THE SAINTS HOPE, AND INFALLIBLENESS THEREOF. or Two Sermons preached before the English Company at Middelb. about the month of October, 1608.  
Written by Mr. johne Forbes, at the earnest request of the hearers, and now published by them for the general instruction and comfort of all God's children.  
Printed at Middelborough, by Richard Schilders, 1610.   

To his dear and well-beloved in the Lord, the faithful English Company at Middelburrough, increase of wisdom and grace from God the Father of our Lord jesus Christ be multiplied.  
YOur earnest request in the Lord (most heartily beloved in him) was, that I would put in writ to you those first Sermons, which, at the will of God, I preached amongst you. I confess that I am obliged to you all, in all duties of love, because of the abundance of your love to me, or rather to the Lord jesus. Therefore, although the conscience of my weakness & infirmity did ever, till this hour, hold me back from writing or presenting in writ any of my weak labours to the use of any yet, I could not resist your lawful & earnest desire in this particular; praying God to direct it to his glory & your comfort. Receive them the first two conceived in substance as I delivered them, but in larged according to the special consolations, which it pleased the Lord to minister unto my own heart out of this Scripture, in time of my most heavy sickness, when I was daily in hope to go out of this body to dwell with the Lord. If ye find any comfort in them, give all the glory to him who is able by the mouth of Babes and Sucklings, to make perfect his praise. And not staying as Babes upon the use of this milk, go on in strength by the  comfort of that strong meat, which ye have abundantly in the Lords great mercy daily ministered unto you, by the painful labours and faithful watchfulness of your loving and learned Pastor, whom the Lord hath taught to be a Scribe in his kingdom, a faithful and wise steward to give his children their portion of meat in season, at whose mouth receiving that sincere milk of the word, ye shall doubtless grow up to be a spiritual house & an holy Priesthood to God by jesus Christ our Lord, whose special blessing I pray for to his work amongst you, that you to your Pastor, and he to you, may be a joy, a glory, and a crown of rejoicing in the presence of the Lord Jesus Christ at his coming, whose grace, mercy and peace be with you all. Amen.  
Yours in the Lord M. I. F.   
1. Epist. of Peter Cap. 1. verse 3. 
Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of jesus from the dead.  
IT is most true which the Apostle saith to the Corinth's, 
1. Cor. 15: 19  that if in this life only we have hope in Christ, we are of all men the most miserable. For in all outward things concerning this present life, the wicked, for the most part, are in much better case than the godly; who daily bearing the cross, through many tribulations and afflictions, do enter in the kingdom of heaven. This being a thing necessary, 
Rom. 8.17. 2. Tim. 2.12  that whosoever shall reign with Christ, must first suffer with him. For there is no other way whereby the members can enter into glory, but the same by which the Prince of salvation was consecrate. Herefore it is that the Apostle in this Epistle, being to exhort the Saints to constancy in holiness & patiented 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 eternal life in Heaven with God: 
* The fight of things invisible sustain the Saints in this life.  Knowing that in this life there is nothing, no not the very inward beginnings of grace, and sense of the goodness and bountifulness of God, & of the peace & joy spiritual, that is able to uphold 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 always to the sight of the glory that is to be manifested, to the Price of their high calling in jesus, and to the recompense of reward laid up for them in the heavens: 
2. Cor. 4.10 etc.  knowing that the daily bearing about of the dying of our Lord in our bodies, and in the daily decay of the outward man, we were not able to endure without fainting, if we did not cast our eyes upon things invisible and eternal, 
Act. 7.55.  and not upon things visible which perish. It was the sight of the glory of God, and of jesus 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 recompense of reward which made Moses to despise the wrath of Pharaoh, 
Heb. 11.24  & to esteem the reproach of Christ greater riches than the treasures of Egypt. The thing which did sustain job in his greatest miseries, 
job. 19.26.  was the hope and assurance he had that he should see God in his flesh, although that after his skin, worms should destroy his body: even that he himself should see him, & that his eyes should behold him & none other for him. 
Heb. 12.2.  Christ jesus our Lord himself endured the cross and despised the shame, for the joy which was laid before him. According to which examples we must also endeavour to hold the eyes of our mind fixed upon jesus the author and finisher of our faith, where he sitteth at the right hand of the Father crowned with glory and honour; waiting still for our blessed hope, which also the very Creature waiteth for, 
Rom. 8.19  and in waiting groaneth and laboureth in pain, because it also is subdued under hope, that it also shallbe delivered from the bondage of corruption in that day. This is the cause wherefore the Apostle Peter in this place doth speak so much of this hope: even that, as he himself exhorteth us, we may gird up the loins of our minds and be sober, and trust perfectly, or to the end in the grace which is brought to us in the revelation of jesus Christ, putting on, as the Apostle Paul exhorteth us, 
1. Thes. 5.8.  the hope of salvation for our helmet.  
In setting down this hope, the Spirit of God for our further comfort and the more strong enforcing of the exhortation builded thereupon, doth meet the chief temptations which may assault our weakness in the troubles which accompany the profession of the truth: of which three are touched in the word which we have read. The one concerneth Life itself: the other the Quality and Condition of that life: the last the Certainty and Assurance of it. So first because the Apostle did know how hard and difficile a thing it is to persuade man to forsake this present world, the life, the glory, the riches, the rest & pleasures of it, except he have esperance of an other world, life, glory, riches & pleasure. Therefore doth he first set down the exceeding mercy and goodness of God in begetting us to the hope of life in the heavens. Secondly, in respect the naked hope of an other life is not sufficient to persuade us to forsake this life, nor to minister  joy 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 excellency of this life hoped for. Thirdly, seeing for the  consolation of the Saints, it is required that not only they have hope of life and know the excellency of it, but also that they be sure not to be frustrate nor disappointed of their hope. Therefore in the third place he declareth the certainty & infallibleness of this hope. In these three points consists the substance of the word which we have read: whereof we are now to speak, as the Lord shall assist by his grace.  
But first of all before we enter to speak of these three, 
God's benefits never to be remembered without thankfulness.  we must consider the manner which the Apostle useth in propounding of them, which is by way of thanksgiving. To teach us in what manner we should speak of the blessings of God, whose goodness to us should never be remembered without out thanksgiving to him. He chooseth us: he predestinateth us: he calleth us, 
Ephes. 1.6.  saith the Apostle, to the praise of the glory of his grace. Therefore when ever it pleaseth him to bestow upon us the fruits of his love, and free grace in jesus Christ: we should always receive them, think and speak of them, so as our God receive of us the thing for which he giveth them, that is the praise of his glorious grace, wherewith he doth abound towards us in all spiritual blessings in jesus Christ. There is a great difference betwixt the manner of speech of those who speak upon a bare and naked knowledge of the blessings of God, and of those who speak from the sense & feeling of them, as having tasted themselves of the goodness and bountifulness of God in these blessings towards them in Christ. The speech of the one as it is without feeling, so is it fectles and without force: they can speak of his goodness and not give him glory: whereas the other are forced by their feeling to glorify God because he is good, his love in their hearts constraining them, as saith the Apostle. 
2. Cor. 5.14  This is the cause why the Saints in God's word have made so many songs of praise and thanksgiving to God: so sweet is the sense of his mercy, and so deep was the insight they had of it towards themselves, that they have provoked all the creatures to praise him, because he is good, and his mercy endureth for ever: as though themselves alone were not sufficient to speak of the praise of his grace towards them, yea the help of all creatures being too too small in their judgement to make them worthily to render him the glory of his goodness to them alone: & knowing that their tongues and lips were not able condignly to thank him, they have called on their souls and all that is within them to praise his holy name. This serveth for a trial to us to examine ourselves in what sort we possess the knowledge of the grace of God towards man in Christ. Surely, it is to be feared that there is small sense & lively feeling of it within us, when thankfulness doth not outwardly abound in our speeches and actions. And hereby may we justly esteem this age, although it abound in knowledge, yet to have small feeling of the things known, seeing the affections of men are so slenderly touched with the love of God and his goodness, neither heart nor tongue being prepared to proclaim his praise. The Prophet saith, and so doth the Apostle, I believed and therefore I spoke: 
2. Cor. 4.13  surely where faith is, there willbe speech. The Apostle therefore writing to the Colossians bids them abound in faith with thanksgiving. 
Colos. 2.7.  The same Apostle willing to make us understand what is the nature of true knowledge, after he hath exhorted us to know the will of the Lord, & to be filled with the Spirit, he subjoins an exhortation to practise the effects of this knowledge, and amongst the rest he desireth us always to give thanks for all things to God the Father in the name of jesus Christ our Lord, joining these two things together, and teaching us that no blessing, yea nothing should happen to us for the which we should not give thanks to God. For that is the nature of true grace truly engraffed in the heart for all things, even for Afflictions to praise the Lord. Let us look on the example of job, when God did permit Satan to spoil him of his substance, 
job. 1.21.  his speech is, The Lord hath given, and the Lord hath taken it, blessed be the name of the Lord. Behold he acknowledgeth that it was the Lord that did give, & it was the Lord that did take, and he blessed the Lord both in giving him and in taking from him. If then the very Afflictions & chastisements, whereby the Lord exerciseth the faith and trieth the patience of his Saints, be just matter both of rejoicing, as james saith, 
jam. 1.2.  and also of thanksgiving: how much more should we render thanks to God for our Election, our Calling, our justification, and all the rest of his blessings both spiritual and bodily. Let us learn then with the Apostle and according to the former exhortation of Paul, to give thanks always for all things to God the Father in the Name of jesus Christ our Lord. So much concerning the manner of the Apostles speaking and propounding this blessing. Now we come to the matter itself, which we divided in three, whereof the first concerneth the blessing of God bestowed upon us. In declaring of this blessing, we have these points set down by the Apostle in order, 1. The Author and giver of it, to wit the God and Father of our Lord jesus Christ. 2. The cause moving him to call us to so excellent a blessing, to wit, his abundant mercy. 3. The preparative & fitting minds, whereby he both makes us able for the benefit, and brings us to it, to wit, The begetting of us again. 4. The blessing itself, to wit, a living hope, or the hope of life. 5. And last, the ground and foundation of this hope, to wit, the Resurrection of Christ from the dead.  
Now concerning the first, it is the Father who is the Author of this blessing, as he is the God & Father of our Lord jesus 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 Son, before we obtain this blessing. 2. That the Son must be our Lord before the Father, being now both God and Father to the Son, do bestow upon us this blessing. The first teacheth us that our Adoption, Calling, etc. are in and for Christ, not simply as he is God, nor simply as he is man, but as he is both God and man, and so Mediator betwixt God and man: for as he is man, the Father is his God, and so doth he himself call him My God, my God, why hast thou forsaken me: and as he is God, the Father is his Father from all eternity. The second teacheth us that we must be of the number of these who are given by the Father to the Son, and for whom the Son hath died to deliver them out of the hands of their enemies, that they should serve him without fear all the days of their life in holiness and righteousness before him: 
Luc. 1.74.  both these are evident in the words. The first in that he giveth thanks to God (for so it should be read) and Father of Christ for this blessing of hope. The second in that he styles Christ our Lord: both contain not only rare & wonderful mysteries, but matter of most singular comfort and necessary instruction to all Christians.  
To speak a little of the first, it is a matter of great admiration to see the love of the Father toward man so great that he would have his Son abasing himself so for man's redemption, that he would have him become a servant and subject to obedience as other men. So speaketh the Father by the Prophet: Behold my servant, 
Isay. 42.1.  I will stay upon him mine elect in whom my Soul delighteth: & not only that, but much more that which him so abased, he would establish his covenant to be the God & Father of Christ as he is man, all mankind having lost that felicity in the fall of Adam: so that in Christ jesus, 
2. Sam. 7.14 conferred with Heb. 15.  the man blessed for ever, the Father beginneth to be a God & Father to mankind again. Next in this point is to be admired the wonderful love of the Son to man, 
Philip. 2.6.7.8.  who being in the form of God, thought it no robbery to be equal with God, but he made himself of no reputation, and took on him the form of a servant, and was made like unto men, and was found in shape as a man; he humbled himself and became obedient unto the death, even the death of the Cross. Hereby it cometh to pass that the Son of God becometh our brother, & so we again, in God's infinite mercy, 
Psal. 22.25. conferred with Heb. 12.  restored to the dignity of the Sons of God in Christ, who having taken part with us of flesh & blood, was not ashamed to call us brethren, us I say, whom the Father had given him: 
Isay. 8.18. conferred with Heb. 2.13.  and also the children of God. Behold, here am I and the children which God hath given me. Thus nothing in the world should more rejoice our hearts then the incarnation of the Son of God, 
Luc. 2.14.  by the which glory came to God in the highest heavens, peace in the earth, and goodwill towards men: and by the which God became to be with us: therefore was he called Emanuel, 
Isay. 7.14. & Math. 1.23.  for the true tabernacle of God became to be with men when the Son of God became man. The use for our instruction of this first point is threefold. 
No saving knowledge nor sight of God but in Christ.  1. We must hereby learn that God maketh his covenant of grace immediately, and first with his Son made man: for this is the word of the covenant, I willbe your God, and ye shallbe my people: and in the place before cited out of the 2. of Sam. cap. 7 I willbe his Father, and he shallbe my Son. Thus none in all the world of all the posterity of Adam was worthy, with whom the Lord should enter in covenant, but his Son alone, in whom it is that we are made the children of God, he first becoming our brother. Thus it is evident that we cannot have the Lord to be either God or Father to us, but in Christ. Therefore he sendeth this Message with Marie to his Disciples, as the most comfortable that he could send after his Resurrection: 
joh. 20.17.  Go to my Brethren and say to them, I ascended to my Father, and your Father; to my God and your God. Therefore the nature of true faith is always to look to God in Christ, & to behold all blessings coming from the Father in and for Christ, & 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 justice to their everlasting confusion as their judge and not as their God. The second is that they do not know God aright unto salvation, who only know him as the Father of the Son, and do not know him as their God: 
The knowledge of the incarnation of the Son, necessary to Life.  for it is not sufficient to know the mystery of the Trinity unto Salvation, but we must also know the mystery of the humiliation of the second person, whereby he became a servant to the Father, & the Father became his God. Therefore must we both learn to know the eternal generation of the Son as God equal with the Father: And that also whereof the Lord speaketh in the 2. Psalm: Thou art my Son, this day have I begotten thee. Whereby is understood the manifestation of the son in the flesh, and declaration of him now to be the Son of God. The third use is, to know the divers grounds of God's dispensation of his benefits to man, which are two: The first is in his Son, as Creator, Ruler, Upholder of the world, in whom they are, they live, they move, 
Act 17.25. etc.  and who giveth to all 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 Son, as Redeemer of the world, and Mediator betwixt the Father and Man, being himself both God and Man, and having the Father both God and Father to him, that he might bring the rest of the children given to him, not only to the dignity of sons again, but also to the glory. 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, etc. according to the diversity of their grounds, so is the dispensation of God to men divers. 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, abundance of earthly things, as riches, honour, kingdoms and Empires, and yet all in his wrath, because they receive them not in Christ, the only cause of his love to man: & so it shall come to pass, that many who have most of this worldly wealth, riches and pleasures from God, shall nevertheless be cast by him in hell fire: therefore we must not judge of God's favour to men by the outward blessings of this life, whereof all are partakers: for God maketh his sun to arise on the evil, and the good, and sendeth rain on the just and unjust. 
Math. 5.45.  The second ground of God's dispensation concerneth specially the life to come (albeit the children of God have the promise both of this life and the life to come,) therefore is it that the Lord bestoweth his love, his mercy, his grace, and all his spiritual blessings, to none, but such as are lively members of jesus Christ his Son: who do worship him in Christ his Son made man, who do come to him by Christ: who do call upon him in the name of Christ: who do acknowledge Christ to be their wisdom, their righteousness, 
1. Cor. 1.30  their sanctification, and redemption. Therefore, we should study to have part in Christ, if we desire to receive from God eternal life: but more of this in the next point, to wit, that it behoveth Christ to be our Lord, before we receive the blessings from God, which now followeth. In this point we have to consider: First, how many ways Christ is the Lord of Mankind, and next in what sense he is called our Lord by the Apostles: As for the first, we find him in the scriptures three manner of ways Lord. First, 
How many ways Christ is Lord.  as we have God the Creator of all things, in which respect, he is also Lord of all things: seeing all things received their being from him, and are sustained by the power of his word. Concerning the first, in Psalm 102. 
Heb. 1.3.  He is called Lord: Thou O Lord from the beginning laidest the foundation of the earth, and the heavens are the works of thy hands. Further it is said concerning his authority: Thy Throne O God is from everlasting to everlasting. And touching the same, and the second also, in the first to the Hebrues it is said, that by him God made the world: & thereafter, that he sustains all things by the mighty power of his word. Secondly, he is called Lord as he is the son of man: 
Mat. 28.18.  for even as he is man, he hath received all power both in heaven and in earth, 
Colos. 2.10.  and is made the head of all principality & power, 
Psal. 8.  and is crowned with glory and honour, and is set above all the works of God's hands, 
Heb. 2.7.8.  and hath all things put in subjection under his feet, 
Phil. 2.4. and 10.11.  and hath a name given him above all names: that at the name of jesus, 
Ephe. 1.21.  should every knee bow, both of things in heaven and things in earth, and things under the earth: 
john 17.2.  And that every tongue should confess that jesus Christ is the Lord, unto the glory of God the Father: And this dominion is general over all flesh, and above all principality and power, and might, and domination, and every name that is named. So that hereby he is Lord of the very Devils and of the reprobates, no less than of the godly and elect. 
john 17.1.  But the end wherefore he received this power, is not one to both: for to the elect it is that he may give to them eternal life, but to the other it is that he may crush them with a sceptre of iron, 
Psal. 2.9 Revel. 2.27  and break them in pieces like a potter's vessel. 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 spiritual are ruled by their Lord and Saviour, and that the heavens 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 fear him. Lastly, he is Lord specially and only of his Saints and Church of God, 
Ephe. 5.25.26.27.  which he hath purchased to himself 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. joh. 10.19. john 17.2. and 6 and 9.11.24. 1. Pet. 2.4. Heb. 2.5.  And therefore beside this general Dominion which is given him over all creatures, he is specially anointed and set king upon Zion, the Lords holy Mountain, and hath received the throne of his father David, to reign over the house of jacob for ever, and is made above all things, the head of the Church: in which respect the elect are said, only to be given 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 us by his own purchase: & in the spiritual government of his Saints by his spirit and word: Ruling thereby in their hearts, & not suffering any more Satan nor sin to bear rule in their minds, but making them as a chosen generation: a Royal Priesthood: an holy Nation: a people set at liberty, to show forth the virtues of him that hath called them out of darkness into his marvelous light: And this is the kingdom of Christ which is not of this world, but is called the kingdom of the world to come, because it concerneth not the things of the world belonging to this earthly and corruptible life, but the things that belong to the spiritual life of God in us: in creating us over again to his Image, 
1. Cor. 7.31  and making us partakers of all the spiritual blessings that are in the heavenly places in Christ jesus himself. And secondly, it is so called, because it shall not be perfected in this world, but in the world to come, when the shape and form of this world shall be abolished and passed away. These are the three ways 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 all things have their natural being and moving, and so are bound for this very life to serve him. In the second respect he is made Lord by the Father, who hath given him the pre-eminence in all things above all creatures, 
john 5.2.7.  that he should rule the world and execute judgement, as he is the Son of man.. In which respect all knees must bow to him, and every mouth shallbe compelled to confess him the Lord, when all his enemies shallbe made his footstool. In the third respect, he is Lord by Conquesting of us out of the hands of Satan and all our spiritual enemies, and satisfaction of the Father's justice for our sins, appointed by the Father, and set over the house of God as the only Lord thereof: the only High Priest and Prophet. So that in this respect it is said by the Apostle, that unto us, there is but one God, 
1. Cor. 5. & 1  which is that Father of whom are all things, and we in him. And one Lord jesus Christ, by whom are all things, and we by him. So that we are to acknowledge no other Lord over us, as we are the house of God and members of the body of Christ, but Christ alone: since none but Christ alone hath been crucified for us. 
Heb. 3.4 and 6.  Therefore doth the Apostle show plainly, that Moses, who had the greatest authority in the house of God, of any mortal man before the Apostle, and who was faithful in all the house of God, that yet he was not Lord of the house, but in it was as a servant: and that Christ only, as the Son, is over his own house. 
2. Cor. 4.5.  And the Apostle Paul, speaking of himself and the other Apostles, 
All creatures obliged to acknowledge Christ their Lord  declared that they never preached themselves to be the Lords of the Saints, but the Lord jesus to be the Lord, and themselves servants to the Church for Christ's sake. Now Christ being our Lord in all the three respects, we have to consider the use 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 have no mind of any lise but of this present life, whether we be such as regard the course of this world, and government of all the affairs of this life: or whether we be such as have our minds lifted up to the heavens in respect of the life to come: we must always, at least ought always to reverence Christ as our Lord nevertheless if in the first degree we only honour him, that is as he is the Author of this mortal life, we are no better than the beasts and most in sensible creatures, who in that respect in their own kind, do glorify him: 
Rom. 8.19.  yea we are more senseless than the senseless creatures, who with groaning wait for the manifestation of the sons of God. If in the second respect, we only acknowledge Christ our Lord, then are we in no better case than the reprobates, and Devils themselves, who have confessed Christ the Lord, 
Act. 19.15.  and acknowledged his authority in begging liberty to enter in swine before they durst do it: 
Mat. 8.29. and 31.  and in the end shall all be compelled to confess it. The ground, and comfort and cause of all true happiness, is, to have Christ our Lord, in the third respect: and this is, when his spiritual kingdom is erected in our hearts, which standeth not in meat nor drink, nor any thing whereby this mortal life is maintained, but in righteousness & peace and joy in the holy Ghost, 
Rom. 14.17  arising upon the assurance of the remission of our sins, and justification by faith in the blood of jesus, and this blessed hope of eternal life in the heavens. In this last sense is it that here Christ is called our Lord, & in respect of this Lordship and Dominion of Christ over us, and in us, is it, that we receive from the Father, this blessed hope: The sense whereof maketh us to render glory, and honour, and thanks, and praise to him in Christ, as the Apostle here doth. In respect of which kingdom it is, that in the 97.98. and 99 Psalms, the sea, the isles, the floods, & Mountains, are commanded to rejoice, to sing, to clap their hands, to praise him, to tremble and be moved at his presence, and glory of his power, and to exalt and worship him.  
The use of this doctrine is twoofolde: First, it warneth us to examine our hearts, if Christ have come in to dwell in them, in righteousness, in peace, and joy of the holy Ghost, and so have made us partakers of his death and life, and given us the earnest of our inheritance, even the holy Spirit of promise: then may we rejoice truly, and then shall we have just reason to glory in the hope of the glory of God, 
Rom. 5.1.2.  having peace with God through jesus Christ our Lord: Where by the contrary, they that have not Christ reigning in them, or will not have him to reign over them, after the last respect: have to look for nothing but according to that which of the Psalmist is said: That the Lord shall speak to them in his wrath, and vex them in his sore displeasure: 
Psal. 2.5.  And according as it is said by jesus himself, that they shallbe brought and slain before him. 
Luc. 14.27.  Therefore blessed are they that do submit themselves to the Gospel of jesus, which is the sceptre and sword of his kingdom: and woe shallbe to all them that repine against it.  
The second use of this point is, to teach us to know, if our thanksgiving to God, be rightly given, and if it proceed of the right ground. The Apostle to the Ephesians biddeth us, that we give thanks 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 manner? that doth he also declare, saying: In the Name of our Lord jesus Christ. Whatsoever blessing than it be which we receive from God, be it bodily or spiritual, concerning either this life or the life to come, we must acknowledge the giver both God and Father: thank him as God and Father, and that in the Name of jesus our Lord. Therefore they do not glorify God aright by their thanksgiving, who do not acknowledge him to bestow these benefits upon them as their God and Father in Christ, according to this covenant, and who in thanksgiving do not glorify God in the name of jesus, as their Lord. For this cause the Apostle to the Colossians commandeth us: 
Colos. 3. 1●  that whatsoever we do in word or deed, we do it all in the name of the Lord jesus: and thereto more particularly he addeth concerning thanksgiving: giving thanks to God the Father through him. To teach us after what manner we should thank God aright for all things. And hereunto agreeth that which the Apostle to the Hebrues teacheth us, when he biddeth us that we should have grace in our hearts, 
Heb. 12.28.  by the which we may serve God so as he be pleased. For where Grace is not, and so by consequence, where the knowledge of God in Christ is not, and the kingdom of Christ is not erected in the heart, in righteousness, peace and joy of the holy Ghost, there is no thanksgiving proceeding from that heart, that can be acceptable to God. No, nothing that is done for his service, can be acceptable unto him. 
Psal. 116. 1●  For as we have already said before out of the Psalmist and other Apostles: I believed, therefore did I speak, 2. Cor. Cap. 4. vers. 13. the speech to God, or of God. That which proceedeth not from faith, shall never be accepted of him. Therefore is it that the Apostle biddeth us, that we should abound in faith with thanksgiving, to inform us, that all true thanksgiving must be accompanied with faith, and flow therefrom.  
Thus much concerning this first point, that is the Author of this benefit of a lively hope. Now followeth the second point, touching the cause moving God the Father in Christ to beget us to his hope, and that is his abundant mercy.  
In this point, 
Mercy the only cause moving God to call us.  we have two things to be marked. The first is, the cause itself moving God to bring us to his blessing, which is his MERCY. The second is, the quality of his mercy, which moveth him to grant this blessing, which standeth in the measure of it, in that it is called, his abundant mercy. As touching the first, it plainly layeth down before us our own miseries: First, in that we were such as had need to be pitied, & upon whom the Lord should have compassion, as being in miserable case, and unable to deliver ourselves from our misery: For where there is no help left but that which standeth in the mercy of our judge, he also being our party, the case must needs be most miserable. Now it is plain by the Apostle, that if God had not had pity and compassion on us, we had never attained, not so much as to any hope or esperance of eternal life, seeing nothing else but his own mercy and pity did move him to call us to this blessed hope: which is most plainly set down by the Apostle to the Ephesians, 
Ephe. 2.3.4  in that he maketh all men, both jew and Gentile by nature, to be the children of wrath; and the cause of our calling, regeneration and safety from that wrath, to be the riches of God's pity and compassion, and the abundance of his love. Secondly, this setteth before us the nature of our God, that it is such, as he himself proclaimed, when he made all his goods go before Moses, and proclaimed the Name of the Lord before him, saying: The Lord, the Lord: strong, 
Exo. 34.6.7.  merciful and gracious: slow to anger, and abundant in goodness and truth: reserving mercy for thousands: forgiving iniquity and transgression, and sin, etc. 
Psal. 116.5.  Therefore it is that David having tasted of the mercy and kindness of the Lord, doth show forth to the world the same, 
Psal. 3●. 5.  saying: The Lord is merciful and righteous, and our God is full of compassion. And again, 
Psal. 34.8.  He endureth but a while in his anger, but in his favour is life. Weep may abide at evening, but joy cometh in the morning. Also he inviteth the world to prove how good the Lord is, Saying, Taste ye and see how gracious the Lord is. And for this cause, doth David take occasion to praise the Lord, and to resolve with himself to praise him in the said 34. Psalm: 
Psal. 34. ●.  I will always give thanks unto the Lord: his praise shallbe in my mouth continually, and doth invite and will all others to praise the Lord with him, saying: Praise the Lord with me, 
Psal. 3.4.3.  and let us magnify his Name together. And further he doth resolve, to rejoice and glory in the Lord, & in his mercy, saying: I willbe glad and rejoice in his mercy. And again: My soul shall glory in the Lord. And also exhorteth the righteous and Saints to love the Lord, & to rejoice in him, because of his mercy, saying in the 31. Psalm: Love the Lord all ye Saints, etc. And the 32. Psalm and 11. verse. Be glad ye righteous, and rejoice in the Lord, and be joyful all ye that are upright in heart. And so in the beginning of the 33. Psalm, and many other Psalms. The use of this point is: First, to humble us all before the Lord our God, as being such who have forfeited all felicity, that there is no hope of blessedness, 
Gal. 3.22.  nor life left us, but in the mercy of God, against whom we have sinned, for all are included under sin, that the promise by the faith of jesus Christ, should be given to them that believe: 
Rom. 11.32  And God hath shut up all in unbelief, that he might have mercy on all. So that we must all confess with the Prophet: 
jer. lament. 3. and 22.  That it is the Lords mercy, that we are not consumed. And again: 
Isai. 1.9.  Except the Lord of Hosts had reserved to him a small remnant, we should have been as Sodom, and should have been like to Gomorrah. For as the Apostle sayeth: 
Rom. 3.9. and 23.24  All both jew and Gentile are under sin: there is none righteous: no, not one, etc. For all have sinned, and are deprived of the glory of God, and are justified freely by his grace. Therefore let us all learn to obey the exhortation and instruction given by God to us, by the mouth of his Prophet, that is, 
Micah. 6.8.  to humble ourselves: to walk with our God. 
gem. 4.6.7.10.  And as the Apostle saith: Let us submit ourselves to God, for he resisteth the proud, and giveth grace to the humble: Let us cast down ourselves before him, and he will lift us up. Hereupon doth follow the second use, which is, to convince all them that put the cause of their salvation, or hope of salvation, either in the power of their free will, or in the merit of their works, or any other thing whatsoever, except in the mercy of God only. For God witnessed of himself in the Prophet Esaie: I, even I, am he, that putteth away thine iniquities, for mine own sake, Esa. cap. 43. vers. 25. And the Apostle plainly testifieth, that by grace we are saved through faith. Ephes. cap. 2. vers. 8. And lest that any man should think, that to believe were in his own power, and did proceed from himself, & therefore that his safety were of himself, the Apostle addeth, and that not of ourselves, it is the gift of God. And yet further to make it more clear, he subjoineth, that it is not of works, that we are saved. And he giveth the reason twoofold. First, lest any man should boast himself. For as the Apostle in an other Epistle affirmeth: All rejoicing, all gloriation of man in himself, is excluded, and that by the law of faith, and not of works: 
Rom. 3.27. and 4.2.  for if our justice did come by our works, than had we wherein to rejoice and glory. And for this cause also is it, that God doth choose the vile things of this world, the foolish and the weak, 
1. Cor. 27. to the end  even that no flesh should rejoice or glory in his presence, for we are that which we are, of him in Christ jesus, and not of ourselves, nor in ourselves saith the Apostle, be it Wiesdom, justification, sactification, or redemption. That according as it is written. He that rejoiceth, let him rejoice in the Lord.  
The second reason of the Apostle to the Ephesians, 
Phil. 2.13.  is, Because the power of doing good, is not of ourselves, nor in ourselves, because we are the workmanship of God, created to good works. And this Creation (saith the Apostle) is in Christ jesus, & therefore not in ourselves. Therefore it is not of ourselves that we do good, but of God, who worketh in us both the will and the deed, and that of his good pleasure. Neither have we the virtues in ourselves of working good, but in Christ jesus, that we justly say with the Apostle to the Galathians, 
Gall. 2.10.  It is not we that live any more, but Christ that liveth in us. And therefore with the same Apostle to the Corinthians: 
2. Cor. 12.2 and 3.  Our rejoicing should be not in ourselves, 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 us. This serveth to us for two things, to instruct us, not with Papist or other whatsoever, to ascribe merits to our works, or to esteem the cause of our election, calling, justification, or glorification to be in ourselves or our works, but in the free grace of God. Therefore doth the Apostle to the Romans, declare, 
Rom. 11.5.  that the remnant which are saved, are reserved according to the election of grace: and thereupon concludeth, that if election be of grace, it is no more of works, else were grace no more grace: And if it be of works, than it is no more of grace, or else, works were no more works. So may we conclude here, of our calling to the hope of life: since the Apostle saith, It is of God's abundant mercy, than it is not of merit, else were mercy no more mercy: and if it be of merit, it is no more mercy, or else merit were no more merit. The cause therefore moving God to call and elect us, is no ways in us, but in God himself. Therefore doth the Apostle say to the Ephesians, 
Ephe. 1.5.  that God hath predestinated us to be adopted through Christ in himself. And what was the cause in himself moving him, the Apostle likewise declareth it (According to the good pleasure of his wil) And moreover in the next verse, he maketh it more plain, saying: That it is his grace wherewith he hath made us freely accepted in his beloved: & yet more amply, he cleareth this, adding in the 7. verse, That the redemption which we have by the blood of jesus Christ, is also according to his rich grace. Declaring that whither we look to God in giving Christ to die for us, or whither we consider God justifying us in Christ, and accepting of us in him for the merit of his death, applying or imputing the same to us: There was, nor is nothing that moveth him to do so, but his own grace. For as it is written, 
Exod. 33.19  I will have mercy upon him, to whom I will show mercy: & will have compassion upon him on whom I will have compassion. So that it is not in him that willeth, 
Rom. 9.15. & 16. & 18  nor in him that runneth, but in God that showeth mercy. And therefore he hath mercy on whom he will, and whom he will, hardeneth.  
The second thing that hereby we learn is, that comfortable lesson which the spirit of God teacheth us by the Apostle to the Romans, reasoning from this mercy and love of God towards us in Christ, who when we were yet of no strength, at his time, 
Rom 5.6.7. & 8.9.10.  died for the ungodly: God setting forth his marvelous love to us, that while we were yet sinners, Christ died for us. Whereupon he concludeth, that now being justified by his blood, we shall much more be saved from wrath through him. For as the the Apostle sayeth. If when we were enemies, we were reconciled to God by the death of his Son, 
Ephe. 2.3.4 and 5.  much more being re●ciled, we shallbe saved by his life. For that mercy that moved God when we were dead in sin and trespass, being by nature the children of wrath, 
jer. lament. 3.22.  to quicken us in Christ: Seeing it remained for ever, and his compassions fail not, but are renewed every morning, 
Ephe. 2.3.4  must needs much more move him to accomplish the good pleasure of his will in us, 
Psal. 106.1.  who now are made the children of his love in Christ. Therefore need we not to fear what man, 
Rom. 8.38. and 39  yea what Devils can do to us: For neither death, nor life, nor Angels nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shallbe able to separate us from the love of God, which is in Christ jesus. For our God is full of compassion and mercy, 
Psal. 103.8. etc.  slow to anger, and of great kindness. Therefore he will not always chide, 
Psal. 103.6.  nor keep his anger for ever: neither will he deal with us after our sins, nor reward us according to our iniquities, seeing he pitied us, and had mercy on us, when we were his enemies. For that mercy that moved God to beget us to the hope of life, when we were strangers from him, & without hope, and without God, much more shall it move him to bring us (now being made his children) to the enjoying of that blessed hope. Hereupon it followeth, That God's mercy is the only ground of  and perfect comfort to man, and only sure stay to the soul of him that is in trouble: & that contrariwise they can have no steadfast hope, nor perfect joy through their hope, who build their hope of life, not upon the mercy of God, but on their own merit, or merit of any other creature. Therefore is it that in the scripture the most lamentable and sorrowful case of the godly is described to be, when as the sense of God's mercy faileth them: For then do they cry out: Will God show no more favour? 
Psal. 77.8.  Is his Mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be merciful? Hath he shut up his tender mercies in displeasure? This is my death sayeth the servant of God. Hereby declaring that mercy is their only comfort, and cause of their life. And where mercy appeareth to be shut up in displeasure, there is no assurance of life, 
Psal. 116.3.  but the snares of death do compass them: then the grieves of the grave doth gripe them, and they find trouble and sorrow. And then doth their soul return to rest, when they have tasted of God's mercy: and therefore in all their troubles, the ground of their confidence and drawing near to God, is, and ever hath been, 
〈◊〉. ●. 16.  his mercy. Therefore doth the Apostle to the Hebrues will us to go bodily to the throne of grace, that we may receive mercy, and find grace to help in time of need.  
Now come we to the quality of this mercy that moveth God to call us to the hope of life. The Apostle calleth it his abundant mercy. It is most certain, that all the creatures of God, do taste of his mercy towards them: yea the very reprobates, and the very Devils themselves. For it is a great mercy that they are reserved so long unto the judgement of the great day, and that they and the wicked are so long spared, uncast in hell fire. 
●ud. 6.  Many a time doth both the word of God, and daily experience teach us, that God doth give many blessings and deliverances to the wicked. Achab being a man (as witnessed the book of God) who had not his like: who did sell himself to work wickedness in the sight of the Lord, having heard the threatening of the Prophet against him for the kill of Naboth, etc. and humbling himself (albeit without true repentance) the Lord did delay his judgement all his days, and did not execute the evil denunced against him, till his sons days, for the Lords mercy is above all his works. Therefore, as we have said before, he maketh the Sun to arise on the wicked, & the good, and sendeth rain to the just and unjust. Moreover, he giveth to the wicked kingdoms, Empires, & Dominions, yet doth not this mercy that obtains so many blessings, procure to the wicked, that they should be renewed to the hope of Eternal life, and receive remission of sins. For it is not a small mercy that moveth God to do so, that is, to justify a sinner: to call his enemies to the dignity of the sons of God, & to give them the hope of eternal life: it must be a mercy running over, & superabundant, that must move the Lord to bestow these blessings which are of greater value, than all the kingdoms of the world. Therefore doth the Apostle to the Ephesians call this grace, a rich grace: Whereby the Lord hath been abundant towards us in all wisdom and understanding. 
Ephe. 1.7. ●  And this abundance of God's mercy and grace is most clearly manifested by that which the Apostle speaketh to the Romans, in declaring both the end of the giving of the Law, and effects of the Law given, the end of it (sayeth he) was, that the offence should abound: whereby it might seem, that thereby we should be put further from the hope of grace then before, but he addeth for our comfort: that where sin abounded, there did grace abound much more, the grace might reign through righteousness unto life eternal through jesus Christ our Lord, even there where sin had reigned unto death, Before sin having taken occasion by the Law to work in us all manner of concupiscence, that sin might appear sin, & to be out of measure sinful, in working death in us by that which is good: And all this for no other thing, but for the praise of the glory of his rich grace, whereby he doth abound towards us above all abundance of sin in us, that his mercy may be known to be greater, than our iniquities, yea to be greater than all his works. For it is said in the 108, Psalm. His mercy is great above the heavens. And again: As high as the heaven is above the earth, so great is his mercy towards them that fear him. For it is not that common goodness and general mercy of God to all his Creatures, whereby he giveth life and being, and moving to all, & whereby he giveth riches and honours and Kingdoms, that moveth the Lord to bestow this blessing of remission of sins, & hope of eternal life. This teacheth us never to content ourselves with that sense of God's mercy, which ariseth only upon the enjoying of temporal blessings, be they never so great, though he should give us the whole world: For this error doth deceive many, who think the man to be beloved of God, with whom he dealeth mercifully in things belonging to this life. Albeit it be true, that a man may be made Monarch of the whole world, and yet be void of the saving grace and mercy of God. The true rejoicing in God's mercy ariseth upon the hope of the glory of God, builded upon the peace which we have toward God through jesus Christ, 
Rom. 5.1.2. and 11.  arising upon the remission of sins in his blood, or justification by faith, and the atonement which we have received by jesus Christ our Lord. Therefore, 
1. Pet. 1.6. and 8.  get what we will get from God, we never shall be satisfied with all the tokens of his love and mercy, until we get that gift of God, whereof Christ speaketh in the 4. of john, to the woman of Samaria, when she did deny him a cup of water. 
john 4.10.  If (sayeth he) thou knewest, that gift of God: meaning himself: & showing us that he knoweth nothing of the saving mercy of God, nor of the ground, or warrant of eternal life, though he know all the gifts that ever God did give to man, who yet knoweth not the Lord jesus, and hath not been a feeling partaker of the mercy of God which is in him, & through him. This serveth to move us to esteem more of the spiritual blessings of God, then of all earthly things. 
Psal. 4.6.7.  And with David to desire the Lord to lift up the light of his countecance on us, and not with the world to seek for earthly things, for thereby shall we have more joy of heart, than they have, when their wheat and their wine doth abound. 
The uses of the abundance of God's mercy.   
The use of this point is threefold: It serveth for Instruction, for consolation, & for conviction. For instruction in teaching us, seeing it is an abundant mercy, whereby the Lord doth call us to the hope of life, and to this effect begetteth us to be his children: that sin & iniquity is a thing most detestable before God, since that general goodness of God that moveth him to give all earthly things to man, maketh him not to give remission of sins to man: Therefore should we above all things abhor sin, & by all means endeavour to eschew sin, as the thing most dangerous and pernicious to man. For although thou be a sinner, God will bless thee with honour and riches of this life, yet will give thee no portion of his inheritance in the heavens. He promised to Abraham, when he prayed that Ishmael might live in his sight, 
Gene. 17. 1●  that he would bless him, and make him fruitful, and multiply him exceedingly, that he should beget 12. Princes, and be made a great Nation, but his covenant would he not establish with him but with Isaac. Therefore ought we to beware of this common error of the wordly, who do esteem so little of sin, that when they so licentiously do commit all uncleanness, yet do they think thimselues in no peril at all, there is, and hath been ever in the world, sin, & profane persons, who have deceived others with vain words, as though the wrath of God should not come upon men for whoredom, covetousness, etc. Therefore doth the Apostle to the Ephesians warn us: That we let no man deceive us with vain words. For, for such things (sayeth the Apostle) cometh the wrath of God upon the children of disobedience. Let us therefore learn not to extenuate sin, nor securely to give ourselves to sin, since no common mercy, but an superabundant mercy can obtain remission of sin at the hands of our God. This point serveth next for consolation to all penitent sinners, how weary and loaden soever they be: since sin can not abound in so great measure, but the mercy of God aboundeth much more: yea this is the very custom of God, that where he maketh the sense and sight of sin to abound, there he maketh also the sense of his mercy and grace to abound much more. Let us not therefore with Cain esteem our sin greater than we can bear and distrust in the mercies of God, seeing the Lord himself made us this promise by the Prophet Esai: 
Esai. 1.18.  Though your sins were as crimson, they shallbe made white as the snow: Though they were red as scarlet, they shallbe white as wool. Therefore is it that God hath showed mercy to the chiefest sinners, that we should not despair in God's mercies, though our iniquities were never so great. This doth the Apostle Paul plainly teach us by his own example in the first cha. to Tim. 
1. Tim. 1.16  showing that albeit he was chief of sinners: & albeit he was a persecutor, yet was he received to mercy, by the exceeding abundance of the grace of God towards him in Christ jesus. And that for this cause, that Christ jesus should first show on him all long suffering, to the example of all them, which in time to come should believe in him unto eternal life. And therefore declareth that this is a saying both true and by all means worthy to be received, to wit, that Christ jesus came into the world to save sinners. Let not then the heinousness of our iniquities drive us away from God: who is able to remove our sins from us as far as is the East from the West. 
Psal. 103.12.  Seeing Christ doth call upon all that are weary and loaden, and doth promise them relaxation and case: 
Mat. 11.29.  & witnesseth: That he did come into the world, not to call the righteous, 
Psal 106.4.6. and 45.  but sinners to repentance: but let us rather with the Psalmist pray, that the Lord will remember us with the favour of his people, and visit us with his salvation, that we may see the felicity of his chosen, and rejoice in the joy of his people, and glory with his inheritance. For although we have sinned with our Fathers, & have committed iniquity, and done wickedly, yet shall he remember his covenant, and call back his wrath, according to the multitude of his mercies. Thirdly, this point serveth for conviction of all who do esteem that it behoveth that their merits be added to God's mercies, for obtaining of eternal life: as though the mercy of God were not sufficient alone to move God to grant us this benefit. 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 God's mercy given us in Christ, doth always exceed the measure of our sin. Therefore doth the Apostle reason to the Romans from this abundance of the grace of God, 
Rom. 5.15.16. & 17.  & proveth the certainty of eternal life by comparison in this similitude betwixt the grace or gift of God in Christ, & the offence of Adam in three respects. First, in respect of Adam's sin, & Christ's righteousness, or obedience. For the Apostle sayeth, that the gift is not so as is the offence, & he showeth the reason, (for sayeth he): If through the offence of that one, many be dead: Much more the grace of God & the gift by grace which is by one man jesus Christ, hath abounded unto many: Hereby declaring that the righteousness of Christ given us by grace, is more abundantly bestowed upon us to life, than Adam's offence was of power unto death. Secondly, in respect of that which followeth, there are two causes, to wit, guiltiness, that cometh through that one offence of Adam, & justification that cometh of Christ's only righteousness. Neither (sayeth he) is the gift so, as that which entered by one that sinned: And he addeth the reason. For (sayeth he) the fault came of one offence to condemnation, but the gift is of many offences to justification: showing that justification by Christ, is far more large than the cause of condemnation in Adam. Seeing that not only that one sin, which alone hath brought condemnation on all men, but all other our sins are forgiven in Christ: & so the gift of grace aboundeth much more, & is of greater measure than the guiltnes of the sin, that was the cause of all men's condennation. thirdly, the Apostle reasoneth from the difference of power betwixt the death that followeth upon the guiltiness of Adam's sin, & the life that is given to them that are justified by the righteousness or obedience of Christ jesus. For (sayeth he) If by one offence death reigned through one, much more shall they which receive that abundance of grace: and of that gift of it, Righteousness reign in life through one, that is, jesus Christ. The reason is implied in this sentence taken from the abundance of grace, and of the gift of that righteousness. By all which the Apostle will assure our hearts, that we, who are partakers of the grace & mercy of God in Christ, shallbe saved & that in respect. Neither is Adam's sin so powerful to make guilty unto death, as the righteousness of Christ's to justify unto life: neither is the guiltiness coming from Adam's only sin, so abundant, as the justification which is by Christ only Obedience: seeing our guiltiness cometh from one fin, but our justification is not only from that sin and guiltiness coming from that sin but from all sins and guiltiness of them all: Neither is death which followed upon the guiltiness of that one sin of adam's upon all men, of such force to reign, as the life that cometh to all them that are justified by that one obedience of Christ jesus: seeing the causes of that life are more abundant, than the causes of that death, & therefore th'effect, that is the life, must be more abundant or powerful in reigning: Hereby is it evident, that they have never truly tasted of the saving mercy of God in Christ, who do so think of it as if it were not alone, without adding something of our merit, sufficient to bring us to life. Let us therefore magnify the mercy of God, which is so abundant, plentiful, and running over, that it giveth full contentment to the heart, & perfit peace to the soul of man: and let us pray for ourselves, as the Apostle prayeth for the Ephesians, 
Ephe 3.18. and 19  that being rooted and grounded in love, we may be able to comprehend with all Saints what is the breadth, and length, and depth, and height, and to know the love of jesus Christ, which passeth knowledge, that we may be filled with all fullness of God, and so have our souls satisfied with his goodness.  
Now followeth the third point, 
The means whereby we are brought to hope.  which is concerning the mean or fitting mids whereby the Lord bringeth us to this blessed hope, and that is our Regeneration, or new birth. For as Christ sayeth to Nicodemus: Except a man be borne again, 
joh. 3.3.  he can not see the kingdom of God, and consequently can have no hope of it: therefore sayeth the Apostle here, that God hath begotten us again to hope. Here have we to consider two things. First, what this begetting is. And secondly, why it is called our begetting again, or second birth. Which words have a manifest relation to a former begetting and birth. As touching the birth, it is fully described to us in the word of God.  
The Apostle in this same chapter of this epistle, and 23. verse, doth show us the sense of this conception and birth: both what kind it is of, and which it is. As for the kind, he telleth us, it is not mortal, and so perishing as all flesh is, but immortal, which liveth and endureth for ever. And that he declareth to be the word of God, which was preached by the Apostle to the world. Secondly, touching the mother, who must bear us, in whose womb this seed is sown, and out of whose bowels we must proceed: the Apostle to the Galathians speaketh plainly, 
Galat. 4.26  saying, It is jerusalem which is above, or heavenly jerusalem, that is the true Church of God. whose property is: That she is free, and she sayeth, the Apostle is the Mother of us all, and was figured by Sara, the free woman, the mother of Isaac, the heir and child of promise. Thirdly, the Evangelist john telleth us who is the Father, by whom we must be begotten. 
joh. 1.13.  & borne again, not of blood, nor the will of flesh, nor the will of man, but God only. The first teacheth us, to esteem much of the blessed word of God, since without it, there is no Regeneration, and so no hope of life. That there is no Renovation but by the word, it is plain by the speech of Christ himself in the 17. chapter of john; verse 17. Sanctify them with the truth: thy word is truth. And that without Regeneration, there is no hope, it is manifest both by the Apostle & by the speech aforesaid of Christ to Nicodemus. 
Heb. 12. 4●  And by the Apostle to the Hebrues, where he sayeth, that without holiness, no man shall see God. Therefore should we all endeavour to have the word of God abiding in us, and dwelling in us plenteously, according to the exhortation of the Apostle to the Colossians. And as the Apostle saith in the next chap. We should as new borne babes, 
Colos. 3. 1●  desire that sincere milk of the word, that we may grow thereby. For as witnesseth the Apostle to the Hebrues: we can not escape, if we neglect so great a salvation, which at the first began to be preached by the Lord, and afterwards was confirmed to us by them that heard him: 
Hebr. 2.3.  seeing the word spoken by Angels was steadfast, & every transgression & disobedience, received a just recompense or reward. And the Apostle in the 2. epis. 
2. Thes. 1.8.  to the Thessalon. teacheth us, that jesus Christ at his appearing, shall tender vengeance to all that obey not the Gospel.  
The second point teacheth us, not to forsake nor neglect (as sayeth the Apostle to the Hebr. our mutual gatherings together, 
Heb. 10.25  or the fellowship that we have among ourselves, But with David: Let us desire & require even this one thing of the Lord: That we may dwell in the house of the Lord all the days of our life, 
Psal. 27.4  to behold the beauty of the Lord, and to visit his Temple, 
Psal. 36.8.  and that we may be satisfied with the fatness of his house, & receive drink out of the Rivers of his pleasures. 
Psal. 46.4.  For there is a River which maketh glad the city of God, even the Sanctuary of the Tabernacles of the High. For this heavenvly jerusalem is fair in situation, 
Psal. 48.1.2 and 3.  the joy of the whole earth, and City of the great King: In the Palaces whereof, God is known for a refuge: 
Psal. 53. and 6.  and out of Zion cometh salvation. Therefore do the Tribes of the Lord go up to jerusalem, according to the testimony of Israel, to praise the Name of the Lord. For there are Thrones set for judgement, 
Psal. 122.  even the Thrones of the house of David: And therefore seeing this is the place of safety and salvation, where the beauty of the Lord is to be seen, where the voice of the Lord is to be heard from his holy Oracle, we should rejoice with David, when we hear the people say: 
Psal. 84.  We will go up into the house of the Lord. Our feet shall stand in the gates of jerusalem. For as witnesseth David: Blessed are they that dwell in the house of the Lord, 
Psal. 42.  for they shall ever praise him: Therefore did his soul long and faint for the Courts of the lords house: yea his soul panted after the Lord, as the heart after the waters, being banished from the public worship of God by the persecution of Saul; and his heart was poured out, when he remembered that he had gone with the multitude, and led them in the house of God with the voice of singing and praise, as a multitude that keepeth a feast: 
Psal. 84.11.  Because a day in the Courts of the Lord, is better than a thousand other where: and better is it to be a door keeper in the house of the Lord, then to dwell in the tabernacles of wickedness: 
Psal. 87.  for glorious things are spoken of the City of our God. For of Zion it is said, that many are borne in her. Seeing therefore that our spiritual birth is in heavenly jerusalem, where the seed of God's word is continually sown. 
Mat. 13.  For which cause the kingdom of heaven is likened to a sour that went forth to sow his seed: Hither should we resort, for God is in the mids of her. But let us remember that it is jerusalem that is above, and which is free, which is the mother of us all, as sayeth the Apostle. For Ishmael, who was borne of the bound woman Hagar, who was the type of earthly jerusalem, was not the heir, but Isaac, who was borne of Sara the free woman, who was the type of the heavenly jerusalem, the mother of all the children of God. He was the heir, that is, they who are the children of the Law, and do remain in the bondage thereof, are not truly borne of God to the hope of life, but they who are begotten by the Gospel in the bosom of the Church, set at liberty, and walking in the liberty, wherewith Christ hath made us free, 
Gal. 5.1.  they are truly begotten of God to this blessed hope, because they are after the manner of Isaac, children of the promise, 
Gal. 42.3.  whereas the other are borne after the flesh.  
The third point touching the Lord, who begetteth us to this hope, doth teach us what sort of generation it is, that maketh us to have this hope, to wit, a spiritual, and no fleshly birth. For as Christ sayeth to Nicodemus in the third of john: That which is borne of the flesh, is flesh: and that which is borne of the spirit, is spirit. And it is plain by the Apostle to the Corinthians: 
1. Cor. 15. ●0.  That flesh and blood can not inherit the kingdom of God. Therefore is it necessary, that we be borne (as sayeth our Saviour in the third of john) by water and of the spirit, that is of the spirit of God: who is of the same force and nature spiritual toward the soul, touching the spiritual filth of sin, 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 us, doth effectually purge the dross of sin. For this cause is it also that john the Baptist sayeth, 
Mat. 3.11.  That Christ shall baptise us with the holy spirit and fire: for we must be the children of God, 
Rom. 8.17.  before we can be his heirs, as withnesseth the Apostle, both to the Romans and Galathians. Therefore doth the Apostle here give thanks to God, 
Gal. 4 7.  even for this, that he hath begetten us, and so hath made us his children, that we may have hope to inherit his kingdom. The use hereof is, to learn, that it is the greatest dignity, and highest prerogative that man can attain too, to be made the children of God. Therefore doth john call this a gift of power, in the first of his Gospel, saying to those that received him, he gave them this power to be the sons of God. And in the third Chapter of his first Epistle, he esteemeth it the testimony of God's greatest love to man, saying: Behold brethren, how great a love the Father hath given us, that we should be called the sons of God. We have next to consider, that this birth must be after a former birth, because it is said, that God hath begotten us again. And Christ to Nicodemus saith plainly, that he that is not borne again, can not see the kingdom of God. For our first birth neither maketh us the children of God: neither putteth us in hope of eternal life. We may well be the children of Kings, of great Lords, and Princes, and so have hope of their inheritance by our first birth, but though an Emperor have begotten thee, it maketh thee not the son of God, nor heir of his kingdom. And though a beggar have begotten thee, thou art no farther from the kingdom of God, than he that is borne of a king: seeing the first birth helpeth nothing to this prerogative, but it is the second birth that giveth it. The estate of man, be he what he will, jew or Gentile, great or small, poor or rich, noble or ignoble in his first birth, which is declared by the Apostle to the Ephesians, to wit, 
Ephe. 2.3.  that he is the child of wrath by nature: & therefore can have no hope but of wrath. For as David confesseth of himself, it is true of all flesh: Behold I was borne in iniquity, 
Psal. 51.5. Rom. 6.23.  and in sin hath my mother conceived me: and the wages of sin (sayeth the Apostle) is death: this is the inheritance that cometh to us by our earthly and natural Parents, of what degree, dignity, or estate soever they be in this world. The use hereof of is twofold.  
First, it serveth to beat down the pride of all flesh, & to teach men not to glory in their blood, nor kindred: seeing it is not by blood, nor by the will of man, nor by the will of flesh that we are borne the children of God. For though a man might reckon to Abraham, as did the Scribes & Pharisees in the 8. of john, as to their Father in the flesh, yet may he be still the child of the Devil, as witnesseth Christ of themselves in that same place. For as the Apostle sayeth: They are not all Israel that are of Israel: neither are they all children, that are of the seed of Abraham. Yea though a man might reckon his kindred to Adam, yet hath he not wherein to glory: seeing (as sayeth the Apostle to the Romans) by that one Man sin entered into the world, and by sin death, and not only entered, but by his only sin, all are made sinners, & death went over all men. Therefore let us learn the lesson which john the Baptist teacheth the Pharisees and Sadducees in the Gospel according to Matthew: Let us not think to say with ourselves, 
Mat. 3.9.  We have Abraham to our Father: For God is able of stones to raise up children to Abraham: but rather with the Apostle Paul to the Philippians: 
Phil. 3.3.  Let us glory in Christ jesus, and put no confidence in the flesh, although we had all matter of glorying in the flesh that ever man had. Let us learn with the Apostle in that place To esteem all fleshly prerogative to be loss: yea to be dung, for Chrisles sake, that we may gain him.  
The second use hereof is, to teach us, that there can be no hope of life in a man, who is not Regenerate by God, and begotten of him again: seeing this is the mean by which the the Lord bringeth us to this hope: and therefore the boasting of the wicked, that they hope to go to heaven, is nothing but vanity: and all the confidence they have, is nothing else but a vain and deceitful thought of a blind & foolish brain: thinking they shall go to heaven, because Christ died for sinners, not remembering that all who are partakers of his death, must needs be renewed in the spirit of their mind to the Image of God: and must find themselves cast in a new mould, and fashioned to another shape, and borne over again. Therefore we should diligently try ourselves, and consider if God at any time hath been effectual in us to the alteration of the spirit of our mind, & renovation of our souls: and if his spirit doth possess and lead us so, that our conversation be after the spirit, and not after the flesh. And as the Apostle Peter in his second epistle, exhorteth us, 
2. Pet 1.10.  We should study to make our calling and election sure, by adding to our faith, virtue, and so forth. For they can have no certainty of their calling, that are not sanctified, and therefore no assured hope. For when God maketh us his sons, 
Gal. 4.6.  he sendeth the spirit of his son in our hearts, which crieth, 
Rom. 3.14.  Abba, Father, For if any have not the spirit of Christ, he is not his, sayeth the Apostle to the Romans. 
Rom. 8.10  And if the spirit of Christ be in us (sayeth the same Apostle) the same body is dead, because of sin: the spirit is life because of Righteousness. Therefore we may justly conclude with the Apostle Pieter in the first chapter aforesaid of his second epistle, after he hath exhorted us to join virtue to our faith, and to virtue knowledge, & to knowledge temperance, 
2. Pet. 1.9.  and so forth: that whosoever hath not these things, he is blind and seethe not far off, and hath forgotten that he was washed from his old sins, and so consequently, that their hope is but a blind hope: their confidence, a blind confidence: their boasting, a blind boasting. 
2 Co. 5.17  For if any man be in Christ jesus, he is a new creature, sayeth the Apostle to the Corinth's. So to conclude this point, it were better to a man never to have been borne in this world, then after he is borne, not to be borne over again by God: And woe is the man, who before the laying down of this natural life, hath not obtained another which is spiritual.  
Now followeth the fourth point, 
Hope followeth Regeneration.  which is the benefit itself, unto the which God of his mercy doth beget us again: that is, a living, or lively hope, or hope of life. This showeth us the purpose of God in begetting us, which is to cause us hope. For as we have said before: First, we must be made the children of God, before we can hope to enjoy his inheritance. Therefore our Regeneration is a warning to us, that we are the heirs of God, and coheirs with Christ, and obligeth us to hope for the glory of God, seeing God hath begotten us: Because (as saith the Apostle here) he begetteth us to hope, therefore where hope is not, there is no new birth, for the Lord can not be frustrate of the end of his work: for he that renews us unto hope with renovation gives hope: Therefore the sanctified man in Christ, may be sure of glory, and life everlasting, according as the Apostle showeth us: Whom he calleth, 
Rom. 8.30.  he iustifienh: and whom he justifieth, him he glorifieth. In this benefit we have two things to consider. First, what is the blessing, tot wit, hope. Next, what is meant by the property of this hope, in that it is called, a lively hope. Concerning the firist, the Apostle describing our estate before the Lord do beget us, and make us partakers of the adoption, doth declare, that among the rest of our miseries, this was one, that we had no hope. For when he hath expounded to us the mercy of God in our salvation and regeneration, showing that we are his workmanship created in Christ jesus unto good works, which God had ordained that we should walk in them being justified by faith, he willeth us to remember what we were before, saying: Remember that ye being in time past Gentiles in the flesh, & called uncircumcision of them which are called circumcision in the flesh, made with hands, that ye were, I say, at that time without Christ, & were aliaunts from the common wealth of Israel, and were strangers from the covenants of promise, and had no hope, and were without God in the world. This is the miserable estate of us all, before we be called of God to the adoption of his sons, and be begotten of him again, we are all without Christ, without hope, and without God in the world. What greater misery can there be, 
Act. 17.28.  then have a being, and yet without him, in whom we have our being, our life, our moving, and all things, as the Apostle sayeth in the Acts: And knowing that we must departed from this life, to have no hope of life thereafter. Miserable indeed is our estate by nature, how much soever we glory in it, so much the more miserable: that we have neither sense nor sorrow of this our misery. Who is he that can rejoice in any thing, while he abideth without him, in whom are all things? And how can the heart sufficiently praise, love and magnify the Lord, when it tasted of this his goodness, in begetting us again? And so consequently, taking from us all our miseries, & making us blessed in giving us hope, and himself to be our God and Father in Christ: through whom (sayeth the Apostle to the Ephesians) we both, 
Ephe. 2.18.19. and 22  that is jew and gentle, have one entrance unto the Father by one spirit, and are no more strangers & foreigners, but citizens with the Saints, and of the household of God, and in whom we are build together to be the habitation of God by the spirit. It is not without good reason, that the Apostle here in this place can not speak of this mercy, without blessing him, who hath brought us to this blessed estate of hope. And great matter have we of rejoicing who have tasted of the like mercy, If we consider that which the Apostle saith to the Romans, That we are saved by hope. 
Rom. 8.24.  For as he saith in another Epistle: We walk here by faith, 
2. Cor. 5.7.  and not by sight, and therefore taking from us hope, our salvation and life is taken from us, which we do possess by hope: for this is the difference of faith and hope, that by faith we believe the promises of salvation in Christ, which hope waiteth for: so that faith hath respect to life and salvation, as it is embraced by us here in this world: Hope, hath relation to them as we shall possess them in the world to come, so that hope doth always follow faith, & hangeth upon it, although they be often times taken in the scripture the one for the other indifferently: The one looketh to life, & apprehendeth it promised in the world, the other waiteth for the revelation of it from heaven, as it is possessed by Christ at the right hand of the Father. This is now the blessing unto the which the Lord begetteth us again, so that without Regeneration we are hopeless, and so without happiness, & being borne again. We may have faith and hope in God, according as saith this same Apostle in this same Chapter, 
1 Pet. 2.21.22.  when he declareth who they are for whom Christ was both ordained before the foundation of the world, and also declared in the last times. For your sake saith the Apostle, which by his means do believe in God that raised him from the dead, and gave him glory, that your faith and hope might be in God: having purified your souls in obeying the truth, through the spirit: (& further) being borne a new, not of mortal seed, but of immortal by the word of God. Whereby it is plain, that as Christ is send into the world for none but such as do believe in God by his means, so none can have any faith or hope but they, who have their souls purified & borne a new.  
The property of this hope is, 
The nature of true hope  that it is lively, or living, and it is so called for three respects. First, because of the lively working that is in it. For all the spiritual gifts of God which he bestoweth in Christ, are lively, as he himself is life: And this the Saints do find in themselves, that the faith of jesus is a lively faith: their love is a lively love, & their hope, a lively hope. For these graces do not lie dead in the soul where they are, but by their lively operation and working, do make themselves manifest. Therefore the Apostle to the Thessalonians, speaking of their graces, describeth them from their lively and effectual properties: Remembering (saith he) your effectual faith, your diligent love, and your patiented hope in the Lord jesus. 
1 Thes. 1.2  Therefore that faith, that hope, that love, that lieth dead in them who profess them, are no faith, no hope, no love at all. And so justly doth S. james dispute against that faith that hath no works, as a dead faith: whereas the faith, the hope, the love that God created in the heart, are all lively, as proceeding from him who is life itself. The second respect whereof it is called lively, is, because as it hath life in itself, so giveth it life to the soul in which it is, and maketh the soul which was dead in sin & trespass before, now to live in Christ, and in him to bring forth the fruits of life. Therefore sayeth john in the third Chapter of his 1, epistle 3. and 5. That whosoever hath this hope, purgeth himself, as he is pure. For this is the nature of their spiritual blessings, that they themselves have life in them: and doth quicken the soul in which they are. For God exerciseth his saving power by them in the hearts of his Saints. Therefore saith the Apostle hereafter, 
1 Pet. 1.5.  That we are kept by the power of God through faith. And the Apostle Paul to the Colossians, doth say: 
Colos. 2.12  That we are raised again from the dead in Christ, by the effectual working of God, or by the faith of God which worketh mightily, so that we may justly say, that as the faith is dead, which hath no working, so he also is yet without faith, who albeit he professeth faith, yet is not quickened to the life of God thereby: for even in this life by faith and hope we began to live that life, which shallbe made perfit in us in the world to come.  
The third respect is, because that eternal life and glory which as yet is not manifested, but is referved in the heavens to the appearing of our Lord and Saviour jesus Christ, is now possessed by hope, so that we lay hold upon it, and are made partakers of it, albeit as yet not manifested. Therefore is it that the Apostle to the Romans saith: 
Rom. 8.24.  That by hope we are saved: for no man hopeth for the thing which he seethe. Hereby teaching us, that albeit our life be hid with Christ in God, 
Colos. 3.3.  as saith the Apostle to the Colossians, yet by hope we possess it. According as the Apostle to the Ephesians declareth the estate of the Saints in Christ, by the mighty power of God which is in them, to wit, that they are lifted up with him, and set with him at the right hand of the majesty in the highest places. As like wise the same Apostle Peter in this same chapter, declaring the cause why they that believe in Christ, albeit they see him not, do rejoice with a joy unspeakable and glorious, saith. It is because that they receive the end of their faith, 
1. Pet. 1.9.  that is, the salvation of their souls. To these three we may add the 4. respect, why this hope is called lively, and that is, because in all the tribulations and sorrows of this life, it is the only thing that sustaineth us, and maketh us in death itself, to live and rejoice, knowing what is laid up for us in the heavens. For the only thing that maketh the Saints endure patiently, vea and joyfully, this troubles which swallow up the wicked, is the blessed hope. The Apostle to the Hebrues confirmeth this, 
Heb. 10.34  showing that the cause why the Hebrues did sustain all affliction, and among the rest, the spoiling of their goods with joy and gladness, was, because they knew, they had a better and an enduring substance or riches laid up for them in the heavens. Therefore doth the same Apostle call this hope, the Anchor of the soul, and declareth that they who have their refuge to lay hold upon this hope, have strong consolation. 
Heb. 6.10.  For by this hope we attain to the resurrection from the dead, so that death itself can not spoil them of life, who are renewed to this blessed hope. The use of all this is, to make us obey that lesson which the Apostle giveth us to the Hebru. which is, to hold fast the profession of our hope, without wavering, seeing therein consists both our life and consolation, and constantly to await for the appearing of it: 
2. Tit. 2.13  as the Apostle Paul to Titus exhorteth us, That we may in patience possess our souls, and joyfully endure all afflictions of this life, since having hope, we can not be spoiled of life.  
Now followeth the last point to be considered in this first part touching the benefit whereunto we are begotten again by God: 
The ground whereupon our hope is builded  which is the ground and foundation of this hope whereupon it is builded, which is the Resurrection of Christ from the dead. For, as saith the Apostle to the Corinthians: 
1 Cor. 15.17.  If Christ be not raised from the dead, our faith is vain, we are yet in our sins. For we must understand, first, that the comfort of hope consists in the resurrection from the dead: which being taken from us, we are of all men the most miserable. Seeing, as saith the Apostle to the Corinthians: 
●. Cor. 15 No hope without knowledge of the resurrection  If in this life only we have hope in Christ, we are of all men the most miserable: for besides the crosses and calamities whereunto we are subject in this life, death cometh in betwixt us, & our hope in Christ, and it seemeth to cut us utterly from him, & all fruition of his bliss. For if death had dominion over us, so that the sorrows thereof could not be loosed but that we should be holden of it, what availed it us to be in jeopardy every hour? 
1 Cor. 19.18.  and wherefore should we suffer affliction for the name of jesus? for all that sleep in him were perished, as saith the Apostle in the same place to the Corinthians, If there were no Resurrection, Therefore to comfort us not only againstal the afflictions of this present life, but chiefly against that last and most fearful tentation of death, the Lord doth instruct us in the resurrection from the dead. This was the comfort that job had in all his miseries, as he saith himself, That although after his skin, worms destroy his body, yet shall I see God in my flesh, whom I myself shall see, and my eyes behold, and none other for me, though my reins are consumed within me. This also saith the Apostle to the Corinthi. was the cause which made him not only to faint, 
● Cor 5.1.  but also to sigh: Desiring to be dissolved, even because he did know, If this earthly house of this tabernacle were destroyed, he had a building given us of God, an house not made with hands, but eternal in the heavens: So that death was no terror at all to him, who did know, that he which raised the Lord jesus, should raise him up also, and give him a glorious body. And for this cause is it that Christ jesus in the sixth chap. of john, willing to confirm his assertion, and saying: That of all which the Father had given him, he should lose nothing. so oft bringeth in this promise: And I will raise him up at the last day. And with this he comforted Martha, 
john 11.2  mourning for the death of her brother Lazarus, saying: Thy brother shall rise again. And the Apostle Paul writing to the Thessalonians, willing to comfort them, & to stay their excessive mourning for the dead, doth bring in this same reason, That they which are a sleep, 
1 Thes. 4.13.  shall rise at the coming of the Lord. This point therefore must we carefully hold, since without it we can have no comfort. And to this effect we have next to consider, what it is that doth assure us and certify our souls, that we shall rise again. For it is a matter hard to be believed, 
The assurance of our resurrection dependeth upon the resurrection of Christ  that the body which is once dead & turned into dust, shall raise again. The thing that giveth certain hope to us of out resurrection, is the Resurrection of jesus Christ our Saviour. If he had not risen from the dead, we could never have had any hope that ever our bodies should have received life after death. For this is a sure ground, which, we must steadfastly hold, that our God mindeth to do nothing to us which he hath not first done to jesus Christ our head and Prince of our salvation, for our cause. For he is as the first fruits in all things: 
Col. 1.18.  for in all things he hath the pre-eminence, as saith the Apostle to the Colossians: therefore also is he the beginning, and first begotten, among the dead. And again, to the Corinthians, the Apostle showeth us that he is made the first fruits of them that sleep. 
1. Cor. 19.20.  Seeing then that in the first fruits the whole is sanctified, & no otherways: It must needs follow, that Christ behoved to 〈◊〉 so from the dead, before we could be raised: our resurrection depending upon his, & flowing from his. For as saith the Apostle in that same place to the Corinthians: 
1. Cor. 15.21.  As by man came death: so also by man cometh the resurrection from the dead. For as in Adam all die, so in Christ shall all be made alive: but every one (saith he) in his own order: the first fruits is Christ, thereafter they that are Christ's at his appearing. Therefore doth he call himself in the 11. 
john 11.25  chapter of john, speaking to Martha, The Resurrection and Life. Hereof it followeth, that he who knoweth not Christ to be risen from the dead, and believeth not that he is risen, can no ways believe that ever he shall rise again to life. 
1. Pet. 1.21.  For this same Apostle Peter in this same Chapter, hereafter plainly witnesseth, that God hath raised Christ from the dead, and hath given him glory, that our faith & hope should be in God. Whereby he teacheth us two things concerning our hope. First, that it must be in God. secondly, that it can not be in God, but through Christ: and therefore that we could not hope in God that he would raise us from the dead, if he had not first raised Christ our head: seeing we must believe in God through him. The use of this point is twofold. First, it learneth us to discern the truth and verity of our hope, from the right ground and foundation of it. 
Colos. 1.21  For every man's hope must have a foundation to uphold it: even as our faith and hope is the foundation whereby we are upholden, as saith the Apostle to the Colossians. Fron the which, if we fall, we fall from God, and from life: so our hope hath the same foundation, whereby it is upholden in us, that we do not cast away our confidence and rejoicing of our hope, albeit assailed with innumerable and grievous temptations: this foundation is Christ himself. And therefore while the Apostle doth exhort us to constancy in our hope, and patiented running of the race that is laid before us unto the end, he willeth us to look still upon jesus Christ, the author & finisher of our faith. For if our sight be cast upon any thing besides him, 
Rom. 4.18.  so that we draw our eyes from be holding him, then must our hope fail us. It is said of Abraham, the Father of the faithful, who above hope, believed under hope, that he should be the Father of many nations, according to the promise, that he considered not his own body, which now was dead, being almost an hundredth years old: neither the deadness of Sara's womb: neither did he doubt of the promise, but did look to him who did promise: being fully assured, that he was able to perform herein this promise made to Abraham. If Abraham had not cast his sight on him that promised, that is the Son of God, but had looked to himself or Sara, he could have had no hope of the promise. So in the promise of our Resurrection from the dead to eternal life, if we cast our eyes upon ourselves, & our bodies dying and consuming and turning into dust whereof they were made, we can never hope that we can rise again unto life: but looking to Christ our Saviour, 
●. Cor. 1.20.  in whom all the promises of God are Yea and Amen, as saith the Apostle to the Corinth. we find sufficient reason and ground to believe the Resurrection from the dead. Seeing he who was made man like to his brethren in all things, except sin, albeit walking in the similitude of sinful flesh, being put to death, did lose the sorrows of death, and was declared mightily to be the son of God, touching the spirit of sanctification by the resutrection from the dead. 
2 Cor 4.14.  Therefore do we with the Apostle to the Corinth's, know, That he which hath raised up the Lord jesus, shall raise us up also by jesus: for therefore is it that we are baptized for dead, as saith the Apostle to the Corinth's. For we that are baptized into jesus Christ, 
1 Cor. 2.15 29. Rom. 6.3.  have been baptized into his death, saith the Apostle to the Romans. And therefore if we be dead with him, we believe also that we 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 Christ's, hath the spirit of God dwelling in him, as is plain by the Apostle to the Romans. 
Rom. 6.5. Rom. 8.8. 1 john 3.24.  And john in his first Epistle saith, That hereby we know that he abideth in us, even by that spirit which he hath given us And if the spirit of him that raised up jesus Christ from the dead dwell in us, he that raised up Christ from the death, shall also quicken our mortal bodies by his spirit that dwelleth in us. 
Rom. 8. 1●.  So doth the Apostle from the presence of the same spirit prove the like effect in raising us from the death: 
2 Cor. 4.13.  and therefore as he saith to the Corinth. because we have the same spirit of faith (as it is written, I believed and therefore I have spoken) we also believe, and therefore speak, knowing that he which hath raised up the Lord jesus, shall raise us up also by jesus, and set us with him. So it is evident, that the Resurrection of jesus 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 jesus dwelling in them: for the law of that spirit of life which is in Christ jesus, doth free all those in whom he dwelleth, from the law both of sin and death, 
Rom. 8.2.  as testifieth the Apostle to the Romans. Hereby are we taught two profitable lessons: the first is, 
All the promises of God are first fulfilled in Christ himself.  to carefully mark how far God accomplished his promises in Christ his son. For so far may all that believe, be assured, that he shall accomplish them in them through Christ. Therefore have we hope of sanctification from sin, Resurrection from the dead, and glorification in the heavens, because these promises are fulfilled in Christ, whom we see crowned with glory and honour, as sayeth the Apostle to the Hebrews: 
Heb. 2.9.  which was made a little inferior to the Angels, through the suffering of death. For God he predestinateth all those whom he hath foreknown to be made like to the Image of his Son, 
Rom. 8.29.  that he might be the first born among many brethren. And therefore the knowledge of Christ should be to us most precious, since we can know no more, nor hope for no more blessing from God, than we first knew to have been bestowed on jesus Christ our head, 
1. Cor. 30.  who is made to us of God, wisdom, sanctification justification and Redemption. 
Phil. 3.8. etc.  Therefore did the Apostle Paul esteem all things loss, for the excellent knowledge sake of jesus Christ our Lord: and did judge all things but dung, that he might gain Christ, and know him: And the virtue of his Resurrection, that he also thereby might attain to the resurrection from the dead. The second lesson is, to pray to God day and night, to send us that blessed spirit of promise, seeing the things which are wrought in Christ, shall not be accomplished in any, but those who have the same spirit of life, that is in Christ jesus dwelling in them. And therefore they can not hope for renovation to the Image of God, and restoration of their dead bodies to the life of God, and glorification with the glory of God, wherewith Christ is glorified, who have not the spirit of Christ This is the first use of this point, whereby we are taught to discern true hope from the ground and foundation whereon only it is builded, and that is jesus Christ alone. The second use is, to teach us, 
A distinct knowledge of Christ requisite.  not only confusedly to learn Christ, but even particularly to consider all the degrees and several parts of that great work of our redemption by him for the more  and steadfast fixing of our hearts in him. For albeit it be most true, that he who is partaker of the death of the Son of God, is also partaker of his life & of his glory, etc. yet neither can the faith and hope be so stable, nor the comfort so great, as when in Christ our Lord we see a particular ground and warrant for every article of our faith. Therefore in this place doth the Apostle lead us 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 we go forward in consideration of the parts of Christ's working and several actions done by him, for our full redemption, so doth our faith increase, & our hope by degree to degree: when we look to Christ dying for us, we learn to believe remission of sins in his blood: when we go on to his resurrection, we embrace the hope of life from the dead: when we look to his ascension, we apprehend our ascending to the heavens: and in his glorification, we are comforted by the hope of that same glory. Thus doth it serve much for our comfort, to know all the particularities of Christ's humiliation & exaltation, according as the Lord our God hath revealed them in his word, beginning at his Incarnation, going on to his birth in great baseness, expressing thereafter the troubles of his youth: laying out next the sorrows of his life, while he carried our infirmities: walking in the similitude of sinful flesh, and subject to all the infirmities thereof, except sin: proceeding to his death, and kind thereof being most accursed, 
Gal. 3.13.  as witnesseth the Apostle to the Galathians. In all which the spirit of God letteth us see our infirmities, our sins, and our sorrows laid upon him, and us acquitted of them in him. Thereafter are we led to his burial, wherein is set before us the hope of the everlasting abolishing of sin. Then come we to his Resurrection, the ground of our hope once to see death, that last enemy, abolished and destroyed: and so we are guided on with him to the heavens in his ascension, and at length to his glory at the right hand of the Father. This distinct faith rising upon the distinct consideration and knowledgd of the distinct operation of the power of God through Christ, in them that believe, is lively set forth to us by the Apostle to the Ephesians. 
Ephe. 1.17. etc. & 2.1.  Praying for them that they might receive the spirit of wisdom and revelation, to that same effect that they might know distinctly the parts of his working in them that believe, and showing them particularly certain of the said effects of his power: First, their quickening with Christ: Secondly, the raising of them up together with Christ: and thirdly, the making of them to sit together with him in the heavenly places in Christ jesus. And the same Apostle writing to the Colossians, and showing that we are accomplished and perfected in him alone, doth manifest the same by particular induction, in these words: In whom (sayeth he) ye are etrcumcised with circumcision made without hands, 
Colos. 2. & 11. etc.  by putting off the sinful body of the flesh, through the circumcision of Christ, which he expoundeth thereafter more particularly in the parts of this circumcision, and several grounds of every part, saying, in that ye are buried with him through baptism. secondly, in whom ye are also raised up together through the faith of the operation of God, which raised him from the dead. thirdly, and you which were dead in sin, and in the uncircumcision of the flesh, hath he quickened together with him, forgiving you all your sins. fourthly, and putting out the hand-writing that was against us, which was contrary to us, he even took it out of the way, and fastened it on the Cross. And fiftly, he spoilt the Principalities and Powers, & hath made a show of them openly, and hath triumphed over them in the same Cross. Thus doth the Apostle lead us to the sight of our death and burial spiritual to sin: 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 contrary to us: and of the utter overthrow of our spiritual enemies, and our glorious triumph over them all in Christ jesus our Lord: which at length our God shall fully accomplish in every one of us, in the glorious appearing of jesus Christ our Saviour, whose Name be blessed for ever. AMEN.   

The second Sermon.  1. Epist. of Pet. Cap. 1. verses. 
4. To an inheritance immortal and undefiled, and that withereth not, reserveth in heaven for us:  
5. Which are kept by the power of God thorough faith unto salvation, which is prepared to be showed in the last time.  
WE must remember the truth of that which the Apostle speaketh to the Corinthians, 
1. Cor. 2.9.  touching the things which God hath prepared for those that love him, that they are such, as neither eye hath seen, neither ear hath heard, nor hath come into the heart of man. Therefore did none of the Princes of this world know them, as saith the same Apostle in the same place. For no natural man perceiveth the things of the Spirit of God, neither can he know them because they are spiritually discerned, for the wisdom of God is a hid wisdom, closed in a mystery, which is not given to every man to understand: yea the very children of God to whom God hath given his spirit, which searcheth all things, even the deep things of God: although God do reveile to them his secret, yet do they see here but through a glass, 
1. Cor. 13.12  darkly, as saith the Apostle. For our life (as witnesseth the same Apostle to the Colossians) is hid with Christ in God. 
Col. 3.3.  And as saith joh. in his first Epistle: 
1. john 3.2.  Now are we the sons of God, but yet it is not made manifest what we shallbe. For this cause we must content ourselves in this life with the sight which faith giveth us, which is of that nature & force, as testifieth the Apostle to the Hebrews, that it maketh things invisible, 
Heb. 11.1.  to be evident, and as it were visible. For clearing of which sight, and so consequently, the further establishing of our faith and further increase of our spiritual joy, the Lord our God in his blessed word doth set forth those invisible things, under earthly similitudes of things known to us: Thereby to lead our souls to the more lively consideration and clearer knowledge, what the hope of his calling is, and what the riches of his glorious inheritance is in the Saints, that thereby we may be encouraged, with greater patience and constancy, to run the race that is laid before us, and to hold fast the confession of our hope without wavering unto the end: waiting still for the manifestation of our blessed hope, in the glorious appearing of jesus Christ our Saviour. Therefore is it that the Apostle in this place, having spoken of the abundant mercy of God in begetting us again to the hope of life: in the next place expoundeth the excellency of this life hoped for, that thereby we may understand, that all things in this world are but vanity, and in comparison thereof nothing but dirt and dung, and so to be accounted loss that we may gain it. Afterwards he declareth to us the surety & certainty which the Saints have of enjoying this life hoped for: both in regard of the life, & also of themselves. So that here we have the other two points of consolation, touching our hope, to be considered, whereof we did speak in our last Sermon, to wit, the excellency of the life which we look for: and the certainty of our attaining to it. The first is expressed in these words, to an inheritance immortal and undefiled, and that withered not. The other, in the rest of the words which we have read.  
In the first point we have two things to consider: one is the title or name which the Apostle giveth to our hope or life: the other is, the properties which he attributeth to it, by which he setteth before us the preciousness & excellency of it: The title which he giveth it, is, That it is an inheritance. The properties are three, eternity, purity, and unchangeableness.  
To speak then of the first: The Apostle calleth eternal life, 
Eternal life is an inheritance belonging to the sons, not to servaunts.  an inheritance, to inform us by what title we attain unto it, and by what right we enjoy it, to wit, by the right of heirs. For seeing God only doth inherit immortality and life, as his proper possession, we can never attain to it till first we be made the heirs of God, even coheirs annexed with Christ jesus, who only is the righteous heir of all things, as saith the Apostle Paul to the Hebrues, because he is the only Son of God. Now we are made the heirs of God, 
Rom. 8.14.  by being first made his children, as saith the Apostle to the Romans. If (saith he) we be children, we are also heirs, even the heirs of God, & heirs annexed with Christ. 
Gal. 4.5.  And again to the Galathians: If thou be a son, thou art also the heir of God through Christ. For it is manifest even among men, that the son either by nature or by adoption, is counted for the heir. Now by nature we are not the sons of God, 
Ephe. 2.3.  but as saith the Apostle to the Ephesians, by nature we are the children of wrath, and by the redemption made by jesus Christ, we receive the adoption of the sons, as witnesseth the same Apostle to the Galathians. 
Gol. 4.5.  God sending the spirit of his Son in our hearts, which crieth Abba Father. Thus by jesus the only son of God, & so consequently, his only heir by nature, we are first made the sons of God, and so also the heirs of this in heritance of God. The use of this point is, to instruct us that we must not think to enjoy eternal life as the reward of our service, but as the right of heirs, being made the children of God: Christ in the eight of john saith, that the servant abideth not in the house for ever, but the son abideth for ever. Thereby informing us, that he who thinketh to dwell with God in his house eternally, must needs be his son, so doth the Apostle here teach us, when he saith, that God begetteth us again to the hope of life: declaring that we must be borne of God, and so made the Sons of God, before we can hope to inherit eternal life. For whosoever doth remain in the house of God, no other ways, but as a servant, he shall at length be cast out, and shallbe deprived of eternal life, which is the inheritance of the sons. Christ himself showeth, that all our service is unprofitable, even when we have done all that we can do, if we respect the merit of it. And the Saints themselves confess, that even their righteousness is polluted, 
Isa. 69.6.  & like a menstruous cloth. How wonderfully therefore do they deceive their own souls, who build the hope of their life upon merit of their works. The Lord in Hagar the servant, & Ishmael his son, doth lively represent the lot and portion of all the children of the law, that is, of all who by service think to inherit heaven: having no other hope of eternal life then that which is engendered by the covenant of works. Cast out, sayeth the scripture, the servant with her son: for the son of the servant shall not be heir with the son of the free woman. 
Gal. 4.30.  By this doth the Apostle to the Galathians show, that which Christ saith to be true, to wit, that the servant shall not abide in the house for ever. Because as the Lord commanded to cast out Hagar the servant with her son out of the house of Abraham which was the house of God, so shall he cast out of his house, and deprive of the inheritance of eternal life, all those who are not his sons, but crave eternal life, as debt for reward of their works.  
Now we come to the properties of this inheritance, 
The blessed estate of the Saints glorified.  which are three. It is called immortal, undefiled, & which withereth not. These are the special things which make a life happy and blessed: and the three contraries do make it miserable and cursed. The three which make it happy are eternity, purirte, and unchangeableness. The three contraries which make it miserable, are mortality or death, sin or uneleannes, and chaungeablenes or instabilstie. The spirit of God therefore by attributing those three properties to our inheritance & life which we hope for, doth show us the excellency & blessedness of our life whereunto the Lord doth beget us again: thereby to teach us that we lose nothing, albeit we lose all things, if so be we gain this life and inheritance. Let us therefore consider those properties severally. The first is immortality, unto an inheritance immortal, that is, 
The blessed estate of the Saints in heaven immortal.  an inheritance or life which is no ways subject to corruption, but which endureth for ever: and therefore in the scriptures it is called eternal life, to distinguish it not only from the life of beasts and other creatures, but even from the life of man himself, which he hath by nature in this world We shall the more clearly perceive the comfort of this point, if we consider two things which the scriptures lay before our eyes. The first is, concerning that which is in greatest price with man, for which he laboureth chiefly, as the principal end of all his travels. The second is the vanity of his labour as touching that end, & unprofitableness of all his pains, & so consequently the unspeakable grief and sorrow wherewith his soul is parched, when he findeth himself frustrate of his end. As for the first, The thing in the world most dear to a man, is his life, which gladly he would preserve with the loss of all that ever he hath. Satan did know this, when to provoke the Lord against job he useth this argument: skin for skin, and all that ever a man hath, 
job. 2.4.  will he give for his life. And Christ our Saviour, knowing that the love of this life doth most of all sway our actions, perceiving this foolish solicitude in Peter even towards him, he showeth his Apost. that who soever will save his life shall lose it. 
Mat. 16.25  How glad the worldly man would be, if he could live in this world eternally: this in deed is the foolishness of men, they think their houses and habitations shall continue for ever: & so rooted is the vanity in man's heart, that albeit the Fathers that have thought so, do die like the beasts: yet their posterity is not made the wiser, but go on in the foolish way of their fathers, and delight in their talk, as saith the spirit of God in the 49. 
Psal. 49.6.7  Psalm. mortal man striving vainly to eternize himself in this perishing world. Which vanity the Lord expresseth when he showeth first that albeit a man by his labours obtaineth aboudance of all things, 
Luc 12.15  yet his life standeth not in his riches. Which he cleareth by that parable of the rich man, who said to his soul: soul thou hast much goods laid up for many years, live at ease, eat, drink, and take thy pastime: but God said unto him, O fool, this night will they fetch away thy soul from thee: than whose shall those things be which thou hast provided? The second argument of man's vanity is, that as his life standeth not in his abundance, so can not all his abundance preserve a man from death, nor yet procure the restoring of one dead to life again, as the Lord declareth in the 49. Psalm. 
Ps. 49.6.7.  neither can any redeem his brother, nor give his ransom to God (so precious is the redemption of their souls, and the continuance for ever) that he may live still for ever, 
Eccl. 6.7.  and not see the grave. thirdly, Solomon showeth that all the labour of man is for the mouth, yet the soul is not filled, and therefore man paineth himself in vain, in travelling for the wind, seeing he never can fill his soul, nor satisfy his heart with all his labours. lastly, sayeth the Lord in the foresaid Psalm, 
Psal. 49.17  Man shall take nothing away when he dieth, neither shall his pomp descend after him. When vain man seethe this that all his labour is in vain, seeing he can not thereby preserve his life but he must die, 
Eccl. 2. etc.  and lie like a sheep in the grave, then doth his soul abhor all comfort, nothing is there in the world that can be able to make him rejoice, 
Eccl. 3.18.19. etc.  seeing he must lose that for which all other things are desired, and without the which, all things do serve for nothing. 
Eccl. 2.15.16.  Solomon doth teach this, who seeing that he must die, and leave all his labours to the man that should be after him, 
Eccl. 2.17.18.  & considering that men in themselves were as beasts, the condition of both being one: seeing as the one dieth so dieth the other: all go to one place: and all was of the dust, and all shall return to dust: and perceiving that wisdom, nor riches, nor strength, etc. made no difference but that it did befall to the wise as it did to the fool: then began he to hate all his labour, yea even the life itself, because it was to end. A most evident prove, that albeit a man do enjoy all pleasures, riches, and honours, yea all whatsoever he traveleth for under the sun, or whatsoever his heart can wish in this world: yet is there no peace to the heart of him, nor joy to the soul of him, nor happiness in the estate of him, so long as he seethe he must die and his life must end, then doth he with Solomon conclude, all, not only to be vanity, but also vexation of spirit: yea the more he doth possess of these earthly blessings, the greater is his misery, and more grievous are his sorrows when death cometh to pluck him from his house to the grave. Thus even the very life of man, wherein is the chiefest comfort of man: by mortality, becometh a grief to man, and a vexation to the spirit of man: For all the joys of this world, and all the comforts of this life are eclipsed by death. This being rightly weighed and well considered, we shall then apprehend what infinite consolation this first property of the life, unto the hope whereof our God hath begotten us again, doth minister unto us. for therein we see that taken away which alone is sufficient to make our life miserable & cursed, even mortality and death, which is the curse of God upon man for sin. Surely let a man look to his life, albeit in the eyes of man never so happy, yet if he look to it as it is in deed, that is to say mortal and deadly, although it be busked with all the beauties of this world, and fortified with all the strength of this world, and crowned with all the glory of this world, yet shall he never have comfort in it: and it is most certain that they see not what this life is who glory in it: and it is the very blindness of their eyes which do not let them see their end, that maketh the wretches of this world to rejoice in any thing under the sun, seeing all shall perish and come to nought. No, No, they see not life to rejoice in, that seethe not this life of the children of God, unto the hope whereof the Lord begetteth them: This is the ground of the rejoicing and gloriation of the Saints, saith the Apostle to the Romans, even the hope of this inheritance which is immortal. And this same sight of this immortality of that life was the thing that moved the Apostle himself to desire with sighs to change this earthly tabernacle with that which is not made with hands, but is of God. For he did know that it was eternal, therefore desired he to be clothed with it, even to this end, that mortality might be swallowed up of life. This then is the comfort of this first property, that death shall have no dominion over our life in heaven, but it shall remain for evermore: And herein standeth one of the chief points of the happiness and felicity of the Saints in the world to come, that their inheritance is immortal. All whatsoever a man inheriteth in this world, is mortal, his life here endeth, but in the world to come, it endureth eternally. The honour, riches and pleasures of this world, perish: but in heaven there is prepared for us an enduring substance, 
Heb. 10.34  saith the Apostle to the Hebrews. And the pleasures which are at the right hand of God, are for evermore, saith David: 
Psal. 16.11.  These heavens shall pass away, and the elements shall melt with heat, and this earth with the works that are therein shallbe burnt up, sayeth Peter: 
2. Pet. 3.10 & 13.  but we hope for new heavens and a new earth, according to the promise of God, wherein dwelleth rigeteousnes. So whatsoever we understand by this inheritance, all is eternal in the world to come, the life eternal, the heavens, the earth, the glory, the riches, the pleasures, the rest, theioy that we shall enjoy eternal. The first use of this point is, to make us who do find nothing perfectly, happy, nor comfortable, which is subject to mortality, to take our hearts and affections of this perishing life and world, and to cast away the love of corruptible things, and to behold and affect the life & blessings that are permanent and everlasting. The second use is to comfort us against two temptations wherewith we have to fight: the one is touching our present estate and feeling: the other is touching the fear that might enter in our minds of that might befall us in the possession of this life of God in heaven. In this present life we have not only to look for an end of our life and of all creatures, but the Saints they have a feeling of the daily decay of the outward man, & themselves hasting to an end: now this death that cometh in betwixt us and our hope for life, can not but sometimes trouble and grievously torment the mind that hath no sight of that immortal state to come: Therefore the wicked are weary in beating of affliction, and are altogether unable to digest the dolours and pains which they conceive of death: having no sense, nor sight, nor hope of a permanent and endless life: but the godly man, who findeth his inward man renewing daily, and feeling in himself the powers of the world to come, and being established by hope, he is so far from fainting with present afflictions, that he rejoiceth in them, as saith the Apostle to the Romans, 
Rom. 5.3.  and so far is he from being discouraged or afraid of death, that he chooseth rather to be dissolved: yea many have refused to be delivered from death, that they might receive a better resurrection. O if this wretched world did know what great advantage the man renewed hath above him who is not renewed, in the time of trouble and affliction, and specially in the hour of death, which putteth an end to all the joys of this life: how much would they esteem, of that renewing grace that bringeth men to the hope of an inheritance immortal: and how careful would they be to find themselves begotten again to the hope of this inheritance before that heavy day of death do come upon them, that they might have comfort against the terror of it, by the sense and feeling of the life of God begun in their souls, which never can be ended, but rather perfected by the death of our flesh, the soul that hopeth even in dying, apprehending eternal life: so the hope of this inheritance which is immortal, doth comfort us against the mortality of our present estate, and future ruin and destruction of this present world. The second use is, to comfort us against that which we might fear should hap to us being possessed again with the life of God in heaven, even the loss of that life again: the grounds of this fear may be the experience passed in Adam and in Angels: Adam being created to the likeness of God, & being placed in Paradise, did nevertheless lose his perfection and life, and was thrust out of Paradise. Thus left to himself, he could neither keep his life nor the possession of Paradise, but loosed both by obeying Satan, who did slay him in making him to sin. 
jud. 6.  The Angels that were in heaven with God, did not keep their first estate wherein they were created, & which they did enjoy in the presence of God, and now are reserved under darkness unto the judgement of the great day. Who would not fear at these examples to be deprived of life, although once possessed with it, & that also in heaven? Death having overthrown the life both of man & Angel, even then when they enjoyed all perfection of life, the one in Paradise, the other in heaven. What then is our consolation, even this, that our life which in Christ we recover, is more sure than the life which Adam had, even than the life which Angels had by creation, for theirs was subject to hazard, but our life is exempt from all hazard of death: therefore are we not to fear that it shall befall so to us any more, as it did to them: For our inheritance which we look for is permanent and immortal, therefore after our resurrection we shall be no more in fear nor danger of death, For this corruptible shall put on incorruption, and this mortal shall put on immortality, 
1 Cor. 15.53.  and then shall death be swallowed up into victory, & mortality shallbe swallowed up of life, 
1 Cor. 5.4.  and death itself, that last enemy in that day shallbe destroyed: for death and hell shallbe cast into the lake of fire, 
1 Cor. 15.26. Revel. 20.14. 1 Cor. 15.55.  which is the second death, then shall we sing most joyfully that song of triumph: O death where is they sting: O grave where is thy victory: Thus this first point doth enceedingly comfort us, & giveth us ample matter of glorifying God, that he called us, who are mortal and corruptible creatures, from this miserable estate, to a life that endureth for ever: yet doth this next property of this life and inheritance much more comfort the true children of God, who have no further pleasure in life itself, than so far as it doth serve to the glory of God, albeit the wicked take no care of dishonouring God, so being they may live. For he that is truly wise, knoweth that the life which serveth no ways to the honour of God, shall never procure honour to him that enjoyeth it. And when the Author of his life is nothing benefited by his life, it were better for him never to have had life, seeing it must needs in the end procure his greater harm, and therefore seeing God is holiness itself, and so by consequence, a mortal enemy of all uncleanness, there can be no happiness in a life that is unclean and polluted. For it standeth sure which the Apostle sayeth, 
Heb. 12.14  That without holiness, no man shall see God. For this cause it is, that the Saints sigh continually in this life, 
2 Cor. 5.4.  because of the burden of sin wherewith they are burdened, knowing that a necessity of sinning is laid upon us, while we walk in this earthly tabernacle, and therefore with the Apostle to the Romans, 
Rom. 7.24.  finding that we are sold under sin, so that in our flesh there dwelleth no goodness, and albeit by the grace of God to will be present with us, yet we find no means to perform that which is good, because although we delight in the Law of God, concerning the inward man, yet we still see another law in our members, rebelling against the law of the mind, and leading us captive unto the law of sin, which is in our members. Therefore I say with the Apostle: we are compelled to cry out against our life, O wretched men that we are, who shall deliver us from this body of death, ever wishing and desiring to be freed from this life that is polluted, and in the which we can not preserve ourselves from uncleanness. And this is the second cause why this present life is miserable in all men, of what soever estate they be: all men without exception being defiled with sin, even from their first conception, 
Psal. 51.5.  as being both conceived and barn in sin: and therefore is it that the Saints desire to be dissolved, because they know (as saith the Apostle) that if their earthly house of this tabernacle were destroyed, 
2 Cor. 5.1.  they have a building given of God, that is an house not made with hands, but eternal in the heavens: In which house they shall sin no more, because corruption shallbe swallowed up of incorruption. By this difference now, betwixt this present sinful life, & that blessed life in holiness, to the which we are begotten again, doth appear the excellency of the one above the other, & so doth give just occasion to all the godly to cast the love of this life, & all things in it far from them: being so disposed by the grace of God, that they can not love, nor like that, whereby their God is dishonoured, & with as earnest diligence to press forward to that other life, which they see to be freed from all uncleanness, & so from all occasion of offending or dishonouring their God. And yet further to weigh the comfort of this point, we must remember that which is contained in the former, which instructeth us that this inheritance is immortal. These two, so still accompany one another, that the one that is immortality, can not be without this other property of undefilednes. For death is the reward of sin, 
Rom. 6.23.  so that were sin is not, there is no death. Hereby appeareth that excellency of this life, in that it is exempt from sin, and so consequently from death: so that this property may very well be called, the cause of the other which precedeth, that is, Immortality: Like as Immortality may be counted the cause of the last property, that is unchangeableness, for sin is the sting of death, 
1 Cor. 15.56.  saith the Apostle. And therefore take away sin, which is the thing that defileth both us and our life, yea the heavens, the earth, and all creatures, death shall have nothing wherewith to annoy us: the strength of death, which is sin, being taken away. Now to come to the use of this point, it serveth for a threefold comfort to man, when either he looketh to his estate, even under grace in this present world, or to the estate of man in his first creation, or yet to the estate of Angels in their first creation. In his estate under grace, albeit he have begun to live the life of God, yet still as we have said, he findeth a rebellion of sin in his flesh, resisting the will of God in his mind, which we have showeth to be a matter of continual grief to the godly, now to the heart oppressed with this godly sorrow for sin, that daily defileth him, what can be more comfortable, than that hope of that life, in the which he shall cease from sin, and be wholly freed from all the bonds & cords of iniquity in the full freedom and liberty of holiness. Herewith did the Apostle take up himself from his grief, in his exclamation wherein he lamented his own misery, in the seventh Chap. to the Rom. After he had said: 
Rom. 7.24.  O miserable man that I am, who shall deliver me from the body of this death? Looking to that blessed estate of perfect holiness, unto the which we were called by God in Christ, he addeth these words of consolation, to recreate his own soul: I thank my God through jesus Christ my Lord. This maketh the heart to rejoice, which never could otherways have perfit pleasure nor joy in the beginnings of grace, righteousness and holiness granted in this life, no not in the greatest measure, that ever was given by Christ jesus to any creature: but this hope of victory maketh us not to faint nor weary in our minds, striving against sin, but patiently to fight unto the end, waiting for that blessed hope. Now if man look further unto that case wherein Adam was in Paradise albeit in the estate of perfection without sin, yet sin did prevail over him, and did both defile him, and all other things to him. Furthermore, the Angels that were created in perfection, yet did not stand in their first estate, but were overcome by sin. So strong a thing is sin, that neither man in his integrity, nor Angels in their glory, were able to resist it. Here now appeareth upon the consideration of this property of our inheritance, how exceeding more happy is our estate in Christ, then was the estate of Adam by creation: yea the estate of Angels in glory. Their estate was subject to falling, as doleful experience in both did prove, but in this estate whereunto we are renewed in Christ, there is no possibility of sinning any more, after we are possessed with our life in the heavens and so the fear of the like misery which might arise in our hearts upon their fall, is quite taken away: for our life and inheritance is undefiled. For when we shall enjoy the fruit of our high priests oblation and reconciliation, 
Heb. 7.26.  as he is holy, harmless, undefiled, separate from sinners, and made higher than the heavens, so shall we also be holy, harmless, undefiled, separate from sinners, and made higher than the heavens. So then when our God shallbe all in us all, sin shall have no more place in our mind, in will, in affection, nor any part of our flesh. And whereas now to those that are defiled, nothing is pure, 
Tit. 1.15.  but even their minds and consciences are defiled. So then when we shallbe undefiled, all things shall be clean to us, the heavens, the earth and all things, because we ourselves, our minds and consciences shallbe clean: and therefore is it that we wait for new heavens, and a new earth, wherein dwelleth righteousness. For in that kingdom, wherein no unclean thing shall enter, all things shallbe clean, & so established in cleanness, that nothing shallbe able to defile them for ever. Here is the comfort for them that mourn in this life for their own sins, and the sins and abominations that are committed in the mids of the house of God, even that they themselves, and the whole house of God, 
Ezech. 9.24.  shallbe delivered from filthiness of sin, being possessed with that everlasting righteousness which is brought in by the son of God. 
The Saints in heaven not subject to change.  Now followeth the third property of our inheritance which is that it withereth not. This maketh up the perfection of our estate in heaven: for nothing can make a man happy, which is not constant and stable without change. The rich man is not made happy by his uncertain riches, because as job, he may be turned to poverty, and his habitation made desolate. So is it of all things earthly: for there is nothing constant under the sun, therefore all is but vanity. It is true that not only the wicked but even sometimes the children of God, being in prosperity, willbe brought to say: 
job. 29.18.19. Psal. 10.6. Psal. 30.6.  That they shall die in their Nest: that their root is spread out by the water, and therefore they shall never be moved, nor suffer any changes, but they find when the Lord shall hide his face, that they are troubled and their estate changed. Moreover, albeit all other things should continue after one, yet man's own failty maketh his life miserable: for albeit he grew up in strength and activeness, yet age cometh & changeth him: So that the moisture of his life being dried up, they whither as grass, even as the herb and grass of the field, & trees of the forest, albeit they flourish in summer, yet in winter they whither, and lose all their beauty of their life. 
1 Pet. 1.24.  Therefore doth de spirit of God compare all flesh to grass, 
jam. 1.10.  and the glory of flesh to the flower of the grass, because as the grass withereth and the flower falleth away: 
Esai. 40.6.  so doth also all flesh, and all the glory of flesh whither and fall away, and so by time is worn out. The consideration of this point made Moses the man of God, to lament the misery of man's life, laying it out before the Lord, saying: Man in the morning, he groweth like the grass: inde the morning it flourisheth and groweth, but in the evening it is cut down and withereth: the time of our life is threescore years and ten, 
Psal. 90.5.  and if they be of strength, four score years: yet the strength is but labour and sorrow, for it is cut of quickly, and we fly away. Now although a life were everlasting and exempt from sin, yet could it not bring perfect contentment to man, except it were such as could suffer no alteration. If the strong man could continue eternally in his strength, and not become weak, he might have joy in his estate: and so also the beautiful man: the rich man: the honourable man, etc. but let a man be in never so good estate, in this life, and as contented with his estae, as flesh can be, yet all his contentment is taken from him by the necessity of Change, whereto all things under the sun are subject. Therefore for fulfilling of our joy, our God hath prepared a life and inheritance for us in Christ, which withereth not: but look what glory, strength, power and majesty we shallbe endued with at the coming of Christ in that same glory, strentgh, power, and beauty of life, and in that same measure we shall continue for ever without changes: our life and inheritance suffering neither diminution nor alteration of strength, nor beauty, nor glory, but still flourishing in the perfection of strength, beauty, glory, and riches, and honour. This showeth and teacheth us what is the difference betwixt this present life and the life to come. This life is not perfected at the first, but received increase and growth, till we come to the perfit stature and strength of a man. Therefore it continueth not so, but admitteth decrease & daily diminution, till at length after long withering, it be all consumed, but in heaven at the first we are exalted to the accomplished perfection of felicity: & in that perfection we shall continue etenallie: our glory never becoming less: our joy never diminishing: our beauty never fading: our strength never impairing. What would not a man suffer for such a life, and what would he not forsake, to the end he might enjoy this life. The world must either be blind, or beastly without measure, that doth not long to be out of this world, that they may enjoy this blessed estate, that never changeth. This serveth to comfort us in the changes of this present life, because we know that our estate in heaven shallbe exempt from all changes, and to encourage us against all fear that can come upon the change that came upon Adam his life in Paradise: who being without shame, yet was turned to a shameful state. But to conclude this point, the Apostle to the Corinth's setteth forth most lively these three properties of our estate in heaven, in the description of our Resurrection from the dead, opponing the present condition of our bodies to the future qualities in heaven, and comprehendeth the difference in these three specially: 
1 Cor. 15.42.  That our bodies are sown in corruption, & are raised in incorruption: they are sown in dishonour, & are raised in glory: they are sown in weakness, & raised in power. And he concludeth by the fourth point, which is as it were the cause of the other three, to wit, that they are sown natural bodies, & are raised spiritual bodies. Hereby incorruption is expressed, the first property of our inheritance here mentioned, which is immortality: & in the second is comprehended undefilednes: and in the third this unchangeableness. For our life shallbe immortal, because we shallbe raised in incorruption: and our vile bodies, dishonourable for sin and fruits thereof, shallbe raised in glory, and therefore free from being defiled any more: & the cause why our life shall not whither, is, because that our bodies that are here weak, shallbe raised in power, & the cause of all these three consisteth, in the different manner of living that we have here, and shall have in the heavens, because our bodies here are natural bodies, or animate bodies after the life of Adam, who was created a living soul: therefore is our life subject to mortality, dishonour and changes, for a soul can not give immortality, purity, nor unchangeableness to a body, but in the heavens our bodies shallbe spiritual bodies, after the life of Christ, who was made a quickening spirit: for by the spirit of life that is in Christ jesus, shall we live altogether in heaven, God being all in all. The principal use of this point, besides these before spoken, is to comfort us in temptations of this present life, when we find our spiritual changes, even of our life in Christ: for the spiritual man is not at all times alike, his faith being sometimes so strong, that he dareth boast with David, that although he walked throw the Galley of the shadow of death, yet would he fear none evil: 
Psal. 23.4.  and though an host pitcheth against him, 
Psal. 27.3.  yet his heart should not be afraid. At other times his faith becometh so weak, being sore assaulted, that his heart faileth him: yea even at small occasions. Peter that even now did boast, though all the world should forsake his Lord, yet would he never forsake him. At the voice of a maid, is brought to forswear him. The spiritual man sustaining the same changes that doth the natural man The natural life which now doth flourish in strength and beauty, doth suffer changes by sickness, by age, and by affliction, that sometimes it weakeneth, sometimes it seemeth to be quite away, when it is oppressed, so that the body lieth as dead in a tranuce, even so the spiritual life hath the same fits, sometimes the Christian having great difficulty to hold his hope, and sometimes being forced to mourn, as one already among the dead, and one casteth clean away from the presence of God, all sense of the life of God being removed by some extraordinary tentation, or to great security in spiritual exercises. This doth even the spiritual man find, that in his spiritual life, although it never be taken away, yet doth it many ways seem to decay, and sometimes utterly to be gone: against this grief have we to comfort ourselves with the hope of this estate in the which our life shall never any more be subject to changes, 
Psal. 77. Psal. 98.  neither shall our souls be vexed with such temptations, as now do bring the strongest Christian oftentimes to a most pitiful weakness, so that their soul refuseth comfort, and become so astonished, that they can not speak, and so filled with evil, that they seem to be cut off, doubting of their life. And that which I speak of faith, I speak also of the remaining parts of our life: of our love to God and his Sanits: our sanctification: our zeal: our joy: our peace: which all sometimes flourish, sometimes fade and whither. Which all in the life to come shall remain eternally, and still flourish in their full perfection. Thus much touching the excellency of our inheritance. Now followeth the third point, 
The certainty of salvation.  which is concerning the surety of this inheritance, which is the third thing that worketh the fullness of our joy, when we know that there is a life after this life to be hoped for, and that this life is most excellent. And lastly, that it is impossible to frustrate us of this life. The other two do provoke a thirst and earnest desire of this life, but the third bringeth peace and consolation to the man that longeth for it: when he knoweth assuredly that he shall have it. Whereas the contrary is a very hell to the conscience. For when it is given to a man to know there is a life prepared for a man in heaven, and that this life is so excellent, that there is nothing worthy of it in this world: What grief and unspeakable sorrow must it breed to him, to be deprived of that estate, wherein he seethe such felicity? Esau, 
Gen. 27.  when he heard that he was deprived of the blessing, following the birthright, he cried out with a great cry and bitter out of measure, sayeth the spirit of God: for he would have inherited the blessing, and therefore sought it with tears, but he was rejected, saith the Apostle to the Hebrews, 
Heb. 12.  & found no place to repentance in his Father. This is the just judgement of God against all profane persons, who prefer in their worldly necessities, the pleasures of this life to the inheirtance of the life to come: to make their vain and fruitless desires of that life, to torment their minds. 
2 Pet. 2.1. jud. 11.  The same moved Balaam, that profane prophet, which loved the wages of unrighteousness (seeing the blessed end of the righteous, but no ways assured to enjoy it) to cry out: 
Num. 23.  O let me die the death of the righteous, and let my last end be like his. So deadly a wound doth pierce the soul that findeth no assurance of that life, wherein consisteth all felicity. Therefore to make us partakers of that  consolation which is proper to the godly, our God doth let us see how sure & certain this life is to all that are begotten to the hope of it. For it is this certain assurance of the enjoying of it that worketh strong consolation in the Saints, as is manifest by the words of the Apostle to the Hebrews, 
Heb. 5.17.18. etc.  God (sayeth he) willing more abundantly to show unto the hetres of promise the stableness of his counsel, bound himself by an each, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation: who have our refuge, to lay hold upon that hope, that is set before us. Declaring hereby that the strength of our joy, dependeth upon the infallibleness of our hope. Therefore is it, that David doth pray to God in the hundredth and sixth Psalm, 
Psal 106.4. etc.  That he would remember him with the favour of his people, & that he would visitie him with his salvation. To that end he subjoineh himself that saith. That I may see the felicity of thy chosen, & so rejoice in the joy of thy people, and glory with thine inheritance. Showing that without sight of this felicity and certain assurance of it, no heart can joy nor glory, as do the children of God. We come therefore to consider this point, which is set down to us in two parts, according to the two fold danger which may seem to be in the attaining to this life. The first is, in the life itself, to know that it be sure. The second is in us, to know that we be sure to that life. For if either that life might be taken away from us, or yet that we could be taken away from enjoying that life, there could be no certainty of it to our souls. Therefore first the Apostle declareth, how this life is kept for us. Next, he showeth how we are kept for it: that neither it can be taken away from us, nor we from it. The keeping of it is set down in these words: Reserved in the heavens for us: and the keeping of us to it, in the words following: who are kept by the power of God through faith unto salvation. And lastly, the time of the manifestation of it, is set down to us by the Apostle, saying: Which is prepared to be showed in the last time. As touching the first part of the surety of our life, it consisteth first in the keeping of it. 
God the keeper of our life.  secondly, in the place where it is kept. And third lie in the end wherefore it is kept in the heavens. It is kept (sayeth the Apostle) in the heaven, and that for us. First than we will speak of the keeping of it, which bringeth great consolation to the believing soul. Angels lost their life, because the Lord did not keep it to them: And Adam lost his life likewise, because it was committed to his own keeping. But now the Lord doth no more commit the keeping of our life in Christ to ourselves, because we should doubtless lose it again. For if man in his integrity was not able to keep his life: how much less is he able to do it in his corruption and infirmity? yea the very Angels, that yet do continue in the life of God, were not able to endure, if God did not preserve them in that life. Blessed therefore be God, who hath taken in his own hand the custody of our life. The Apostle doth herein comfort himself against the shame of the Cross, which he did suffer for preaching the gospel, saying: For which cause I also suffer these things: 
2 Timoth. 1.20,  But I am not ashamed, for I know whom I have believed, etc. This made Paul rejoice, that God was able to keep his life, to whom he had committed it. And this is the great mercy of our God towards us, that he doth take the care of keeping our life himself. Satan is most careful, sometimes against 〈◊〉 selves, sometimes against our life: for when he can not prevail against the person to entice him to sin, and so to death, then doth he assail his life, putting at his faith, to see if he can wrest from him his confidence in God: knowing that the destruction of our persons followeth the loss of our spiritual life in Christ. But thanks be to God, that it is not in our hand to lose our life, since it is not committed to our keeping. And therefore in our greatest temptations, when it seemeth, according to our sense and feeling, that Satan hath taken from us, our peace, our joy, our righteousness, our confidence, our light, and communion with our God: so that it appeareth to us, that we are utterly forgotten of God, & all hope of life taken from us: yet we may boldly answer, that our life is not lost, although all sense be taken from us of it: for our life is not in our keeping, but in his, who is stronger than all, & therefore no tentation is able so to overcome us, that we be compelled to cast away our confidence in God, who is faithful, unto whom in all our sufferings according to his will, we commit our souls in well doing, as to a faithful Creator: according to the exhortation of the Apost. Pet. in his 1. Epi. cha. 4. & 19 verse. For he doth not expone our life to hazard, as he did the life of Angels & of Adam in paradise. The gates of hell are not able to prevail against the elect of God in Christ, since God himself is the keeper of their life. The second part is, 
Our life is in the heavens.  concerning the place, where it is kept, and that is, saith the Apostle, Heaven. Doubtless, it is much more sure which is laid up in heaven them that which is kept in earth, for there Satan hath no such access, nor power to execute his craft and malice, 
job. 1.7.  as he hath in the earth. For his labour is, in compassing the earth to & fro, as he sayeth himself in the book of job. Therefore whatsoever is taken out of the earth, and put in the heavens, is exempt from all danger of the Divilles malice. Therefore is it that our God willing to assure us that our life is in no danger, doth show us that it is in the heavens. For that which we enjoy here in this world, is an earnest of our life, but not the life itself. For it is true which the Apo. 
Col. 3.3.  saith to the Colossians: That we are dead, and that our lice is hid with Christ in God. The use of this point is, to make us lift up our mind to those things which are above, as the Apostle in that same place exhorteth us, and to set our affections on these things which are above, because our life is above with Christ, and therefore it becometh us to have our conversation, 
Phil. 3 20.  as Citizens of the heaven: From whence we look for the Saviour, even the Lord lesus, & so consequently for our life, for our life is with him: 
Col. 3.4.  and when he shall appear from heaven, then shall our life also appear with him. Therefore ought we to mortify our members, which are on the earth. For where shall a man's heart be but where his treasure is, & what can be our treasure more than our life? Therefore heavy is the judgement that the Apostle teacheth against them that mind earthly things, writing to the Philippians. 
Philip. 3.18 19  There is nothing can move a man more to seek for heaven, than this, to know, that his life is there, and nothing can serve to moderate our love of this world, & of all things in this world, more than this, to know they belong not to our life, which consisteth not in them, nor in any thing under the sun, seeing that it is in the heavens. Moreover this warneth the godly, with the Apostle Paul, to think, that they have not yet attained to the Resurrection from the dead, or that they are already perfect; 
Philip. 3.12 etc.  so long as they are in this world, seeing their life is not in this world: And therefore that they ought to forget that which is behind, & endeavour themselves to that which is before, and follow hard toward the mark, for the price of the high calling of God in Christ jesus. Further, it is a singular comfort against the fall of Adam: For he had his life in Paradise, but not in the heavens, therefore was his life subject to spoil, whereas ours is in the heavens, and therefore not subject to spoil. And yet to augment our joy in this point, we have to consider that which the Apostle sayeth to the Colossians concerning our life. It is (saith he) hide with Christ in God. 
Col. 3.3.  First it is hid. secondly it is hid with Christ. Thridlie, it is hid with Christ in God. We ourselves, who have further sight of things that are above, then Satan hath, do not see our life, it is yet hid from us, for never eye did see, 
2 Cor. 2.9.  nor ear hath heard, neither came in man's heart, thethings which God hath prepared for them that love him: much more than is it hid from Satan, that he can not see it. Secondly, it is hid with Christ, even with him who hath given his life for it, and purchased it to us by his own death. It can be with none to whom we can more securely credit it, or who can have more care to preserve it. 
johan. 17.12.  He was faithful in all that the Father did commit to him, for none of them that the Father gave him, 
john. 17.2.  did he lose: And this is the Father's will, that he should give eternal life to all them that the Father hath given him, & this life that he should give us, is with him who should give it. Therefore it must be in sure keeping: yea more it is hid with him, because he is our life itself, and now he being taken out of our sight, and hid in the heavens, our life can not be seen, till he be seen again: this is the surety of our life, that it is with our Saviour. Who in purchasing of it, did spoil the principalities, 
Colos. 2.17 Ephe 1.22. Colos. 2.10  and powers, and made a show of them openly, and triumphed over them in the Cross: to whom all things are subdued, & who is the head of all principality and power. Thirdly, it is in God. O what a comfort is this, that the Lord himself is the place, even the Coffer or Christ, in the which our life is kept, so that Satan must spoil God himself, before he be able to spoil our life. The damned Angels had their life in the heavens, but kept in themselves, & therefore lost they it. And therefore as the keeping of our life in heaven, assureth us against the fear of the like loss that befell to Adam, who had his life in earthly Paradise, unto the which Satan found access: So this keeping of it with Christ in God, assureth us against the terror of the Angels fall. This now concerning the place where our life is kept. Now followeth the end wherefore it is kept, 
Life is kept for us.  and that is for us, saith the Apostle. It were no comfort to us how surely soever this inheritance, so excellent, were kept by God, if God did keep it for Angels, or if he did keep it for any other creature, or for himself only. For no happiness of any other creature could comfort me, I being myself deprived of it: but here is our comfort, that we know, this life which is kept by God in heaven, is kept for us, & for none other. Therefore the wicked, who have no assurance to girt this life, have no comfort in the sure keeping of it. The very speech of the Apostle leadeth us to consider That blessed is the man, who is in the fellowship of the clect, for whom this life is ordained, that he may say, as the Apostle doth here, That he is one of the number for whom that life is kept. This is the manner of the Saints speech, because they see that it is in the communion of saints, that they enjoy all the blessings of God in Christ. Therefore to speak of their enjoying of them in this fellowship, as being of that number. This is the third thing that showeth the surety of this life to us, even because it is for us that God keepeth it. It was doubtless a great tentation to the poor Cananitish woman of Sarophenica, when she heard Christ say, that he was not sent but to the lost sheep of the house of Israel: and yet more heavy, when she heard him say to her, That it was not good to take the children's bread, and to cast it to dogs, as though he had neither been sent to her, nor yet had gotten the dispensation of grace, to bestow aught on her thereof, & if her faith had not overcome this assault, it had been better for her never to have known, that he was the Lord of life, sent into the world for the life thereof: but her consolation could not be taken from her, nor her confidence drawn out of her heart, because she did see through faith in him, that even the dogs of the Gentiles were to eat of the crumbs of the children's table. This also made the Gentiles to rejoice in their hearts & be glad, when they heard of the Apostle Paul, 
Act. 13.48.  that God had ordained Christ a Saviour, & a light to the Gentiles. when before they heard of the promise made to the jews, and fulfilling thereof in Christ, in whom forgiveness of sins was preached, & desired & besought the Apostles Paul and Barnabas, that they would preach these words to them the next Sabbath day. Doubtless they would have given all the world, to have been sure that that consolation which was preached to the jews, might also have belonged to them. And therefore when the next Sabbath day they had it, out of the Apostles mouth, confirmed by the scripture, that God had made Christ the light of the Gentiles, that he should be the salvation unto the end of the world: It is said, that they were glad, and glorified the word of the Lord. For what availeth it a man to hear that there is salvation for men in Christ, & that there is an unspeakable felicity laid up in the heavens, except that he know that he is one of the men for whom it is prepared: those men's religion that consisteth only in the certain knowledge that there is a Saviour, and that there is remission of sins in his blood, and eternal life to all that believe in him, and yet never laboured to know if he was given to them a Saviour in particular unto the remission of their sins, and giving of eternal life to them in particular, is nothing but a fantasy without fruits or comfort. Here is then the chief point, that this life is surely kept, & that for us. Neither can ever the soul of a poor sinner receive comfort, until it be said to his soul, to thee belongeth remission of sins, and to thee is reserved salvation in the heavens. Then is his heart established in hope. Thus much now for the surety of our inheritance. Now followeth the sure keeping of us to it: and this is brought by way of a description of the Saints. For when the Apostle had said, that this inheritance is kept in the heaven for us, than he expoundeth whom he doth understand by that word us, even those (saith he) who are kept by the power of God through faith unto salvation, which is prepared to be showed in the last time. So that these words do both contain a description of the children of God, and in their description, a declareation of their surety unto life. The first point of this description standeth in their keeping: the second in the power whereby they are kept. The third, in the mean whereby this power doth keep them. And lastly, the end wherefore they are kept. As concerning their keeping, it is a matter of great moment to the child of God, for although he knoweth that his life be sure enough, because it is in heaven, and there kept with Christ in God, for him, yet herein is his peace and joy troubled: because he himself is yet in the earth, subject and exponed to the temptations of Satan, of the world, and of the flesh: and daily in danger to be overcome, and so to be spoiled from that life, that is sure in the heavens. Being therefore in this danger, and by experience trying oftimes his own weakness, and the strength of his enemies, in his manifest slidings and fall: never can he have  comfort, till his mind be assured, that the gates of hell shall not be able to prevail against him: 
1 Cor. 4.8. etc.  finding the power of God magnified in his mortal body, in that (though he be afflicted on every side) yet he is not in distress: though he be in doubt, yet he dispaireth not: though he be persecuted, yet he is never forsaken: and although he be oft cast down, yet he perisheth not. They that trust in the Lord, being as Mount Zion, which can not be removed, but remaineth for ever. So that they may sing in that song of the Saints in the hundredth and twenty nine Psalm: 
Psal. 129.1.  They have oftentimes afflicted me from my youth, May Israel now say. They have oftentimes afflicted me from my youth, but they could not prevail against me. For the same God, who hath taken the keeping of ourlyfe, hath also taken the keeping of us to that life. Therefore the Apostle Paul, who rejoiceth in this, 
2 Timoth. 1.12. 2 Timoth. 4.18.  that God, to whom he had committed his life, was able to keep it unto that day: doth also boldly glory in this assurance: That the Lord will deliver him from every evil work, and will preserve him unto his heavenly kingdom. Our Saviour willing to comfort us, against the grief of his bodily departure out of this world, before his death, 
joh. 17.11.15.  did recommend us all, who are in this world, to his Father's keeping, lest we should think ourselves left without a keeper, when he who while he was in the world, did keep us, was no more in the world. It is impossible that the Father should deny the son any thing, that he shall ask: 
joh. 11.42.  for the Father heareth the Son always. Christ jesus likewise in the tenth of john, speaking of the sure felicity of his sheep, that they should never perish: he giveth the reason, from the sure keeping of them in the hand of the Father. My Father (saith he) which gave them me, is greater than all: and none is able to take them out of my Father's hand. Neither (sayeth he) shall one pluck them out of my hands. And he addeth likewise the reason. For I (saith he) and my Father (who is stronger than all) are one. 
The Saints are kept by the power of God.  The second point of our consolation, is, from the power whereby God doth keep us, even the power of God himself. The reason why the knowledge of this is requisite, may well be gathered out of the sixth to the Ephesians, where the Apostle exhorting us to arm ourselves with this power of the Lords might, doth give us a reason why we should do so, because (saith he) we wrestle not against flesh and blood, but against Principalities, against Powers, & against worldly Governors, the princes of darkness of this world, against spiritual wickednesses, which are in the high places. Therefore he biddeth us, To take the whole armour of God. If we had only to do with flesh and blood, it might be that the power of flesh & blood might be sufficient for us, to defend us: for there is not, nor hath been, any power of man so great, but there hath been and shallbe a power of man able to withstand it. So if a Prince did rise against us, we might fly under the shadow of another Prince's wings for our security, but no man, in the world, how great so ever he be, is abls to defend himself, much less others, from the assaults of Satan, sin, and death. These three are stronger than any creature. for sin hath overcome both Man and Angel and death, by sin, and Satan prevailed against man in his integrity. Therefore it is most needful that we be guarded by another power stronger than the power of man, yea stronger than the power of Angels, and yet stronger than the power of sin and death, which have gotten dominion over all men, and over a great many Angels. Now, a greater power than these is not, except only the power of God: who is able only to subdue all things to himself, by the power of his might. This serveth first to comfort us against all terror of the devils power and malice, 
1 Pet. 5.8.  who as saith the Apostle, Goeth about like a roaring Lion, seeking whom he may devour. knowing that we are kept by that stronger one, who is able to bind that strong one, that is, 
Heb 2.14.  Satan, and spoil him of his goods, even by that mighty Samson, who by his own death did destroy him that had the power of death, that is the Devil: and by that strong Lion of the Tribe of juda. 
2 Cor. 12.5.9.10.  secondly, it teacheth us that lesson of the Apostle to the Corinth's, not to rejoice of ourselves, except it be of our infirmities, in the which we gladly aught to rejoice, that the power of Christ may dwell in us. Moreover, even in our infirmities, in reproaches, in necessities, in persecutions, in anguish for Christ's sake, we should take pleasure: because when we are weak, then are we estronge: for the power of God is made perfit through weakness, as showeth the same Apostle in the same place. Thirdly, this showeth the vanity of all those men, who do esteem themselves sure enough guarded against the power of the Devil, by Cross, by holy water, by ringing of Bells, etc. and such like vanities. It is evident that these men did never yet sufficiently know, either their own weakness, or the devils power: against the which by the Apostle in the place aforesaid to the Ephesians, it is manifest, that no man is able to stand fast, who is not armed and made strong by the power of God's might. It is most certain, that Angels are not able to keep us, If God did withdraw his strength from us. And therefore doth David show us, that only the man who dwelleth in the secret of the most high, & abideth in the shadow of the Almighty, is in a secure estate, that he needeth not to be afraid, 
Psal. 91.  neither of the fear of the night, nor of the arrow that flieth by day: nor of the pestilence that walketh in the darkness, nor of the plague that destroyeth at noon day. He shall walk upon the Lion and Asp: the young Lion and the Dragon shall he tread underfoot, because the Lord will deliver him from the snare of the hunter, and from the noisome pestilence, and will suffer none evil to come near him: for he is with him in trouble to deliver him and to glorify him. Therefore may all the children of God boldly boast with the Apostle, of their security, 
Rom. 8.31. etc.  that no Devil, nor other accuser dare lay any thing to their charge: seeing God doth justify them, no creature nor Prince, nor power shallbe able to condemn them, for whom Christ hath died, for whom he is risen, and for whom at the right hand of the Father he maketh intercession. None shallbe able to separate them from the love of Christ: no not tribulation, nor anguish, nor persecution, nor famine, nor nakedness, nor peril, nor sword: in all which things, saith the Apostle, we are more than conquerors. But how? not by our own might, not by the might of Angels, or any other creatures, but through him that loved us: and therefore in the gloriation of faith, doth he defy all Principalities and powers, and Angels, & life and death, things present, things to come: highness, deepness, and all creatures, because he is persuadeth, that none of them is able to separate him from the love of God which is in Christ jesus our Lord. For if God be on our side, who can be against us? the power of God keepeth us, against which no power is able to stand. The last use of this is, to make us afraid of sin, & of the power of it, since no power of the world is able to keep us from the power of sin and temptations of the Devil, of the flesh, and of the world, except only the power of God himself: and therefore they are wonderfully deceived, that think it standeth in man's own power and in the strength of his own will, to preserve himself from sin, and to keep himself in well doing. Let us learn to fly unto God, as our only keeper, who by his own power defendeth us from all our enemies. Now followeth the mean or mids, whereby this power of God is exercised & practised in keeping of us, 
God's power is practised by faith.  and that is faith saith the Apostle. Who are kept, saith he, by the power of God through faith. So it is faith in and throw which the power of God keepeth us. There be many midses and means in and by which the Lord uttereth his power in preservation of his creatures from bodily & temporal dangers and keeping of them in the strength, and enjoying of this present life: he useth his creatures for nourishing us in this mortal life: He employeth diverse means for our deliverance from sickness and other troubles, as Medicine, and such like worldly helps. And he manifesteth his power in the government of things in the creatures, both heavenly and earthly. In all which it may be justly said, that God by his power doth keep all things in the life, state and condition wherein he putteth them: but none of all these means do serve to keep us from spiritual enemies unto eternal life: there is another mean whereby God uttereth his power, and exerciseth it in us to keep us from eternal death unto salvation, and that is faith. Therefore is it that the Apostle writing to the Ephesians, 
Ephe. 1.19.  prayeth to God for them, that the eyes of their understanding might be opened, to know what is the exceeding greatness of his power towards us which believe according to the working of his mighty power which he wrought in Christ, when he raised him from the dead, to teach us, that God uttereth his power & practices it in his children to salvation, by faith. And that this power which he exerciseth in us that believe, is a more strong power then any that ever God uttered or manifested in any other of his works, either in creating all things of nothing, or yet in governing or preserving all things created. For the power & might which he employeth to our preservation who believe, is that same power and strength which he wrought in raising Christ from the dead, and in glorifying him, and making him the head of all Principality & Power, and giving him to be the head of his church. Which we in greater measure than ever it was uttered in any other work, because it must be greater that maketh Christ the head of all power in subduing all things under his feet, than that power which made all other powers. Seeing the power of Christ given him by the Father, over all Thrones and Dominions, over Devils and Angels, and sin and death, is greater than all other powers which is subdued under his feet. Therefore the Apostle speaking of this power of God towards us that believe, saith, That it is according to the working of the strength of his power, as though God never had exercised the strength of his power, in the strength thereof, but in Christ our head, & in us that believe. And therefore also our faith whereby this power of God is exercised in us, both in quickening and raising us from the dead with Christ, and in preserving us, is called by the Apostle to the Colossians, 
Colos. 2.12  The faith of the operation of God: or rather, of the effectual working of God. In the which place the Apostle showeth plainly, that it is through this faith of the operation of God, that God doth raise us from the dead, as he did Christ. Letting us know, that as it is the power of God only, that is able to work these things in us that concern eternal life: so this power is never performed, nor practised in us, but throw faith. For this cause is it that the Apostle to the Philippians, 
Philip. 1.27  declaring to us how we must fight, and with what armour against all temptations and persecutions, he biddeth us fight together through the faith of the Gospel. 
1 Pet. 5.9.  And the Apostle Peter, teaching us how to resist our adversary the Devil, willeth us to Resist him by steadfastness of faith. And all this is to declare unto us, that there is no surety, nor sure keeping of us against the Devil, the world, and sin, but by faith only: according to that which john in his first epistle teacheth us, 
1 Ioh 5.4.5  This is that victory, that overcometh this world, even our faith. For who is it that overcometh this world, but he which believeth that jesus is that son of God. And the Apostle to the Ephesians cap. 6. vers. 16. knowing that our chief strength standeth in our faith, biddeth us above all other parts of our spiritual armour, to take the shield of faith, wherewith we may quench all the fiery darts of the wicked. And Christ when he declareth unto his Disciples, 
Luc. 22.31.  that Satan had desired to winnow them as wheat, he saith to Peter: but I have prayed for thee, that thy faith fail not. Hereby showing, that howsoever the Devil assault us, & buffet us, yet in none of our slidings obtaineth he a full victory, so long as our faith faileth not: and that in the sure continuance of our faith, standeth our sure keeping from all the Devils sifting and winowing of us. Hereby it is manifest, that they which never believed, had never proof of the saving power of God, and that they whose faith is nothing powerful in operation against Satan, and sin, never had any true faith: but as james saith, Their faith is nothing but a dead faith. For they who truly believe, do find in themselves a power effectual, whereby they are made able to fight against all Principalities and spiritual wickednesses: and not only to fight, but also to overcome them. So that even it is a wonder to the Saints themselves, who know their weacknes natural, that they should be so strengthened by grace, that nothing is able to overcome them. The use of all this is, to teach us, that above all things, we should pray to God, to strengthen our faith, and to preserve it, that it fail not. For according to the measure of our faith, so is the measure of our strength: and according as we continue in faith, so doth our strength continue with us. As by the contrary, our faith failing, our strength faileth us. Therefore was it that Peter, albeit he received a great foil from the Devil in denying his Lord, yet did he at length overcome the Devil, because his faith failed not, though he failed in confession. The spirit of God in the 11. Chapter to the Hebrews showeth that whatsoever the Saints were able to do or suffer for the glory of God, it was by faith: & therefore is it no wonder, although the wicked be overcome with every tentation, to lust, to drunkenness, to chambering, to wantonness, pride and covetousness, etc. seeing the power of God, by which these things only can be overcome, is not in them, they being without faith.  
Now have we to speak of the end whereto we are kept, 
The Saints are kept to salvation.  that is, saith the Apostle, unto salvation, as we said before of the keeping of our life: That it were no comfort to us, except it were kept for us. So likewise of us, it were no matter of joy to us, that we are kept, if it were not to salvation that we are kept. For God doth keep the very Devils in chains under darkness. But whereto, 
jud. 6.  unto the condemnation of the great day, sayeth jude. Even so also doth he preserve the wicked from many evils in this life, but all that keeping is no comfort, seeing they are kept as beasts for the slaughter, unto the day of wrath, and manifestation of the just judgement of God. But here is the comfort of the Saints, that God keepeth them unto salvation, because he keepeth them by his power, through faith. And this also serveth to confirm us in the assurance of enjoying this life, because it is both for us that the Lord keepeth it: and it is unto us that he keepeth us. That it is impossible to frustrate us of it, though all the world should be against us. That same which the Apostle before did call, a lively hope, and an inheritance immortal, etc. that same doth he call now, salvation: to teach us, that our inheritance is salvation, and that salvation is our inheritance. For no man can be God's heir, but he must inherit life: and none can inherit life, but he must be the heir of GOD, and Coheir with Christ. This for the surety of this life, to the hope whereof the Lord our God begetteth us.  
Now the last point is, concerning the manifestation of this salvation. Touching the which there is three things to be marked. First, that this salvation is already prepared. Secondly, that it is to be revealed. And thirdly, the time of the revealing of it, is the last day. To come to the first, it is not to be thought that our salvation is not yet ready, 
Salvation is now prepared.  although we be not yet in possession of it. Indeed before the coming of Christ in the flesh, salvation was not prepared, nor made ready for us. For Christ was the high Priest of good things to come, 
Heb. 9.10.11.  & his time is called the time of Reformation: for the way to the most holy place was not yet opened, while as yet the first tabernacle was standing, neither was that sacrifice offered that doth purge our consciences from dead works, to serve the living God, and whereby eternal redemption is purchased. Neither was our forerunner entered in before us into the heavens for us, to prepare a place for us, in purifying the heavenly things themselves with his own sacrifice. For the Law had but the shadow of good things to come, and not the very Image of the things. But now since our Passeover is offered, and our Advocate entered into the heavens, and crowned with glory and honour in the flesh, so taking possession in his very manhood, of this inheritance immortal, undefiled, and which withereth not. Now, I say, salvation is made ready. Neither is it holden back from us, nor we from it, because it is not yet prepared, but because the time is not yet come in the which we must receive it. 
Heb. 11.39.40.  For as the Fathers received not the promise, God providing a better thing for us, that they without us should not be made perfit, even so now, we receive not the inheritance prepared, God providing a better thing for the Saints, yet to be borne unto the end of the world, that we without them should not be made perfit. For they received not by Moses the promised Messiah, lest they only should have been saved & not the Gentiles also. Therefore did he not come unto the end of that dispensation, at which time the Gentiles also were to be called. God persuading japhet to dwell in the tents of Sem: even so now though Christ be made a light to the Gentiles aswell as to the jews: and salvation unto the ends of the world, & that he hath already finished the works and purchased salvation, yet do we not receive it until all those for whom it is prepared, be made ready aswell as we. In the Revelation, the souls of them which are killed for the word of God, and for the testimony which they maintained, when they cried with a loud voice, saying: 
Revel. 6.10 11.  How long Lord which art holy and true, dost not thou judge and avenge our blood on them that dwell on the earth? It was answered to them, That they should rest for a little season, until their fellow servaunts and their brethren, that should be killed even as they, were fulfilled. For both the full vengeance of the wicked, and full glorification and redemption of the Saints, is delayed until the number, both of the wicked and redeemed, be fulfilled. This serveth to comfort us, when we know that our salvation is not now to be prepared, & to be purchased as yet, but that it is ready and prepared already: So that, if we were ready for it, it is ready for us. There is no let therefore in our salvation, why we enjoy it not, for it is ready prepared, even as a bride ready for her bridegroom, but we are not yet ready, because we want yet a number of those with whom we must enjoy it, & who with us must enjoy it. For it is not kept for me alone, nor for us of this age alone, or for us of this or that Nation alone, but it is kept for us all who belong to jesus Christ, as members of his body: which must be completed and accomplished in all the members, not one wanting, before it put on the glory of the head. Next saith the Apostle, It is prepared to be revealed or showed. This yet serveth to increase our joy. It was doubtless a forcible argument, that Christ used, to ease the hearts of the Apostles, 
Salvation shallbe revealed.  and settle them from the grief and trouble conceived at the news of his departing from them, when he told them, That he did go to prepare a place for them: but it doubled their joy, 
john 14.2. ●●.  when he added, That he would come again, and receive them unto himself, that where he is, they might be also. So doubtless it is with us. It is no small matter of Consolation, when we know that salvation is prepared for us by jesus Christ in the heavens: but it doth much more glad our hearts, when it is told us that this salvation of ours, which now is hid from our eyes, shallbe showed to us, that we may see it with our eyes. Simeon with all the rest of the faithful, rejoiced in the promise made to them of the Messiah. But Simeon had this more than the rest, that he had this promise, that he should not see death, before he had seen the anointed of the Lord: & therefore as all did die with joy sufficient in the promise of his coming, yet Simeon behoved to have more joy in his death, when he said: Lord now lettest thou thy servant depart in peace, according to thy word: For my eyes have seen thy salvation. No surely, it were no comfort to us to know that there is salvation in the heavens, if we were secluded for ever from seeing that salvation: yea it were better for the wicked never to have known there were a God: yea that there were not a God at all, then to be banished from the presence of that God for ever, as they shall be.  
The use hereof is, to comfort us against the present longing and earnest desire we have of the sight of God, and of our Saviour, and of that glory, 
2 Cor. 5.2.  while we sigh. Desiring to be clothed with our house which is from heaven: even that we know that our life which is now hid with Christ in God, shall once be manifested. For during this life, neither are we seen to the world the children of God: neither is our salvation seen of us. 
john 3.2.  For as john saith, Though now we be the children of God, yet it is not made manifest, what we shallbe, 
Colos. 3.4.  but when Christ which is our life shall appear, them shall we also appear with him in glory. And therefore is it, that the fervent desire of the creature waiteth when the sons of God shallbe revealed. 
Rom. 8.19.  And we ourselves are said to be saved by hope, and that for this cause we do sigh and groan in ourselves, waiting for the adoption, even the redemption of our body. Now the time when our salvation shallbe showed, 
Salvation shallbe revealed at the coming of Christ.  is, the last time. For so long as Christ is hid, so long must our salvation be hid: for without him, it can never be seen, for he is our salvation: and therefore seeing Christ is not to be seen again until the last time, our life can not be seen until that time. This is the cause that the Saints do cry with a most earnest desire: Come Lord jesus, come: and that that day, which is the last of all days, may come, because they know their life can not be revealed till that day. This day of all days is the most longed for by the godly: and of all days lest desired or wished of the world. The reason is evident, The godly do know that that bringeth to them the end of all misery, and everlasting joy: whereas to the wicked it bringeth an end of all their flesh lie pleasures and worldly delights, wherein they did put their felicity, and doth begin their endless damnation, Therefore would they wish it never came: So contrary is the desire of God's children to the desire of the wicked. For there shallbe two things in that day revealed that never were seen before, that is, the salvation of the elect, and the vengeance prepared for the wicked. It is true in deed that God showeth his salvation, even in this world, in all the deliverances of his children, like as he showeth his vengeance in all plagues powered upon the wicked: but we must distinguish betwixt all salvation enjoyed in this life, & that salvation which is to be manifested in the coming of Christ: and betwixt all judgements in this life, & that judgement that shallbe revealed in the appearing of the Lord in flaming fire. For neither is the first that full fruit of God's mercy purchased by Christ, neither is the other the just recompense of God's justice to the wicked. And therefore is it in the script. that the life of the Saints, is said to be hid until the last time: and the wrath of God and his justice to be hid unto the day of wrath, and manifestation of the just judgement of God. 
Rom. 2.5.  For that day is the day both of the manifestation of God's just judgement, and of this riches of his mercy. This teacheth us to have patience in this present life: although our condition in Christ be not known of the world, nor we accounted of, as the children of God: although here we be esteemed the offscouring of the world, and the contempt of men, for our estate is not yet manifested. As likewise it teacheth us to rejoice, the more near the day of God's judgement be: because our redemption is the nearer. Yea this maketh that the godly do more gladly departed out of this life, then to remain in it. Whereas the wicked esteemeth it a hell to speak to them either of death, or of Christ's coming again to judge the world. Happy is the man that is begotten to this lively hope, for he findeth what comfort is in both: while as the wicked shall wish that the mountains might fall upon them, and the earth open and swallow them, rather than they should see the day of Christ's appearing. But let us who believe and knows that our life and salvation cometh with Christ. Let us I say with all our hearts pray Lord jesus come, come Lord jesus come, even so be it, AMEN.  
FINIS.