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A96328	The Christians hope triumphing in these glorious truths; [brace] 1. That Christ the ground of hope, is God, and not meer man, against the Arians, and other unbelieving Christians. 2. That Christ is the true Messiah, against the unbelieving Jews. 3. That there is another life besides this, against the grosse atheist. 4. That the soul of man is immortall, and doth not sleep till the day of resurrection, against the errour of some seeming semi-atheists. 5. How the hope of heaven should be attained, whilst we are on earth, against the carnall worldlings. 6. How this hope may be discerned where it is, and attained where it is not, for the comfort of every poor Christian. All which truths are briefly pointed out and cleared, in a sermon preached before the Right Honourable House of Lords in the Abby-Church at Westminster on Wednesday, May 28. being the day appointed for solemn and publike humiliation. / By Jeremiah Whitaker. Published by order of the House of Peers.	Whittaker, Jeremiah, 1599-1654.	1645 (1645)	Wing W1710; Thomason E286_4; ESTC R200074	52,593	59

great part of the men of the world captive the first is of the grosse Atheist the other of the Semi-atheist The first is of the grand Atheist how many are there that have the face of Christians but their hearts are heathenish who resolve there faith into meer reason and their hopes into sight Such were the Sadduces in Christs time Acts 23.8 who denied Angels and spirits and the resurrection such Were before Christ among the Prophets as those Epicures Isa 22.12.13 who when the Lord called for weeping and mourning behold joy and gladnesse slaying of oxen and killing of sheep eating flesh and drinking wine saying Let us eat and drink for to morrow we shall die such were some after Christ in the daies of the Apostle vers 32. of this chapter Peter prophesieth that there should be such to the end of the world wicked and profane men scoffers 2 Pet. 3.3 4. who should walk after their own lusts saying Where is the promise of his comming for since the fathers fell asleep all things continue as they were from the beginning of the creation It was an article objected against one of the Popes in the Councell of Basil that he had often said before divers Joannes 23. Saepe coram di versis praelatia pertinaciler juadente dia●olo asseruit vitam aternam nonneque aliam post banc dixit animan bominucum corpore relinqui Concil Basil Ses● 11 that were was no such thing as eternall life and Paul the third is reported to have said when he was dying now he should know three things whether the soul was immortall whether there was a hell whether there was a God if all these atheisticall opinions were buried in hell yet Satans temptations and the hellish corruptions of our own hearts would raise them up again and therefore 't is good to be established that we may stand fast in this evil day and having done all to stand Against this atheisticall opinion lay this down for a sure foundation surely there is another life besides this life and to strengthen you therein consider these Arguments First Surely there is a God Paulus 3. Moriturus dixisse fertur se jam experturun veritaten● trium quaestionum de quibus in tota vita dabitas●et 1. an ●nimae sint immortales 2. an sit insernus 3. an sit Deus Gerrard loc com de mort p 178. the heavens declare the glory of God and the firmament sheweth forth his handy work every creature pointeth us to the Creatour and he that beleeveth not is condemned of himself and thou art left inexcusable O man now if there be a God there must needs be another life wherein God will fulfill the good he hath promised and execute the evil he hath threatned for in this life there is arighteous man that perisheth in his righteousnesse and there is a wicked man that prolongeth his daies in his wickednesse Arg. 1 Secondly Consider Jesus Christ whom you heard not only to be the Son of man but to be the Son of God and the true Messiah that great mystery wherein God hath made known the riches of his glory for without controversie great is the mystery of godlinesse Christ manifested in the flesh P●●l 19.1 Eccles 7.15 1 Tim. 3.16 a mystery so much admired by the Apostles ador'd by Angels beleeved by Devils if there be no other life consider Arg. 2 First What was the end of Christs incarnation why did God become man and he that was the mirrour of Angels become the reproach of men Heb. 2.10 was it not that he might bring many sonne and daughters unto glory and that glory not in this life for when he appeareth in another life Col. 3.4.2 Cor. 8.9 then are the Saints to appear with him in glory why became he poor but that we through his poverty might be made rich and obtain the riches of the glory of the inheritance which is incorruptible and undefiled 1 Pet 2 3 4. and that passeth not away reserved in the highest heavens for them who are kept by the power of God through faith unto salvation Secondly What was the end of his bitter passion why did be taste death who was the Lord of life but that through death he might destroy him that had power over death Heb. 1.14 15. that is the devil and deliver them who through the feare of death were all their life time subject to bondage and what deliverance from this death is imaginable If the end of this life put an end to all our comforts then the dangers of death are not abated nor the feares of death any whit diminished but he was made perfect through suffering that he might become the authour of eternall life Heb. 5.9 to all that doe obey him Thirdly What was the end of his resurrection but that his Saints might be quickned up together with him Ephes 2.6 1. Pet. 1.3 and made to sit in heavenly places together with him and so obtain a lively hope through the resurrection of Jesus Christ from the dead Fourthly What was the end of Christs ascension but to prepare a place for his people and if I go and prepare a place for you saith Christ Joh. 14.2 3. I will come again and receive you that where I am there ye may be also Fifthly What is the end of his intercession but that he may be able to save them to the utmost Heb 7.25 that come unto God through him and how are they saved by him to the utmost if there be not another life after this life in this life the Saints are slain all the day long and counted as sheep unto the slaughter therefore abhorre that blasphemy as once to imagine that this great mystery of piety should be a mystery of iniquity if there were no other life expected then this then as St Paul saith of the resurrection Christ is not risen so may I say then Christ is neither borne nor hath he suffered nor is he ascended nor sitteth on the right hand of the Majesty on high despise not this glorious mystery through unbeleife for if he that despised Moses his law dyed without mercy of how much sorer punishment shall he be thought worthy who treadeth under foot the Son of God Heb. 10.28 29. and treadeth the blood of the Covenant under his feet as an unholy thing and doth despite to the spirit of grace Arg. 3 Thirdly 2 Pet. 1.19 Consider the Covenant of Jesus Christ we have a sure word of prophecy to which we doe well to take heed as to a light that shineth in a dark place men may deceive and be deceived all flesh is grasse 1 Pet. 1.23 24. and the goodlines thereof like the flower of the earth but though men die the Word of the Lord liveth and abideth for ever and though Heaven and Earth passe away Math. 5.18 yet not one jet or title of this word shall passe away

Die Mercurij May 28. 1645. IT is this day ordered by the Lords in Parliament that M. Whitaker who preached this day before the Lords in Parliament is hereby thanked for the great pains hee took in his Sermon and is desired by their Lordships to print and publish the same which is not to be printed or reprinted by any but by authority under his own hand John Brown Cler. Parliamentorum July 15. 1645. I appoint John Bellamy to print this Sermon Jeremiah Whitaker THE CHRISTIANS HOPE TRIVMPHING In these glorious Truths 1. That Christ the ground of hope is God and not meer man against the Arians and other unbelieving Christians 2. That Christ is the true Messiah against the unbelieving Jews 3. That there is another life besides this against the grosse Atheist 4. That the soul of man is immortall and doth not sleep till the day of Resurrection against the errour of some seeming semi-Atheists 5. How the hope of Heaven should be attained whilst we are on earth against the carnall worldlings 6. How this hope may be discerned where it is and attained where it is not for the comfort of every poor Christian All which Truths are briesly pointed out and cleared In a Sermon preached before the Right Honourable House of LORDS in the Abby-Church at Westminster on Wednesday May 28. being the day appointed for solemn and publike Humiliation By Jeremiah Whitaker Published by Order of the House of Peers LONDON Printed by G. Miller for John Bellamy at the Sign of the three golden-Lions in Cornhill near the Royall-Exchange 1645. TO THE RIGHT HONOVRABLE The HOUSE of PEERS Right Honourable ATheisme is the great sin of the world dogmaticall among the Pagans and practicall among those Christians Tit. 1.16 who professe they know God and yet in works deny him Satan cares not much what is our profession so be may rule in our conversation he knows where opinions have not strength to better practice there ill fractice by degrees Quid prodesse nebis praerog ariva Christiani nominis potest quod nos fideles esse jactamus quod Gothos ac Uvandalos hareticos despicimus cum ipsi ●●eretica pravitate vivamur Salv. de Gub. l 7. will weaken the best opinions and what advantage is it for us to have the face of Christians and the hearts and heads of Pagans that our rule is straight and our lives crooked * Lex bona muneris est Christi vita autem non bona criminis nostri Salv l. 4. That God hath made our light clearer t is Gods free goodnesse that our lives are darker t is our own vilenesse It was his sad complaint that lived in such dolefull dayes as these when the Goths Hunns and Vandalls over ran the world and all Christendome put into a burning flame that the lives of Christians fell short of the Romans and did equall the worst of the Barbarians It is no wonder that when our unbeleife questions the deity of Christ the verity of Scriptures the mortality of the soule and so shakes the pillars of Heaven that the Lord hath a strong controversy with the world and causeth all the foundations of the earth to shake and to be out of order The way to cure the bleeding distempers of Christendome is for all men to endeavour to get inward perswasions answerable to their outward professions for as these main principles are more or lesse beleeved so is the heart and life of man better or worse ordered When the soul is once fully perswaded that Christ is God that he is the true Messiah that there is another life besides this that the Lord Christ is ready to come to judgement and his reward is with him then the soul begins to seek and beg an interest in Christ to flee from wrath to come to assure the hopes of Heaven whilst we are on earth and this hope when once truly attained carries the soul farre above the comforts of life and beyond the fears of death and makes men see no life to be so comfortable as that life which is most serviceable Your birth Right Honourable hath made you above other men this hope will make you above your selves and this communion with the great God will make daily additions to your greatnesse Then are men high-born indeed when they are born again of the most high God and then are the sons of Nobles truly great when there are added inward supernaturall principles of spirituall greatnesse It s the observation of one * Chrysost in Epist ad 1. Cor. c. 1. Hom 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. no mean man That some naturally are of a high stature others that are low have shoes and pantables to heighten them to a seeming greatnesse which of these will you call truly high or great He that is so by an adventitiall separable addition or he that is so by a growth that 's naturall It is one thing to be highly esteem'd of others another to have a minde worthy of esteem in it self One man thinks clay to be clay and despiseth it another thinks clay to be gold and admires it which of these two is high Is it not he that despiseth a peece of earth and who is vile and abject but he that adores a peece of earth and spends his soul to load himself with thick clay Hab. 2.6 that man who in the height of outward greatnesse accounts himself but dust and ashes his minde is full of inward excellency he that admires and adores himself will not look upon himself as gilded clay is of an abject minde and much deluded in the midst of all outward eminency to have high thoughts of things most mean and mean thoughts of things most high infallibly argues the minde to be full of weaknesse others say to be full of basenesse * Chrys ibid. He spake like a Noble man indeed that said Let their honour and wealth perish that thinke all greatnesse in the world like one daies communion with the great God To clear up these great principles hath been the aime of these weak endeavours T is the arm of the mighty God that alone can rebuke the spirit of unbelief therefore that the great God Gen. 9.27 who perswades Japhet to dwell in the tents of Shem may imprint these eternall characters upon your hearts and lift you up to sit in heavenly places with Jesus Christ Ephes 1 6. Luk. 10.20 that your names may be written in heaven 1 Sam. 2.8 and that you may for ever inherit the thrones of glory is the earnest prayer of Your Lordships humble Servant in the Lord Jeremiah Whitaker A SERMON Preached at a late Fast before the Right Honourable the House of PEERS 1 COR. 15.19 If in this life only we have hope in Christ we are of all men most miserable Right Honourable and Beloved GOD hath raised many of you up to be higher then your brethren as Saul was higher then the people from

a wonder that the Centurion even before the Crosse when he was under the scandall of his passion should confesse him to be God and that any Christians after his Resurrection should affirme him to be meer man Seventhly Consider the judgements that are come upon the Jewes M. Fox his Sermon it was an argument that convinced one Jew here in England about 80. yeares since they said his blood be on us and on our seed and what they wished wantonly God hath poured out upon them extreamely for these 1600. yeares they have been a scattered people God hath kept them a distinct people and called his people by anothe name in times of their other judgements God gave them Prophets Moses in Egypt Ezra Nehemiah c. in the Captivitie but since they have had no Prophet no vision and the reason why God keepeth them a distinct people since their dispersion whereas other ations when they have been scattered have been so mixed that their originalls hath been scarce distinguishable is that as their curse and confusion is remarkable so their conversion might be distinct and admirable when the Lord Jesus shall take to himselfe his great power and rule gloriously and their bringing in will be such a cleer conviction to the Nations that they shall come into the brightnes of Christs rising I might add in the eighth place the carrying on the Gospell by the weakest meanes against the mightiest opposition other Religions are carryed on by an arme of flesh and humane policy but God in the spreading the Gospell set folly to contend with wefedome and weaknes with strength that the excellency of the power might be of God 1 Cor. 4.7 and not of men and when all the kings of the Earth would have crushed it in its infancy and strangled it in the wombe there being nothing for three hundred yeares but rackings tortures fire and fagot yet the blood of the Martyrs was the seed of the Church and the more they were lopt Plures efficimur quoties metimur Terrul Apol. Zach. 4.6 the more they grew and there were never more glorious Saints then in those times of darknes to make it appeare that the Kingdome of Christ was not carryed on by power nor by might but by the spirit of the Lord of Hosts Secondly Is Jesus Christ the great God Use 2 of Exhortation then be exhorted first to study the excellencie of Jesus Christ how transcendenlty admirable is he surely all the Kings and Kingdomes of the world are to him but as the drop of a bucket and the dust of the balance Isa 40.15 did you but see the Sun of Righteousnesse no starre else would appeare it would be happy if men and women that professe Christ were taken with the admiration of Jesus Christ did they but once know what Christ is they would count all losse to winne him the reason why many things seeme so great to our thoughts is because Christ seemes little if Christ were really apprehended of us it would seem a small thing to us to be jadged of men Secondly Be willing to close with Christ to accept of him Shall he be willing to come from Heaven to take your nature upon him and are ye unwilling to come out of sin and Hell to partake of his divine nature this unwillingnes for Christ is the great condemning sin of the world can any of you answer the slighting the Lord Jesus that he should be willing to take your shame on him and you not willing to partake of his grace and glory The Jew would have a Messiah for temporall ends to breake the Romane power and the carnall Christian for a carnall end that he might sin with immunity and commit sin without feare and turne the grace of God into wantonnes Hath Christ come to deliver you from the power of Satan and will you yet be under the power of your owne lusts Thirdly If Christ be this great Messiah exalt him First In your opinions of him have not meane thoughts of the God of Glory count his arguments the stongest his precepts to be the purest his comforts to be the sweetest his rewards to be the highest his people to be the happiest that you may be able to justifie the wayes of Christ against all the arguments of corrupt nature and the temptations of this present evil world Secondly Exalt him in your affections let the desires of your soule be to him and to the remembrance of his name that you may say and say truly Lord whom have I in Heaven but thee and there is none in Earth that I desire besides thee let him be the beloved of you souls that you may say my belove is mine and I am his set him up as the joy and rejoycing of your hearts that you may say Psal 43. Vnto God will I goe even unto God the gladnes of my joy Bs 8.13 magnifie him in your hearts and let him be your feare and your dread and if he be God blessed for ever make him the God of your confidence never be ashamed of him in whom you doe beleeve Heb. 7.25 and if he be God be then fully perswaded that he is able to save them to the utmost that come unto God through him and make him the God of your hope and expectation pour out your soules before him and say God is our hope and this leadeth me to the second Observation All those that would have benefit by Jesus Christ 2 Doct. must be united unto him and set their hopes upon him Our hopes are not in our selves nor in the creature in vaine is salvation hoped for from the hills Jet 3.23 and from the multitude of mountaines truly the Lord God is our hope and the salvation of Israel and happy is he that hath the God of Jacob for his helpe whose hope is in the Lord his God Psal 146.5 the Doctrine needeth not so much explication to cleere the Judgement as application to better our practice Vse The Use therefore is first to intreate you to make Christ your hope this is the great duty God requireth one great end of all the great things he hath done for you in his workes Psal 78.7 that you might set your hopes upon him and of the good things he hath revealed to you in his word Rom. 15.4 that through the Scriptures you might have hope and not onely have it ver 13. but have it in abundance that you might abound in hope through the power of the Holy ghost this is the great priviledge God bestoweth on them that are good in his sight thou art my hope in the day of evil Jer. 17.17 this hope is to the soule as the Helmet is to the souldier 1 Thes 5.8 to cover his head in the day of battel and as an Anchor to the ship in a mighty storme Heb. 6.19 it is our hiding place our Citie and our rock of refuge and

observe Doct. 4 If all the good that the soul expects from Christ should be limited to this life then the best Christians should be most miserable And if so then God the best master should be the worst and the children of wisdome should be the sons of folly then might the Epicure and Atheist blesse themselves in their own lusts call the proud happy and say it is in vain to serve the Lord and what profit is it Mal. 3.14 15. that any have kept his ordinances and walked mournfully before the Lord of hosts Obj. Why may some say if there be an end of all good and evil to all men at the end of this life yet wherein are the Saints worse then others Is not their condition at least equall to the condition of other men though there should be no heaven to crown the righteous and no heli to torment the wicked yet is it not an excellency in it self to choose good and refuse evil Should not vertue be loved for it self Can there be any greater reward to goodnesse then goodnesse it self c. Answ I answer however it be a pleasant thing in it self to praise the Lord with joyfull lips Psal 36.8 1 Pet. 2.3 yet after that the soul hath drunk of the Rivers of Gods pleasures tasted that the Lord is gracious made their boast of God and triumphed in the hope of the glory of Christ then for the seul to goe under a dark cloud and everlastingly to be cut off from those ravishing enjoyments this would make the Saints in many respects more miserable then other men Resp. 1 The comforts of Christians as they are Christians in things of this life are fewer God of set purpose calls their hearts off from the creature commands them to forsake Father and Mother Mat. ●● 37 Mark 8.34 Gen. 12.1 Heb. 11.24 house and land for his Name sake bids them deny themselves Abraham must forsake Vr of the Chaldees Moses must refuse to be called the son of Pharaohs daughter The Disciples leave all to follow Christ and they are promised Mat. 19.28 that when the son of man shall sit in the throne of his glory that then they also shall sit upon thrones judging the twelve Tribes of Israel Resp. 2 The discomforts and afflictions that the Saints endure for Christ are heavier for his fake they are plundred of their estates and suffer the spoiling of their goods with joy Heb. 10.34 perswading themselves that in heaven they have a better and more enduring substance for Christ sake they are reproached in their names to this very hour saith Paul We hunger and thirst and are naked 1 Cor. 4.11 ●● and are buffeted and have no certain dwelling place reviled persecuted defamed we are made the filth of the world and the off-scowring of all things For Christs sake in their bodies they are imprisoned as Paul and Silas banished from their dearest relations driven from their sweetest comforts How were the Martyrs stoned Heb. 11.37 38 sawn asunder stain with the Sword How were they forced to wander in sheep-skins and goat-skins in deserts and in mountains in dens and in the caves of the earth destitute afflicted tormented and yet were they in their generations men more precious then the gold of Ophir of whom the world was not worthy And how did the modern Martyrs sing in the flames triumphing in Christ Rom. 8. ●6 for thy Name sake are we slain all the day long and we are counted as sheep to the staughter Resp. 3 As their comforts are fewer their discomforts heavier in this life so that in regard of the things of this life they are more miserable So consider them in reference to the life to come and you shall finde that the great work of grace is to take up their spirits from this world Tit. 2.14 16. to look for the blessed hope and glorious appearing of the great God Hence it is that 1. First Their apprehensions of heaven are larger Christ hath taken up their souls unto the tops of Pisga and hath discovered to them the land of Canaan 〈…〉 7. and hath given them more then others to taste the powers of the world to come and to sit with him in heavenly places Hen. 6.4 Ep●●●● 2.6 1 Cor. 13 1● and though they see but little and that little darkly as in a glasse whilst they are in their way to what they shall see when they are in their Countrey when they shall see God face to face and know him as they are known of him yet they see so much as they cannot but admire O how great is thy goodnesse Is●● 31.19 O Lord which thou hast laid up for them that fear thee 2. Their affections towards heaven are stronger Carnall hearts that know not God believe not the things of Christ though they be never satisfied with the earth yet they are very indifferent about the things of heaven If I be saved saith such a wretch I shall be saved if I be damned who can help it I shall not be alone I shall be as well as others I will endure it as well as I can What endure the losse of heaven endure the wrath of the Almighty God oh poor wretch when thy soul comes to see but a glimpse Lu. 1● 28 29. what heaven is and shalt see others coming from the East and West sitting down with Abraham Isaac and Jacob in the kingdom of heaven and thy self shut out when they are admitted thy soul to be excluded this will cause weeping and wailing and gnashing of teeth for ever M●t. 8. If Rachel could not endure the losse of her children If Jacob could not endure the supposed losse of Joseph G●n 37.35 and when all his sons and daughters rose up to comfort him he refused to be comforted saying I will go down into the grave to my son mourning 2 Sam 7.23 If Ahithophel could not endure in the rejectment of his counsell If Mordecai could not endure the want of the bowing of the knee of Mordecai Esth 5.13 If Queen Mary could not endure the losse of Callis but said when she was dead if they opened her they should finde the losse of Callis written upon her heart how then can thy soul endure the losse of eternity The Saints know this and believe it and the thoughts of the losse of heaven cuts them to the heart their souls are made willing to undergoe any losse on earth Act. 20.24 and they count not their lives dear unto themselves so they may finish their course with joy But when they have willingly over gone the losse of all the comforts on the earth of their estates their liberties their lives then to undergoe the losse of heaven this is that which they prayed against all their lives long O draw me not away with the wicked Psal 28.3 3. Not only their affections are thus set on things above but their

righteousnes Jer. 23.6 If then the titles of the Father be given to Christ t is no diminution of the Fathers glory to acknowledge Christ God equall with the Father Secondly consider the attributes of Christ and you shall finde the incommunicable accributes of God which cannot be given to any meere creature given to Christ First he is eternall I was set up from everlasting from the beginning before ever the Earth was before he prepared the world Prov. 8.22 Surely none can be eternall but God Psal 50.1 from everlasting to everlasting thou art God but the Lord Jesus Christ he is eternall Out of Bethlchem Ephrata shall come out to me he that is to be ruler in Israel whose goings forth have been from of old from everlasting Mic. 5.2 Compared with Matth. 2.6 and therefore when Christ had finished the worke of our Redemption he prayed that the Father would glorify him with himselfe with the glory which he had with him before the beginning of the world Joh. 17.5 Secondly he is not onely eternall but immutable the fame yesterday to day and for ever Heb. 13.8 Thirdly he is omnipresent and surely he that filleth the Heavens and the Earth must needs be God but Christ was in Heaven while he was on Earth The Sonne of man which is in Heaven Joh. 3.13 he is with his people in all ages in all places to the end of the world Math. 28.10 I am with you to the end of the world he a Gal. 2.10 liveth in them b 2 Cor. 13.3 speaketh in them c 2 Cor. 6.16 walketh in them d Ephes 3.17 dwelleth in them e Ephes 1.23 filleth them all in all therefore surely he must needs be God Fourthly he is omnipotent the Lord God omnipotent so called Rev. 19.6 Rev. 11.17 and Christ speaking of himselfe saith I am the Alpha and Omega c. which is and which was Rev. 1.8 and which is to come the Almighty Fifthly he is omniscient he is the wisedome of God in him are all treasures of wisedome and knowledge Col. 2.3 he knoweth all things Joh. last 20. Seatcheth all things Jer. 17.10 compated with Joh. 2. last he needed not that any man should testifie of man for he knew what was in man he foretelleth all the changes which shall come upon the sonnes of men Isa 45.11 compared with Joh. 13.19 I have told you before it come to passe that when it cometh to passe ye may beleeve that I am he you can name no other essentiall Attribute of God but it is given unto Christ Thirdly looke on the workes of Christ and these prove him to be God it was his argument to the Jawes when they asked him How long wilt thou make us to doubts tell us plainly if thou be the Christ Joh. 10.24.25 he answered The works that I have done in my fathers name they testifie of me and beleeve me for the very works sake Joh. 14.11 Consider amongst the workes of God First the workes of creation surely he that laid the foundation of the earth and stretched out the heaven like a curtaine must needs be God for the gods that have not made the Heaven and the Earth Jer. 10.11 even they shall perish from the Earth and frō under Heaven It is God that made the Earth by his owne power and stablished the World by his owne wisdome now all things were created by him that are in Heaven and Earth visible and invisible c. Col. 1.16 and not onely by him but for him and without him was nothing made of all that was made Joh. 1.3 and surely power to create being infinite is so proper to the Creatour that it is incommunicable to any creature for no finite creature can be capable of an infinite power Secondly Consider his workes of sustaining all things all this glorious world would be turned into a Chaos were it not that Christ sustaineth all things by the word of his power Heb. 1.3 and he was not onely before all things Col. 1.17 Joh. 5.17 but by him all things consist my Father saith Christ worketh hitherto and I worke Thirdly Consider the workes of miracles in the dayes of his flesh Psal 86.10 thou art great and doest wondrous things thou art God alone the seas and winds obeyed him the spirits came out of the possessed and though the Apostles did great miracles yet it was not in their owne name as themselves confessed Act. 3.12 4.10 and by this Argument Christ satisfied Johns Disciples Go tell what things ye heare and see the blinde receive their sight the lame walke the lepers are cleansed and the deaf heart and the dead are raised c. and stopped the mouth of the Jewes If I had not done amongst them those workes that no man had done they had not had sinnne Joh. 15.24 Fourthly Consider the workes of Christ as Mediatour he that reneweth the heart of man Job 14.4 and bringeth a cleane thing out of an uncleane and darkenes out of light he that can circumcise the heart and purifie to himselfe a peculiar people must needs be God he that pardoneth iniquity sinne and transgression must needs be God for who can forgive sinnes but God Mark 2.5 7. he that was the Sonne of man had power on Earth to forgive sinnes and therefore must needs be God Math 9.6 and the lamb of God that taketh a way the sinnes of the world he that is the captaine of our Salvation that redeemeth his people from death and Hell and hath destroyed him that had power over death must needs be more then meer man for no man can redeem his brother from death but onely Christ who hath the keys of hell and death Rev. 1.18 The fourth Argument is taken from the great prerogatives and preheminences proper to God God is a jealous God and will not give his glory to any creature Isa 42.8 48.11 but all glory that belongeth unto God the Father the Father hath commanded us to give it unto the Sonne that all men might honour the Sonne as they honour the Father he that honoureth not the Sonne honoureth not the Father Joh. 5.23 We are baptized into the name of the Father and so are we into the name of the Sonne and not into the name of any creature we are bound to pray to God the Father Psal 50.15 Joel 2.32 and so are we bound to pray unto God the Sonne Stephen called upon the name of the Lord Jesus Christ Act. 7.59 Act. 9.13 compared with ver 21. and the Saints are described to be such as call upon the name of Jesus we are bound to beleeve in the name of the Sonne as well as in the name of the Father Joh. 14 1. we are commanded to glory in Christ 1 Cor. 1.30 compared with Jer. 9.23 all acts of worship that are proper to the Father are given to the Sonne and when he bringeth his first begotten into the world he

downfall is greatest and there is no down-fall like that of great Babel How art thou fallen from heaven O Lucifer sonne of the morning Hell from beneath is moved for thee Isa 14.11 12. to meet thee at thy coming thy pomp is brought down to the grave and the noise of thy viols the worme is spread under thee and the worms cover thee Vse 1 I have not time to shew the sad condition of them that are without hope that walk by sight and not by faith that as the Prodigall will have their portion in their own hands Luk. 6.14 and in this life have their consolation what will these poor souls doe when all their water in the bottle is spent and their lives draw near to death and their daies to the destroyers there are others also whose condition is yet more dreadfull that not only neglect this hope in themselves 2 Pet. 3 4. but deride it in others that walk after their own lust saying where is the promise of his coming who are a generation of men that need rather to be lamented then to be confuted they shame the counsell of the poor because he makes the Lord his hope Psal 14.6 Vse 2 Only let me intreat you to enquire strictly whether Christ hath wrought this hope in you the times wherein we live are gloomy daies we may be suddenly we must be shortly call'd out to a fietie triall let not then our evidences be to seek when they should be used this lease is expiring and if there be no possibility to renew it 2 Pet. 1.10 it is time to provide elsewhere for some certainty it is our duty to make our calling and election sure and blessed be God that there is a possibility for the main to be assured when all other things are endangered You are bound to give a reason of the hope that is in you 1 Pet. 3.15 with meeknesse and with fear and if you owe this duty unto others you owe it much more unto your own souls if you dare not seriously commune with your own hearts in the day of peace what shall you doe in the day of trouble and in the swellings of Jordan If any ask may this hope be discerned I answer though this hope in some be reall and radicall where it is not visible yet it is possible to be discerned where it is and needfull to be attained where it is not Vse Exam. For the discovery of it where it is it is very helpfull to consider 1. The Causes that breed it 2. The graces that doe accompany it and 3. The effects that follow it I may not presume to handle the two former give me leave to insist upon the latter Consider the effects of hope in a four-fold demeanour of the soul towards hope it self towards God the authour and object of it towards the world or the Word of God the ground of hope Signe 1 First The carriage of the soul towards hope it self The effect of hope in the carriage of the soul towards hope Psal 17.14 appears in these or such particulars 1. That the soul that hath this hope in heaven would by no means confine this hope to earth but praies with the Psalmist Deliver me from the wicked from the men of this world that have their portion in this life When Christ discovered the sad condition of the Pharisees he said Woe unto them verily I say unto you you have your reward why might they say Mat. 6.2 if we have it we are the surer of it and a little in hand is better then much in expectation But what ever you imagine this is certain there can be no greater misery then to have your reward in this life where you have but a short being and to have no reward in another where you are to have your everlasting being therefore Christ denounceth their condition to be woefull Luk. 6.24 that in this life have received their consolation 2. The Saints would not exchange their hopes of heaven for the possession of all the good things on earth it was a bold speech of Paul to King Agrippa I would to God that not only thou Act. 26.29 but that all that hear me were not almost but altogether such as I am Why Paul what is thy condition that thou desirest not to be like to King Agrippa but the King to be like to thee and not almost but altogether surely Pauls happinesse was not in hand but in hope consisting in this I know whom I have believed 2 Tim. 1.12 nay such high thoughts have the Saints of this hope that take the poorest soul that hath many doubts and fears and temptations and desertions that never attained any certainty of hope ask that soul wilt thou part with a possibility of heaven why dost thou wait any longer that soul for all the world would not part with a possibility of heaven in reversion to obtain the whole earth in present possession whereas the carnall heart and groundlesly confident will easily part with his seeming certainty of heaven Heb. 12.16 for the least probability of earth and is as profane Esau who sold his birth-right for a mosse of pottage but the Saints prize unspeakably more a meer possibility then a carnall heart doth all his seeming certainty Thirdly The soule so prizeth this hope that it is never content without it full of doubts unwilling to be deceived unable to be held in suspense inquisitive into his owne condition giving all diligente to attaine the full assurance of hope to the end Heb. 6.11 this is the griefe that poor Saints mourne under the great weight that they cannot beare crying out as the Church saith I seek him whom my soule loveth Cant. 3. ● 17 I seek him but I finde him not but still enquiring Oh tell me where thou lodgest thou whom my soule loveth and I charge you Cant. 5.8 Oh ye daughters of Jerusalem it you meet him whom my soule loves tell him that I am sick of love Fourthly The Saints so prize this hope that when it is attained they count this hope their cheife contentment The joy of the Saints consists in holding fast the confidence and rejoycing of their hope sure unto the end Heb. 3.6 well may the Psalmist say My lines are fallen in a good place Psal 16.5 the Lord is the portion of my cup. When the seventy Disciples returned with joy telling Christ that the devils are subject unto us through thy name Luk 10.17 ver 20. Christ answers In this rejoyce not that the spirits are subject unto you what not joy in this to heale all diseases to cast out Devils if this be not a cause of joy what is or what can be Christ answers rejoyce in this rather that your names are written in the book of life this hope made Paul say Phil. 4.11 I have learned in every estate therewith to be content and hath made