knowledge of God in Christ is not and the kingdome of Christ is not erected in the heart in righteousnes peace and ioy of the holy Ghost there is no thanksgiuing proceeding from that heart that can bee acceptable to God No nothing that is done for his seruice can be acceptable vnto him Psal 116 1â— For as wee haue alreadie said before out of the Psalmist and other Apostles I beleeved therefore did I speake 2. Cor. Cap. 4. vers 13. the speach to God or of God That which proceedeth not from faith shall neuer bee accepted of him Therefore is it that the Apostle biddeth vs that wee should abound in faith with thankesgiuing to informe vs that all true thankesgiuing must be accompanied with faith and flowe therefrom Thus much concerning this first point that is the Authour of this benefite of a lively hope Nowe followeth the second point touching the cause moouing God the Father in Christ to begett vs to his hope and that is his aboundant mercie In this point Mercie the only cause moouing God to cal vs. we haue twoo things to be marked The first is the cause it selfe moouing God to bring vs to his blessing which is his MERCIE The second is the qualitie of his mercie which mooveth him to graunt this blessing which standeth in the measure of it in that it is called his aboundant mercie As touching the first it plainly layeth downe before vs our owne miseries First in that we were such as had need to be pitied vpon whom the Lord should haue compassion as being in miserable cace and vnable to deliuer our selues from our miserie For where there is no helpe left but that which standeth in the mercie of our Iudge he also being our partie the case must needes be most miserable Nowe it is playne by the Apostle that if God had not had pittie and compassion on vs wee had neuer attained not so much as to any hope or esperance of eternall life seeing nothing els but his owne mercie and pitie did mooue him to call vs to this blessed hope which is most plainly set downe by the Apostle to the Ephesians Ephe. 2.3.4 in that hee maketh all men both Iewe and Gentile by nature to be the children of wrath and the cause of our calling regeneration and safetie from that wrath to bee the riches of Gods pitie and compassion and the aboundance of his love Secondly this setteth before vs the nature of our God that it is such as he himselfe proclaimed when hee made all his goods goe before Moyses and proclaimed the Name of the Lord before him saying The Lord the Lord stronge Exo. 34.6.7 mercifull and gracious slowe to anger and aboundant in goodnes and trueth reseruing mercie for thousandes forgiuing iniquitie and transgression and sinne c. Psal 116.5 Therefore it is that Dauid hauing tasted of the mercie and kindnes of the Lord doeth shewe foorth to the world the same Psal 3â— 5 saying The Lord is mercifull and righteous and our God is full of compassion And againe Psal 34.8 He indureth but a whyle in his anger but in his favour is lyfe Weeping may abyde at euening but ioy commeth in the morning Also he inviteth the world to prooue how good the Lord is Saying Taste ye and see how gratious the Lord is And for this cause doth Dauid take occasion to praise the Lord and to resolve with him selfe to prayse him in the said 34. Psalme Psal 34. â— I will alway giue thankes vnto the Lord his prayse shal be in my mouth continuallie and doth inuite and wil all others to praise the Lord with him saying Prayse the Lord with mee Psal 3.4.3 and let vs magnifie his Name together And further hee doth resolue to reioyce and glory in the Lord in his mercie saying I wil be glad and reioyce in his mercie And againe My soule shall glory in the Lord. And also exhorteth the righteous and Saints to loue the Lord to reioyce in him because of his mercie saying in the 31. Psalme Loue the Lord all yee Saintes c. And the 32. Psalme and 11. verse Bee gladde yee righteous and reioyce in the Lord and bee ioyfull all yee that are vpright in heart And so in the beginning of the 33. Psalme and many other Psalmes The vse of this poynt is First to humble vs all before the Lord our God as beeing such who haue forfaited all felicitie that there is no hope of blessednes Gal. 3.22 nor lyfe left vs but in the mercie of God against whom wee haue sinned for all are included vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue Rom. 11.32 And God hath shut vp all in vnbeleefe that hee might haue mercie on all So that wee must all confesse with the Prophete Ier. lament 3. and 22. That it is the Lords mercie that we are not consumed And againe Isai 1.9 Except the Lord of Hoastes had reserued to him a small remnaunt wee should haue bene as Sodome and should haue bene like to Gomora For as the Apostle sayeth Rom. 3.9 and 23.24 All both Iewe and Gentile are vnder sinne there is none righteous no not one c. For all haue sinned and are deprived of the glorie of God and are iustified freelie by his grace Therefore let vs all learne to obey the exhortation and instruction given by God to vs by the mouth of his Prophete that is Micah 6.8 to humble our selues to walke with our God Iem 4.6.7.10 And as the Apostle saith Let vs submit our selues to God for hee resisteth the proude and giueth grace to the humble Let vs cast downe our selves before him and hee will lift vs vp Herevpon doth follow the seconde vse which is to conuince all them that put the cause of their saluation or hope of saluation either in the power of their free will or in the merite of their workes or any other thing whatsoeuer except in the mercy of God only For God witnessed of himselfe in the Prophete Esaie I euen I am hee that putteth away thine iniquities for mine owne sake Esa cap. 43. vers 25. And the Apostle plainly testifieth that by grace wee are saued through faith Ephes cap. 2. vers 8. And least that any man should thinke that to beleeue were in his owne power and did proceed from himselfe therefore that his safetie were of himselfe the Apostle addeth and that not of our selues it is the gift of God And yet further to make it more cleare hee subioyneth that it is not of workes that we are saued And he giueth the reason twoofold First least any man should boast himselfe For as the Apostle in an other Epistle affirmeth All reioycing all gloriation of man in himselfe is excluded and that by the law of faith and not of workes Rom. 3.27 and 4.2 for if our
by creation c. according to the diuersitie of their groundes so is the dispensation of God to men diuers The first is the ground of his dispensation to the reprobates yea to all his other creatures The second is the ground of his dispensation to his elect And because the first ground concerneth this life therefore is it that God bestoweth on the reprobates aboundance of earthly things as riches honour kingdomes and Empires and yet al in his wrath because they receyue them not in Christ the only cause of his loue to man so it shall come to passe that many who haue most of this wordly wealth ritches and pleasures from God shall neuertheles be cast by him in hell fire therefore we must not iudge of Gods favour to men by the outward blessings of this life whereof all are partakers for God maketh his sunne to arise on the evill and the good and sendeth raine on the iust and vniust Math. 5.45 The second ground of Gods dispensation concerneth speciallie the life to come albeit the children of God haue the promise both of this life and the life to come therfore is it that the Lord bestoweth his love his mercie his grace and all his spirituall blessings to none but such as are liuely members of Iesus Christ his Sonne who doe worship him in Christ his Sonne made man who do come to him by Christ who doe call vpon him in the name of Christ who doe acknowledge Christ to be their wisedome their righteousnes 1. Cor. 1.30 their sanctification and redemption Therfore we should studie to haue part in Christ if wee desire to receiue from God eternall life but more of this in the next point to wit that it behoueth Christ to be our Lord before we receyue the blessings from God which now followeth In this point wee have to consider First how many wayes Christ is the Lord of Mankinde and next in what sense hee is called our Lord by the Apostles As for the first we finde him in the scriptures three maner of wayes Lord. First How many wayes Christ is Lord. as wee haue God the Creatour of all things in which respect he is also Lord of all things seeing all things receyued their being from him and are sustayned by the power of his worde Concerning the first in Psalme 102. Heb. 1.3 Hee is called Lord Thou O Lord from the beginning laydest the foundation of the earth and the heavens are the workes of thy handes Further it is said concerning his authoritie Thy Throne O God is from euerlasting to euerlasting And touching the same and the second also in the first to the Hebrues it is said that by him God made the world therafter that he sustaines all things by the mightie power of his worde Secondly he is called Lord as he is the sonne of man Mat. 28.18 for euen as he is man he hath receiued all power both in heauen 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 sett aboue all the workes of Gods handes Heb. 2.7.8 and hath all things put in subiection vnder his feete Phil. 2.4 and 10.11 and hath a name giuen him aboue all names that at the name of Iesus Ephe. 1.21 should every knee bowe both of things in heauen and things in earth and things vnder the earth Iohn 17.2 And that every tongue should confesse that Iesus Christ is the Lord vnto the glorie of God the Father And this dominion is generall ouer all flesh and aboue all principalitie and power and might and domination and every name that is named So that hereby he is Lord of the very Diuels and of the reprobates no lesse then of the godly and elect Iohn 17.1 But the end wherefore hee receiued this power is not one to both for to the elect it is that he may giue to them eternal life but to the other it is that he may crush them with a scepter of yron Psal 2.9 Reuel 2.27 and breake them in pieces like a potters vessell Which is a great consolation to all that are his members 2. Thes 7.8 9.10 knowing that all their â—enemâ—â—ts both bodily and spirituall are ruled by their Lord and Saviour and that the heauens are his and all that therein is and the earth is his and that therein is So that nothing can be wanting to them that feare him Lastly he is Lord speciallie and only of his Saints and Church of God Ephe. 5.25.26.27 which he hath purchased to him selfe by his own blood 1. Pet. 2.24 Colos 1.14 Luc 1.71.72 and 73 74.75 Psal 2.6 Luc. 1.32 Ephes 1.22 Ioh. 10.19 Iohn 17.2 and 6 and 9.11.24 1. Pet. 2.4 Heb. 2.5 And therefore besyde this generall Dominion which is giuen him ouer all creatures he is speciallie anoynted and set king vpon Sion the Lordes holy Mountaine and hath receiued the throne of his father Dauid to raigne ouer the house of Iacob for ever and is made aboue all things the head of the Church in which respect the elect are said only to be giuen to him of the Father whereas in respect of his general Dominion all things are given him of the Father This Dominion and Lordship consisteth in the Right that Christ hath to vs by his owne purchase in the spirituall gouernement of his Saints by his spirit and word Ruling thereby in their hearts not suffering any more Sathan nor sin to beare rule in their mindes but making them as a chosen generation a Royall Priesthood an holy Nation a people set at libertie to shewe foorth the vertues of him that hath called them out of darknes into his marvelous light And this is the kingdome of Christ which is not of this world but is called the kingdome of the world to come because it concerneth not the things of the world belonging to this earthlie and corruptible life but the things that belong to the spirituall life of God in vs in creating vs over againe to his Image 1. Cor. 7.31 and making vs partakers of all the spirituall blessings that are in the heauenlie places in Christ Iesus him selfe And secondly it is so called because it shall not be perfyted in this world but in the world to come when the shape and forme of this world shall be abolished and passed away These are the three wayes that Christ is to be considered Lord in the scriptures In the first respect he is Lord with the Father and with the Spirit and he is the very life of the world in whom al things haue their naturall being and moouing and so are bound for this very life to serue him In the seconde respect hee is made Lord by the Father who hath giuen him the preeminence in all things aboue all creatures Iohn 5.2.7 that hee should rule the world and execute
promised to Abraham when hee prayed that Ismaell might live in his sight Gene. 17 1◠that hee would blesse him and make him fruitfull and multiplie him exceedingly that hee should begett 12. Princes and bee made a great Nation but his couenant would hee not establish with him but with Isaac Therfore ought we to beware of this common error of the wordlie who do esteeme so little of sinne that when they so licentiouslie doe commit all vncleanes yet doe they thinke thimselues in no perill at all there is and hath bene euer in the world sinne prophane persons who haue deceiued others with vaine wordes as though the wrath of God should not come vpon men for whoredom couetousnes c. Therfore doth the Apostle to the Ephesians warne vs That we let no man deceyue vs with vaine words For for such things sayeth the Apostle cometh the wrath of God vpon the children of disobedience Let vs therefore learne not to extenuate sinne nor securelie to giue our selves to sinne since no common mercie but an superabundant mercie can obtaine remission of sinne at the hands of our God This poynt serueth next for consolation to all penitent sinners how wearie and loaden soeuer they be since sinne can not abound in so great measure but the mercie of God aboundeth much more yea this is the very custome of God that where he maketh the sence and sight of sinne to abound there he maketh also the sence of his mercie and grace to abound much more Let vs not therfore with Cain esteeme our sinne greater then we can beare and distrust in the mercies of God seeing the Lord himselfe made vs this promise by the Prophet Esai Esai 1.18 Though your sinnes were as crimsin they shal be made white as the snow Though they were redd as scarlet they shal be white as wooll Therefore is it that God hath shewed mercie to the chiefest sinners that we should not dispair in Gods mercies though our iniquities were never so great This doeth the Apostle Paule plainely teach vs by his owne example in the first cha to Tim. 1. Tim. 1.16 shewing that albeit he was chief of sinners albeit he was a persecutour yet was he receyved to mercie by the exceeding aboundance of the grace of God towards him in Christ Iesus And that for this cause that Christ Iesus should first shew on him all long suffering to the example of all them which in time to come should beleeue in him vnto eternall lyfe And therefore declareth that this is a saying both true and by all meanes worthie to be receyued to wit that Christ Iesus came into the world to saue sinners Let not then the haynousnes of our iniquities dryue vs away from God who is able to remooue our sinnes from vs as farre as is the East from the West Psal 103.12 Seeing Christ doth call vpon al that are wearie and loaden and doth promise them relaxation and case Mat. 11.29 witnesseth That hee did come into the world not to call the righteous Psal 106.4.6 and 45. but sinners to repentance but let vs rather with the Psalmist praye that the Lord will remember vs with the fauour of his people and visit vs with his saluation that wee may see the felicitie of his chosen and reioyce in the ioy of his people and glorie with his inheritance For although we haue sinned with our Fathers haue committed iniquitie and done wickedlie yet shall hee remember his couenant and call backe his wrath according to the multitude of his mercies Thirdly this poynt serueth for conuiction of all who doe esteeme that it behooueth that their merites bee added to Gods mercies for obtayning of eternall lyfe as though the mercy of God were not sufficient alone to mooue God to graunt vs this benefite For if grace doth abound much more there where sin hath abounded then needeth there nothing to be added to grace since the measure of Gods mercy givē vs in Christ doth alwayes exceed the measure of our sinne Therfore doth the Apostle reason to the Romanes frō this aboūdance of the grace of God Rom. 5.15.16 17. proveth the certaintie of eternall life by comparison in this similitude betwixt the grace or gift of God in Christ the offēce of Adam in three respects First in respect of Adams sin Christes righteousnes or obedience For the Apostle sayeth that the gift is not so as is the offence he sheweth the reason for sayeth he If through the offence of that one many bee dead Much more the grace of God the gift by grace which is by one man Iesus Christ hath aboūded vnto many Hereby declaring that the righteousnes of Christ givē vs by grace is more aboundantly bestowed vpon vs to life then Adams offence was of power vnto death Secōdly inrespect of that which followeth there are two causes to witt guiltines that cometh throgh that one offence of Adā iustificatiō that cometh of Christs onely righteousnes Neither sayeth hee is the gift so as that which entred by one that sinned And he addeth the reason For sayeth he the fault came of one offence to condēnatiō but the gift is of many offences to iustification shewing that iustificatiō by Christ is farre more large then the cause of cōdemnation in Adā Seeing that not only that one sinne which alone hath brought cōdemnation on all men but al other our sinnes are forgiuē in Christ so the gift of grace aboūdeth much more is of greater measure thē the guiltnes of the sin that was the cause of all mens cōdēnation Thirdlie the Apostle reasoneth from the difference of power betwixt the death that followeth vpon the guiltines of Adams sinne the lyfe that is given to them that are iustified by the righteousnes or obedience of Christ Iesus For sayeth he If by one offence death raigned through one much more shall they which receyue that aboundance of grace and of that gift of it Righteousnes raigne in life through one that is Iesus Christ The reason is implyed in this sentence takē from the aboundance of grace and of the gift of that righteousnes By al which the Apostle will assure our heartes that we who are partakers of the grace mercie of God in Christ shal be saued that in respect Neither is Adams sin so powerfull to make guiltie vnto death as the righteousnes of Christes to iustifie vnto lyfe neither is the guiltines coming from Adams only sinne so aboundant as the iustification which is by Christ only Obedience seeing our guiltines cometh from one finne but our iustification is not only from that sinne and guiltines comming from that sinne but from all sinnes and guiltines of them all Neither is death which followed vpon the guiltines of that one sinne of Adams vpon all men of such force to raigne as the lyfe that commeth to all them that are iustified by that one obedience
of Christ Iesus seeing the causes of that lyfe are more aboundant then the causes of that death therefore th' effect that is the lyfe must be more aboundant or powerful in raigning Hereby is it euident that they haue never truely tasted of the sauing mercie of God in Christ who doe so thinke of it as if it were not alone without adding something of our merite sufficient to bring vs to lyfe Let vs therefore magnifie the mercie of God which is so aboundant plentifull and running ouer that it giueth full contentement to the heart perfite peace to the soule of man and let vs pray for our selves as the Apostle prayeth for the Ephesians Ephe 3.18 and 19. that being rooted and grounded in loue wee may be able to comprehende with all Saintes what is the bredth and length and depth and height and to know the love of Iesus Christ which passeth knowledge that we may be filled with all fulnes of God and so haue our soules satisfied with his goodnes Now followeth the third poynt The meanes whereby wee are brought to hope which is concerning the meane or fitting midds whereby the Lord bringeth vs to this blessed hope and that is our Regeneration or newe birth For as Christ sayeth to Nicodemus Except a man bee borne againe Ioh. 3.3 he can not see the kingdome of God and consequentlie can haue no hope of it therefore sayeth the Apostle here that God hath begotten vs againe to hope Here haue we to consider two things First what this begetting is And secondly why it is called our begetting againe or second birth Which wordes haue a manifest relatiō to a former begetting and birth As touching the birth it is fully described to vs in the word of God The Apostle in this same chapter of this epistle and 23. verse doth shew vs the sence of this conception and birth both what kinde it is of and which it is As for the kinde he telleth vs it is not mortall and so perishing as all flesh is but immortall which liueth and endureth for ever And that he declareth to bee the word of God which was preached by the Apostle to the world Secondly touching the mother who must beare vs in whose wombe this seed is sowen and out of whose bowelles we must proceed the Apostle to the Galathians speaketh plainlie Galat. 4.26 saying It is Ierusalem which is aboue or heauenlie Ierusalem that is the true Church of God whose propertie is That she is free and shee sayeth the Apostle is the Mother of vs all and was figured by Sara the free woman the mother of Isaac the heire and childe of promise Thirdly the Euangelist Iohn telleth vs who is the Father by whom wee must be begotten Ioh. 1.13 borne againe not of blood nor the will of flesh nor the will of man but God only The first teacheth vs to esteeme much of the blessed worde of God since without it there is no Regeneration and so no hope of lyfe That there is no Renovation but by the word it is plaine by the speach of Christ him selfe in the 17. chapter of Iohn verse 17. Sanctifie them with the trueth thy word is trueth And that without Regeneration there is no hope it is manifest both by the Apostle by the speach aforsaid of Christ to Nicodemus Heb. 12 4◠And by the Apostle to the Hebrues where he sayeth that without holines no man shall see God Therefore should we al indeuour to haue the word of God abyding in vs and dwelling in vs plenteouslie according to the exhortation of the Apostle to the Colossians And as the Apostle sayth in the next chap. We should as newe borne babes Colos 3 1◠desire that sincere milke of the worde that we may growe thereby For as witnesseth the Apostle to the Hebrues we can not escape if wee neglect so great a saluation which at the first began to be preached by the Lord and afterwards was confirmed to vs by them that heard him Hebr. 2.3 seeing the word spokē by Angells was stedfast euery transgression disobedience receiued a iust recōpence or reward And the Apostle in the 2. epis 2. Thes 1.8 to the Thessalon teacheth vs that Iesus Christ at his appearing shal rēder vēgeāce to al that obey not the Gospel The second point teacheth vs not to forsake nor neglect as sayeth the Apostle to the Hebr. our mutuall gatherings together Heb. 10.25 or the fellowship that wee have among our selves But with Dauid Let vs desire require euen this one thing of the Lord That we may dwell in the house of the Lord al the dayes of our life Psal 27.4 to behold the beautie of the Lord and to visite his Temple Psal 36.8 and that we may be satisfied with the fatnes of his house receyve drinke out of the Riuers of his pleasures Psal 46.4 For ther is a Riuer which maketh glad the city of God evē the Sanctuary of the Tabernacles of the High For this heauēly Ierusalem is faire in situation Psal 48.1.2 and 3. the ioy of the whole earth and Cittie of the great King In the Palaces whereof God is knowne for a refuge Psal 53. and 6. and out of Zion commeth saluation Therfore doe the Tribes of the Lord goe vp to Ierusalem according to the testimonie of Israell to prayse the Name of the Lord. For there are Thrones set for Iudgement Psal 122. euen the Thrones of the house of Dauid And therfore seing this is the place of safetie and saluation where the beautie of the Lord is to be seene where the voyce of the Lord is to be heard from his holy Oracle we should reioyce with Dauid when we heare the people say Psal 84. We will goe vp into the house of the Lord. Our feet shall stand in the gates of Ierusalem For as witnesseth Dauid Blessed are they that dwell in the house of the Lord Psal 42. for they shall euer praise him Therfore did his soule long and fainte for the Courtes of the Lordes house yea his soule panted after the Lord as the hart after the waters being banished from the publicke worship of God by the persecution of Saul and his heart was poured out when he remembred that he had gone with the multitude and led them in the house of God with the voyce of singing and prayse as a multitude that keepeth a feast Psal 84.11 Because a day in the Courtes of the Lord is better then a thousand other where and better is it to be a doore keeper in the house of the Lord then to dwell in the tabernacles of wickednes Psal 87. for glorious things are spoken of the Citie of our God For of Ziō it is said that many are borne in her Seeing therefore that our spirituall birth is in heauenly Ierusalem where the seed of Gods worde is continually sowen Mat. 13.