every name that is named. So that hereby p. 19he is Lord of the very Diuels and of the reprobates, no leſſe then of the godly and elect. Iohn 17.1.John 17:1But the end wherefore hee receiued this power, is not one to both: for to the elect it is that he may giuegive to them eternal life, but to the other it is that he may cruſh them with a ſcepter of yron, Pſal. 2.9 Reuel. 2.27Ps 2:9Rev 2:27and breake them in pieces like a potters veſſell. Which is a great conſolation to all that are his members: 2. Theſ. 7.8 9.10.knowing that all their …enem…ts both bodily and ſpirituall are ruled by their Lord and Saviour, and that the heauens are his, and all that therein is: and the earth is his, and that therein is, So that nothing can be wanting to them that feare him. Laſtly, he is Lord ſpeciallie and only of his Saints and Church of God, Ephe. 5.25.26.27.Eph 5:25Eph 5:26Eph 5:27which he hath purchaſed to him ſelfe by his own blood. 1. Pet. 2.24. Coloſ. 1.14 Luc 1.71.72. and 73 74.75. Pſal. 2.6. Luc. 1.32. Epheſ. 1.22. Ioh. 10.19. Iohn 17.2. and 6 and 9.11.24. 1. Pet. 2.4. Heb. 2.5.1 Pet 2:24Col 1:14Luke 1:71Luke 1:72Luke 1:73Ps 2:6Luke 1:32Eph 1:22John 10:19John 17:2John 17:6John 9:11John 9:241 Pet 2:4Heb 2:5And therefore beſyde this generall Dominion which is giuen him ouer all creatures, he is ſpeciallie anoynted and ſet king vponupon Sion, the Lordes holy Mountaine, and hath receiued the throne of his father Dauid, to raigne ouer the houſe of Iacob for ever, and is made aboue all things, the head of the Church: in which reſpect the elect are ſaid, only to be giuen to him of the Father, whereas in reſpect of his general Dominion, all things are given him of the Father. This Dominion and Lordſhip conſiſteth in the Right that Chriſt hath to vsus by his owne purchaſe: & in the ſpirituall gouernement of his Saints by his ſpirit and word: Ruling thereby in p. 20their hearts, & not ſuffering any more Sathan nor ſin to beare rule in their mindes, but making them as a choſen generation: a Royall Prieſthood: an holy Nation: a people ſet at libertie, to ſhewe foorth the vertues of him that hath called them out of darknes into his marvelous light: And this is the kingdome of Chriſt which is not of this world, but is called the kingdome of the world to come, becauſe it concerneth not the things of the world belonging to this earthlie and corruptible life, but the things that belong to the ſpirituall life of God in vsus: in creating vsus over againe to his Image, 1. Cor. 7.311 Cor 7:31and making vsus partakers of all the ſpirituall bleſſings that are in the heauenlie places in Chriſt Ieſus him ſelfe. And ſecondly, it is ſo called, becauſe it ſhall not be perfyted in this world, but in the world to come, when the ſhape and forme of this world ſhall be aboliſhed and paſſed away. Theſe are the three wayes that Chriſt is to be conſidered Lord in the ſcriptures. In the firſt reſpect, he is Lord with the Father and with the Spirit, and he is the very life of the world, in whom al things hauehave their naturall being and moouing, and ſo are bound for this very life to ſerue him. In the ſeconde reſpect hee is made Lord by the Father, who hath giuen him the preeminence in all things aboue all creatures, Iohn 5.2.7.John 5:2John 5:7that hee ſhould rule the world and execute iudgement, as hee is the Sonne of Man. In which reſpect all knees muſt bow p. 21to him, and eueryevery mouth ſhalbe compelled to confeſſe him the Lord, when all his enemies ſhalbe made his footeſtoole. In the third reſpect, hee is Lord by Conqueſting of vsus out of the handes of Sathan and all our ſpirituall enemies, and ſatiſfactiō of the Fathers iuſtice for our ſinnes, appointed by the Father, and ſett ouer the houſe of God as the only Lord thereof: the only High Prieſt and Prophete. So that in this reſpect it is ſaid by the Apoſtle, that vntounto vsus, there is but one God, 1. Cor. 5. & 11 Cor 5which is that Father of whome are all things, and wee in him. And one Lord Ieſus Christ, by whom are all things, and wee by him. So that wee are to acknowledge no other Lord ouer vsus, as wee are the houſe of God and members of the body of Chriſt, but Chriſt alone: ſince none but Chriſt alone hath bene crucified for vsus. Heb. 3.4 and 6.Heb 3:4Heb 3:6Therefore doth the Apoſtle ſhewe plainelie, that Moſes, who had the greateſt authority in the houſe of God, of any mortall man before the Apoſtle, and who was faithfull in all the houſe of God, that yet he was not Lord of the houſe, but in it was as a ſeruant: and that Chriſt only, as the Sonne, is ouer his owne houſe. 2. Cor. 4.5.2 Cor 4:5And the Apoſtle Paul, ſpeaking of himſelfe and the other Apoſtles, All creaturs obliged to acknowledge Chriſt their Lorddeclared that they never preached themſelues to bee the Lords of the Saintes, but the Lord Ieſus to bee the Lord, and themſelues ſeruants to the Church for Chriſtes ſake. Nowe Chriſt being our Lord in all the three reſpectes, p. 22we hauehave to conſider the vſe hereof, and in which of the three he is here in this place called our Lord: By this doctrine it is manifeſted, that whether we be of the number of theſe that hauehave no minde of any liſe but of this preſent life, whether we be ſuch as regard the courſe of this world, and governement of all the affaires of this life: or whether we be ſuch as hauehave our mindes lifted vp to the heauens in reſpect of the life to come: we muſt alway, at leaſt ought alwayes to reuerence Chriſt as our Lord nevertheles if in the firſt degree we only honor him, that is as he is the Authour of this mortall life, wee are no better then the beaſtes and moſt in ſenſible creatures, who in that reſpect in their owne kinde, doe glorifie him: Rom. 8.19.Rom 8:19yea we are more ſenceles then the ſenceles creatures, who with groning waite for the manifeſtation of the ſonnes of God. If in the ſecond reſpect, wee only acknowledge Chriſt our Lord, then are we in no better caſe then the reprobates, and Deuills themſelves, who hauehave confeſſed Chriſt the Lord, Act. 19.15.Acts 19:15and acknowledged his authoritie in begging libertie to enter in ſwyne before they durſt doe it: Mat. 8.29. and 31.Matt 8:29Matt 8:31and in the end ſhall all bee compelled to confeſſe it. The ground, and comfort and cauſe of all true happineſſe, is, to hauehave Chriſt our Lord, in the third reſpect: and this is, when his ſpiritual kingdom is erected in our hearts, which ſtandeth not in meate nor drinke, nor any thing whereby this mortall life is p. 23maintayned, but in righteouſnes & peace and ioye in the holy Ghoſt, Rom. 14.17Rom 14:17ariſing vponupon the aſſurance of the remiſſion of our ſinns, and iuſtification by faith in the blood of Ieſus, and this bleſſed hope of eternall life in the heauens. In this laſt ſenſe is it that here Chriſt is called our Lord, & in reſpect of this Lordſhip and Dominion of Chriſt ouer vsus, and in vsus, is it, that wee receyue from the Father, this bleſſed hope: The ſence whereof maketh vsus to render glorie, and honour, and thankes, and praiſe to him in Chriſt, as the Apoſtle here doth. In reſpect of which kingdome it is, that in the 97.98. and 99. Pſalmes, the ſea, the yles, the floods, & Mountaines, are commaunded to reioyce, to ſing, to clap their hands, to praiſe him, to tremble and be moued at his preſence, and glorie of his power, and to exalt and worſhip him.

The vſe of this doctrine is twoofolde: Firſt, it warneth vsus to examine our hearts, if Chriſt hauehave come in to dwell in them, in righteouſnes, in peace, and ioy of the holy Ghoſt, and ſo hauehave made vsus partakers of his death and life, and giuen vsus the earneſt of our inheritance, even the holy Spirit of promiſe: then may we reioyce trulie, and then ſhall we hauehave iuſt reaſon to glorie in the hope of the glorie of God, Rom. 5.1.2.Rom 5:1Rom 5:2hauing peace with God through Ieſus Chriſt our Lord: Where by the contrarie, they that hauehave not Chriſt raigning in them, or will not hauehave him to raigne over them, after p. 24the laſt reſpect: hauehave to looke for nothing but according to that which of the Pſalmiſt is ſaide: That the Lord ſhall ſpeake to them in his wrath, and vexe them in his ſore diſpleaſure: Pſal. 2.5.Ps 2:5And according as it is ſaide by Ieſus himſelfe, that they ſhalbe brought and ſlaine before him. Luc. 14.27.Luke 14:27Therfore bleſſed are they that doe ſubmit themſelves to the Goſpell of Ieſus, which is the ſcepter and ſword of his kingdome: and woe ſhalbe to all them that repine againſt it.

The ſecond vſe of this point is, to teach vsus to know, if our thankeſgiuing to God, be rightlie giuen, and if it proceed of the right ground. The Apoſtle to the Epheſians biddeth vsus, that we giuegive thankes at all times and for all things. 8. phe. 5.20.But to whom? To him, ſayeth the Apoſtle, who is God & Father. And after what maner? that doth he alſo declare, ſaying: In the Name of our Lord Ieſus Christ. Whatſoeuer bleſſing then it be which we receiue from God, be it bodily or ſpirituall, concerning either this life or the life to come, we muſt acknowledge the giuer both God and Father: thanke him as God and Father, and that in the Name of Ieſus our Lord. Therfore they doe not glorifie God aright by their thankeſgiuing, who do not acknowledge him to beſtowe theſe benefites vponupon them as their God and Father in Chriſt, according to this covenant, and who in thankeſgiuing doe not glorifie God in the p. 25name of Ieſus, as their Lord. For this cauſe the Apoſtle to the Coloſſians commaundeth vsus: Coloſ. 3.1…Col 3:1that whatſoeuer wee doe in word or deed, wee doe it all in the name of the Lord Ieſus: and thereto more particularly hee addeth concerning thankeſgiuing: giving thankes to God the Father through him. To teach vsus after what manner we ſhould thanke God aright for all things. And herevnto agreeth that which the Apoſtle to the Hebrues teacheth vsus, when hee biddeth vsus that wee ſhould hauehave grace in our heartes, Heb. 12.28.Heb 12:28by the which wee may ſerue God ſo as hee bee pleaſed. For where Grace is not, and ſo by conſequence, where the knowledge of God in Chriſt is not, and the kingdome of Chriſt is not erected in the heart, in righteouſnes, peace and ioy of the holy Ghoſt, there is no thankſgiuing proceeding from that heart, that can bee acceptable to God. No, nothing that is done for his ſeruice, can be acceptable vntounto him. Pſal. 116.1…Ps 116:1For as wee hauehave alreadie ſaid before out of the Pſalmiſt and other Apoſtles: I beleeved, therefore did I ſpeake, 2. Cor. Cap. 4. verſ. 13. the ſpeach to God, or of God. That which proceedeth not from faith, ſhall neuer bee accepted of him. Therefore is it that the Apoſtle biddeth vsus, that wee ſhould abound in faith with thankeſgiuing, to informe vsus, that all true thankeſgiuing muſt be accompanied with faith, and flowe therefrom.

p. 26Thus much concerning this firſt point, that is the Authour of this benefite of a lively hope. Nowe followeth the ſecond point, touching the cauſe moouing God the Father in Chriſt to begett vsus to his hope, and that is his aboundant merciemercy.

In this point, MercieMercy the only cauſe moouing God to cal vsus.we hauehave twoo things to be marked. The firſt is, the cauſe it ſelfe moouing God to bring vsus to his bleſſing, which is his MERCIEMERCY. The ſecond is, the qualitie of his merciemercy, which mooveth him to graunt this bleſſing, which ſtandeth in the meaſure of it, in that it is called, his aboundant merciemercy. As touching the firſt, it plainly layeth downe before vsus our owne miſeries: Firſt, in that we were ſuch as had need to be pitied, & vponupon whom the Lord ſhould hauehave compaſſion, as being in miſerable cace, and vnable to deliuer our ſelues from our miſerie: For where there is no helpe left but that which ſtandeth in the merciemercy of our Iudge, he alſo being our partie, the caſe muſt needes be moſt miſerable. Nowe it is playne by the Apoſtle, that if God had not had pittie and compaſſion on vsus, wee had neuer attained, not ſo much as to any hope or eſperance of eternall life, ſeeing nothing els but his owne merciemercy and pitie did mooue him to call vsus to this bleſſed hope: which is moſt plainly ſet downe by the Apoſtle to the Epheſians, Ephe. 2.3.4Eph 2:3Eph 2:4in that hee maketh all men, both Iewe and Gentile by nature, to be the children of wrath; and the cauſe of our calling, regeneration and ſafetie p. 27from that wrath, to bee the riches of Gods pitie and compaſſion, and the aboundance of his love. Secondly, this ſetteth before vsus the nature of our God, that it is ſuch, as he himſelfe proclaimed, when hee made all his goods goe before Moyſes, and proclaimed the Name of the Lord before him, ſaying: The Lord, the Lord: ſtronge, Exo. 34.6.7.Exod 34:6Exod 34:7mercifull and gracious: ſlowe to anger, and aboundant in goodnes and trueth: reſeruing merciemercy for thouſandes: forgiuing iniquitie and tranſgreſſion, and ſinne, &c. Pſal. 116.5.Ps 116:5Therefore it is that Dauid hauing taſted of the merciemercy and kindnes of the Lord, doeth ſhewe foorth to the world the ſame, Pſal. 3….5.Ps 3:5ſaying: The Lord is mercifull and righteous, and our God is full of compaſſion. And againe, Pſal. 34.8.Ps 34:8He indureth but a whyle in his anger, but in his favour is lyfe. Weeping may abyde at euening, but ioy commeth in the morning. Alſo he inviteth the world to prooue how good the Lord is, Saying, Taſte ye and ſee how gratious the Lord is. And for this cauſe, doth Dauid take occaſion to praiſe the Lord, and to reſolve with him ſelfe to prayſe him in the ſaid 34. Pſalme: Pſal. 34.….Ps 34I will alway giuegive thankes vntounto the Lord: his prayſe ſhalbe in my mouth continuallie, and doth inuite and wil all others to praiſe the Lord with him, ſaying: Prayſe the Lord with mee, Pſal. 3.4.3.Ps 3:4Ps 3:3and let vsus magnifie his Name together. And further hee doth reſolue, to reioyce and glory in the Lord, & in his merciemercy, ſaying: I wilbe glad and reioyce in his merciemercy. And againe: My ſoule ſhall glory in the Lord. And alſo exhorteth the righteous and Saints to louelove the Lord, & to reioyce in him, becauſe p. 28of his merciemercy, ſaying in the 31. Pſalme: LoueLove the Lord all yee Saintes, &c. And the 32. Pſalme and 11. verſe. Bee gladde yee righteous, and reioyce in the Lord, and bee ioyfull all yee that are vpright in heart. And ſo in the beginning of the 33. Pſalme, and many other Pſalmes. The vſe of this poynt is: Firſt, to humble vsus all before the Lord our God, as beeing ſuch who hauehave forfaited all felicitie, that there is no hope of bleſſednes, Gal. 3.22.Gal 3:22nor lyfe left vsus, but in the merciemercy of God, againſt whom wee hauehave ſinned, for all are included vnderunder ſinne, that the promiſe by the faith of Ieſus Chriſt, ſhould be giuen to them that beleeue: Rom. 11.32Rom 11:32And God hath ſhut vp all in vnbeleefe, that hee might hauehave merciemercy on all. So that wee muſt all confeſſe with the Prophete: Ier. lament. 3. and 22.That it is the Lords merciemercy, that we are not conſumed. And againe: Iſai. 1.9.Isa 1:9Except the Lord of Hoaſtes had reſerued to him a ſmall remnaunt, wee ſhould hauehave bene as Sodome, and ſhould hauehave bene like to Gomora. For as the Apoſtle ſayeth: Rom. 3.9. and 23.24Rom 3:9Rom 3:23Rom 3:24All both Iewe and Gentile are vnderunder ſinne: there is none righteous: no, not one, &c. For all hauehave ſinned, and are deprived of the glorie of God, and are iustified freelie by his grace. Therefore let vsus all learne to obey the exhortation and inſtruction given by God to vsus, by the mouth of his Prophete, that is, Micah. 6.8.Mic 6:8to humble our ſelues: to walke with our God. Iem. 4.6.7.10.And as the Apoſtle ſaith: Let vsus ſubmit our ſelues to God, for hee reſiſteth the proude, and giueth grace to the humble: Let vsus caſt downe our ſelves before him, and hee will lift vsus vp. Herevpon doth follow the ſeconde vſe, which p. 29is, to conuince all them that put the cauſe of their ſaluation, or hope of ſaluation, either in the power of their free will, or in the merite of their workes, or any other thing whatſoeuer, except in the mercy of God only. For God witneſſed of himſelfe in the Prophete Eſaie: I, euen I, am hee, that putteth away thine iniquities, for mine owne ſake, Eſa. cap. 43. verſ. 25. And the Apoſtle plainly teſtifieth, that by grace wee are ſaued through faith. Epheſ. cap. 2. verſ. 8. And leaſt that any man ſhould thinke, that to beleeue were in his owne power, and did proceed from himſelfe, & therefore that his ſafetie were of himſelfe, the Apoſtle addeth, and that not of our ſelues, it is the gift of God. And yet further to make it more cleare, hee ſubioyneth, that it is not of workes, that we are ſaued. And he giueth the reaſon twoofold. Firſt, leaſt any man ſhould boast himſelfe. For as the Apoſtle in an other Epiſtle affirmeth: All reioycing, all gloriation of man in himſelfe, is excluded, and that by the law of faith, and not of workes: Rom. 3.27. and 4.2.Rom 3:27Rom 4:2for if our Iuſtice did come by our workes, then had we wherein to reioyce and glorie. And for this cauſe alſo is it, that God doth chooſe the vyle things of this worlde, the fooliſh and the weake, 1. Cor. 27. to the endeuen that no flesh should reioyce or glory in his preſence, for wee are that which wee are, of him in Chriſt Ieſus, and not of our ſelves, nor in our ſelves ſaith the Apoſtle, be it Wieſdom, iuſtificatiō, ſactification, or redemption. That according as it is written. p. 30Hee that reioyceth, let him reioyce in the Lord.

The ſecond reaſon of the Apoſtle to the Epheſians, Phil. 2.13.Phil 2:13is, Becauſe the power of doing good, is not of our ſelues, nor in our ſelues, becauſe we are the workmanſhip of God, created to good workes. And this Creatiō (ſaith the Apoſtle) is in Chriſt Ieſus, & therefore not in our ſelues. Therfore it is not of our ſelues that we do good, but of God, who worketh in vsus both the will and the deed, and that of his good pleaſure. Neither hauehave we the vertues in our ſelues of working good, but in Chriſt Ieſus, that we iuſtly ſay with the Apoſtle to the Galathians, Gall. 2.10.It is not we that liue any more, but Christ that liueth in vsus. And therefore with the ſame Apoſtle to the Corinthians: 2. Cor. 12.2 and 3.2 Cor 12:22 Cor 12:3Our reioycing ſhould be not in our ſelues, but in the man, which is Chriſt. And we ought to acknowledge with him, that what we are, we are it by the grace of God: And when we labour in well doing, it is not we, but the grace of God which is with vsus. This ſerveth to vsus for two things, to inſtruct vsus, not with Papiſt or other whatſoeuer, to aſſcribe merites to our workes, or to eſteeme the cauſe of our election, calling, iuſtification, or glorification to be in our ſelues or our workes, but in the free grace of God. Therfore doth the Apoſtle to the Romans, declare, Rom. 11.5.Rom 11:5that the remnant which are ſaved, are reſerued according to the election of grace: and thervpon concludeth, that if election bee of grace, it is no more of workes, elſe were grace no more grace: And if it be of works, p. 31then it is no more of grace, or els, workes were no more works. So may we conclude here, of our calling to the hope of life: ſince the Apoſtle ſaith, It is of Gods aboundāt mercy, than it is not of merit, els were mercy no more mercy: and if it be of merite, it is no more mercy, or els merite were no more merite. The cauſe therefore moouing God to call and elect vsus, is no wayes in vsus, but in God himſelfe. Therefore doth the Apoſtle ſay to the Epheſians, Ephe. 1.5.Eph 1:5that God hath predeſtinated vsus to be adopted through Chriſt in himſelfe. And what was the cauſe in himſelfe moouing him, the Apoſtle likewiſe declareth it (According to the good pleaſure of his wil.) And moreouer in the next verſe, he maketh it more plaine, ſaying: That it is his grace wherewith hee hath made vsus freely accepted in his beloved: & yet more amplie, hee cleareth this, adding in the 7. verſe, That the redemption which we hauehave by the bloud of Ieſus Chriſt, is alſo according to his rich grace. Declaring that whither wee look to God in giuing Chriſt to dye for vsus, or whither wee conſider God iuſtifying vsus in Chriſt, and accepting of vsus in him for the merite of his death, applying or imputing the ſame to vsus: There was, nor is nothing that mooueth him to doe ſo, but his owne grace. For as it is written, Exod. 33.19Exod 33:19I will hauehave mercy vponupon him, to whom I will ſhew merciemercy: & wil hauehave compaſſion vponupon him on whom I will hauehave compaſſion. So that it is not in him that willeth, Rom. 9.15. & 16. & 18Rom 9:15Rom 9:16Rom 9:18nor in him that runneth, but in God that ſheweth merciemercy. p. 32And therefore hee hath mercy on whom hee will, and whom hee will, hardeneth.

The ſecond thing that hereby we learne is, that comfortable leſſon which the ſpirit of God teacheth vsus by the Apoſtle to the Romanes, reaſoning from this merciemercy and louelove of God towardes vsus in Chriſt, who when wee were yet of no ſtrength, at his time, Rom 5.6.7. & 8.9.10.Rom 5:6Rom 5:7Rom 8:9Rom 8:10dyed for the vngodly: God ſetting foorth his merueillous louelove to vsus, that whyle we were yet ſinners, Chriſt dyed for vsus. Whereupon he concludeth, that nowe being iuſtified by his bloud, we ſhall much more bee ſaued from wrath through him. For as the the Apoſtle ſayeth. If when we were enemies, wee were reconciled to God by the death of his Sonne, Ephe. 2.3.4 and 5.Eph 2:3Eph 2:4Eph 2:5much more being re…ciled, we ſhalbe ſaved by his life. For that mercy that mooued God when we were dead in ſinne and treſpaſſe, being by nature the children of wrath, Ier. lament. 3.22.to quicken vsus in Chriſt: Seeing it remained for euer, and his compaſſions fayle not, but are renewed every morning, Ephe. 2.3.4Eph 2:3Eph 2:4muſt needes much more mooue him to accompliſh the good pleaſure of his will in vsus, Pſal. 106.1.Ps 106:1who nowe are made the children of his louelove in Chriſt. Therefore neede we not to feare what man, Rom. 8.38. and 39.Rom 8:38Rom 8:39yea what Deuills can doe to vsus: For neither death, nor life, nor Angells nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature ſhalbe able to ſeperate vsus from the louelove of God, which is in Chriſt Ieſus. For our God is full of compaſſion and merciemercy, Pſal. 103.8. &c.Ps 103:8ſlow to anger, and of great kindnes. Therefore he will p. 33not alwayes chyde, Pſal. 103.6.Ps 103:6nor keepe his anger for euer: neither will hee deale with vsus after our ſinnes, nor reward vsus according to our iniquities, ſeeing he pitied vsus, and had merciemercy on vsus, when we were his enemies. For that merciemercy that mooued God to beget vsus to the hope of lyfe, when we were ſtraungers from him, & without hope, and without God, much more ſhall it mooue him to bring vsus (now being made his children) to the enioying of that bleſſed hope. Herevpon it followeth, That Gods merciemercy is the only ground of ſolide and perfect comfort to man, and only ſure ſtay to the ſoule of him that is in trouble: & that contrariwiſe they can hauehave no ſtedfaſt hope, nor perfect ioy through their hope, who build their hope of lyfe, not vponupon the merciemercy of God, but on their owne merite, or merite of any other creature. Therefore is it that in the ſcripture the moſt lamentable and ſorrowfull cace of the godly is deſcribed to bee, when as the ſence of Gods merciemercy faileth them: For then doe they crie out: Will God ſhewe noe more fauour? Pſal. 77.8.Ps 77:8Is his MercieMercy cleane gone for euer? Doth his promiſe faile for euermore? Hath God forgotten to be mercifull? Hath he ſhutt vp his tender mercies in diſpleaſure? This is my death ſayeth the ſeruant of God. Hereby declaring that merciemercy is their only comfort, and cauſe of their lyfe. And where merciemercy appeareth to be ſhutt vp in diſpleaſure, there is no aſſurance of lyfe, Pſal. 116.3.Ps 116:3but the ſnares of death doe cōpaſſe them: then the greeues p. 34of the graue doeth gripe them, and they finde trouble and ſorrowe. And then doth their ſoule returne to reſt, when they hauehave taſted of Gods merciemercy: and therefore in all their troubles, the ground of their confidence and drawing neare to God, is, and euer hath bene, …. ….16.his mercy. Therfore doeth the Apoſtle to the Hebrues will vsus to goe bodly to the throne of grace, that we may receaue merciemercy, and finde grace to helpe in time of neede.

Now come we to the qualitie of this mercy that mooueth God to cal vsus to the hope of lyfe. The Apoſtle calleth it his aboundant merciemercy. It is moſt certaine, that all the creatures of God, doe taſte of his merciemercy towards them: yea the very reprobates, and the very Deuils themſelues. For it is a great merciemercy that they are referued ſo long vntounto the iudgement of the great day, and that they and the wicked are ſo long ſpared, vncaſt in hell fyre. …ud. 6.Many a time doth both the word of God, and daylie experience teach vsus, that God doth giuegive many bleſſings and deliuerances to the wicked. Achab being a man (as witneſſed the booke of God) who had not his like: who did ſell himſelfe to worke wickednes in the ſight of the Lord, hauing heard the threatning of the Prophete againſt him for the killing of Naboth, &c. and humbling himſelfe (albeit without true repentance) the Lord did delay his iudgement all his dayes, and did not execute the euill denunced againſt p. 35him, till his ſonnes dayes, for the Lords merciemercy is aboue all his workes. Therefore, as wee hauehave ſaid before, hee maketh the Sunne to ariſe on the wicked, & the good, and ſendeth raine to the iuſt and vniuſt. Moreouer, he giueth to the wicked kingdomes, Empires, & Dominions, yet doeth not this mercy that obtaines ſo many bleſſings, procure to the wicked, that they ſhould be renewed to the hope of Eternall lyfe, and receiue remiſſion of ſinnes. For it is not a ſmall merciemercy that mooveth God to doe ſo, that is, to iuſtifie a ſinner: to call his enemies to the dignitie of the ſonnes of God, & to giuegive thē the hope of eternal life: it muſt be a merciemercy running ouer, & ſuperaboundant, that muſt mooue the Lord to beſtow theſe bleſſings which are of greater value, then all the kingdomes of the world. Therefore doth the Apoſtle to the Epheſians call this grace, a ritch grace: Whereby the Lord hath bene aboundant towards vsus in all wiſedome and vnderſtanding. Ephe. 1.7.…Eph 1:7And this aboundance of Gods mercy and grace is moſt clearly manifeſted by that which the Apoſtle ſpeaketh to the Romanes, in declaring both the end of the giuing of the Lawe, and effectes of the Lawe giuen, the end of it (ſayeth he) was, that the offence ſhould abound: whereby it might ſeeme, that thereby wee ſhould bee put further from the hope of grace then before, but hee addeth for our comfort: that where ſinne abounded, there did grace abound p. 36much more, y^e grace might raigne through righteouſnes vntounto life eternal through Ieſus Chriſt our Lord, even there wher ſinne had raigned vntounto death, Before ſin hauing taken occaſiō by the Law to worke in vsus al maner of concupiſcence, that ſinne might appeare ſinne, & to be out of meaſure ſinfull, in working death in vsus by that which is good: And all this for no other thing, but for the praiſe of the glory of his rich grace, whereby hee doeth abound towardes vsus aboue all aboundāce of ſinne in vsus, that his merciemercy may be knowen to be greater, then our iniquities, yea to be greater then al his workes. For it is ſaide in the 108, Pſalm. His merciemercy is great aboue the heauens. And again: As high as the heauē is aboue the earth, ſo great is his merciemercy towards them that feare him. For it is not that common goodnes and general merciemercy of God to all his Creatures, whereby he giveth life and being, and moouing to all, & whereby he giveth riches and honours and Kingdomes, that mooveth the Lord to beſtow this bleſſing of remiſſion of ſinnes, & hope of eternal life. This teacheth vsus neuer to content our ſelues with that ſence of Gods merciemercy, which ariſeth only vponupon the enioying of tēporall bleſſings, be they neuer ſo great, though he ſhould giuegive vsus the whole world: 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. Albeit it bee true, that a man may be made Monarch of p. 37the whole world, and yet bee voyde of the ſauing grace and merciemercy of God. The true reioycing in Gods mercy ariſeth vponupon the hope of the glory of God, builded vponupon the peace which we hauehave toward God through Ieſus Chriſt, Rom. 5.1.2. and 11.Rom 5:1Rom 5:2Rom 5:11ariſing vponupon the remiſſion of ſinns in his bloud, or iuſtification by faith, and the attonement which we hauehave receyved by Ieſus Chriſt our Lord. Therefore, 1. Pet. 1.6. and 8.1 Pet 1:61 Pet 1:8gett what we will get from God, wee never ſhall be ſatiſfied with all the tokens of his love and mercy, vntill wee gett that gift of God, whereof Chriſt ſpeaketh in the 4. of Iohn, to the woman of Samaria, when ſhee did denye him a cup of water. Iohn 4.10.John 4:10If (ſayeth he) thou kneweſt, that gift of God: meaning himſelf: & ſhewing vsus that he knoweth nothing of the ſauing merciemercy of God, nor of the groūd, or warrāt of eternall lyfe, though he know al the giftes that euer God did giuegive to man, who yet knoweth not the Lord Ieſus, and hath not bene a feeling partaker of the mercy of God which is in him, & through him. This ſerueth to moove vsus to eſteeme more of the ſpirituall bleſſings of God, then of all earthly things. Pſal. 4.6.7.Ps 4:6Ps 4:7And with Dauid to deſire the Lord to lift vp the light of his coūtecance on vsus, and not with the world to ſeeke for earthly things, for therby ſhall we hauehave more ioy of heart, then they hauehave, when their wheate and their wine doeth abound.The vſes of the aboundance of Gods merciemercy.

The vſe of this poynt is threefolde: It ſerveth for Inſtruction, for conſolation, & for conviction. For inſtruction in teaching vsus, p. 38ſeeing it is an aboundāt mercy, wherby the Lord doth call vsus to the hope of lyfe, and to this effect begetteth vsus to bee his children: that ſinne & iniquitie is a thing moſt deteſtable before God, ſince that generall goodnes of God that mooueth him to giuegive all earthly things to man, maketh him not to giuegive remiſſion of ſinnes to man: Therfore ſhould wee aboue all things abhorre ſinne, & by all meanes indeuour to eſchew ſinne, as the thing moſt daungerous and pernitious to man. For although thou be a ſinner, God will bleſſe thee with honour and riches of this lyfe, yet will giuegive thee no portion of his inheritance in the heavens. He promiſed to Abraham, when hee prayed that Iſmaell might live in his ſight, Gene. 17.1…Gen 17:1that hee would bleſſe him, and make him fruitfull, and multiplie him exceedingly, that hee ſhould begett 12. Princes, and bee made a great Nation, 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, yet doe they thinke thimſelues in no perill at all, there is, and hath bene euer in the world, ſinne, & prophane perſons, who hauehave deceiued others with vaine wordes, as though the wrath of God ſhould not come vponupon men for whoredom, couetouſnes, &c. Therfore doth the Apoſtle to the Epheſians warne vsus: That we let no man deceyue vsus with vaine words. p. 39For, for ſuch things (ſayeth the Apoſtle) cometh the wrath of God vponupon the children of diſobedience. Let vsus therefore learne not to extenuate ſinne, nor ſecurelie to giuegive our ſelves to ſinne, ſince no common merciemercy, but an ſuperabundant merciemercy can obtaine remiſſion of ſinne at the hands of our God. This poynt ſerueth next for conſolation to all penitent ſinners, how wearie and loaden ſoeuer they be: ſince ſinne can not abound in ſo great meaſure, but the merciemercy of God aboundeth much more: 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 merciemercy and grace to abound much more. Let vsus not therfore with Cain eſteeme our ſinne greater then we can beare and diſtruſt in the mercies of God, ſeeing the Lord himſelfe made vsus this promiſe by the Prophet Eſai: Eſai. 1.18.Isa 1:18Though your ſinnes were as crimſin, they ſhalbe made white as the ſnow: Though they were redd as ſcarlet, they ſhalbe white as wooll. Therefore is it that God hath ſhewed merciemercy to the chiefeſt ſinners, that we ſhould not diſpair in Gods mercies, though our iniquities were never ſo great. This doeth the Apoſtle Paule plainely teach vsus by his owne example in the firſt cha. to Tim. 1. Tim. 1.161 Tim 1:16ſhewing that albeit he was chief of ſinners: & albeit he was a perſecutour, yet was he receyved to merciemercy, by the exceeding aboundance of the grace of God towards him in Chriſt Ieſus. And that for this cauſe, that Chriſt Ieſus ſhould firſt p. 40ſhew on him all long ſuffering, to the example of all them, which in time to come ſhould beleeue in him vntounto eternall lyfe. 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. Let not then the haynouſnes of our iniquities dryue vsus away from God: who is able to remooue our ſinnes from vsus as farre as is the Eaſt from the Weſt. Pſal. 103.12.Ps 103:12Seeing Chriſt doth call vponupon al that are wearie and loaden, and doth promiſe them relaxation and caſe: Mat. 11.29.Matt 11:29& witneſſeth: That hee did come into the world, not to call the righteous, Pſal 106.4.6. and 45.Ps 106:4Ps 106:6Ps 106:45but ſinners to repentance: but let vsus rather with the Pſalmiſt praye, that the Lord will remember vsus with the fauour of his people, and viſit vsus 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. For although we hauehave ſinned with our Fathers, & hauehave committed iniquitie, and done wickedlie, yet ſhall hee remember his couenant, and call backe his wrath, according to the multitude of his mercies. 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: as though the mercy of God were not ſufficient alone to mooue God to graunt vsus this benefite. For if grace doth abound, much more there where ſin hath abounded, then needeth there nothing to be added to grace, ſince the meaſure of Gods mercy givē vsus in Chriſt, doth alwayes p. 41exceed the meaſure of our ſinne. Therfore doth the Apoſtle reaſon to the Romanes frō this aboūdance of the grace of God, Rom. 5.15.16. & 17.Rom 5:15Rom 5:16Rom 5:17& proveth the certaintie of eternall life by compariſon in this ſimilitude betwixt the grace or gift of God in Chriſt, & the offēce of Adam in three reſpects. Firſt, in reſpect of Adams ſin, & Chriſtes righteouſnes, or obedience. For the Apoſtle ſayeth, that the gift is not ſo as is the offence, & he ſheweth the reaſon, (for ſayeth he): If through the offence of that one, many bee dead: Much more the grace of God & the gift by grace which is by one man Ieſus Chriſt, hath aboūded vntounto many: Hereby declaring that the righteouſnes of Chriſt givē vsus by grace, is more aboundantly beſtowed vponupon vsus to life, then Adams offence was of power vntounto death. 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 onelyonly righteouſnes. Neither (ſayeth hee) is the gift ſo, as that which entred by one that ſinned: And he addeth the reaſon. For (ſayeth he) the fault came of one offence to condē natiō, but the gift is of many offences to iuſtification: ſhewing that iuſtificatiō by Chriſt, is farre more large then the cauſe of cōdemnation in Adā. Seeing that not only that one ſinne, which alone hath brought cōdemnation on all men, but al other our ſinnes are forgiuē in Chriſt: & ſo y^e gift of grace aboūdeth much more, & is of greater meaſure thē the guiltnes of the ſin, that was the cauſe of all mens cōdēnation. p. 42Thirdlie, the Apoſtle reaſoneth from the difference of power betwixt the death that followeth vponupon the guiltines of Adams ſinne, & the lyfe that is given to them that are iuſtified by the righteouſnes or obedience of Chriſt Ieſus. For (ſayeth he) If by one offence death raigned through one, much more ſhall they which receyue that aboundance of grace: and of that gift of it, Righteouſnes raigne in life through one, that is, Ieſus Chriſt. The reaſon is implyed in this ſentence takē from the aboundance of grace, and of the gift of that righteouſnes. By al which the Apoſtle will aſſure our heartes, that we, who are partakers of the grace & merciemercy of God in Chriſt, ſhalbe ſaued & that in reſpect. Neither is Adams ſin ſo powerfull to make guiltie vntounto death, as the righteouſnes of Chriſtes to iuſtifie vntounto lyfe: neither is the guiltines coming from Adams only ſinne, ſo aboundant, as the iuſtification which is by Chriſt only Obedience: 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: Neither is death which followed vponupon the guiltines of that one ſinne of Adams vponupon all men, of ſuch force to raigne, as the lyfe that commeth to all them that are iuſtified by that one obedience of Chriſt Ieſus: ſeeing the cauſes of that lyfe are more aboundant, then the cauſes of that death, & therefore th'effect, p. 43that is the lyfe, muſt be more aboundant or powerful in raigning: Hereby is it euident, that they hauehave never truely taſted of the ſauing merciemercy 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 vsus to lyfe. Let vsus therefore magnifie the merciemercy of God, which is ſo aboundant, plentifull, and running ouer, that it giueth full contentement to the heart, & perfite peace to the ſoule of man: and let vsus pray for our ſelves, as the Apoſtle prayeth for the Epheſians, Ephe 3.18. and 19.Eph 3:18Eph 3:19that being rooted and grounded in louelove, wee may be able to comprehende with all Saintes what is the bredth, and length, and depth, and height, and to know the love of Ieſus Chriſt, which paſſeth knowledge, that we may be filled with all fulnes of God, and ſo hauehave our ſoules ſatiſfied with his goodnes.

Now followeth the third poynt, The meanes whereby wee are brought to hope.which is concerning the meane or fitting midds whereby the Lord bringeth vsus to this bleſſed hope, and that is our Regeneration, or newe birth. For as Chriſt ſayeth to Nicodemus: Except a man bee borne againe, Ioh. 3.3.John 3:3he can not ſee the kingdome of God, and conſequentlie can hauehave no hope of it: therefore ſayeth the Apoſtle here, that God hath begotten vsus againe to hope. Here hauehave we to conſider two things. Firſt, what this begetting is. And ſecondly, why it is called our begetting againe, or ſecond birth. Which wordes hauehave a manifeſt relatiō to a former begetting and birth. As touching the birth, it is fully deſcribed to vsus in p. 44the word of God.

The Apoſtle in this ſame chapter of this epiſtle, and 23. verſe, doth ſhew vsus the ſence of this conception and birth: both what kinde it is of, and which it is. As for the kinde, he telleth vsus, it is not mortall, and ſo periſhing as all fleſh is, but immortall, which liueth and endureth for ever. And that he declareth to bee the word of God, which was preached by the Apoſtle to the world. Secondly, touching the mother, who muſt beare vsus, in whoſe wombe this ſeed is ſowen, and out of whoſe bowelles we muſt proceed: the Apoſtle to the Galathians ſpeaketh plainlie, Galat. 4.26Gal 4:26ſaying, It is Ieruſalem which is aboue, or heauenlie Ieruſalem, that is the true Church of God. whoſe propertie is: That ſhe is free, and ſhee ſayeth, the Apoſtle is the Mother of vsus all, and was figured by Sara, the free woman, the mother of Iſaac, the heire and childe of promiſe. Thirdly, the Euangeliſt Iohn telleth vsus who is the Father, by whom wee muſt be begotten. Ioh. 1.13.John 1:13& borne againe, not of blood, nor the will of fleſh, nor the will of man, but God only. The firſt teacheth vsus, to eſteeme much of the bleſſed worde of God, ſince without it, there is no Regeneration, and ſo no hope of lyfe. That there is no Renovation but by the word, it is plaine by the ſpeach of Chriſt him ſelfe in the 17. chapter of Iohn; verſe 17. Sanctifie them with the trueth: thy word is trueth. And that without Regeneration, there is no hope, it is manifeſt both by the p. 45Apoſtle & by the ſpeach aforſaid of Chriſt to Nicodemus. Heb. 12.4…Heb 12:4And by the Apoſtle to the Hebrues, where he ſayeth, that without holines, no man ſhall ſee God. Therefore ſhould we al indeuour to hauehave the word of God abyding in vsus, and dwelling in vsus plenteouſlie, according to the exhortation of the Apoſtle to the Coloſſians. And as the Apoſtle ſayth in the next chap. We ſhould as newe borne babes, Coloſ. 3.1…Col 3:1deſire that ſincere milke of the worde, that we may growe thereby. For as witneſſeth the Apoſtle to the Hebrues: we can not eſcape, if wee neglect ſo great a ſaluation, which at the firſt began to be preached by the Lord, and afterwards was confirmed to vsus by them that heard him: Hebr. 2.3.Heb 2:3ſeeing the word ſpokē by Angells was ſtedfaſt, & eueryevery tranſgreſſion & diſobedience, receiued a iuſt recōpence or reward. And the Apoſtle in the 2. epiſ. 2. Theſ. 1.8.2 Thess 1:8to the Theſſalon. teacheth vsus, that Ieſus Chriſt at his appearing, ſhal rēder vēgeāce to al that obey not the Goſpel.

The ſecond point teacheth vsus, not to forſake nor neglect (as ſayeth the Apoſtle to the Hebr. our mutuall gatherings together, Heb. 10.25Heb 10:25or the fellowſhip that wee have among our ſelves, But with Dauid: Let vsus deſire & require euen this one thing of the Lord: That we may dwell in the houſe of the Lord al the dayes of our life, Pſal. 27.4Ps 27:4to behold the beautie of the Lord, and to viſite his Temple, Pſal. 36.8.Ps 36:8and that we may be ſatiſfied with the fatnes of his houſe, & receyve drinke out of the Riuers of his pleaſures. Pſal. 46.4.Ps 46:4For ther is a Riuer which maketh glad the city of God, evē the Sanctuary of the Tabernacles of the High. For this heauēly Ieruſalem p. 46is faire in ſituation, Pſal. 48.1.2 and 3.Ps 48:1Ps 48:2Ps 48:3the ioy of the whole earth, and Cittie of the great King: In the Palaces whereof, God is knowne for a refuge: Pſal. 53. and 6.Ps 53and out of Zion commeth ſaluation. Therfore doe the Tribes of the Lord goe vp to Ieruſalem, according to the teſtimonie of Iſraell, to prayſe the Name of the Lord. For there are Thrones ſet for Iudgement, Pſal. 122.Ps 122euen the Thrones of the houſe of Dauid: And therfore ſeing this is the place of ſafetie and ſaluation, where the beautie of the Lord is to be ſeene, where the voyce of the Lord is to be heard from his holy Oracle, we ſhould reioyce with Dauid, when we heare the people ſay: Pſal. 84.Ps 84We will goe vp into the houſe of the Lord. Our feet ſhall ſtand in the gates of Ieruſalem. For as witneſſeth Dauid: Bleſſed are they that dwell in the houſe of the Lord, Pſal. 42.Ps 42for they ſhall euer praiſe him: Therfore did his ſoule long and fainte for the Courtes of the Lordes houſe: yea his ſoule panted after the Lord, as the hart after the waters, being baniſhed from the publicke worſhip of God by the perſecution of Saul; and his heart was poured out, when he remembred that he had gone with the multitude, and led them in the houſe of God with the voyce of ſinging and prayſe, as a multitude that keepeth a feaſt: Pſal. 84.11.Ps 84:11Becauſe a day in the Courtes of the Lord, is better then a thouſand other where: and better is it to be a doore keeper in the houſe of the Lord, then to dwell in the tabernacles of wickednes: Pſal. 87.Ps 87for glorious things are ſpoken of the Citie of our God. For of Ziō it is ſaid, that many p. 47are borne in her. Seeing therefore that our ſpirituall birth is in heauenly Ieruſalem, where the ſeed of Gods worde is continually ſowen. Mat. 13.Matt 13For which cauſe the kingdome of heauen is likened to a ſower that went foorth to ſowe his ſeed: Hither ſhould we reſort, for God is in the middes of her. But let vsus remember that it is Ieruſalem that is aboue, and which is free, which is the mother of vsus all, as ſayeth the Apoſtle. For Iſmael, who was borne of the bound woman Hagar, who was the type of earthlie Ieruſalem, was not the heire, 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. 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, but they who are begotten by the Goſpell in the boſome of the Church, ſet at libertie, and walking in the libertie, wherewith Chriſt hath made vsus free, Gal. 5.1.Gal 5:1they are truly begotten of God to this bleſſed hope, becauſe they are after the maner of Iſaac, children of the promiſe, Gal. 42.3.whereas the other are borne after the fleſh.

The third poynt touching the Lord, who begetteth vsus to this hope, doth teach vsus what ſort of generation it is, that maketh vsus to hauehave this hope, to wit, a ſpirituall, and no fleſhlie birth. For as Chriſt ſayeth to Nicodemus in the third of Iohn: That which is borne of the fleſh, is fleſh: and that which is borne of p. 48the ſpirit, is ſpirit. And it is playne by the Apoſtle to the Corinthians: 1. Cor. 15.…0.1 Cor 15That fleſh and blood can not inherite the kingdome ef God. 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: 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. Therefore alſo is the ſame ſpirit in the 4. of Eſay called the ſpirit of burning, becauſe as fire to gold, ſo the ſpirit to vsus, doeth effectually purge the droſſe of ſinne. For this cauſe is it alſo that Iohn the Baptiſt ſayeth, Mat. 3.11.Matt 3:11That Christ ſhall baptize vsus with the holy ſpirit and fire: for we muſt be the children of God, Rom. 8.17.Rom 8:17before we can be his heirs, as withneſſeth the Apoſtle, both to the Romanes and Galathians. Therefore doth the Apoſtle here giuegive thanks to God, Gal. 4 7.Gal 4:7euen for this, that he hath begetten vsus, and ſo hath made vsus his children, that we may hauehave hope to inherite his kingdome. 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. 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. And in the third Chapter of his firſt Epiſtle, he eſteemeth it the teſtimony of Gods greateſt love to man, ſaying: Beholde brethren, howe great a love the p. 49Father hath given vsus, that we ſhould bee called the ſonnes of God. We hauehave next to conſider, that this birth muſt bee after a former birth, becauſe it is ſaid, that God hath begotten vsus againe. And Chriſt to Nicodemus ſaith plainelie, that he that is not borne againe, can not ſee the kingdome of God. For our firſt birth neither maketh vsus the children of God: neither putteth vsus in hope of eternall life. Wee may well be the children of Kings, of great Lords, and Princes, and ſo hauehave hope of their inheritance by our firſt birth, but though an Emperour hauehave begotten thee, it maketh thee not the ſonne of God, nor heire of his kingdome. And though a begger have begotten thee, thou art no farther from the kingdom of God, then he that is borne of a king: ſeeing the firſt birth helpeth nothing to this prerogatiue, but it is the ſecond birth that giveth it. 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, Ephe. 2.3.Eph 2:3that he is the child of wrath by nature: & therefore can hauehave no hope but of wrath. For as David confeſſeth of himſelfe, it is true of all fleſh: Beholde I was borne in iniquitie, Pſal. 51.5. Rom. 6.23.Ps 51:5Rom 6:23and in ſinne hath my mother conceyved me: and the wages of ſinne (ſayeth the Apoſtle) is death: this is the inheritance that cometh to vsus by our earthly and naturall Parentes, of what degree, dignity, or eſtate ſoeuer they be in this world. The vſe hereof p. 50of is twofolde.

Firſt, it ſerveth to beate downe the pride of al fleſh, & to teach men not to glorie in their bloud, nor kinred: 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. For though a mā might reckon to Abraham, as did the Scribes & Phariſees in the 8. of Iohn, as to their Father in the fleſh, yet may hee be ſtill the childe of the Devill, as witneſſeth Chriſt of them ſelves in that ſame place. For as the Apoſtle ſayeth: They are not all Iſraell that are of Iſraell: neyther are they all children, that are of the ſeed of Abraham. Yea though a man might reckon his kinred to Adam, yet hath he not wherin to glorie: ſeeing (as ſayeth the Apoſtle to the Romanes) by that one Man ſinne entred into the world, and by ſinne death, and not only entted, but by his only ſinne, all are made ſinners, & death went over all men. Therfore let vsus learne the leſſon which Iohn the Baptiſt teacheth the Phariſees and Sadducees in the Goſpell according to Matthew: Let vsus not thinke to ſay with our ſelves, Mat. 3.9.Matt 3:9We hauehave Abraham to our Father: For God is able of ſtones to raiſe vp children to Abraham: but rather with the Apoſtle Paul to the Philippians: Phil. 3.3.Phil 3:3Let vsus glorie in Chriſt Ieſus, and put no confidence in the fleſh, although we had all matter of glorying in the fleſh that ever man had. Let vsus learn with the Apoſtle in that place To esteeme all fleſhly prerogative to bee loſſe: yea to be dunge, for Chriſles ſake, that we may gaine him.

p. 51The ſecond vſe hereof is, to teach vsus, that there can be no hope of life in a man, who is not Regenerate by God, and begotten of him againe: ſeeing this is the meane by which the the Lord bringeth vsus to this hope: and therefore the boaſting of the wicked, that they hope to goe to heauen, is nothing but vanitie: and all the confidence they hauehave, is nothing els but a vaine and deceitfull thought of a blinde & fooliſh braine: 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: and muſt finde themſelves caſt in a new moulde, and faſhioned to another ſhape, and borne over againe. Therefore we ſhould diligently trye our ſelves, and conſider if God at any time hath bin effectuall in vsus to the alteration of the ſpirit of our minde, & renovation of our ſoules: and if his ſpirit doth poſſeſſe and lead vsus ſo, that our converſation be after the ſpirit, and not after the fleſh. And as the Apoſtle Peter in his ſecond epiſtle, exhorteth vsus, 2. Pet 1.10.2 Pet 1:10Wee ſhould ſtudie to make our calling and election ſure, by adding to our faith, vertue, and ſo foorth. For they can hauehave no certaintie of their calling, that are not ſanctified, and therefore no aſſured hope. For when God maketh vsus his ſonnes, Gal. 4.6.Gal 4:6he ſendeth the ſpirit of his ſon in our heartes, which cryeth, Rom. 3.14.Rom 3:14Abba, Father, For if any have not the ſpirit p. 52of Chriſt, he is not his, ſayeth the Apoſtle to the Romanes. Rom. 8.10Rom 8:10And if the ſpirit of Chriſt be in vsus (ſayeth the ſame Apoſtle) the ſame body is dead, becauſe of ſinne: the ſpirit is lyfe becauſe of Righteouſnes. Therefore we may iuſtly conclude with the Apoſtle Pieter in the firſt chapter aforſaid of his ſecond epiſtle, after hee hath exhorted vsus to ioyne vertue to our faith, and to vertue knowledge, & to knowledge temperance, 2. Pet. 1.9.2 Pet 1:9and ſo foorth: that whoſoever hath not theſe things, hee is blinde and ſeeth not farr off, and hath forgotten that he was waſhed from his olde ſinnes, and ſo conſequently, that their hope is but a blinde hope: their confidence, a blinde confidence: their boaſting, a blinde boaſting. 2 Co. 5.172 Cor 5:17For if any man be in Christ Ieſus, he is a new creature, ſayeth the Apoſtle to the Corinthes. So to conclude this point, it were better to a man never to have bene borne in this worlde, then after he is borne, not to bee borne over againe by God: And woe is the man, who before the laying downe of this naturall life, hath not obtayned another which is ſpirituall.

Now followeth the fourth point, Hope followeth Regeneration.which is the benefite it ſelfe, vntounto the which God of his merciemercy doth beget vsus againe: that is, a living, or lively hope, or hope of lyfe. This ſheweth vsus the purpoſe of God in begetting vsus, which is to cauſe vsus hope. For as we have ſaid before: Firſt, wee muſt bee made the children of God, before we can hope to enioy his inheritance. Therefore p. 53our Regeneration is a warning to vsus, that wee are the heires of God, and coheires with Chriſt, and obligeth vsus to hope for the glorie of God, ſeeing God hath begotten vsus: Becauſe (as ſaith the Apoſtle here) he begetteth vsus to hope, therefore where hope is not, there is no new birth, for the Lord can not bee fruſtrate of the ende of his worke: for hee that renewes vsus vntounto hope with renovation gives hope: Therefore the ſanctified man in Chriſt, may be ſure of glorie, and lyfe everlaſting, according as the Apoſtle ſheweth vsus: Whom he calleth, Rom. 8.30.Rom 8:30hee iustifienh: and whom hee iuſtifieth, him hee glorifieth. In this benefite wee have two things to conſider. Firſt, what is the bleſſing, tot wit, hope. Next, what is meant by the propertie of this hope, in that it is called, a lively hope. Concerning the firiſt, the Apoſtle deſcribing our eſtate before the Lord doe beget vsus, and make vsus partakers of the adoption, doth declare, that among the reſt of our miſeries, this was one, that we had no hope. For whē he hath expoūded to vsus the mercy of God in our ſalvation and regeneration, ſhewing that we are his workmāſhip created in Chriſt Ieſus vntounto good workes, which God had ordayned that we ſhould walke in them being iuſtified by faith, he willeth vsus to remember what we were before, ſaying: Remember that ye beeing in time paſt Gentiles in the fleſh, & called vncircumciſion of them which are called circumciſion in the fleſh, p. 54made with handes, that yee were, I ſay, at that time without Chriſt, & were aliaunts from the common wealth of Iſrael, and were ſtrangers from the couenants of promiſe, and had no hope, and were without God in the world. This is the miſerable eſtate of vsus all, before wee be called of God to the adoption of his ſonnes, and be begotten of him againe, wee are all without Chriſt, without hope, and without God in the world. What greater miſerie can there be, Act. 17.28.Acts 17:28then have a being, and yet without him, in whom wee have our being, our lyfe, our moving, and all things, as the Apoſtle ſayeth in the Actes: And knowing that we muſt depart from this life, to have no hope of lyfe thereafter. Miſerable indeed is our eſtate by nature, how much ſoever we glorie in it, ſo much the more miſerable: that wee have neither ſenſe nor ſorrow of this our miſerie. Who is he that can reioyce in any thing, while hee abydeth without him, in whom are all things? And howe can the heart ſufficiently praiſe, love and magnifie the Lord, when it taſted of this his goodnes, in begetting vsus againe? And ſo conſequently, taking from vsus all our miſeries, & making vsus bleſſed in giving vsus hope, and himſelfe to bee our God and Father in Chriſt: through whom (ſayeth the Apoſtle to the Epheſians) we both, Ephe. 2.18.19. and 22Eph 2:18Eph 2:19Eph 2:22that is Iewe and Gentill, hauehave one entrance vntounto the Father by one ſpirit, and are no more ſtrāgers & forreners, but citizens with the Saints, and of the houſhold of p. 55God, and in whom wee are build together to bee the habitation of God by the ſpirit. It is not without good reaſon, that the Apoſtle here in this place can not ſpeake of this merciemercy, without bleſſing him, who hath brought vsus to this bleſſed eſtate of hope. And great matter have we of reioycing who have taſted of the like merciemercy, If wee conſider that which the Apoſtle ſaith to the Romanes, That wee are ſaved by hope. Rom. 8.24.Rom 8:24For as he ſaith in another Epiſtle: We walke here by faith, 2. Cor. 5.7.2 Cor 5:7and not by ſight, and therfore taking from vsus hope, our ſalvation and lyfe is taken from vsus, which wee doe poſſeſſe by hope: for this is the difference of faith and hope, that by faith we beleeue the promiſes of ſalvation in Chriſt, which hope waiteth for: ſo that faith hath reſpect to lyfe and ſalvation, as it is embraced by vsus here in this world: Hope, hath relation to them as wee ſhall poſſeſſe them in the world to come, ſo that hope doeth alwayes follow faith, & hangeth vponupon it, although they be often times takē in the ſcripture the one for the other indifferently: The one looketh to lyfe, & apprehendeth it promiſed in the world, the other wayteth for the revelation of it from heaven, as it is poſſeſſed by Chriſt at the right hande of the Father. This is now the bleſſing vntounto the which the Lord begetteth vsus againe, ſo that without Regeneration we are hopeles, and ſo without happines, & being borne againe. Wee may have faith and hope in God, according as p. 56ſaith this ſame Apoſtle in this ſame Chapter, 1 Pet. 2.21.22.1 Pet 2:211 Pet 2:22when hee declareth who they are for whom Chriſt was both ordayned before the foundation of the world, and alſo declared in the laſt times. For your ſake ſaith the Apoſtle, which by his meanes doe beleeve in God that rayſed him from the dead, and gave him glorie, that your faith and hope might bee in God: having purified your ſoules in obeying the trueth, through the ſpirit: (& further) being borne a new, not of mortall ſeed, but of immortall by the word of God. Whereby it is plaine, that as Chriſt is ſend into the world for none but ſuch as doe beleeve in God by his meanes, ſo none can have any faith or hope but they, who have their ſoules purified & borne a new.

The propertie of this hope is, The nature of true hopethat it is livelie, or living, and it is ſo called for three reſpectes. Firſt, becauſe of the livelie working that is in it. For all the ſpirituall gifts of God which he beſtoweth in Chriſt, are livelie, as hee himſelfe is lyfe: And this the Saints do finde in themſelves, that the faith of Ieſus is a livelie faith: their love is a livelie love, & their hope, a livelie hope. For theſe graces doe not lye dead in the ſoule where they are, but by their livelie operation and working, doe make themſelves manifeſt. Therefore the Apoſtle to the Theſſalonians, ſpeaking of their graces, deſcribeth them from their lively and effectuall properties: Remembring (ſaith he) your effectuall faith, your diligent love, and your patient hope in the Lord Ieſus. 1 Theſ. 1.21 Thess 1:2Therefore that p. 57faith, that hope, that love, that lyeth dead in them who profeſſe them, are no faith, no hope, no love at all. And ſo iuſtly doeth S. Iames diſpute againſt that faith that hath no workes, as a dead faith: whereas the faith, the hope, the love that God created in the heart, are all livelie, as proceeding from him who is life it ſelfe. The ſecond reſpect whereof it is called livelie, is, becauſe as it hath life in it ſelfe, ſo giveth it lyfe to the ſoule in which it is, and maketh the ſoule which was dead in ſinne & treſpaſſe before, now to live in Chriſt, and in him to bring forth the fruits of life. Therfore ſayeth Iohn in the third Chapter of his 1, epiſtle 3. and 5. That whoſoever hath this hope, purgeth himſelfe, as he is pure. For this is the nature of their ſpirituall bleſſings, that they themſelves have lyfe in them: and doth quicken the ſoule in which they are. For God exerciſeth his ſaving power by them in the hearts of his Saintes. Therfore ſaith the Apoſtle hereafter, 1 Pet. 1.5.1 Pet 1:5That we are kept by the power of God through faith. And the Apoſtle Paul to the Coloſſians, doth ſay: Coloſ. 2.12Col 2:12That we are raiſed againe from the dead in Chriſt, by the effectuall working of God, or by the faith of God which worketh mightilie, ſo that we may iuſtly ſaye, that as the faith is dead, which hath no working, ſo hee alſo is yet without faith, who albeit hee profeſſeth faith, yet is not quickned to the lyfe of God thereby: for even in this life by faith and hope wee beganne to live that life, which ſhalbe made perfite in vsus in the world to come.

p. 58The third reſpect is, becauſe that eternall life and glory which as yet is not manifeſted, but is referved in the heavens to the appearing of our Lord and Saviour Ieſus Chriſt, is nowe poſſeſſed by hope, ſo that we lay hold vponupon it, and are made pertakers of it, albeit as yet not manifeſted. Therefore is it that the Apoſtle to the Romans ſaith: Rom. 8.24.Rom 8:24That by hope we are ſaved: for no mā hopeth for the thing which he ſeeth. Hereby teaching vsus, that albeit our lyfe be hidd with Chriſt in God, Coloſ. 3.3.Col 3:3as ſaieth the Apoſtle to the Coloſſians, yet by hope we poſſeſſe it. According as the Apoſtle to the Epheſians declareth the eſtate of the Saints in Chriſt, by the mightie power of God which is in them, to wit, that they are lifted vp with him, and ſett with him at the right hande of the maiestie in the highest places. As like wiſe the ſame Apoſtle Peter in this ſame chapter, declaring the cauſe why they that beleeue in Chriſt, albeit they ſee him not, doe reioyce with a ioy vnſpeakable and glorious, ſayth. It is becauſe that they receyue the end of their faith, 1. Pet. 1.9.1 Pet 1:9that is, the ſalvation of their ſoules. To theſe three we may add the 4. reſpect, why this hope is called livelie, and that is, becauſe in all the tribulations and ſorrowes of this life, it is the onelyonly thing that ſuſtaineth vsus, and maketh vsus in death it ſelfe, to live and reioyce, knowing what is layed vp for vsus in the heavens. For the only thing that maketh the Saints indure patientlie, vea and ioyfully, this troubles which ſwallow vp the wicked, is the bleſſed p. 59hope. The Apoſtle to the Hebrues cō firmeth this, Heb. 10.34Heb 10:34ſhewing that the cauſe why the Hebrues did ſuſtaine all affliction, and among the reſt, the ſpoiling of their goods with ioy and gladnes, was, becauſe they knew, they had a better and an induring ſubſtance or ritches layde vp for them in the heavens. Therefore doeth the ſame Apoſtle call this hope, the Ancor of the ſoule, and deelareth that they who have their refuge to lay holde vponupon this hope, have ſtrong conſolation. Heb. 6.10.Heb 6:10For by this hope wee attayne to the reſurrection from the dead, ſo that death it ſelfe can not ſpoyle them of life, who are renewed to this bleſſed hope. The vſe of al this is, to make vsus obey that leſſon which the Apoſtle giveth vsus to the Hebru. which is, to holde fast the profeſſion of our hope, without wavering, ſeeing therin cō ſiſteth both our life and conſolation, and conſtantlie to awaite for the appearing of it: 2. Tit. 2.13Titus 2:13as the Apoſtle Paul to Titus exhorteth vsus, That we may in patience poſſeſſe our ſoules, and ioyfullie indure all afflictions of this life, ſince hauing hope, we can not be ſpoyled of lyfe.

Now followeth the laſt point to be cōſidered in this firſt part touching the benefite whervnto we are begotten againe by God: The ground whervpon our hope is buildedwhich is the ground and foundation of this hope wherevpon it is builded, which is the Reſurrection of Chriſt from the dead. For, as ſaith the Apoſtle to the Corinthians: 1 Cor. 15.17.1 Cor 15:17If Chriſt bee not rayſed from the dead, our faith is vaine, we are yet in our ſinnes. For p. 60we muſt vnderſtand, firſt, that the cōfort of hope cōſiſteth in the reſurrection from the dead: which being taken from vsus, wee are of all men the moſt miſerable. Seeing, as ſaith the Apoſtle to the Corinthians: …. Cor. 15 No hope without knowledge of the reſurrectionIf in this life only we have hope in Chriſt, we are of all men the moſt miſerable: for beſides the croſſes and calamities wherevnto we are ſubiect in this life, death cometh in betwixt vsus, & our hope in Chriſt, and it ſeemeth to cutt vsus vtterlie from him, & all fruition of his bliſſe. For if death had dominion over vsus, ſo that the ſorrowes thereof could not be looſed but that we ſhould be holden of it, what avayled it vsus to be in ieopardie everie houre? 1 Cor. 19.18.and wherefore ſhould we ſuffer affliction for the name of Ieſus? for all that ſleepe in him were periſhed, as ſaith the Apoſtle in the ſame place to the Corinthians, If there were no Reſurrection, Therefore to comfort vsus not only againſtal the afflictions of this preſent life, but chieflie againſt that laſt and moſt fearfull tentation of death, the Lord doth inſtruct vsus in the reſurrection from the dead. This was the comfort that Iob had in all his miſeries, as he ſaieth himſelf, That although after his skinne, wormes deſtroy his bodie, yet ſhall I ſee God in my fleſh, whom I my ſelfe ſhall ſee, and my eyes beholde, and none other for me, though my reynes are conſumed within me. This alſo ſaith the Apoſtle to the Corinthi. was the cauſe which made him not onelyonly to faint, … Cor 5.1.but alſo to ſighe: Deſiring to be diſſolved, even becauſe he p. 61did know, If this earthly houſe of this tabernacle were deſtroyed, he had a building given vsus of God, an houſe not made with handes, but eternall in the heavens: So that death was no terrour at all to him, who did know, that he which raiſed the Lord Ieſus, ſhould raiſe him vp alſo, and give him a glorious bodie. And for this cauſe is it that Chriſt Ieſus in the ſixt chap. of Iohn, willing to confirme his aſſertion, and ſaying: That of all which the Father had given him, he ſhould looſe nothing. ſo oft bringeth in this promiſe: And I will raiſe him vp at the last day. And with this he comforted Martha, Iohn 11.2John 11:2mourning for the death of her brother Lazarus, ſaying: Thy brother ſhal riſe againe. And the Apoſtle Paul writing to the Theſſalonians, willing to comfort them, & to ſtay their exceſſiue mourning for the dead, doth bring in this ſame reaſon, That they which are a ſleepe, 1 Theſ. 4.13.1 Thess 4:13ſhal riſe at the cō ming of the Lord. This point therefore muſt we carefullie hold, ſince without it we can hauehave no comfort. And to this effect we hauehave next to conſider, what it is that doth aſſure vsus and certifie our ſoules, that we ſhall riſe againe. For it is a matter harde to be beleeved, The aſſurance of our reſurrection dependeth vpō the reſurrectiō of Chriſtthat the body which is once dead & turned into duſt, ſhal raiſe againe. The thing that giveth certaine hope to vsus of out reſurrection, is the Reſurrection of Ieſus Chriſt our Sauiour. If he had not riſen frō the dead, we could never have had any hope that ever our bodies ſhuld hauehave received life after death. For this is a ſure grounde, which, we muſt ſtedfaſtlie hold, p. 62that our God mindeth to doe nothing to vsus which hee hath not firſt done to Ieſus Chriſt our head and Prince of our ſalvation, for our cauſe. For he is as the firſt fruits in all things: Col. 1.18.Col 1:18for in all things he hath the preheminence, as ſaith the Apoſtle to the Coloſſians: therefore alſo is hee the beginning, and firſt begottē, among the dead. And againe, to the Corinthians, the Apoſtle ſheweth vsus that he is made the first frutes of them that ſleepe. 1. Cor. 19.20.Seeing then that in the firſt frutes the whole is ſanctified, & no otherwayes: It muſt needs follow, that Chriſt behooved to … ſo from the dead, before wee could be raiſed: our reſurrection depending vponupon his, & flowing from his. For as ſaieth the Apoſtle in that ſame place to the Corinthians: 1. Cor. 15.21.1 Cor 15:21As by man came death: ſo alſo by man cometh the reſurrection from the dead. For as in Adam all dye, ſo in Chriſt ſhall all be made aliue: but euerie one (ſaith he) in his owne order: the firſt fruites is Chriſt, thereafter they that are Chriſtes at his appearing. Therefore doeth he call him ſelfe in the 11. Iohn 11.25John 11:25chapter of Iohn, ſpeaking to Martha, The Reſurrection and Lyfe. Herof it followeth, that he who knoweth not Chriſt to be riſen from the dead, and beleeveth not that he is riſen, can no wayes beleeve that ever he ſhall riſe againe to life. 1. Pet. 1.21.1 Pet 1:21For this ſame Apoſtle Peter in this ſame Chapter, hereafter plainlie witneſſeth, that God hath raiſed Christ from the dead, and hath giuen him glorie, that our faith & hope ſhould be in God. Wherby he teacheth vsus two things concerning p. 63our hope. Firſt, that it muſt bee in God. Secondlie, that it can not bee in God, but through Chriſt: and therefore that wee could not hope in God that he would raiſe vsus from the dead, if he had not firſt raiſed Chriſt our head: ſeeing wee muſt beleeve in God through him. The vſe of this point is twofolde. Firſt, it learneth vsus to diſcerne the trueth and veritie of our hope, from the right ground and foundation of it. Coloſ. 1.21Col 1:21For every mans hope muſt have a foundation to vpholde it: even as our faith and hope is the foundation whereby we are vpholden, as ſaith the Apoſtle to the Coloſſians. Frō the which, if we fall, we fall from God, and from life: ſo our hope hath the ſame foundation, whereby it is vpholden in vsus, that wee doe not caſt away our confidence and reioycing of our hope, albeit aſſailed with innumerable and grievous tentations: this foūdation is Chriſt himſelf. And therfore whyle the Apoſtle doth exhort vsus to conſtancy in our hope, and patient running of the race that is layed before vsus vntounto the end, he willeth vsus to looke ſtill vponupon Ieſus Chriſt, the authour & finiſher of our faith. For if our ſight be caſt vponupon any thing beſides him, Rom. 4.18.Rom 4:18ſo that we drawe our eyes from be holding him, then muſt our hope faile vsus. It is ſaid of Abraham, the Father of the faithfull, who aboue hope, beleeved vnderunder hope, that he ſhould bee the Father of many nations, according to the promiſe, that hee conſidered not his owne body, p. 64which nowe was dead, beeing almoſt an hundreth yeares old: neither the deadnes of Saraes wombe: neither did he doubt of the promiſe, but did looke to him who did promiſe: being fullie aſſured, that he was able to performe herein this promiſe made to Abraham. If Abraham had not caſt his ſight on him that promiſed, that is the Sonne of God, but had looked to him ſelfe or Sara, he could hauehave had no hope of the promiſe. So in the promiſe of our Reſurrection frō the dead to eternall life, if we caſt our eyes vponupon our ſelues, & our bodies dying and cōſuming and turning into duſt whereof they were made, we can neuer hope that we can riſe againe vntounto life: but looking to Chriſt our Sauiour, …. Cor. 1.20.in whom all the promiſes of God are Yea and Amen, as ſaith the Apoſtle to the Corinth. we finde ſufficient reaſon and grounde to beleeve the Reſurrection from the dead. Seeing he who was made man like to his brethren in all things, except ſinne, albeit walking in the ſimilitude of ſinfull fleſhe, being put to death, did looſe the ſorrowes of death, and was declared mightilie to be the ſonne of God, touching the ſpirit of ſanctification by the reſutrection from the dead. 2 Cor 4.14.2 Cor 4:14Therefore doe we with the Apoſtle to the Corinths, know, That he which hath raiſed vp the Lorde Ieſus, ſhall rayſe vsus vp alſo by Ieſus: for therefore is it that we are baptiſed for dead, as ſaieth the Apoſtle to the Corinthes. For wee that are p. 65baptiſed into Ieſus Chriſt, 1 Cor. 2.15 29. Rom. 6.3.1 Cor 2:15Rom 6:3hauehave bene baptiſed into his death, ſaieth the Apoſtle to the Romanes. And therefore if we bee dead with him, we beleeve alſo that wee ſhall live with him. For if we be planted with him to the ſimilitude of his death, even ſo ſhall we be to the ſimilitude of his reſurrection, ſaith the ſame Apoſtle in the ſame place. For he that is Chriſtes, hath the ſpirit of God dwelling in him, as is plaine by the Apoſtle to the Romanes. Rom. 6.5. Rom. 8.8. 1 Iohn 3.24.Rom 6:5Rom 8:81 John 3:24And Iohn in his firſt Epiſtle ſaieth, That hereby we know that he abydeth in vsus, even by that ſpirit which he hath given vsus And if the ſpirit of him that raiſed vp Ieſus Chriſt from the dead dwell in vsus, hee that raiſed vp Chriſt from the death, shall alſo quicken our mortal bodies by his ſpirit that dwelleth in vsus. Rom. 8.1….Rom 8:1So doeth the Apoſtle from the preſence of the ſame ſpirit prove the like effect in rayſing vsus frō the death: 2 Cor. 4.13.2 Cor 4:13and therfore as he ſaith to the Corinth. becauſe we have the ſame ſpirite of faith (as it is written, I beleeved and therfore I hauehave ſpoken) wee alſo beleeve, and therefore ſpeake, knowing that he which hath raiſed vp the Lord Ieſus, ſhall raiſe vsus vp alſo by Ieſus, and ſet vsus with him. So it is evident, that the Reſurrection of Ieſus from the death, is the ground and foundation of the hope of Reſurrection from the dead to all that have the ſame ſpirit of life that is in Chriſt Ieſus dwelling in them: for the law of that ſpirit of life which is in Chriſt Ieſus, doth p. 66free all thoſe in whom he dwelleth, from the law both of ſinne and death, Rom. 8.2.Rom 8:2as teſtifieth the Apoſtle to the Romanes. Hereby are wee taught two profitable leſſons: the firſt is, Al the promiſes of God are firſt fulfilled in Chriſt himſelfe.to carefully marke how farre God accompliſhed his promiſes in Chriſt his ſonne. For ſo farre may all that beleeve, be aſſured, that he ſhall accompliſhe them in them through Chriſt. Therefore have we hope of ſanctification from ſinne, Reſurrection from the dead, and glorification in the heavens, becauſe theſe promiſes are fulfilled in Chriſt, whom we ſee crowned with glorie and honour, as ſayeth the Apoſtle to the Hebrewes: Heb. 2.9.Heb 2:9which was made a little inferior to the Angels, through the ſuffering of death. For God hee predeſtinateth all thoſe whom he hath foreknowen to be made like to the Image of his Sonne, Rom. 8.29.Rom 8:29that he might be the firſt born among manie brethrē. And therfor the knowledge of Chriſt ſhould be to vsus moſt pretious, ſince we can know no more, nor hope for no more bleſſing frō God, then we firſt knew to have been beſtowed on Ieſus Chriſt our head, 1. Cor. 30.who is made to vsus of God, wiſedome, ſanctification iuſtification and Redemptiō. Phil. 3.8. &cPhil 3:8Therfore did the Apoſtle Paul eſteeme all things loſſe, for the excellent knowledge ſake of Ieſus Chriſt our Lord: and did iudge all things but dung, that hee might gaine Chriſt, and know him: And the vertue of his Reſurrection, that he alſo thereby might attaine to the reſurrection from the dead. The ſecond leſſon is, to p. 67pray to God day and night, to ſend vsus that bleſſed ſpirit of promiſe, ſeeing the things which are wrought in Chriſt, ſhall not bee accompliſhed in any, but thoſe who have the ſame ſpirit of lyfe, that is in Chriſt Ieſus dwelling in them. And therefore they can not hope for renovation to the Image of God, and reſtauration of their dead bodies to the lyfe of God, and glorification with the glorie of God, wherwith Chriſt is glorified, who have not the ſpirit of Chriſt This is the firſt vſe of this poynt, whereby wee are taught to diſcerne true hope from the groūd and foundation whereon only it is builded, and that is Ieſus Chriſt alone. The ſecond vſe is, to teach vsus, A diſtinct knowledge of Chriſt requiſite.not only cō fuſedlie to learne Chriſt, but even perticularlie to conſider all the degrees and ſeuerall partes of that great worke of our redemption by him for the more ſolide and ſtedfaſt fixing of our hartes in him. For albeit it be moſt true, that he who is pertaker of the death of the Sonne of God, is alſo pertaker of his life & of his glory, &c. yet neither can the faith and hope bee ſo ſtable, nor the comfort ſo great, as when in Chriſt our Lord we ſee a perticular groūd and warrant for every article of our faith. Therefore in this place doth the Apoſtle lead vsus to the reſurrection of Chriſt from the dead, for eſtabliſhing our hearts in the hope of our life with God in the heavens. For as wee goe forward in conſideration of the partes of Chriſtes working and ſeverall p. 68actions done by him, for our full redēption, ſo doeth our faith increaſe, & our hope by degree to degree: whē we looke to Chriſt dying for vsus, we learne to beleeve remiſſiō of ſinnes in his blood: whē we goe on to his refurrectiō, we imbrace the hope of lyfe frō the dead: when we looke to his aſcention, we apprehend our aſcending to the heavens: and in his glorification, wee are comforted by the hope of that ſame glorie. Thus doeth it ſerve much for our comfort, to know all the perticularities of Chriſtes humiliation & exaltation, according as the Lord our God hath revealed them in his word, beginning at his Incarnation, going on to his birth in great baſenes, expreſſing therafter the troubles of his youth: laying out next the ſorrowes of his life, whyle hee caried our infirmities: walking in the ſimilitude of ſinfull fleſhe, and ſubiect to all the infirmities thereof, except ſinne: proceeding to his death, and kinde thereof being moſt accurſed, Gal. 3.13.Gal 3:13as witneſſeth the Apoſtle to the Galathians. In all which the ſpirit of God letteth vsus ſee our infirmities, our ſinnes, and our ſorrowes layed vponupon him, and vsus acquitted of them in him. Thereafter are we led to his buriall, wherein is ſet before vsus the hope of the everlaſting aboliſhing of ſinne. Then come we to his Reſurrection, the ground of our hope once to ſee death, that laſt enemie, aboliſhed and deſtroyed: and ſo we are guided on with him to the heavens in p. 69his aſcenſion, and at length to his glorie at the right hand of the Father. This diſtinct faith riſing vponupon 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 vsus by the Apoſtle to the Epheſians. Ephe. 1.17. &c. & 2.1.Eph 1:17Praying for them that they might receive the ſpirit of wiſedome and revelation, to that ſame effect that they might know diſtinctly the parts of his working in them that beleeve, and ſhewing them perticularly certaine of the ſaid effectes of his power: Firſt, their quickning with Chriſt: Secondly, the rayſing of them vp together with Chriſt: and thirdly, the making of them to ſitt together with him in the heavenly places in Chriſt Ieſus. And the ſame Apoſtle writing to the Coloſſians, and ſhewing that we are accompliſhed and perfited in him alone, doth manifeſt the ſame by perticular induction, in theſe wordes: In whom (ſayeth hee) yee are etrcumciſed with circumciſion made without handes, Coloſ. 2. & 11. &c.Col 2by putting off the ſinfull bodie of the fleſh, through the circumciſion of Chriſt, which hee expoundeth thereafter more perticularlie in the partes of this circumciſion, and ſeverall groundes of everie part, ſaying, in that ye are buried with him through baptiſme. Secondlie, in whō yee are alſo raiſed vp together through y^e faith of the operatiō of God, which raiſed him frō the dead. Thirdlie, and you which were dead in ſinne, and in the vncircumciſion of the p. 70fleſhe, hath he quickened togither with him, forgiving you al your ſinns. Fourthlie, and putting out the hand-writing that was againſt vsus, which was contrarie to vsus, he even tooke it out of the way, and faſtened it on the Croſſe. And fiftlie, he ſpoiled the Principalities and Powers, & hath made a shewe of them openly, and hath triumphed over them in the ſame Croſſe. Thus doeth the Apoſtle leade vsus to the ſight of our death and buriall ſpirituall to ſinne: of our riſing from the dead: of our ſpiritual quickening with the life of God: of the aboliſhing of our debt and dittay: in abrogation of the Law, which was contrarie to vsus: and of the vtter overthrow of our ſpirituall enemies, and our glorious triumph over them all in Chriſt Ieſus our Lord: which at length our God ſhall fullie accompliſhe in everie one of vsus, in the glorious appearing of Ieſus Chriſt our Saviour, whoſe Name be bleſſed for ever. AMEN.