The summe of sacred diuinitie briefly & methodically propounded : more largly & cleerely handled and explaned / published by John Downame ...

CHAP. IX.

Of Wisdome, Righteousnesse, Sanctification and Redemption.

THE holy Angell telling Ioseph of a Sonne* 1.1 to bee brought into the World, whose name should be called IESVS, rendreth this reason of the Name: q 1.2 For he shall saue his people from their sinnes. That Sal∣uation, the Spirit of Christ dwelling in vs, and being ours by Regeneration, effectually doth worke: for it washeth vs from our sinnes, it iustifieth our persons, and sanctifieth our hearts, slaying sinne in our mortall bodies, and quickening our soules to a liuing hope, through the Resurrection of Iesus Christ, and shall hereafter quicken both our bodies and our soules vnto euerlasting Glorie. Thus the Apostle writeth to the Co∣rinths,

n 1.3 But yee are washed from (the sinnes wherein they formerly wallowed) but yee are iustified, but yee are sanctified in the Name of the Lord Iesus, and by the Spirit of our God. And to the o 1.4 Romanes, If the Spirit of him that raysed Iesus from the dead, dwell in you, hee that raysed Christ from the dead, will also quicken your mortall bodies by his Spirit dwelling in you. As on the other side p 1.5 Christ saith, Vnlesse ye eat the flesh of the Sonne of man, and drinke his bloud, ye shall haue no life in you: for without an Vni∣on with Christ, there can bee no true partaking of his gifts vnto Saluation, no more then a woman can be par∣taker of the riches and honour of some great man, ex∣cept shee be ioyned with him in Marriage, so that they become one bodie and one flesh; or then the members can draw life from the head, if they bee not knit vnto it.

The worke of this sauing Grace that is brought vnto vs by the comming of our LORD and Sauiour Iesus Christ, hath beene pointed at in generall.

First, To destroy the old ADAM, or the old man; that is, the sinfull and wretched condition, which by nature euery Mothers Child bringeth into the World, and is as old as since Adam fell, to bee vnder the power of Satan, slaues of sinne, and children of destruction. Then the bestowing of a new, a blessed, and a happie estate, op∣posite to the former. The r 1.6 Apostle to the Hebrewes comprehendeth both, that through death hee might abolish him that hath the power of death, that is, the Deuill, and might set free his Children. So in the Epistle to the s 1.7 Co∣lossians, Who hath deliuered vs from the power of darknesse, and translated into the Kingdome of his Sonne. And our Sauiour, Acts 26. 17, 18. To whom now I send thee, to open their eyes, that they may turne from darknesse vnto Light, and from the power of Satan, vnto God, that through Faith in me, they may haue remission of sinnes, and an inheritance a∣mong* 1.8 the sanctified ones.

Paul, 1. Cor. 1. 30. brancheth all the benefits wee haue

by Christ, into foure: Wisdome, Righteousnesse, Sancti∣fication, and Redemption, or Holinesse and Blessed∣nesse. Such a traine of Noble Graces doth attend Re∣generation: for as man by Creation was made holy and happy: so by this new Creation we obtayne a repayre of our first estate: not as some Relique or Remayne of that Image of God, according whereunto we were created in the beginning: but as a new worke of Gods Spirit forming the same in vs, after a heauenly and diuine man∣ner out of nothing, by the power of the Resurrection of Iesus Christ. And in euery of these good things is im∣plyed the remoouing of the contrarie. Wisdome stand∣eth not with Ignorance and Blindnesse: Righteousnesse putteth away the guilt of sin: Sanctification, the power and dominion of sinne: for where one of these is, the o∣ther cannot bee. Redemption speaketh more cleerly of freeing vs from wrath, and the curse of the Law.

Wisdome and Righteousnesse (from the which the o∣ther two doe flow) were, for their surpassing excellencie, figured in the High Priests Vrim and Thummim; as you haue it taught in the explication of the Ceremonies of the Law. But to handle these foure apart:

The first benefit which wee haue by Christ, is the ta∣king* 1.9 away of the vaile of ignorance, the blindnesse that naturally possesseth our soules; as in that place of the Acts it is first named. And Esay 25. 7. He will swallow vp the vaile of the face, the vaile that is vpon all people, and the couering that is vpon all Nations. So 2. Cor. 3. 16. When their heart shall bee turned to the Lord, the vaile shall be taken away: for where the Spirit of the Lord is, there is* 1.10 Freedome.

But this is not all. In stead of the Light of Nature (turned through sinne into palpable and grosse dark∣nesse) we haue now another manner of light, an heauen∣ly and Spirituall Wisdome. A grace distinct, not onely from Knowledge that went before, which was common

to the Reprobate, whereas this is the peculiar of GODS Heritage: but euen from Faith, though the same include Knowledge in it: for Faith is the Instrument of Rege∣neration, Iohn 1. 12. and therefore before it in nature: but this Wisdome commeth in nature after Regenerati∣on; for so the Apostle saith, Yee are of God in Christ, who is made vnto vs Wisdome, and Coloss. 3. 20. Renewed t 1.11 vn∣to Knowledge, (which is this Wisdome.) Therefore in na∣ture it commeth after.

I take it to bee that Light of the Minde, of which the Scripture speaketh so oft, comprehending vnder it, by a Synechdoche, the whole worke of our Renewing, Ephes. 5. 8. Ye were once darknesse, but now are light in the Lord, 2. Cor. 4. 6. God, which commanded that light should shine out of darknesse, is hee who hath shined in your hearts to giue the light of the knowledge of the Glorie of God in the face of Iesus Christ. In this regard we are said to bee illumi∣nated or enlightened, Heb. 10. 32. to bee translated out of darknesse, into his wonderfull light, 1. Pet. 2. 9.

Wisdome and Sanctification or Holinesse (both inhe∣rent in vs) seeme to differ thus: Holinesse is the Renew∣ing of vs into the state of Innocencie, which we had by Creation. But this Wisdome is of a farre more excel∣lent mould then the light of Knowledge that Adam had: for Adams minde was indeed enlightened to vnder∣stand all morall duties, but ours to the knowledge of things that u 1.12 Eye hath not seene, Eare hath not heard, nor haue entred into the heart of man, x 1.13 Which the Angels themselues desire to stoope downe and looke into, namely, one Mysteries of the Gospell reuealed from aboue: where∣fore that was according vnto nature: this is Diuine and supernaturall, wherein after the vaile of Ignorance taken away, that our eyes are once made able to behold the Light; Christ, the Image of God, doth shine vnto vs, 2. Cor. 3. 17. Such a Light as man by nature (when it was at the best) could neuer comprehend: And hereby wee

come to haue all the secrets, and the whole will of God in Christ Iesus, made knowne vnto vs by his Spirit. A maruailous benefit, sensibly to be seene euen in this life, that dull and ignorant men become able on a sudden to conceiue the hidden Mysteries of Christianitie. It is that the Apostle saith, 1. Cor. 2. 15. The spirituall man discerneth all things, in that we haue the minde of the Lord manifested vnto vs through Christ.

Howbeit the illumination of our mindes in this life, hath withall much darknesse: for growing wholy by the meanes of the Word, as the Apostle saith, Coloss. 3. 16. Let the Word of Christ dwell richly in you in all Wisdome: and to TIMOTHIE, y 1.14 Thou hast knowne the Scrip∣tures, that are able to make thee wise: wee can know but weakly and imperfectly, because the way and meanes whereby wee come to knowledge by the Ministerie of man, is weake and imperfect: for in part wee know, saith the same Apostle, 1. Cor. 13. 9. and in part wee prophecie: that is, we learne but imperfectly, because our Teachers teach and instruct vs after a lame and imperfect manner. But then, saith he, (when that which is perfect commeth) I shall know as I shall bee taught to know. Hauing so excel∣lent a Master, as Christ himselfe for our Teacher, of whom we shall heare things, which it is not possible for any mortall man to vtter, and for the way of our Instru∣ction, the beholding of him and the presence of his face, from whose immediate Spirit all is to come, our know∣ledge also shall be perfect.

The second benefit is Righteousnesse. The Apostle* 1.15 distinguisheth two parts of it: Forgiuenesse of sinne•• and Imputation of Righteousnesse, whereby wee are iu∣stified in his presēce, Ro. 14. 25, Who was deliuered vp for our offences, and raysed for our Iustification, 2. Cor. 5. 19, 21. God was in Christ, reconciling the World vnto himselfe, not impu∣ting vnto them their offences. And by and by, For him that

knew not sinne, hee made to bee sinne for vs, that wee might become the Righteousnesse of God in him. DANIEL also z 1.16 in his ninth Chapter speaketh of them both, Seuentie weekes are determined touching thy people, to seale vp sinne, and to purge iniquitie, and to bring in euerlasting Righte∣ousnesse.

Forgiuenesse of sinnes I call it, when the guilt and fault of our offences are taken away, pardoned, and forgiuen vs, as if we neuer had committed them; so as they come not once in account or reckoning before the Iudgement feat of God against vs; which being a benefit of all be∣nefits, the Scripture is wont to expresse by many formes of speech, Forgiuenesse of sinnes, that is, the doing and ta∣king of them away: a 1.17 if we confesse our sinnes, he is faithfull and righteous to forgiue vs the sins. b 1.18 Blessed are those whose sinnes are forgiuen them.

Secondly, The free remitting of them: c 1.19 You that were dead, hath he quickened, freely remitting vnto you all transgressions.

Thirdly, The sealing; by which is meant the hiding and the couering of them: d 1.20 Seuentie weekes are deter∣mined to seale vp sinne.

Fourthly, Gods casting of them behind his backe, and into the botome of the sea, as that good King Hezekia speaketh in his Prayer, e 1.21 Thou hast cast behind thy backe all my sins. And Mica the Prophet, f 1.22 Thou wilt cast all their sinnes into the bottome of the sea. Of which sort is that, Psal. 103. 12. As farre as the East is from the West, hath he set farre from vs all our transgressions.

Fiftly, A passing by of them, g 1.23 Who is a mightie God like vnto thee, forgiuing iniquitie, and passing by the transgres∣sion of the remnant of his inheritance?

Sixtly, The forgetting and blotting of them out: h 1.24 I, I for my selfe blot out thy transgressions, and remember not thy sinnes. Beside a number more, as that, i 1.25 Hee behol∣deth

not iniquitie in IACOB, nor seeth frowardnesse in Israel; and such like. Dauid in the 32. k 1.26 Psalme, setteth it forth by three Metaphors.

First, of a heauie burthen and loade, that doth presse and keepe vs downe: Blessed is he that is eased of his sinne.

Secondly, Of a menstruous and filthie cloth, or sluttish corner that men will be carefull to hide, and to couer: and whose sinne is couered.

Thirdly, of a Debt or Obligation, cancelled or for∣giuen: Blessed is the man, to whom IEHOVAH imputeth not iniquitie.

And thus the guilt of our sinnes being pardoned and forgiuen, the punishment must also needs be abolished and done away.

In all which, God cannot be said vniust, that remit∣teth* 1.27 thus offences, because hee hath laied them vpon Christ, and set them vpon his Score, l 1.28 Who not knowing sinne, became Sinne for vs, washing vs from the same by his bloud. Reu. 1. 5. which is one great vse and benefit of his sufferings. Wherefore PAVL saith, Coloss. 2. 14, 15. that He nayled vpon the Crosse, the handwriting of Ordi∣nances, that was closely against vs. Where hee compareth God the Father, to a Creditor; and vs, vnto Debtors, as by bill or writing vnder our hand, which bill or writing is both the morall Law, so farre forth as it is a couenant of Workes, and that by it Iustification and Saluation should be sought; and also the Law of Ceremonies, a priuie and a secret enemie, that carrying a shew of the discharge of our debt, did indeed hold vs faster bound and serued for nothing else but for an euidence against vs; of our filthinesse and vncleannesse, by the legal wash∣ings and purifications; of the death we doe deserue, by the Sacrifices, &c.

This Debt, saith the Apostle, (which wee had neuer beene able to come out of) Christ, our Surety, paying

by his death to the vttermost farthing, cancelleth the bond, which is, the Law; and nayleth it to the Crosse, and so hath set vs free.

Imputation of* 1.29* 1.30 righteousnesse, is the reckoning and accounting of all the holinesse and righteousnesse that was in Christ, to be ours, as truely and verily in the presence of God, and before his Iudgement seat, as if we our selues had wrought it. For as by the disobedience of one man, many were made sinners, so by the obedience of one man, many are made righteous, Rom. 5. 18. Hereupon he hath the name of m 1.31 IEHOVAH, our Righteousnesse. And n 1.32 Esay saith, In IEHOVAH shall the whole seed of Israel be iustified. PAVL likewise exhorteth, o 1.33 Put on the Lord IESVS, clothed with his Righteousnesse: for those are p 1.34 the white garments spo∣ken of in the Reuelation: q 1.35 The long white Robes, washed and r 1.36 whited in the bloud of the Lambe. And againe, s 1.37 It was giuen vnto her to bee arrayed in fine linnen, cleane, and bright: for the fine linnen is the righteousnesses of the Saints: Which (sauing better iudgement) I doe not vnderstand of a double righteousnesse; one before God, by faith; the other before men, by the fruits of Sanctification, wrought by the Spirit: But to bee an Hebraisme (such as the New t 1.38 Testament vseth oft) by the plural Righte∣ousnesses, noting the most absolute righteousnesse which we haue in Christ: for so, Esay 45. 24, you shall find this very word to that purpose in the u 1.39 plurall. And Iohn here placeth wholly in the robe that the Saints put on (the x 1.40 marriage garment Christ Iesus) not in them∣selues:

but the y 1.41 brightnes wherof is not meant of shining before men, but in the eyes of God: wherefore in many* 1.42 places it is called, The Righteousnes of God; as that which may boldly offer it selfe in Gods sight, and abide the strict examination of his Iustice, being the Righteous∣nesse of him that is God himselfe.

But what vse (will you say) is there of the imputation of righteousnesse, if our sinnes that seuer vs from God, be forgiuen and taken from vs? Yes vndoubtedly, verie great and singular, as may appeare by those parts of hap∣pinesse, whereunto otherwise, then by this, we are able to lay no claime. And therefore the Apostle, Rom. 5. handleth professedly this Doctrine of imputation of Righteousnesse, as without which, the other of forgiue∣nesse of sinnes had not beene perfect. And where in z 1.43 another place he defineth Happinesse by the forgiue∣nesse of sinnes, Blessed are they whose iniquities are for∣giuen, and whose sinnes are pardoned; it is no full and ex∣act definition numbring all the parts, but by a Synech∣doche, naming one best fitting his present purpose, hee giueth to vnderstand the rest, as in diuers other places Blessednesse is diuersly defined, by those things which yet in truth are but branches of the true and perfect Blessednesse: Blessed a 1.44 is the man that hath not walked in the way of sinners. Blessed b 1.45 are they that heare the Word of God and keepe the same.

The reason whereof is, because all the parts of hap∣pinesse are so linked and ioyned together, that he which hath one, must needs haue all.

The parts (if I may so call them) of this righteous∣nesse* 1.46 imputed to vs, are first, the perfect Sanctification of Christs humane nature, whereby our originall, and naturall corruption not imputed to vs, our nature it selfe is accounted holy in the sight of God: whereof the A∣postle speaketh, Rom. 8. 2, 3. The Law of the Spirit of life, which is in Christ Iesus, hath freed me from the law of sinne

and of death; for, which was impossible to the Law, for that it was weake by reason of our flesh, God sending his own Sonne in the likenesse of sinfull flesh, for sinne hath condem∣ned sinne in the flesh, that that which the Law requireth might bee fulfilled in vs, where the Law of the Spirit of life which is in Christ Iesus he calleth that perfect and all∣sufficient Sanctification of our nature in him, whereby he comming in the likenesse of sinfull flesh for sinne, that is, to abolish sinne it selfe in our nature taken vpon him, con∣demned, or which is all one, abolished sinne in the flesh; meaning in his own person, through whose perfect San∣ctification of nature made ours, the reliques of sinne, that our corrupt nature is tainted with, are not imputed to vs; and therefore wee bee free from death and con∣demnation, being wholly restored, euen in our nature, to a greater integritie then we lost in Adam. All which the Apostle sheweth, was in respect of the weaknesse of the Law, being of no strength by reason of the flesh, or part vnregenerate, which hindreth the worke of the Law, otherwise most perfect, and is opposite thereto, that it neither can, or will be subiect to it: So as to the end we might fulfill that, which the Law requireth, which is, to be righteous not in our Actions onely, but in our verie nature, it was necessarie so to haue it sanctified in the person of Christ, not supplying that which ours want∣eth, but wholly and altogether sanctifying vs in him∣selfe: And by this meanes it commeth to passe, that wee are, after the most precise and exact rule of the Law, righteous before God, hauing the perfect integritie of our nature absolutely in Christ: for which purpose hee saith not, might be fulfilled of vs, but in vs; speaking of Christs owne Sanctitie imputed to vs.

Secondly, The thorow and perfect obedience which* 1.47 he performed in the whole course of his life, both in the duties to God his Father, and in respect of men, with whom he was conuersant here on Earth: whereby all our

vile and filthy actions not comming into account, our whole life is reckoned most absolutely good and holy, not onely void of sinne, but full of perfect Righteous∣nesse, as the same Apostle teacheth, b 1.48 Rom. 5. setting it forth by an excellent comparison of our Sauiour Christ with Adam, both in the things wherein they agree in this point, and in those wherein they differ. They agree in this, that each conueyeth his owne to those that are his, (whom the Apostle therefore calleth many; oppo∣sing them to that one, whom hee considereth as their Head) Adam, hee conuayeth both guilt and sinne vnto condemnation; Christ, Righteousnesse and Obedience vnto Iustification; they differ in this:

First, Adam deriueth it downe by nature vpon all his posteritie; Christ bestoweth it by grace and fauour, and free imputation.

Secondly, Adams one sinne condemed all; CHRIST iustifieth from many sinnes (not that one onely, but all other.)

Thirdly, Christs Righteousnesse is more auaile∣able, and of greater power to saue, then Adams sinne was to condemne: for that indeed threw vs downe from the state of Innocencie, but Christ hath raysed vs to a more excellent state, vnto the heauenly glorie.)

And hereof commeth our Iustification, properly so called, that is to say, Gods censure and Iudgement of vs, approouing vs for holy and righteous before him, & as hauing that Righteousnesse, that is able to abide his presence. So as euen by the sentence of God himselfe, and in his most exact Iustice, we are freed, and absolued, and declared righteous, and worthie of euerlasting life: which is that the Scripture opposeth to the sentence of condemnation, Rom. 8. 33, 34. Who shall lay accusation to the Elect of God? It is God that iustifieth, who can con∣demne? Thus the Apostle speaketh, Rom. 5. 18. As by one offence guilt came vpon all men vnto condemnation; so by

one c 1.49 fulfilling of Righteousnesse (that is, by Christs per∣fect fulfilling of the Law) the benefit came vpon all vnto Iustification of life, or to the declaring and approouing of vs iust before God, whereby wee obtayne euerlasting life.

This so noble a benefit commeth to bee wrought by the Resurrection of Christ, as the Remission of our sinnes came by his death and sufferings. So writeth the d 1.50 Apostle to the Romanes, He dyed for our sinnes, and rose for our Iustification. Not that his death had no hand in iustifying, but because our Iustification begunne in his death, was perfectly made an end of, when he rose from the dead.

From Iustification two things doe follow: Sanctifica∣tion,* 1.51 and Redemption, or Holinesse, and Blessednesse. Holinesse as the fruit; Blessednesse the reward, Rom. 6. 22. Being freed from sinne, and made seruants vnto God, (which hee said before, Ʋerse 18. to bee seruants vnto Righteousnesse) You haue your fruit vnto Sanctification, and the end euerlasting life.

And as death before comprehended our sinfull and cursed estate, whereunto these are contrarie: so the Scripture is wont to note them both in one word of Life euerlasting begunne on Earth, and perfected in Heauen: for that the Righteousnesse of Christ made ours by Faith, is effectuall in vs vnto eternall Life, by the Spirit of CHRIST, who sanctifieth and quickeneth vs.

By Sanctification, I meane, the renewing of vs to* 1.52 Holinesse, and Righteousnesse by his Spirit dwelling in vs, when e 1.53 being freed from sinne, we are made seruants vnto Righteousnesse, and not onely, f 1.54 Cease to doe euill, but Learne to doe good; nor be onely, g 1.55 Dead vnto sinne, but liuing vnto God, through Iesus Christ, which the Apo∣stle Peter calleth, To h 1.56 foregoe sinne, that we may liue vnto Righteousnesse: and againe, to be i 1.57 condemned as touching men in the flesh, and to liue as touching God in the Spirit.

The former of these two is commonly called Morti∣fication,* 1.58 or the slaying and beating downe of the lusts of sinne; when through the power of the Spirit of Christ, they are not repressed onely, and kept from breaking out, but subdued and conquered within vs, as the Apo∣stle teacheth, Rom. 6. 6, 7, 12, 13, 14. Therefore it is called, A crucifying of the flesh, A doing away of the bodie of sinne.

And to the end wee may know it must bee thorowly done, the Scripture not onely speaketh of our dying vnto sinne, but that the old man must bee buried also, Rom. 6. 4.

This abolishing of our sinfulnesse or mortification of sinne within vs, doth Paul ascribe to the power of the death of Christ, when hee saith that k 1.59 we are baptized into the death of Christ, buried together with him, and engraffed into the likenesse of his death, that our old man might be cru∣cified together with him, and the bodie of sinne done away, that we might no more serue sinne: for he that is dead, is free from sinne. And to the Hebrewes, l 1.60 that it is the bloud of Christ, shed and and powred forth for vs, which purgeth our conscience from dead workes, to serue the liuing God. To the m 1.61 Galatians, hee saith, that by the Crosse of Christ the World is crucified vnto them, and hee vnto the World. And, Colos. 3. 3, 5. Because wee are dead with Christ, hee gathereth that wee are to mortifie our members, that are vpon the Earth.

The latter is called Viuification or Quickening.

And here are two most precious linkes of the Golden Chaine of our Saluation: the imputed Righteousnesse we haue in Christ, and (as in some sort it may be called) n 1.62 renewed Righteousnesse in our selues.

But these two are distinguished, the o 1.63 one is wont to bee called Righteousnesse, or in respect of the worke of Christs Spirit, Iustification: the other, Holinesse or Sanctification: which noble complement holds vp the

whole frame of Christian building, and are as it were the two posts of the house that Samson shooke, where∣upon all the building stood. And as the Elme and Vine flourish and fall together: so fareth it with these twaine; that where the one is, the other must needs be: for this is one part of the Couenant which God hath made with vs, not only to be our God, but that wee should bee his people; and not alone to be mercifull to our sinnes, and to remember our iniquities no more; but withall to write his Lawes in our hearts, to doe them: whereupon it is, that the Apostle saith, Follow p 1.64 after Holinesse, (or Sanctification) without which no man shall see God.

In the Doctrine of Sanctification, these things I con∣sider,

First, We haue here∣by* 1.65* 1.66 a new life of Holi∣nesse put into vs. A to∣tall change from that which is naturall, to that which is not one∣ly supernaturall, but euen opposite & con∣trarie to our corrupt nature, q 1.67 renewing vs vnto the state of our first Creation, or vnto that former integritie which wee lost in A∣dam. Whereupon wee are said to be r 1.68 Crea∣ted againe according to God, vnto true Iustice and Holinesse: and to be s 1.69 renewed vnto knowledge, according to the Image of him that crea∣ted vs.

Hence it is that the worke of Sanctification is termed, A t 1.70 change; An after-mind, or a change of the minde,

and that to the best, which wee commonly translate Re∣pentance: A u 1.71 turning, &c. And in this respect also, considering the qualities whereunto we are renewed, as the worke it selfe of our renewing, wee are said to bee new creatures, 2. Cor. 5. 17. and Gal. 6. 15.

Secondly, From hence proceed the fruites of Righte∣ousnesse,* 1.72 that very Righteousnesse prescribed in the Law. Therefore x 1.73 Ieremie calleth it, The putting of his Law in the middest of vs. And Paul exhorting hereunto, layeth downe both the parts of this Righteousnesse, Holinesse and true Iustice, Ephes. 4. 24. so that whatsoeuer was said before of Righteousnesse in generall, and all the notes and qualities thereof, are to be referred hither, being all of them such as ought to be in euery man that is sancti∣fied.

Thirdly, This Righteousnesse is inherent, and in our selues, wrought within vs by the Spirit of Christ: for this y 1.74 Ieremie reciteth to bee one part of Gods Coue∣nant with his people: I will put my Law in the middest of them, and in their heart will I write it. Answerable here∣unto is that of z 1.75 EZECHIEL, I will giue you a new heart: and a new Spirit I will set in the middest of you, and I will take away the heart of stone out of your flesh, and I will giue vnto you a heart of flesh, and my Spirit will I put in the middest of you, and make that yee shall walke in mine Ordi∣nances, and obserue and doe my iudgements; whereby this Holinesse is distinguished from imputed Righteousnes, which is without vs, and in another (that is to say) in Christ.

And from both these ariseth the third and last conside∣ration of the Law of God, as it is qualified and corre∣cted, and hath another nature set vpon it by Christ our Sauiour, turned now into a 1.76 a new Commandement, as the Apostle speaketh, or a Law Euangelized, and of an∣other temper, seruing no more for death and condemna∣tion to those that are his, but for helpe and direction,

for b 1.77 a Lanterne vnto our feet, and a light vnto our steps, to teach vs how to walke when we are in Christ. There∣fore c 1.78 Zacharie and Elizabeth are both commended as righteous before God, because they went in all the Com∣mandements of the Lord. d 1.79 IAMES also calleth vs hither: He that stoopeth downe into the perfect Law of Libertie, and abideth in that, hee not being a forgetfull hearer, but a doer of workes, shall be blessed by his doing. And our Sauiour, Matth. 5. 17. biddeth vs not to thinke that hee came to dissolue the Law, and the Prophets: I came not to dissolue them, but to fulfill them: for which cause also the right vnderstanding of the Law is needfull; for vnlesse wee know our Masters will, how shall we frame our selues to doe it?

Fourthly, The new life put into vs, which wee call Viuification, or Quickning, commeth from the power of Christs Spirit, which rayseth vs vp from the sleepe and death of sinne, to awake to liue righteously, that e 1.80 as Christ was raysed from the dead, by the glorie of his Father: so we might walke in newnesse of life: for if wee bee ingraffed into the likenesse of his death, verily so shall we also bee vnto the likenesse of his Resurrection. Wherefore the f 1.81 Apostle saith, If yee bee risen together with Christ, seeke the things which are aboue, not the things which are vpon the earth. Teaching, that it is by the power of his rising, that wee are renewed vnto righteousnesse, as by his death we ob∣taine power to mortifie sinne.

Fiftly, Touching the manner of the* 1.82 working: there is a difference betweene the grace it selfe of Sanctification, and the fruits that come from it. In the grace it selfe, as in the worke of our new birth, man standeth meere passiue before God, ha∣uing

no power or vertue in him to worke with Gods Spirit, or to helpe the worke of Grace, yet hee is not in this first renewing of his soule, as a trunke or a dead stock, for that he hath both reason and faculties, or pow∣ers fit to receiue the Grace of God, when his Spirit doth worke vpon them. But in the fruits of Sanctifi∣cation,* 1.83 the principal A∣gent is indeed the verie Spirit of Christ, who after the first grace, and new Creation, abideth and dwelleth in vs; not idlely, but euer working some good in vs, and by vs, as it is said, Rom. 8. 26. The holy Ghost maketh intercession for vs, with sighs, which cannot be expressed: But a second Agent, working with Gods ho∣ly Spirit, is the verie soule of man, or rather, the new man, or new creature in the soule, and all the faculties thereof: So that in this second Grace, which is the acti∣on, or worke of faith, wee stand not as meere passiue, but beeing moued by the holie Ghost, wee worke our selues, by his Spirit working in vs. Whereupon we are called, g 1.84 The fellow-workers with God, 1. Cor. 3.

Touching the distinct degrees of Sanctification: In* 1.85 the estate we now are in, there is a difference betweene it and legall Righteousnesse, in that perfection is there required, without fayling in any iote, eyther in matter or manner. Whereas our Sanctification in this life is e∣uermore imperfect, fayling much, and hath alwaies sin mixed with it, not as Chaffe or Darnell is mixed with Whear, but as water is mingled with wine, that there is no drop of wine, but it is water also: and that is by rea∣son our new birth is imperfect. So that* 1.86 albeit by the grace of Regeneration, we

desire in all things to liue righteously and well, yet still we labour vnder the infirmitie of the flesh, h 1.87 that we can∣not doe the things wee would. Whereof the Apostle Paul (one, more then after an ordinarie sort regenerate) gi∣ueth in his owne person a noble example, Rom. 7. 15, &c. I approue not that I worke: for I doe not that I would, but what I hate, that doe I: for I am delighted with the Law of God, as touching the inner man, but I see another Law in my members, &c. and in the end concludeth, Therfore I my selfe in the Spirit indeed serue the Law of God, but in my flesh the Law of sinne. Wherefore in this estate it is enough, if sinne i 1.88 raigne not in our mortall bodies: it is not required (which is impossible) that it should not at all dwell in vs.

And where the Scripture in many places doth call vs perfect, as when it saith, k 1.89 Yee shall therefore be perfect, as your Father which is in Heauen is perfect. l 1.90 We speake wis∣dome among those that are perfect. m 1.91 In vnderstanding bee yee perfect, n 1.92 till wee come to a perfect man. o 1.93 As many therefore as be perfect, let vs bee thus minded. p 1.94 Whosoeuer keepeth his Word, of a truth, in him the loue of God is perfe∣cted. q 1.95 If we loue one another, God abideth in vs, and his loue is perfited in vs. r 1.96 Perfect loue casteth out feare. s 1.97 That yee may bee perfect and wholly sound, wanting in nothing. By perfect, it meaneth not the exact performance of legall Righteousnesse, but the whole and totall change of all the man, which yet in this life is euermore imperfect. And so doth Iames in that place last before mentioned, expound it. So that there is a Legall, and an Euangelicall perfection, which rather and more properly is termed integritie. I call it totall: first, in respect that the whole man, and all our parts and powers both of the soule and bodie are renewed, as the Apostle to the t 1.98 Thessalonians prayeth, that their Spirit, soule and bodie may be kept vn∣blameable in the comming of Iesus Christ.

First, our mind, and euen the Spirit of our mind,

whereof it is said, u 1.99 Bee transformed in the renewing of your minde. x 1.100 Be renewed in the Spirit of your mind. I y 1.101 wil put a new Spirit in the midst of you.

Againe, both our Knowledge and Iudgement are re∣formed, that now z 1.102 the spirituall man discerneth all things. And our Memorie and Consciences purged: for the Me∣morie that serueth, where the Apostle doth commend the a 1.103 Thessalonians, for hauing a good memory of him alwayes. And to the b 1.104 Corinths, That they remembred all his mat∣ters, or remembred him in all things. Of the Conscience it is said, c 1.105 That the bloud of Christ purgeth our Consciences from dead works, to serue the liuing God. And d 1.106 Hebrewes the tenth, Hauing your hearts sprinkled from an euill Con∣science.

This Renewing reacheth to the heart also, that is, to the Soule the seate of the Desire, Will, Affection, which e 1.107 Ezechiel addeth to that of the Spirit, I will giue you a new heart. And f 1.108 Moses saith, Circumcise the fore-skin of your heart.

Of the Desire we reade, The g 1.109 Spirit, or part regene∣rate, lusteth against the flesh.

Of the Will, that h 1.110 God worketh this grace in vs, to will according to his owne good pleasure.

And of the Affections, They that i 1.111 are Christs, haue crucified the flesh, with the affections and lusts of it.

Lastly, The Bodie it selfe, and all the members, are made anew, not in substance, but in qualitie, by putting off the sinfull body of the flesh, as the Apostle speaketh, k 1.112 Colossians the second. Whereupon he doth exhort vs, l 1.113 Let not sinne raigne in your mortall bodies. m 1.114 Mortifie your earthly members, fornication and vncleannesse, &c. For as there is a n 1.115 law of the members that rebelleth against the Law of the minde: so there are o 1.116 mem∣bers, that are by Regeneration the members of CHRIST, which fight against that Law of the old man.

Secondly, It is totall, in respect that it maketh a change, not in our p 1.117 wayes and actions only, but in our very nature, the perfect and all-sufficient Sanctification* 1.118 of our nature, in the person of Christ himselfe, freeing vs from that naturall corruption, which, as the Law of the members, is inherent in vs. This the Apostle speak∣eth, Romanes q 1.119 the eighth, The Law of the Spirit of life, which is in Christ Iesus, hath freed mee from the Law of sin and of death: that is, from that inherent corruption, which, as the Law of the members, sticketh to our na∣ture, the perfect Sanctification of his humane nature be∣ginning a Sanctification here in vs, euen in our very nature, ouer and besides the Righteousnesse of our wayes.

Thirdly, It is totall, in regard of both the parts of Righteousnesse which wee are renewed into, Holinesse and true Iustice: for both these the Scripture noteth, Ephes. 4. 24. Put on the new man, which according to God is created in Holinesse and true Iustice. Marke 6. 20. Herod reuerenced IOHN BAPTIST, knowing he was a iust and a holy man. Luke 1. 74. That wee being deliuered from the hands of our enemies, may serue him in true Iustice and Ho∣linesse. Titus 2. 11, 12. The grace of God hath appeared, &c. instructing vs to liue wisely, and iustly, and godly in this pre∣sent World.

Yet we must obserue that there are degrees in the im∣perfection which we speake of: for

First, Some are weake ones, and euen Babes in Christ, weake in Faith, weake in Knowledge, weake in all kind of practice of spirituall Graces, whom the Apostle cal∣leth carnall, that is to say, rude. Of the weake in Faith, the Apostle speaketh, Romanes 14. 1. And our Sauiour many times vpbraydeth his Disciples, O yee of little faith! Of weake in knowledge, and capacitie of hea∣uenly things, it is said, Rom. 6. 19. I spake vnto you after the manner of men, that is, by Similitudes taken from the

common course of mans life, For the infirmitie of your flesh. And Heb. 5. 12. For when through the time, yee ought to haue beene Teachers, yea haue need to bee taught anew what are the elements of the beginning of the words of Christ, and are become those that haue need of Milke, and not of strong meate. So our Sauiour Christ telleth his Disciples, r 1.120 I haue many things to say vnto you, but you are not able to beare them now. Of weake in practice we reade, 1. Cor. 3. 1. I, Brethren, could not speake vnto you as spirituall, but as car∣nall, as Infants in CHRIST; I gaue you Milke to drinke, and not strong meate: for you were not able to beare it.

Secondly, There is a further step, which Christians of the better sort commonly attayne vnto, standing in a sufficient furniture of all graces needfull for the perfor∣mance of euery good dutie in soule, good manner, and a blamelesse and vndefiled life, whereof the Scripture gi∣ueth testimonie to many particular Christians: And the Apostles in their Epistles, partly s 1.121 witnesse of diuers Churches, and partly t 1.122 pray for them to be such.

Thirdly, Vpon some few, in respect of his ordinarie dealing, it pleaseth GOD to powre a more aboundant measure of grace, and higher degree of perfection, fil∣ling and inriching their hearts with an exceeding in∣crease of Faith, of Knowledge, of Loue, of Hope, of Patience, and of the Gifts of the Holy Ghost. These the Apostle calleth u 1.123 perfect men, who through a habit haue their sences exercised to the discerning of good and euill. Phil. 3. 15. As many of vs as are perfect, let vs bee thus minded and if ye thinke any thing otherwise, that also will God reueale. Thus x 1.124 it is said of Abraham, that hee was strong in Faith, and had full assurance of the promise of God. And of the y 1.125 Thessalonians, that their Faith did increase exceedingly, or aboue the common or ordinarie mea∣sure, and the 〈◊〉〈◊〉 did abound. In another z 1.126 place hee commendeth not onely the vertues themselue••, but the

fruit which they shewed of them, Remembring the worke of your faith, your laborious loue, and patient hope, &c. And the * 1.127 Scripture setteth before vs the Patience of Iob, and the Vertues and Perfections of other men of God, as mirrours and glasses for vs to looke into, for the reforming of our wayes, and that we might become like vnto them.

Not that such a one hath attayned to perfection, or may now set downe and rest, as being come to his iour∣nies end, but the more graces he hath, the more fruitful∣ly he ought to labour for an increase of them, and not so much to thinke what hee hath; as what he doth yet want, following the example of the a 1.128 Apostle PAVL, Brethren, I count not that I haue attayned vnto the marke, that is to say, perfection. But one thing I doe, I forget that which is behind, and endeuour my selfe to that which is be∣fore. As many of vs therefore as are perfect, let vs bee thus minded. Wherein wee haue the b 1.129 promise of our Saui∣our Christ to giue vs comfort, that to him that hath, (that is, carefully imployeth and vseth to Gods Glorie, the good things hee hath receiued) more shall bee giuen, and hee shall haue abundance. Our Sanctification being so im∣perfect, as we haue said, it is a noble and necessarie piece of seruice to informe our selues, how wee may bee able to discerne it. I will point out such notes and markes as I hold to be the principall. First is, by those common affe∣ctions noted before, which generally belong to all holy Duties, and are heere certaine markes of renewed Holi∣nesse:

As first, A loue of the Truth, and of the Word c 1.130 for the Truths sake: for to be of the Truth, that is, a louer and imbracer of the Truth, is all one as to be of God. And so our Sauiour Christ expoundeth it, when saying in d 1.131 one place, Euery one that is of the Truth, heareth my voyce, hee rendreth it in e 1.132 another place by this, as all one in waight and substance: Hee that is of God, heareth the

words of God. O how I loue thy Law, (saith f 1.133 DAVID!) All the day long it is my Meditation.

The contrarie whereof, is an euident signe of an euill and wicked heart, and draweth after it many heauie Iudgements, fore-runners of destruction: for g 1.134 Because (saith the Apostle) they receiue not the loue of the Truth, that they might be saued: therefore GOD will send vnto them effectuall errors to beleeue lyes, that all may be con∣demned, that beleeue not the Truth, but take pleasure in iniquitie.

Secondly, Cheerefulnesse in well-doing. Where∣vpon the Children of God are euery-where called, h 1.135 A free-hearted people.

Thirdly, A feare of offending in any thing, which Sa∣lomon maketh the Badge of Gods Children: Blessed is the man that feareth alwayes.

Fourthly, Sinceritie and singlenesse of heart, which one thing, in the middest of many difficulties, held vp the Apostle Paul, insomuch as he professeth of himselfe, This i 1.136 is our reioycing, the testimonie of our conscience, that in singlenesse and sinceritie of God, we haue beene conuersant in the World.

Fiftly, Zeale: when not onely wee loue God, and his Truth, but our loue is hot, vehement, feruent, that k 1.137 much water cannot quench it, no, nor the flouds drowne it. And if a man should giue all the substance of his house for this loue, it should vtterly be contemned. PHINEAS for this grace obtayned a great Mercie, Numb. 25. 12, 13. There∣fore behold, I giue vnto him my Couenant of Peace: for he and his seed after him shall haue an euerlasting Priesthood by couenant, because he was zealous for his God.

Sixtly, Watchfulnesse ouer our wayes, which our Sa∣uiour so often doth beate vpon: l 1.138 Watch and pray, that ye enter not into temptation.

Seuenthly, A constant resolution to cleaue vnsepara∣bly vnto Christ. So Acts 11. 23, 24. BA••NABAS ex∣horted

all with purpose of heart, to cleaue vnto the Lord: for he was (saith the Text) a good man, and full of the Ho∣ly Ghost and Faith.

Eightly, To performe whatsoeuer wee doe of con∣science to God, Working it from the heart, as to the Lord, and not to man, Col. 3. 23.

Ninthly, To seeke his glorie in all things: which generall rule the Apostle setteth downe, 1. Cor. 10. 31. Whether ye eat or drinke, or whatsoeuer ye doe, doe all to the glory of God.

Tenthly, That the greater and more holy the duties are, and the more they doe excell, the more excellent our Loue, Zeale, Cheerfulnesse and Sinceritie bee in the performance of them: This Commandement wee haue, Matthew 22. 37. Thou shalt loue the Lord with all thy heart.

The eleuenth and last (which yet is so farre from be∣ing least, that in a manner it carryeth the prayse from all the rest) is an entire obedience, when we labour to keepe whatsoeuer God hath commanded, and to please him in all things, being holy, as hee is holy, Ezechiel in his eighteenth Chapter in one word expresseth it, If he keepe all mine Ordinances: and then n 1.139 amplifying it by the contrarie, beateth vpon it (as his manner is) with a heape and multitude of inforcing speeches, If he doe to his Brother, other then any one of those things, and he do not all these things, &c.

For the practice of this Lesson, good Cornelius and the rest with him assembled, are highly commended, Acts 10. 33. We all are here present before God, to heare all things that are commanded thee of God. And of Dauid the Holy Ghost beareth o 1.140 witnesse, I haue found out DA∣VID the sonne of IESSE, according to my heart, that will p 1.141 doe all my will in all things. Not like to Saul, q 1.142 who serued GOD but by halues: for the which r 1.143 Herod is also bra••ded, that he did many things, but not all that he

heard of Iohn Baptist. And s 1.144 the more to incourage vs to this dutie, the Scripture teacheth, that though in ma∣ny things we faile all, God accepteth the desire for the thing it selfe, that if our heart and purpose be to forsake euery euill path, and to cleaue vnto God, without being drawne away, it is in his sight all one, as if we had done it: so t 1.145 Iames saith, that ABRAHAM offered his Sonne ISACK, where indeed hee did but shew himselfe wil∣ling and readie to offer him; and u 1.146 Christ promiseth, that they that hunger and thirst after Righteousnesse, shall be sa∣tisfied.

To come to some other notes of Sanctification, in the second place many parts of Holinesse are vndoubted signes of it.

First, our intercourse with God by priuate and feruent Prayer of Faith, is the most infallible signe of all the rest. A singular fruit and testimonie to a mans consci∣ence, that hee is regenerate: for this is the very marke which the Holy Ghost setteth vpon prophane men, They x 1.147 call not vpon God: and the reason is plaine and euident: for either Prayer will make men to leaue sinne, or sinne will make men to leaue to pray.

The wicked, though they seeme to pray in secret, doe it seldome, or neuer, with companie to fill vp the num∣ber, and for their credit sake; or for some worldly re∣spect, they can be content to make one. But howsoeuer it bee, their Prayers differ farre from the properties of true Prayer, that are onely to bee found in Gods Chil∣dren. Which properties, and wherein the wicked differ from them, may all be gathered out of that most abso∣lute Prayer both for matter and forme, which our Saui∣our himselfe hath taught vs, and are these that follow,

First, The faithfull man is furnished with the y 1.148 Spirit of Prayer, or Supplication, that is, an excellent Grace, fa∣cultie, or abilitie wrought in a man by the holy Spirit, whereby he is made able, willing, and readie to pray vn∣to

God for euery want, as the present occasion doth re∣quire: for as the z 1.149 Apostle saith, Of our selues we know not what to pray. Therefore our Sauiour deliuers vnto vs in few wordes, all the maine Graces wee can desire, and maine wants we any way can stand in need of, to aske at the hands of God, which may serue for a Store-house, continually to put words in our mouth. But the carnall man, though he can speake and tell a perswasiue Tale for worldly things, he is vtterly ignorant how to aske hea∣uenly.

Secondly, That we may pray as we ought, the a 1.150 Spirit helpeth our infirmitie, and teacheth vs to pray according vnto God, with grones and sighes that cannot bee ex∣pressed. But this the Worldling is farre from, to whom such sighes and gronings of the Spirit are as strange and vnheard of, as is the b 1.151 Spirit it selfe the Authour of it.

Thirdly, Gods Children in all their necessities addresse themselues to him, and seeke for good things at the hands of their heauenly Father through Christ; the wicked howsoeuer with c 1.152 Balaam they may breake forth into wishes and woulds, Let my soule dye the death of the Righteous, and my latter end be like to him; haue neither the face nor the heart to goe to God by humble Prayer, as Dauid in the like case did, Psal. 26. 9. Take not away my soule with sinners, nor my life with bloudie men. This diuer∣sitie you may finde, Psal. 4. 7. Many say, Who will shew vs good? IEHOVAH, lift vp vpon vs the light of thy coun∣tenance.

Fourthly, The godly prepare themselues to Prayer, by d 1.153 meditating before-hand of the dutie they are to per∣forme, and of the arguments and reasons that may stirre them vp vnto it. And so our Sauiour in that Prayer tea∣cheth vs to doe, by the vsing of a Preface. The wicked neuer make conscience of their Prayers.

Fiftly, True Prayer cannot be without Faith, whereby

wee apply particularly to our selues, the loue of GOD in Christ, to call him Our Father: for how shall they call on him, in whom they doe not beleeue? Rom. 10. 14. but this the carnall man hath not.

Sixtly, Gods Children come with boldnesse and con∣fidence vnto him, as a Child vnto his Father; whereas the carnall man flyeth from him, and is afraid of him, as of a Iust and Righteous Iudge. This difference in the point of Prayer the Apostle teacheth, Rom. 8. 15. Wee haue not receiued the Spirit of bondage, to feare any more: but the Spirit of Adoption, whereby we cry, Abba Father.

Seuenthly, Reuerence is in the true and faithfull Cal∣ler vpon of Gods Name, e 1.154 knowing that God is in Heauen, and himselfe vpon Earth: the carnall man rush∣eth without all reuerence into his presence.

Eightly, Our Sauiour requireth of his, Zeale and ear∣nestnesse in Prayer, that all our affections bee taken vp, and wholly bent vpon it, which the shortnesse of the Prayer teacheth, and the concluding of it with this word, Amen: and the rather to kindle in vs a feruencie in Prayer, he beateth vpon it with many words: f 1.155 Aske, Seeke, Knocke, &c. For cold Suiters prooue cold Spee∣ders: But such as euen rent the Heauens with their Prayers, and pull, as it were by violence, Gods Graces from him, are those that hee delighteth in: but this the carnall man is farre from, whose minde is alwayes strag∣ling and thinketh vpon his penny, his businesse and worldly delights.

Ninthly, In Gods Children there is a greater feruen∣cie of Spirit, in praying for the things that concerne Gods glorie, then for those that concerne our owne good, yea though it be the saluation of our soules; and in those that concerne our owne good, greater zeale, and feruencie for heauenly things, then for earthly, that are sought but as additaments, and appendances to the o∣ther; all which, the very order of petitioning in the

Lords Prayer sheweth. Contrariwise, of these, world∣ly things are altogether, or (at the least) most sought after.

Tenthly, The godly pray, to set forth Gods glory, as may be seene there: The g 1.156 wicked aske, to imploy it vpon their lusts.

Eleuenthly, Gods Children in their prayers remem∣ber not themselues onely, but the Church, their bre∣thren and fellow-members, in a fellow-feeling and loue one of another: Our Father, Our bread, Our trespasses, Lead vs not, Deliuer vs, &c. The wicked are euery one for himselfe.

Twelfthly, The Elect pray with assurance of obtay∣ning the things; wee pray for earthly things, with con∣dition, so farre as God hath appointed them for our good: All other absolutely without condition: which assurance is noted in the word Amen, signifying, that not only so we desire it may be, but that so vndoubtedly it is, and shall be: whereunto wee are induced both by the consideration of the loue of God, who is our Father, and therefore willing; and of his power, which is in heauen, and therefore able to doe vs good. Which two, (his Goodnesse, and his Greatnesse) are the two maine pillars and props of our Faith. And to this vertue in prayer, our Sauiour doth exhort vs, Mark. 11. 24. All things, whatsoeuer yee aske when yee pray, beleeue yee shall receiue them, and they shall be yours. The wicked are ash 1.157 waues of the Sea tossed about with euery wind, doubt∣ing and distrusting of Gods goodnesse in the things they pray for.

Thirteenth, Gods Children are constant in their prayers, and continue in them, Giue vs this day, &c. eue∣ry day renewing their supplications. The wicked faint and quickly giue ouer, or pray but by starts.

These circumstances to be obserued out of the man∣ner of the Lords Prayer, lead mee by the hand to some

consideration of the matter it selfe, and parts of that Prayer; wherein also, vnlesse I deceiue may selfe, we shall nothing digresse from our purpose.

There be two parts of that, as of all other Prayers: for it standeth partly in petition, partly, in thankes-gi∣uing: The Petitions are sixe in number, all in that course and order, as the Doctrine before was handled, whereof the first three (comprehēded in the first part of Diuinity) are of those things that belong vnto Gods glory, with∣out any respect of our owne good: as the particle Thy in euery one doth shew. And this one thing, wh••eein the soundest Diuines agree, being well obserued, bring∣eth a great light for the distinguishing of all the sixe Pe∣titions, according to their proper bounds and limits, in such sort as hereafter followeth:

The first Peticion, Hallowed bee thy name: O thou the blessed and great IEHOVAH, Father, Sonne, and holy Spirit, three persons, and one onely true and euer-liuing God, whose i 1.158 name is wonderfull, and who alone art glorious and excellent: thy Mercie great vnto the Hea∣uens, thy Truth vnto the Cloudes: thy Righteousnesse as the mightie Hills; thy Iudgements like the bottom∣lesse Deepe: exalt thy selfe, O God, aboue the heauens, thy Glorie ouer all the earth.

And make it knowne vnto thy creatures, that thou the Creator (blessed for euer, Amen) art a Nature Spiri∣tuall and Diuine, of thy selfe, and in thy selfe, and by thy selfe subsisting, Eternall, Immeasurable, Incompre∣hensible, Infinite▪ in Power, Wisdome, Holinesse, Truth, Mercie, Iustice, and whatsoeuer good is, yea, Goodnesse and Perfection it selfe: So that both whatsoeuer thou doest, is absolutely good and holy, and all good and perfect gifts are thine, there being no iot of good in a∣ny creature, but that onely which they haue from thee who art the Father of Lights.

And this respecteth the first branch of that part of Di∣uinitie,

concerning the Nature, Persons, and Properties of the Godhead.

The second Petition, Thy Kingdome come. Aduance the Throne and Scepter of thy Kingdome in the Gouern∣ment of the World, according to all thy counsels and purposes decreed from Eternitie.

Whether of sauing the Elect, or destroying of the Reprobate, or of the businesses and affaires pertayning to this life, and the generall Prouidence ouer all things that thy hands haue fashioned and made, together with the meanes which thou hast sanctified thereunto, thy Gospell, with the Ministerie and preaching thereof, the Sacraments, Censures, and Discipline of the Church, and all other good things thou hast ordayned, may prooue to thy Children a sauour of life vnto life, and to none of them a sauour of death vnto death.

And that thou wouldest so dispose of things by thy hidden and secret prouidence, that all persons and crea∣tures (although they, many of them sinfully and wret∣chedly mooued with other causes and ends, then in o∣bedience vnto thee, yet in regard of thy worke most holily and iustly) may concurre to doe whatsoeuer thy hand and thy counsell hath fore-determined to be done. Neither let any power or policie of Satan or man, or a∣ny other creature hinder the execution of thy most glo∣rious and magnificent, most wise and iust Decrees: But let them all bee as the Mountaines of Brasse that cannot be remooued, but stand fast for euer.

And this respecteth the second branch, touching the Kingdome of God, and the dispensation of his Coun∣sels.

The third Petition: Thy will be done in Earth, as it is in Heauen. Haue thou alwayes in the World, euen here a∣mong men, as thou hast among thy holy Angels and Spi∣rits of the Righteous that are deceased, a Church and chosen Companie, which may k 1.159 refresh and delight

thy Spirit, by yeelding with free and readie hearts, all cheerfull obedience to thy knowne and reuealed will, whilest they bee seene to preferre the loue they beare to thee, before the loue of themselues, their owne pleasure, profit, or liues, or whatsoeuer else that is most deare vn∣to them.

And this which is the third branch (the honour due to God) riseth by a necessarie consequence from the former two: for he that is in himselfe and in his workes so glo∣rious, is worthie, and alone worthy to be honoured and serued of vs.

The three latter Petitions comprehended in the second part of Diuinitie, are of those things that concerne our owne and our Neighbours good, whereof the first (be∣ing the fourth Petition in number) is for the Fountaine of all good, that excellent l 1.160 gift of Christ himselfe, and all the meanes, and Graces, Faith especially, whereby he may be ours, and we come to be his.

The fift and sixt are for the streames of Righteous∣nesse that flow from it, and spring vnto euerlasting life: So that in these last Petitions the whole substance of the Gospell is contayned: for touching the other Righteous∣nesse which is our owne, or by the Law, the same being impossible through our owne corruption to be had, our Sauiour teacheth vs not to pray for it. But contrariwise, in teaching Regeneration and Righteousnesse through him, he doth vtterly exclude all Righteousnesse from our selues, or by our owne Creation.

And in willing vs to pray to bee deliuered from euill, he sheweth the right vse of the Law, whereby euill is discouered to be the rule of our obedience.

The fourth Petition: Giue vs this Day that Bread of ours, that (bread) aboue substance, or better then all wealth and riches which consume and perish, whereas this indureth to euerlasting Life, being the Bread of God that commeth downe from Heauen, and giueth life

vnto the World, euen Christ himselfe the spirituall Man∣na, promised in Paradise, figured in the Wildernesse, forespoken by the Prophets, shaddowed in the Law, ma∣nifested in the Gospell, thy onely Sonne, of thine owne eternall nature and Essence, conceiued and borne of the Virgin, by the wonderfull worke of thy holy Spirit, san∣ctified from the Wombe, to bee the mightie and power∣full Instrument, in and by whose flesh or humane nature vnited to the God-head, personally hee quickeneth all those that by F••ith are ingraffed in him; replenished with all Righteousnesse and fulnesse of the Spirit aboue measure: And therefore in himselfe most blessed and happie, but for vs and for our sakes accursed, in that he bare the whole wrath due to our sinnes, and became subiect to death, the most ignominious death of the Crosse it selfe, vnder which notwithstanding, he did not lye, for that it was impossible he should bee holden of it: but loosing the pangs and sorrowes of death, hee arose againe and ascended into Heauen, where he sitteth at the right hand of thy most excellent Maiestie, to make con∣tinuall Intercession for those that are his, and hath ob∣tayned a Name aboue all names, a Crowne of Glorie, and a Kingdome, whereof there shall not bee any end; gouerning all things in Heauen and vpon the Earth, van∣quishing and subduing the proud Enemies, and Rebels to his Kingdome, and leading captiuitie captiue, gathe∣ring out of the wicked World a holy Nation, a pecu∣liar people (euen in respect of their outward calling) to the prayse of his glorious Name, opening their eyes to behold the vnsearchable riches of himselfe, in whom are hidden all the treasures of Wisdome and Vnderstanding, filling their hearts with manifold Graces and Blessings of his Spirit, separating and choosing out from among them, Pastors, Teachers, and other Officers, for the well ordering and guiding of his House, which is the Church of the liuing God, and not onely reaching forth to ma∣nie

of them from aboue, a comfortable taste of the sweetnesse and excellencie that is in him, but vpon such and so many as God the Father (through him) hath from euerlasting purposed vnto Glorie; powring downe that most excellent and precious gift of Faith proper to the Elect, whereby he giueth himselfe to be theirs, and taketh them to bee his, knitteth and vniteth them as members to that Mysticall Bodie, whereof himselfe is the Head, maketh them in a spirituall and vnspeakeable sort, bone of his bone, flesh of his flesh, and one toge∣ther with him, and so becommeth vnto them that hea∣uenly and supernaturall Bread, whereby their soules are fed vnto euerlasting life.

Good Lord, this m 1.161 Day and euery n 1.162 Day, giue this our bread vnto vs, that we may so come vnto him, as we may neuer hunger, so beleeue in him, as wee may neuer thirst▪ so be regenerate, and borne againe, by the incor∣ruptible seed of the Word of God, which liueth and a∣bideth for euer, that it may neuer dye within vs, but confirmed still in our most holy Faith, by the preaching of thy Gospell, participation of thy Sacraments, Prayer, and other holy meanes, wee may grow vp thorowly in him which is our Head, till wee come to the full age of men growne in Christ, by the ioyfull and blessed behol∣ding of him in his Glorie.

The fift Petition, And forgiue vs our trespasses, as wee forgiue them that trespasse against vs, is for Iustification through the Righteousnesse we haue in Christ, forgiue∣nesse of sinnes, which is but one part, being put for the whole.

Pardon and forgiue vs all our sinnes, by the death and sufferings of thy Sonne, and so remooue both the guilt and punishment away from vs; Clothe vs with all his sufficient and most absolute and perfect Holinesse and Obedience, that being made the Righteousnesse of God in him, we may appeare in thy presence, not onely as no

sinners, but as perfectly iust in thy Sonne, hauing that Righteousnesse that is able to abide the rigour of thy sentence: so as thou thy selfe iustifying and absoluing, none may bee able to accuse: And looking vpon vs no otherwise then thou doest vpon thine onely Sonne, wee may at the barre of thy Tribunall Seate, and in thy most holy Iudgement▪ bee freed from wrath and condemnati∣on, and declared worthie of euerlasting life.

The last Petition hath two branches. One, to bee de∣liuered from the euill of sinne: the other, from the euill of punishment. In both, the contrarie good is prayed for. The Holinesse or Sanctification which wee haue from Christ in the one; Blessednesse in the other.

The first branch: And leade vs not into temptation. Being now ingraffed into the noble stocke of the Bo∣die of thy Sonne, and iustified through him, sanctifie vs also by his Spirit dwelling in vs, mortifying and subdu∣ing sinne; that it beare not the sway in our mortall bo∣dies, that neither the Deuill, the World, nor the flesh, or our owne corruption preuaile against vs, to make vs to fulfill the lust thereof, but goe forward with the worke of our new Birth, quickening and renewing vs in our Me∣morie, Iudgements, Will, Affections, and in all the parts and powers of our Soule and Bodie from dead works, to serue thee the true & the liuing God: that euen now in this life, whilest here we struggle with those spi∣rituall foes of ours, wee may attayne to that measure of perfection which may be pleasing and acceptable in thy Sonne; and that after this life ended, and all our ene∣mies subdued vnder vs, wee may bee taken vp without spot or wrinkle, to bee presented, as a pure Virgin vnto Christ, in the Day of our spirituall Marriage.

The second branch, But deliuer vs from euill.

Together with the friut of Righteousnesse (which is to be sanctified by the Spirit of thy Sonne) giue vs also the free reward which thou hast promised to all that are

found in him. Hale and pull vs, as a beast that sticketh in the myre, out of the miserable condition whereinto sinne hath plunged vs, the curse of the Law, Hell, Death, and Condemnation; and from him that hath the power of death, that is to say, the Deuill. So make vs happie and blessed, through the communion of the Blessednes which is in thee, that euen now in some measure we may haue our part in all, and so much as is able to fall into this life: where the testimonie and assurance of thy loue, and the hauing and inioying (in and from thy loue) of all the good things of this present life, both for necessitie and Christian Delight, Maintenance, Health, Credit, Friends, Comfort of Wife, Children, Seruants, a Bles∣sing vpon our Labours, the fruit of Magistracie and of Gouernment, and good order in the World, together with the sanctifying of all things, euen our very trou∣bles and crosses of this life, vnto our good, so as thou in thy Mercie hast appointed for vs, Peace of conscience and Ioy in the Holy Ghost, doe excell: and by these de∣grees, as it were by so many steps and stayres make vs to climbe vp to that perfect and eternall Happinesse, which is reserued for thy Saints in Heauen, when Hell, Satan, sinne, weaknesse, shame trodden vnder foot, we shall be all spirituall and glorious, and raigne as Kings with thee for euermore.

Wherefore here is set before vs, that in estimable be∣nefit we receiue by Christ, which comming last, crow∣neth the rest, and in the lauding o 1.163 and magnifying whereof, all Eternitie shall bee spent, the full and finall Redemption of our soules and bodies, vnto the glori∣ous Inheritance purchased for the sonnes of God.

Whereupon, after the Petitions ended, followeth Prayse and Thankesgiuing vnto God, the Fountaine of all good, in these words: For thine is the Kingdome, the power, and the glorie, for euer and euer: that is to say, all absolute and perfect Blessednesse, both for thy might

and Soueraigntie of commanding all things, being all thy creatures, and the worke of thy hands: and for the power of effecting whatsoeuer thou wilt and doest com∣mand: and lastly, in regard of the infinite Graces that shine so gloriously in thy person, and which thou doest so graciously extend to vs: being thy selfe eternall, and therefore exercising an eternall power and dominion in the World; not onely confounding those whome thou hast appointed to destructiō to the praise of thy glorious Iustice: but (which is principally here considered) crea∣ting anew an eternall people to thy selfe, to the prayse of thy glorious Grace.

Hauing thus finished the Lords Prayer, because the sence which I gaue of the fourth Petition may seeme new (though it cannot bee called new, which a number of the Fathers doe so expound) yet for the better satis∣fying of the godly Reader, let mee shortly render my reasons for it:

First, I hold this Prayer to bee a compendiarie summe of all the holy Doctrine concerning God and our Saluation in Christ: wherein it cannot bee thought, that he himselfe and our incorporating into him (the roote and bases of all good things wee haue from him) should be omitted, being that which he so presseth vs to seeke, and giueth the first place vnto in all his Doctrines, Iohn 3. 3. Iohn 4. and Iohn 6. which Chapter may serue for a Commentarie vpon this place.

Secondly; The method and order of the Petitions were not so naturall, to aske earthly benefits before hea∣uenly Blessings.

Thirdly, the Analogie and correspondence of these latter Petitions with the former three, for as they begin∣ning with the great and glorious Name of God, fall af∣terwards to his adioynts of Kingdome, and Honour: so these beginne with Christ and Regeneration through him, the fruits whereof are Iustification and Sanctifica∣tion,

which follow in their place: as the Apostle, agreea∣bly hereunto reduceth the benefits we haue by Christ, to these three heads, & that in the same order: Regeneratiō, the root & mother of the rest: Iustification and Sanctifi∣cation, the two twinnes and noble payre that commeth from it, 1. Ioh. 5. 8. There be three that beare record in Earth, to the Soule and Conscience of euery true Beleeuer: The Spirit, or part regenerate: Water, whereby wee are washed and clensed from our sinne: and Bloud, purging and abolishing both the roote and fruites of it; which is attributed to the bloud of Christ, Heb. 9. 14. 1. Iohn 1. 7, 9 And that is so to bee taken in this place, not for expiati∣tion, I gather, by that the Apostle p 1.164 said before, This is he that came by Water and Bloud, that is to say, not our Iustifier only, which all men doe willingly imbrace: but to sanctifie vs also, which men will not so easily bee brought vnto.

Fourthly, Seeing it is plaine, that by obtayning par∣don for our sinnes, and Righteousnesse in Christ (which is asked in the fift Petition) consequently wee haue all the Blessednesse that belongeth to it, one part whereof is this, to haue all outward things, as additaments and appendances cast vnto vs, so farre as God hath appoin∣ted them for our good, as our Sauiour Christs both speech and promise is, Mat. 6. 33. and further then that, wee haue no warrant to desire them; it seemeth not so likely, that either our Sauiour Christ would rent these things a sunder, and transplant one from another, espe∣cially to set the fruit before the branch that beareth it, or in so short a summe admit of repetition, which must needs follow, if being else-where included, wee aske them here by name. And this also may serue to prooue, that no defect or maime can iustly be imputed to this ab∣solute forme of Prayer, though outward things come not within compasse of the fourth Petition.

Fiftly, The doubling of the Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sheweth it to be no common Bread, but a Bread of some rare and singular qualitie: the very like dou∣bling of the Article to that purpose, you finde in this selfe-same argument, Iohn 6. 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And most aptly is (Bread) here taken vp, to expresse our spiri∣tuall coniunction with Christ, being that which to the Worlds end must represent him in the Sacrament of the Lords Supper.

Lastly, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which maketh all the doubt, being neuer read, but in this Prayer onely, and therefore of an vncertayne signification, I deriue from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the best Interpreters, as I make no doubt it must of ne∣cessitie be: but not in that sence which I see them to do, who expound it competent or sufficient for our nature, that is, for our sustenance and nourishment. Of which signi∣fication of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you shall hardly finde any ex∣ample, as H. Stephen in his Greeke Thesaurus noteth: But in that sence which the Scripture vseth it, Luke 14. 12, 13 (and neuer otherwise) as it signifieth, wealth and sub∣stance: from whence I take to bee deriued two words of neere affinitie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Titus 2. 14. one noting that, which as the remayne and ouerplus of our substance, we lay vp in store and keepe for a Iewell; the other, that which excelleth all wealth and substance, which (among many other) is one signification of the proposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 9. 5. Ephes. 4. 6. and so doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aptly answere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 119. 14. I reioyce in the way of thy Testimonies, as aboue all substance. And it see∣meth vnto mee, that our Sauiour Christ doth herein al∣lude to that saying of SALOMON, Cant. 8. 11. If a man would giue all the substance of his House, for this Loue (of Iesus Christ, to whome I am euen now ascending out of the Wildernesse of this World, to ioyne and v∣nite my selfe by Faith) hee should bee vtterly despised: yet

the other Interpretation, which the most Learned and best Diuines of our time do follow, carryeth a sound and a godly sence, against which no exception can be taken: And therefore in such cases men are not to striue.

To come to the other notes, whereby wee may assure our owne soules, and giue good testimonie vnto other, that we are of the number of those which are sanctified through Christ: Next vnto Prayer, is the q 1.165 patient bearing of afflictions. Our Sauiour calleth it, The r 1.166 ta∣king* 1.167 vp of our Crosse, which being so hard a Lesson to take out, and s 1.168 Patience a thing that wee haue speciall need of, the Scripture vseth many Arguments to perswade vs thereunto: Taken from the causes of affliction, both principall in GOD; and secondarie in our selues, from the end, from the effects, and lastly, from the things that doe accompanie and are adioyned to it.* 1.169

For first, the consideration of this, that God is the Authour of all iudgements, hath a singular vse for the quieting of our mindes in the stormes and tempests of afflictions: for whether the same come immediately from God, without the hand of man, wee are to remember him that said, t 1.170 I am dumbe, I opened not my mouth, be∣cause thou hast done it. Or if hee plague and scourge by men, we are taught not to bee impatient, nor to rage a∣gainst the meanes, but to looke vp vnto God, as the chiefe working cause. This made the holy man of God to say, IEHOVAH u 1.171 gaue and IEHOVAH hath taken; blessed be the Name of IEHOVAH. And Dauid, when rayling Shimei threw stones at him, and cursed him to his face, Let x 1.172 him alone: for IEHOVAH hath com∣manded him to curse DAVID. How could Ioseph haue borne with patience the malice of his Brethren, throw∣ing him out of his fathers house, and selling him into a strange Countrie; had not this perswasion preuayled with him, that it was the Lord that did it? It y 1.173 is not ye that sold me into Egypt, but God that sent me hither.

Secondly, God hath from euerlasting purposed and decreed vs to this end, to glorifie his Name, by suffering of afflictions: For z 1.174 whom hee hath fore-knowne, them hee hath also predestinate, to bee (this way) conformed to the Image of his Sonne. And therefore being his will and purpose, the Lord forbid that any man should be found so hardie, as to oppose against it: for Gods Counsels are alwayes best. Whereupon the a 1.175 Apostle saith, Let no man bee mooued with these afflictions: for your selues know, that hereunto we are appointed.

Thirdly, Not onely they come from God, according to his euerlasting purpose, but the same is in his loue and fauour towards vs: For b 1.176 whom the Lord loueth, hee cha∣steneth, euen as a father doth the sonne in whom hee taketh pleasure: or as the Apostle to the Hebrewes hath it, ren∣dring the sence, not incumbring the wordes, And hee c 1.177 scourgeth euery sonne, whom he doth imbrace.

Fourthly, Affliction, as d 1.178 Eliphaz telleth IOB, com∣meth not out of the dust, neither doth tribulation spring from the Earth, but man is borne vnto trouble, as the little sparkes do flye vpward: that is, it commeth not by chance or for∣tune, neither are we to lay the fault vpon any other, but to impute vnto our selues the iust desert of our offences, that e 1.179 because we walke rashly with God, therefore hee also walketh rashly with vs; and therefore to f 1.180 beare the indig∣nation of IEHOVAH, because we haue sinned against him. As also the Prophet teacheth, Why g 1.181 should a liuing per∣son keepe a wruling? a man, when he is chastized for the pu∣nishment of his sinnes? Rather let vs sift our wayes, and search and returne vnto IEHOVAH, lifting vp our heart* 1.182 with both hands to the mightie God of Heauen, saying, We haue falne away and rebelled: thou pardonest not, &c.

Fiftly, The end of them is, for our h 1.183 good and profit, i 1.184 as the Apostle speaketh, that we may partake his Holines: and that as k 1.185 Moses saith, hee may doe good vnto vs in the end: for when l 1.186 wee are iudged, wee are chastized of the

Lord, that we should not be condemned with the World.

Sixtly, They worke m 1.187 at the least the peaceable fruites of Righteousnesse, to those that are exercised thereby, Rom. 5. 3, 4. Affliction worketh Patience, and Patience Experience, and Experience Hope, and Hope maketh not ashamed. PAVL by this Lesson was taught, not to n 1.188 trust in him∣selfe, but in God that rayseth vp the dead. And againe, That o 1.189 I might not be lift vp by the excellencie of Reuelation, there was giuen vnto me a pricke in the flesh (some exceeding affliction) the messenger of Satan to buffet me, that I should not be puffed vp. Yea, Christ himselfe, p 1.190 though he were the Sonne, yet he learned, by the things hee suffered, Obe∣dience, and was perfited thereby. It is q 1.191 good for me, saith DAVID, that I was afflicted, that I may learne thy Sta∣tutes. And ESAY, r 1.192 O IEHOVAH, in affliction they vi∣sited thee, they powred out submisse Prayers, when thy cha∣stizement was vpon them. So God, to whom our na∣ture is best knowne, telleth afore-hand, Heb. 5. 5. In their affliction they will seeke mee early. An example whereof is to be seene, Psal. 78. When s 1.193 he slew them, then they sought vnto him, and returned, and went earely vnto the mightie God. And notable is that of Ieremie, I haue t 1.194 certainly heard EPHRAIM mourning to himselfe, and saying, Thou hast chastized mee, that I might bee chastized: for I was an vntamed Hayfer▪ Conuert me, that I may be conuerted: for when I shall bee conuerted, it shall repent me, and after I shall be shewed my fault, I will clap vpon the thigh (in signe of mourning.) I blush and am asha∣med, because I beare the reproch of my youth.

Seuenthly, It is the way that leadeth vnto Glorie: for if we suffer with him, we shall also be glorified together with him, Rom. 8. 17.

Eighthly, Affliction is a Crowne of Glorie, an excel∣lent and a noble benefit, Philip. 1. 29. To you is this grace freely giuen, not onely to beleeue in Christ, but also to suffer for him, 2. Cor. 12. 7. he boasteth of it, as of a bountifull

gift of God, that I might not be lift vp by the excellency of Reuelations, there was giuen vnto me a prick in the flesh.

Ninthly, It is the common lot of all Gods Children: For u 1.195 whosoeuer will liue godly in Christ Iesus, shall suffer persecution. And what x 1.196 sonne is there (saith the Apostle to the Hebrewes) whom the Father doth not chastize? Therefore if ye be without chastizement, whereof all are made partakers, then are ye Bastards, and not children. There∣fore Ioha y 1.197 calleth himselfe, our brother and partner in affliction, and kingdome, and suffering for Christ Iesus. And the speech of our Sauiour Christ is generall, If any man will follow me, let him take vp his Crosse, &c. For this cause is the Church called his z 1.198 threshing, and the Sonne of his Floore. One whom he beateth and thresheth with af∣flictions, a•• the Corne in the Barne is threshed with the Flaile; and is compared to a a 1.199 Bush burning in the fire, and to b 1.200 Mirrh Trees that grow in a bottome, in a place exposed to wind and weather, and to all stormes. A thing most necessary to be known, and thorowly disgested, for preuenting of those temptations that haue alwayes troubled the Saints of God, and held them as it were a∣mazed. Insomuch as comparing the happinesse of the wicked, and the drunkennesse of their pleasures, with their owne bitter potions, they, through the infirmitie of the flesh, call many times in question the prouidence of God, to say, How should the mightie God know, or how can there be any knowledge in the most High? Behold, these are the wicked ones, and they prosper for euer, and multiply riches, but I am smitt••n all the day long, and my rebuke is euery Morning: whereby they come almost to make a scoffe of the generation of GODS Children, as in the se∣uentie three Psalme the Prophet Dauid sheweth in his owne person, how these conflicts doe assault them; from which, he professeth there, that hardly he could get out, till he went into the Sanctuarie of GOD, to the holy mee∣tings, and assemblies of the Church, where he learned the

the end of those men, how the Lord had set them in slippery places, &c. The whole Psalme is very notable, and full of many sweet and heauenly Meditations, which are as the Wine and Apples spoken of in the c 1.201 Canticles, to stay and cheere vp the hearts of the faithfull, that they faint not vnder this temptation.

Another, an excellent man of God, and a Prophet sanctified from his Mothers wombe, is bold to dispute this question with God, Why d 1.202 the way of the wicked prospereth? why transgressours are at rest? why they be plan∣ted, and also rooted, continue and bring forth fruit? In whose mouth God is nigh, but farre from their reines. At length he satisfieth his owne soule, by shewing first (in himselfe) the singular good that aduersitie bringeth to the godly: For thou, O IEHOVAH, knowest me, thou seest me; therefore thou tryest my minde to cleaue vnto thee. After∣wards, the end of the prosperitie of the wicked, who are fed and fatted vnto destruction: Thou pullest these a∣way, as Sheepe vnto the Butchery, and preparest them vnto the day of slaughter. The Booke of Iob swarmeth with these complaints: and Salomon the wise thought it fit to arme men against it; If e 1.203 thou see the oppression of the peere, and the wresting of right, and Iustice in place of Iudgement; maruell not at this their will: for the High aboue, the High obserueth, yea, the most High••nes (the eternall Father, Sonne and Holy Spirit) aboue these.

Tenthly, We are hereby made like to Christ, and con∣formed to his Image, Rom. 8. 29. Whom he hath foreknowne, them hee hath predestinate to bee conformed to the Image of his Sonne. And againe, Ʋerse 17. If wee suffer together with him. Now f 1.204 doe I fulfill, saith PAVL, in my flesh, the remainders of the sufferings of Christ, who hauing be∣fore suffered in his owne person, as the Head, doth now suffer in the daily infirmities of his members; which is it the Apostle calleth, To g 1.205 carrie about vs alwayes in our bodie, the dying of the Lord Iesus. And this Argument

Peter h 1.206 specially taketh vp, to perswade vs not onely to heare, but to reioyce in afflictions: In as much as ye par∣take of the afflictions of Christ, reioyce, that when his glorie shall be reuealed, ye may reioyce and be glad. And the rea∣son is great and singular: for if, as the Apostle saith, Heb. 2. 10. to bring many children into Glorie, it was necessa∣ry to consecrate the Prince of their saluation, through af∣flictions, whereupon hee is not ashamed to call vs Brethren: who is he that would sticke to goe thorow fire and wa∣ter with such a Brother, especially when it is to obtayne so great a Garland?

Eleuenthly, God is able, and will deliuer vs, and send a gracious issue out of all, whereof wee haue a promise, Psal. 50. 15. Call vpon mee in the day of trouble, and I will deliuer thee: so shalt thou glorifie mee. And 1. Cor. 10. 13. No temptation hath laid hold vpon you, but that which be∣falleth vnto men. Now God is faithfull, and will not suffer you to be tryed aboue that you are able, but together with the temptation will make an issue, that you may bee able for to beare. For the Church of God, howsoeuer it be in con∣tinuall floate, tumbling, and tossed with contrarie windes, yet can neuer be sunke, but is like to a i 1.207 Bush burning in the fire, but not consumed: and to the k 1.208 Mirrh Tree, which, though it grow in a bottome, in a place that lyeth open to all kind of tempestuous weather, yet is e∣uer greene and flourishing, full of fruit, sweete and e∣doriferous: God so tempering their afflictions, that euen l 1.209 then when hee is angry with vs for our sinnes, yet hee doth but sprinkle vpon vs a few drops, and letteth out a small quillet of his wrath, that hee might not waste vs with the extremitie of the heate (as he doth his m 1.210 foes) but disple vs with the shaking of his Rod, to bring vs home vnto himselfe. Whereupon the Apostle saith, n 1.211 In all things we are pressed, but not distressed; doubting, but not despayring; persecuted, but not forsaken in it; cast downe, but perish not. This is it which maketh so large a difference

betweene Gods Children and the vngodly; that where∣as a little trouble amazeth the one, that their heart, with o 1.212 Nabal, is as heauie as a stone, and readie to dye with∣in them, the other ioyfully vndergoe whatsoeuer afflicti∣on; because, come life, come death, come what will else, they know it is from God, who is able, and will set them free. The Psalmist noteth that diuersitie, when he saith, p 1.213 Many are the afflictions of the iust, but IEHOVAH deliuereth them out of all; but one affliction killeth the wic∣ked man. Againe, q 1.214 Great and many are the sorrowes of the wicked man: but he that trusteth in IEHOVAH, kind∣nesse shall compasse him about. And Salomon in his Prouerbs, Though r 1.215 the righteous man fall seuen times, yet hee riseth vp againe: but the wicked at one euill fall down-right. s 1.216 Chil∣dren, saith the Prophet ESAY, faint and are wearied, and young men fall downe flat: that is, whosoeuer, either through childishnesse, as Babes, seeke not vnto GOD, or in a iollitie and vaine confidence of their owne strength, as lustie Youths, care not for him: but they that wait vpon IEHOVAH, renew their strength, they flye vp with the wing as an Eagle, which in swiftnesse of flying vpwards, passeth all other Birds: so they speedily get out and passe ouer all affliction, trusting in the loue and fauour of God: They runne, and are not wearied; they goe forward, and doe not faint.

Twelfthly, Christ himselfe is our supporter, and mi∣nistreth strength vnto vs, Philip. 4. 13. I am able to doe all things through Christ that strengtheneth mee.

Thirteenth, Wee haue innumerable Angels that at∣tend to helpe vs, Psal. 34. 7, 8. The Angell of IEHO∣VAH pitcheth his Tents round about them that feare him. 2. Kings 6. 16, 17. Feare not, there be more with vs then that are with them. Then praying to IEHOVAH, hee ope∣ned the eyes of his seruant, who looking saw, that behold, the Mountaine was full of Horses and Chariots of fire, that is, of holy Angels round about ELISHA.

Fourteenth, There is no cause why wee should ••aint vnder this burden, seeing Prayer ministreth abundant comfort to vs, which comming from Gods Spirit with so much the greater vehemencie, sighes and grones, as the troubles that lye vpon vs are more pressing and weigh∣tie, must needes bee effectuall for the working of some good blessing. To which purpose, the Apostle inforceth this Argument, Rom. 8. 26, 27.

Fifteenth, Howsoeuer it bee, no affliction can debase vs, or make vs poore: for hauing Christ, who is t 1.217 Heire of all things, and Lord of Heauen and Earth, wee can∣not but bee rich in him. By this Argument the Apostle u 1.218 there mollifieth the bitternesse of afflictions: He that hath not spared his owne Sonne, but for vs all hath giuen him vp to death, how shall he not together with him giue vs all good things?

I haue beene too long in these: The rest of the markes that follow, to shut them vp shortly, are,

First, Humilitie, Micah 6. 8. He hath shewed thee, O man, what is good: and what doth IEHOVAH require of thee, but to doe right, and to loue kindnesse, and to walke hum∣bly with thy God?

Secondly, Loue of the Brethren: because they are Brethren and Children of the same Father, 1. Iohn 3. 14. We know we are passed from death to life because we loue the Brethren. The practice of this one dutie to the members of Christ, for Christs sake, casteth such a shining Light in the eyes of God and Man, that our Sauiour, Mat. 25. 35, 36. by it, our Faith, and consequently the righteous iudgement of God in the sauing of our Soules, shall be made manifest to all the World in the latter Day.

Thirdly, To loue our Enemies, and to forgiue them their offences, Mat. 5. 44, 45. Loue your enemies: blesse them that curse you: doe good to them that hate you and pray for them that molest you and persecute you, that you may bee the children of your Father which is in Heauen, &c. Ephes.

4. 32. Forgiue one another, as God in Christ hath forgiuen you.

Fourthly, Open profession of Christ and of the Go∣spell, Rom. 10. 10. With the heart men beleeue vnto righte∣ousnesse, and with the mouth confession is made vnto saluati∣tion.

Fiftly, Humble confession of our sinnes, Prouerbs 25. 13. Hee that confesseth his sinne, and forsaketh it, shall ob∣tayne Mercie.

Sixtly, The vsing of good meanes to clense vs from them, Psal. 19. 1••. His ignorance who vnderstandeth. O cl••nse me from my secret sinnes.

Seuenthly, Holily & religiously to sanctifie the Sabbath Day: for this binding vs to the good abearing, from following our owne pleasures and profits, and the things that are so sweete vnto the flesh, cannot rightly bee per∣formed but of those that indeed make a conscience of their wayes: wherefore the x 1.219 Prophet setteth it as a speciall marke vpon the Childe of God, If thou wilt keepe backe thy foot on the Sabbath, from doing thine owne plea∣sure in my holy Day, and shalt call the Sabbath, delight, ho∣ly to IEHOVAH, glorious, and shalt honour it, not to doe thine owne wayes, nor to find out thy pleasure, nor to speake a word; then shalt thou delight thy selfe in IEHOVAH, and I will make thee to ride vpon the high places of the Land, and make thee to eate the Inheritance of thy Father IACOB. So y 1.220 Ieremie 17. many sweet and gracious promises are made to those that keepe the Sabbath, and sharpe and* 1.221 seuere Iudgements threatened to the contrarie. And seeing it pleaseth God, to set such a speciall Memento vp∣on this Commandement aboue the rest, Remember thou keepe holy the Sabbath Day: it should teach vs what a deepe Roote the same ought to haue in our heart, and how it should affect vs. Of this that our Sanctification is here imperfect, two things doe follow; a Christian Warfare, and Repentance.

Christian Warfare is a Warre proclaymed of GOD himselfe, for men to try all their strength and valour in, when hee saith, I z 1.222 will set enmity betweene thee and the woman, and betweene thy seed, and betweene her seed. Meant principally of Christ the Seed of the Virgin, but with∣all comprehending all his members. Therefore heere is a Flag of defiance set vp, and a perpetuall and endlesse Warre denounced, wherein we may take no truce, nor euer be weary of it. Of this it is written in the a 1.223 Reue∣lation, that a great signe was seene in Heauen, MICHAEL and his Angels (meaning specially the Saints vpon Earth) fighting with the Deuill and his angels. And to this spirituall Combate the Scripture euery-where doth in∣cite vs, b 1.224 Fight that good fight. Let c 1.225 vs runne with pa∣tience the strife that is set before vs, and such like. Where∣upon, the Church of God in this life is called, The mili∣tant Church, and all Christians d 1.226 Souldiers: though princi∣pally the same be giuen to the Ministers, whose part it is to goe before the people in this spirituall Conflict. So PAVL, Phil. 2. 25. maketh mention of EPAPHRODI∣TVS his fellow-Souldier. And so doth hee and Timothy call Archippus in the e 1.227 Epistle to Philemon: being a Phrase of speech borrowed from the Law, where the Ministery of the Priests and Leuites is called a Souldier∣ship, or f 1.228 Warfare.

In this spirituall Battaile, I consider fiue things:

First, The Enemies we are to fight with, Satan and all his brood: the name of Satan comprehending all impure spirits, of whom he is the Head, being not onely, our g 1.229 enemy, that hateth vs, and h 1.230 goeth about as a roring Ly∣on, seeking whom hee may deuoure: but withall, our i 1.231 ac∣cuser that accuseth vs before our God day and night, and the k 1.232 pleader against vs. This the Apostle notably de∣scribeth, Ephes. 6. Put on the whole Armour of God, that ye may be able to stand against the assaults of the Deuill: for

we wrestle not against flesh and bloud, but against Principa∣lities, against Powers, and against the worldly Gouernors, the Princes of the darknesse of this World, against most wicked spirits which are in the high places.

Satans brood I call the World and the Flesh:

By World, meaning,

First, The malignant Church, the companie of the wicked and vngodly, The sonnes of that naughtie one, as they are termed, Mat. 13. 38. For l 1.233 because wee are not of the World, but GOD hath chosen vs out of the World, therefore doth the World hate vs, which is the perpetuall state of Gods Church from the beginning, and was fi∣gured in m 1.234 Rebecca, a Type of the Church, in whose wombe were two Nations deuided that stroue and fought together. And our Sauiour doth fore-warne vs not to looke for better: In n 1.235 the World yee shall haue affliction.

Secondly, Whatsoeuer is vnregenerate in the Chil∣dren of God themselues, whereby it many times falleth out, that none are greater instruments vnto vs of offen∣ding God then they. By the flesh, I meane, our naturall corruption, and all the lusts and workes of it: an ene∣mie which we alwayes carrie about vs, not onely in our bosome, but in our very bowels: So that heere is the bat∣tell between the flesh & the Spirit, wherof the o 1.236 Apostle saith, that the flesh lusteth against the Spirit, and the Spirit against the flesh: And these, saith he, are opposite one to ano∣ther. Rom. 22. 23. It is elegantly described, I finde there∣fore this Law for mee, when I would doe well, that euill lyeth readie for me to slay and seize on mee, as the Lord speak∣eth of sinne, Genes. 4. 6. For I am delighted in the Law of God as touching the inner man, but I see another Law in my members, warring against the Law of my mind, & leading me captiue to the law of sin, that is in my members. p 1.237 PETER in like sort willeth vs to abstaine from fleshly lusts that war against the soule. And heereof are the exhortations so

common in the Scripture, q 1.238 Walke in the Spirit, and ful∣fill not the lusts of the flesh. Wee r 1.239 are debtors not to the flesh, to liue after the flesh, but to the Spirit, to be led by it: Take s 1.240 no care of the flesh to fulfill the lusts thereof. Christ t 1.241 therefore hauing suffered for vs in the flesh. Put you on also the same minde, that he which suffereth in the flesh, hath ceased from sinne.

Secondly, In this conflict are to be considered the two Generals of these Battels.

The Captaine vnder whome wee fight, IESVS, the u 1.242 Prince and perfiter of our Faith, in x 1.243 Genesis pointed out by the seed of the woman, to note his Manhood: in the y 1.244 Reuelation, by Michael, equall with the mightie God, to set forth his God-head: you shall find him roy∣ally described, Reuel. 19. 11, 12, 13, 14, 15, 16. The head and generall lifted vp against him, is the Dragon, the old Serpent, Satan or the Deuill, as wee heard before.

Thirdly, The weapons of this Warfare, both those which our Aduersaries the Flesh, the World, and the Deuill fight withall, and those whereby wee doe resist them.

The weapon of sinne, or of the flesh, is Lust, as it is said, Rom. 7. 8. Sinne taking occasion by the Law, wrought in me all manner of lust. Gal. 5. 17. The flesh lusteth against the Spirit.

The weapons of the World, are,

First, Outward Afflictions and Persecutions, Repro∣ches, Slanders, &c. to draw vs from Christ, Iohn 16. 33. In the World ye shall haue afflictions.

Secondly, Ease, Credit, Pleasure, Profit, Honour, &c.

Thirdly, Euill Examples.

Satans weapons are outward or inward: Outward,

First▪ The World: for wicked men are the Hel-hounds of Satan, the Champions and Souldiers which hee fights withall, whose head and generall hee is, and therefore called the z 1.245 prince of this World (which name is giuen

to all a 1.246 vncleane spirits) The b 1.247 god of this World. And the afflictions of the World, as they proceed from him, are called, The c 1.248 buffetings of Satan.

Secondly, The obiects of sinne to our eyes, our eares, and other sences, which Satan setteth before vs, to draw vs to a loue, and in loue, to a committing of it, as hee did to our first Parents in Paradise, and to our d 1.249 Sauiour Christ in the Wildernesse, and as hee ceaseth not conti∣nually to doe to vs.

Inward ones are,

First, His kindling of the fire of our owne concu∣piscence, blowing as it were the bellowes, and gathe∣ring together matter for it to worke vpon.

Secondly, Temptations or Illusions, which he casteth into hearts, as Venome or Poyson for to infect vs.

Our weapons whereby wee doe resist them, what they are, the Apostle notably declareth, 2. Cor. 10. 4. not car∣nall, but mightie and valiant, to the throwing downe of all the strong holds of sinne. Where, though he speake speci∣ally of the Ministers, yet the like is to bee said (in their degree and place) of all other Christians. Generally, it is the Word of God, as appeareth, 2. Thess. 2. 8. Whom God will consume with the breath of his mouth. But more particularly they may be reduced vnto two heads, Faith and the fruits of Sanctification that come from it: for so e 1.250 Paul to Timothy, vnder these two, comprehendeth all, willing him to fight that good Fight, hauing faith and a good conscience. And 1. Thess. 5. 8. Put on the Brest-plate of Faith, and Loue, and for a Helmet, the hope of Saluation. And 1. Cor. 16. 13, 14. Watch, stand in the Faith: Let all your things bee done in loue. In the f 1.251 Reuelation, they are reckoned these three (which come all vnder the other two) Faith in the bloud of the Lambe, as the Shield, the Sword of the Word of God, and confession of Christ, vnto the death. Of Faith the Apostle speaketh, 1. Pe. 5. 9. Whom (that is the Deuill) resist stedfast in Faith. And 1. Iohn 5. 4, 5

This is the victorie that ouercommeth the World, euen your Faith. And this as our chiefe and principall weapon, the Apostle biddeth vs aboue all, to take vnto vs, by it ha∣uing Christ himselfe, and his Spirit to bee ours. And therefore being that, g 1.252 whereby we are able to quench the fiery darts of the Deuill.

The fruits of Sanctification, are all the Christian Ver∣tues and Qualities which the Word of God requireth. The Apostle, Ephes. 6. reckoneth them vp in this order:

First, Truth, or a sound and sincere heart wrought by the Gospell, which is the Word of Truth, as a belt to gird vs in.

Secondly, Righteousnes; both Piety and Iustice in a Ho∣lines towards God, & Innocencie towards our Neigh∣bours, for a Brest-plate, the habit and perfection wherof being Loue h 1.253 out of Faith vnfained. The Apostle therfore 1. Thess. 5. 8. calleth it The Brest-plate of Faith and Loue.

Thirdly, Preparation, or readinesse of minde, which is, as it were, the shooing of our feet, to make them light and nimble; and is another gracious effect of the Go∣spell of Peace, which bringing the glad tydings of Re∣conciliation vnto God, maketh our Consciences secure and at Peace in all our Combats, and so giueth vs a ioy∣full passage thorow the middest of the Millions of ene∣mies which we are to passe.

Fourthly, Faith for our Shield, to hold out the Darts of Satan.

Fiftly, Saluation, or the assured hope of Saluation (as it is said in i 1.254 another place) that is, of safetie and deli∣uerance reached out vnto vs from Iesus Christ, for a Hel∣met.

Sixtly, and lastly, The Word of God, or the knowledge of the Scriptures, which are the Spirituall Sword, to cut asunder all things that oppose themselues vnto vs. Thus the Apostle setteth forth the complete Harnesse of a Christian Souldier, according to such furniture as then

they vsed, vnto the which he else-where addeth certaine other Tackling & Harnesse, namely, Prayer, Watchfulnesse, Perseuerance, Patience, and such like, Ephes. 6. 18. withall Prayer and Supplication, praying continually in the Spirit, and thereunto watching with all perseuerance and supplica∣tion, &c. Heb. 12. 4. With patience let vs runne the Race that is set before vs. And againe, k 1.255 For yee haue need of patience, that doing the will of God, ye may receiue the pro∣mise.

The fourth thing in this Conflict, is the Goale or Ma∣sterie we fight for, to wit, the maintenance and increase of Faith and Sanctification, which we striue to vphold, Satan with all his forces for to shake, especially, striking at our Holinesse of life, that so he may wound our Faith: Therefore Paul boasteth of his keeping of the Faith, as of his winning of the Goale, for that standing, we shall neuer fall: I haue l 1.256 fought that good fight, I haue finished the course, I haue kept the Faith: from henceforth there is layd vp for me a Crowne of Righteousnesse, which God, that righteous Iudge shall render vnto me in that Day. And Christ vnto m 1.257 PETER, I haue prayed for thee, that thy Faith should not faile. PAVL also exhorteth the Philippians, n 1.258 Wrestle for the Faith of▪ the Gospell, 1. Tim. 6. 12. Fight the good Fight of Faith, or for the Faith; as Iude o 1.259 exhor∣teth those to whom he writes, to striue for the Faith once (for all, neuer to be lost) deliuered to the Saints.

He striketh at our Holinesse or Sanctification of life, by prouoking to vs sin, as occasion is offered, or our owne disposition doth most incline: in regard whereof hee is called, The p 1.260 Tempter.

For the effecting of it, two slights he vseth;

First, Lessening of sinnes which men goe about to commit, to make them seeme but light.

Secondly, Bringing men asleepe with a presumption of Gods Mercies.

This temptation we are to resist:

First, By a serious meditation of the Law of GOD, condemning all sinne, and teaching vs what is his good and acceptable will.

Secondly, By consideration of the Iudgements of God, and of the punishment due to sinne.

Thirdly, By calling to minde the loue of GOD in Christ, and the end of our Redemption, which is, that being deliuered out of the hand of all our foes, we might serue him in Holinesse and Righteousnesse all the dayes of our life, Luke 1. 74. 75 Our Faith he doth assault, by labou∣ring to bring vs vnto despayre for our sins committed.

His slights to worke it, are likewise two:

First, Aggrauating of our offences, to make them seeme vnpardonable.

Secondly, Terrifying the offender with Gods Iudge∣ments; both which wee are to resist by the Meditation of the sweet promises made, without exception vnto all that repent, and beleeue the Gospell.

Of these temptations, end there will bee none: there∣fore in them al we must take heed we neuer be secure; one temptation is to be looked for after another: for our ene∣mie neuer is at rest, 1 Pe. 5. 8. And so we q 1.261 reade of Christ himselfe, that when the Deuill departed from him, (after he had tempted him all he could) it was but for a while.

The first and last thing is the issue of all this Conflict, that howsoeuer by the violent stormes and tempests of temptations, our Faith and Holinesse may before batte∣red and shaken, yet neuer it can bee lost; but like the Cammomill, the more it is trodden downe, the more it riseth vp: and as a mightie fire, that many pailes of wa∣ters are throwne vpon, or other engines and deuices vsed to smother and keepe it downe, at the last to bursteth out againe, and flameth more then it did before. Wherefore this must make vs to fight couragiously, because wee are assured of the victorie: for wee fight not by our owne strength, but in the strength of him who hath ouer∣come

for vs: And therefore in his last farewell, biddeth vs Be r 1.262 of good comfort, or take good heart vnto you, I haue ouercome the World.

Wee come now vnto Repentance, which I make to follow vpon the former, because of the many falls and foiles that we receiue at the hands of Satan in this our spiritual Conflict: out of the which we are to rise by true Repentance: speaking of Repentance heere, as it com∣meth from a man renewed, not of the first worke of our conuersion vnto God: for Repentance in generall com∣prehendeth the whole s 1.263 worke of Sanctification: but there is a speciall Repentance of our euery dayes slips and fals, which onely hath place in a man Regenerate: for to him that is come so farre, there is no further need of that first kind of Repentance, seeing it is impossible that the Grace of Regeneration once begunne, should at any time be lost altogether. So I vnderstand that which is spoken, Luke 15. 7. of righteous men that need no Repentance. Yet in truth there is but one Repentance, as there is but one Faith: But that Repentance begunne by Faith, is conti∣nued all our life, practised and professed day by day more or lesse, according to the nature of our seuerall and par∣ticular sinnes.

This Repentance* 1.264 therefore, or pra∣ctice

of Repentance, I call, A continuall sorrow for our sinnes, and a purpose to resist against them: for sorrow & a griefe for sinne committed, is one speciall part of Re∣pentance, whereof the whole many times doth take the name, 1. Cor. 10. 7. The sorrow which is according vnto God, worketh a change of mind vnto saluation, neuer to bee repen∣ted of: where both these parts, as you see, are compre∣hended.

Six things are to be noted in true Repentance.

First, The notes or signes of Repentance: the Apostle, 2. Cor. 7. 11. reckoneth these seuen.

First, Studie, or diligence to rouze our selues out of sleepe and securitie of sinne.

Secondly, A defence, excuse or cleering of our selues, not by standing in it, as if we had done well, or making lesse of it, then the qualitie of the offence deserueth, but asking pardon for our fault, in that we did it not wilfully and with malice, but of frailty and infirmity, and that so, as none more then we are offended therewithall. A no∣table example whereof wee haue in that Confession of the Church, Cant. 5. 1. I slept, but my heart waked.

Thirdly, Indignation, or an holy anger against our selues for it.

Fourthly, A feare lest wee should fall againe into the like.

Fiftly, A longing to bee deliuered from the bodie of sinne, and to be made perfect.

Sixtly, Zeale to God and to all goodnesse.

Seuenthly, Reuenge, by taming and chastizing the flesh, and taking as it were our penniworths of it, that we runne not into the like hereafter: And therefore both forbearing lawfull things, that wee may the better ab∣stayne from vnlawfull, and flying lesser sinnes, lest wee fall into greater, and all those things that haue beene the meanes to lead vs vnto sinne before.

The second is the fruit of this Repentance: A resto∣ring

of vs vnto the former good estate, from the which, through frailtie wee are falne. So saith ELIHV, Iob 33. 25, 26. His flesh is softened more then in his childhood, he re∣turneth to the dayes of his youth, when hee doth humbly pray to God, he doth accept him so, as hee beholdeth his face with reioycing, and he restroreth a man to his Righteousnesse. And Dauid, after his great fall, prayeth, t 1.265 Restore vnto mee the ioy of thy Saluation.

Thirdly, What sinnes true Repentance doth free vs from. All, without exception, how great soeuer, and how many soeuer the same bee, secret, knowne, wilfull, or whatsoeuer else, except that one sinne against the Holy Ghost, which none of the faithfull can fall into, nor can be repented of: for the multitude of our sinnes is not to be compared with the Infinitenesse of GODS Merits, but is infinitely surpassed and ouercome of it, Esay 1. 18. If your sinne were as Scarlet double dyed, they shall be as white as Snow: if they were as red as Purple, they shall be made like vnto the Wooll: for my thoughts (saith the Lord) Esay 55. 8, 9. are not as your thoughts, nor my wayes as your wayes (my thoughts and wayes of mercie and for∣giuenesse, as your thoughts and wayes of wickednesse: they are too base and shallow to bee compared to them) but as the Heauens are higher then the Earth, so (and in∣finitely more) are my wayes higher then your wayes, and my thoughts aboue your thoughts. DAVID, Psal. 103. 10, 11 hath the like comparison: Hee dealeth not with vs accor∣ding to our sinnes, nor requiteth vs according to our iniqui∣ties: but as high as the Heauens are aboue the Earth, doth his kindnesse preuaile towards them that feare him.

Fourthly, That Repentance is not in our owne power, when wee are once renewed, but it is the speciall worke and Grace of God, to touch our hearts, being falne as it was at the first to quicken our soules. Therefore it is the Prayer of Ephraim, that is, of the Church of GOD, u 1.266 Conuert thou me, that I may be conuerted.

And in the x 1.267 Lamentations, Turne thou vs vnto thee, O IEHOVAH, and we shall be turned. So Cant. 5. 1. it was the voyce of Christ that awakened and raysed vp the Church, when she slept in her sinnes.

Fiftly, That God in his time will rayse vp all that are his, how long soeuer they sleepe in sinne, as hee promi∣seth in y 1.268 Hoshea, and as wee see in Dauid, who lay in his sinne without Repentance, some whole yeere, as it is ve∣ry like; and that seemeth to bee the force of the Argu∣ment which the Church vseth, Ierem. 31. 18. Conuert thou me, that I may be conuerted: for thou art IEHOVAH my God. As if she should say, For thou onely art able to doe it, and wilt doe it for thy Couenant sake.

Howbeit this must not make vs the lesse to feare sin, because the Children of God at one time or other repent them of it: No, not onely the vgly face of sinne, contra∣rie to the Image of God, who is Holinesse it selfe, and the authour Satan, from whom it commeth, but the fruits and lamentable effects thereof shew, how much it is to be detested.

First, Wee offend God, and make sad his holy Spirit, Esay 63. 10. But they rebelled and grieued his holy Spirit. Ephes. 4. 30. Grieue not the holy Spirit of God, by the which you are sealed vnto the day of Redemption.

Secondly, We grieue and offend his Children. So the Apostle z 1.269 to the Corinths declareth himselfe and all the Church, to haue beene grieued with that fact of the in∣cestuous person: If any man haue grieued, he hath not grie∣ued me, but in part, that I doe not ouer-charge him, you all.

Thirdly, We cause his Gospell to be blasphemed and euill spoken of, Rom. 2. 24. The Name of GOD for your sakes is blasphemed amongst the Nations. Hereby is Da∣uids sinne made the fouler and more hatefull, 2. Sam. 12. 14. Because in so doing, thou hast caused the enemies of IE∣HOVAH to prouoke and contemne him.

Fourthly, We make other to stumble and fall: where∣of

we know what our Sauiour saith, Mat. 18. 6. Whosoe∣uer offendeth one of these little ones that beleeue in me, it were better for him that a Milstone were hanged about his necke, and he drowned in the bottome of the Sea.

Fiftly, Wee wound our owne soules with the consci∣ence of our sinnes, and the terror of Gods Iudgements: As Dauid confesseth of himselfe, a 1.270 Make mee to heare ioy and gladnesse, that the bones which thou hast broken may reioyce.

Sixtly, We bereaue our selues of the sweet comforts we haue felt, and that are to be had in him; as it follow∣eth in that Psalme, b 1.271 Restore vnto me the ioy of thy saluation, and with thy free Spirit vphold me.

Seuenthly, Wee bring manifold troubles and afflicti∣ons vpon our persons, vpon our Wiues, Children, Fami∣lies, and those that belong vnto vs, whereof if there were no more, that one example of Dauid may bee a suf∣ficient witnesse, and serue in stead of many: c 1.272 The Sword shall neuer depart from thy house for euer. I will rayse vp against thee euill out of thine owne house: And I will take thy Wiues before thine eyes, and giue them to thy fellow, who shall lye with them before this Sunne.

To conclude, it must cost many bitter cryes and pitti∣full lamentations, many a salt teare, deepe sighes, sobs, and grones, great deiection of minde, and abasing of ones selfe, long exercise in the Schoole of Affliction, much strife and struggling, and many a plucke and wre∣stle (like true Israelites) with God himselfe, our owne conscience, and the feares and terrours of Hell, before we can come to obtayne a blessing at his hand, to be as∣sured we are reconciled to him.

And yet for all that, wee are not free from falling any more after we be once risen: for euery day we fall, yea, oftentimes a day, and therefore haue need of a continu∣all and euery day Repentance.

The greater question is, whether wee may fall againe

into the same sinne, whereof truely we haue repented, e∣specially if it be a grosse and hainous sinne? I answere, The best man in the World hath no priuiledge this way, but that as hee may lye long in his sinne, so hee may fall againe into it: and as hee may fall once, so may hee fall twice, and so may hee fall oftener, and how oft the word (for ought I know) setteth not a∣ny stint; neither are the Mercies of God, nor Merits of Christ to bee restrayned to so narrow bounds, but that where sinne aboundeth, there grace doth more abound. Howbeit, he that shall so doe, spoyleth himselfe of much comfort, and greatly shaketh the assurance of Faith, which euery Christian ought to labour for; seeing a con∣tinuall relapse into one and the same offence, is a feare∣full argument of a man forsaken and giuen vp of God; yet all comfort is not wholy to be denyed to such a one: for

First, d 1.273 If there be a willing mind, euery one is accepted for that grace he hath, not for that which he hath not.

Secondly, e 1.274 The power of GOD is perfected in our weaknesse.

The sixt and last thing touching Repentance, is the meanes to spurre vs forwards to this duty, which is two∣fold. One, on the behalfe of God; the other, of our selues. On the behalfe of GOD, by the power of his Spirit, by the Ministerie of his Word, by chastize∣ments and afflictions, by blessings and outward bene∣fits, as he promiseth in f 1.275 HOSHEA, Therefore, behold, I will perswade her by my Spirit, after I haue brought her into the Wildernesse (and tamed her by afflictions) and will speake vnto her heart, there is the word mouing: And will giue vnto her Ʋineyards, &c. that she may sing as in the dayes of her youth, and what time shee came out of the Land of Egypt. And in that Day, saith hee, thou shalt call me, My good man, &c. that is, then shalt thou take mee for thy Husband, and serue and worship me.

On our behalfe, for the better quickening of vs vnto this dutie, we are not onely carefully, and with a good conscience, to vse all the holy meanes ordayned of God for the conuerting of our soules, Prayer, Meditation of the Word, and other godly and profitable exercises, but especially, sometimes wee are to take vp the exercise of a true fast commanded in the Word of God: for our h 1.276 Sa∣uiour telleth vs, that there are some kinde of Deuils, whom Prayer only will not cast out, vnlesse it haue Fast∣ing ioyned with it.

Fasting is an vtter abstinence for a time, not from flesh onely, but from all the delights, and commodities of this life, so farre as necessitie and comelinesse will per∣mit. Whereupon it is called, A i 1.277 day of restraint.

That we may know to fast as we ought, it shall bee fit to reduce to some heads, what is necessarie to a true fast.

All may be comprehended in these foure:

The first head is of the things wee are commanded to abstayne from:

As first, all kinde of* 1.278 Meates and Drinkes, which the very word of k 1.279 fasting doth im∣port: And therefore in the Fast of Niniue, they are forbidden as much as to l 1.280 taste any thing.

Secondly, The benefit of ordinary sleepe; Ioel 1. 13. Goe lodge in Sackcloth: extending this exercise at the least to some part of the night: whereupon m 1.281 watching is al∣so added as a Companion to this exercise.

Thirdly, All brauerie and costlinesse of attyre, con∣tenting our selues with a common kind of apparell, or rather vnder that which is common and ordinarie, Ex∣odus 33. 5. IEHOVAH said vnto MOSES, Say vnto the Children of Israel, Thou art a stiffe-necked people, &c. Put

therefore thine Ornaments and Iewels from vpon thee, that I may know what to doe with thee. Thus did the holy Fathers in times past clothe themselues with Sackcloth and Ashes; which Fashion Kings themselues in their Fasts scorned not to take vp, as wee reade of the King of Ni∣niue, Ionas 3. 7. Who rose out of his Throne, put away his Robe from him, and couered himselfe with Sackcloth, and sate in Ashes. And the like did wicked Ahab, 1. Kings 21. 27.

Fourthly, Cheerfulnesse and outward ioy and plea∣sure. In which respect, the exercise which the n 1.282 other Euangelists ca••l Fasting, o 1.283 Matthew calleth Mourning, Can the children of the Bride-chamber mourne, as long as the Bride-groome is with them? And Ioel calleth it weeping. Let the Priests weepe betweene the Porch and the Altar.

So it is said, Iudges 20. 26. that all the Israelites came to Bethel, and there wept and fasted. And 1. Sam. 7. 6. in the Fast at Mispa, that they drew out of the fountaine of their heart teares, as it were, buckets of waters, which they powred forth before IEHOVAH.

Fiftly, All gate and gesture that may carrie any shew of loftinesse with it. So did AHAB p 1.284 clothe himselfe in Sackcloth, and went softly.

Sixtly, The lawfull vse of Marriage, 1. Cor. 7. 5. De∣priue not one another, but by consent for a time, that yee may haue leisure for Fasting and Prayer: yea, though it be be∣tweene the Bride-groome and the Bride, which of all other are least to be restrayned, Ioel 2. 16. Let the Bride-groome goe out of his chamber, and the Bride out of her Bed-chamber.

The second head, is* 1.285 the end and true vse of Fasting, whereunto all the former bodily ex∣ercises tend. This is double, according as they are both laid forth, Ezra 8. 21

Then I proclaymed a Fast at the Riuer of Ahaua, that wee might afflict our soules before our GOD, and seeke of him a right way for vs, our little ones, and our substance.

First, Is the humbling and casting of our* 1.286 selues downe before the high Maiestie of Almightie God, both in sorrow for our sins, and in a solemne confession of the same, and of the iust punishments, and threatenings of the Law that belong vnto vs for them. Therefore the Lord instituting this Fast, telleth the people, q 1.287 They shall humble their soules that day.

Secondly, A raysing of our selues vp by the sweet and gracious promises of the Gospell, with assurance, that together with the forgiuenesse of our sinnes, wee shall obtayne the things wee sue for, so farre as it is for Gods Glorie, and our good: whereupon it is called, A Day of Atonement, and hath most excellent promises made vnto it, Ioel 2. 13, 14. Rent your hearts, and not your gar∣ments, and returne vnto IEHOVAH your God. Who know∣eth whether he will returne, and repent him, and leaue a bles∣sing behind him? And againe, r 1.288 Now is IEHOVAH alreadie zealous for his Land, and vseth clemencie towards his people. And IEHOVAH answered and said to his peo∣ple, Behold, I will send you wheate, &c. And this, the sweet experience of all the Fasts of Gods Children doth from time to time confirme: The end of whose Fasting was alwayes s 1.289 Feasting; and of their mourning, excee∣ding great reioying.

The third head, is the time of Fasting,* 1.290 which generally is the time of heauinesse and affliction, as the Pro∣phet

saith, Esay 22. 12. In that Day, when the enemie be∣sieged thee (being a Day of wasting, and trampling, and confusion, as he said before, Verse 5.) the Lord IEHO∣VAH of Hosts called to weeping, and mourning, and to baldnesse, and to girding with Sackcloth. But as it cannot be limited to any certaine set dayes, so neither can it bee circumscribed within any stint of time, being to hold longer or shorter, as the hand and wrath of God doth more or lesse lye vpon vs: the least time that may be, is a whole day. Vnder the Law, from euening to euening, as the Commandement is giuen, Leuit. 23. 32. and the Children of God haue t 1.291 alwayes practized. With vs Christians (whose Sabbaths begin otherwise) from mor∣ning to morning, vpon occasion of great calamities ey∣ther pressing or approching. It is sometimes three dayes together, as in Queene u 1.292 Hesters time. And that of x 1.293 Paul, vpon his first Conuersion. Daniel for his owne priuate humiliation, stretcheth it further, Daniel 10. 3, 4. In those dayes I DANIEL gaue my selfe to mourning three weekes of dayes, pleasant bread I did not eate, neither did flesh or wine come within my mouth, &c.

The last thing is,* 1.294 That this time (what∣soeuer) hath the nature of a Sabbath, and ther∣fore is called a y 1.295 Sab∣bath, and a Day of rest: wherein wee are ex∣presly z 1.296 forbidden all kind of worke, and are called to the duties of Pietie, and of the Seruice of God; whence it is called, a 1.297 The sanctifying of a Fast, Ioel 2. 12. hauing alwayes extraordinarie* 1.298 exercise of Prayer ioy∣ned with it, Mat. 17. 21 This kind of Deuils go∣eth not out, but by Prayer and Fasting, 1. Cor. 7. 5. that ye

may be at leisure for Fasting and Prayer. And so you shall see in b 1.299 all the Feasts recorded in the Booke of God. And if the Fast be publike of a whole Church, Citie, or Kingdome, then it hath also the preaching of the Word, and all other holy exercises. So the Prophet c 1.300 IOEL willeth them to gather the People, and to proclaime an As∣sembly. And Leuit. 23. 27. a Law is made, that on the Fast day there should be an holy Conuocation.

To returne now from whence wee are digressed: A* 1.301 question of great moment doth heere offer it selfe: If sinne be mingled with all our Actions, how can they please God, or how can we looke for a reward for them? which d 1.302 Paul assureth vs of, telling vs that Godlinesse is profitable to all things, and that it hath the promises both of this life, and of the life to come.

The answere is: They are pleasing and acceptable vnto God, by his forgiuing of the sinne that cleaneth to them, couering and hiding that which is ours, & looking vpon his own worke within vs. So e 1.303 Christ being the An∣gell that stands before the Altar, hauing a Golden Cen∣ser, is said to haue much Odours giuen vnto him, which he offereth, with the Prayers of all the Saints, vpon the Golden Altar which is before the Throne: Insomuch as the smoke of the Odours, with the Prayers of the Saints, goe vp before God out of the Angels hand: that is, by the vertue of his Prayer and Intercession, all the works and Prayers of Gods Children are made acceptable vn∣to him, and as a sweete smelling sauour before him: So the f 1.304 Prophet doth fore-tell, when the Angell of the Couenant shall once come, the Oblation of Iuda and Ieru∣salem shall be sweet vnto IEHOVAH. And g 1.305 Paul doth exhort vs to present our bodies a liuing Sacrifice, holy, ac∣ceptable vnto God: h 1.306 PETER in like sort, to offer vp spiri∣tuall Sacrifices acceptable vnto GOD, through IESVS CHRIST.

Touching the reward, it is true indeed, in many pla∣ces* 1.307 of the Scripture, large and ample promises are made vnto our workes, as Mat. 10. 42. Whosoeuer shall giue to one of these little ones a cup of cold water, onely in the name of a Disciple, shall not lose his reward, Ephes. 6. 8. What good soeuer euery man doth, that he shall receiue of the Lord, Heb. 6. 10. God is not vniust, to forget your workes and the labour of loue which yee shewed towards his Name, mini∣string to the Saints, &c. But the reward they haue, is not for themselues, or of their owne desert, since there is no∣thing absolutely good and worthy of reward, that com∣meth from vs, and everlasting life, with all the parts of it, is the free gift of God in Iesus Christ, Rom. 6. 23. but be∣cause they proceed from Faith, that is, by the promise of Grace, not by the promise of the Law.

Good works there∣fore* 1.308 auaile no whit to the purchasing or me∣riting of our Saluati∣on, neither in the whole, nor in part.

First, Because the best of all our workes in this life is stayned with some pollution, and therefore not able to stand before God, whose exact Iustice cannot abide the least defect.

Secondly, The Apostle saith expresly, Rom. 3. 20. By the workes of the Law none can be iustified. Where, by the workes of the Law, hee meaneth not workes done by our owne strength, without Faith and the Grace of God (as Papists absurdly teach:) for whatsoever is not of Faith, is sinne, Rom. 14. 23. And therefore a question too vn∣worthy for the Apostle to dispute, whether or no, works

meerly sinfull, without any manner of Goodnesse in them, may iustifie in the sight of God; neither can the Law bee done in any measure at all, by our owne strength; for the wisdome of the flesh, or of the naturall and vnregenerate man, destitute of Gods Spirit, is enmi∣tie vnto God, and neither is, nor can be subiect to the Law of God, as the Apostle saith, Rom. 8. 7. and thereof setteth himselfe in the former Chapter for an example, that al∣beit in his minde, or part regenerate, hee serued the Law of God, yet in his flesh, or part not regenerate, he serued the law of sinne, Rom. 7. 22. Wherefore the very drift of the Apostle appeareth to be, to exclude all workes from iustifying, euen those that are done by regenerate men in some measure, according to the rule and direction of the Law. For which purpose hee doth in this Argument ap∣ply the doctrine to the best and most righteous Iewes, that liued vnder the Law, Rom. 3. 19. Whatsoeuer the Law saith, it speaketh to those that are within the Law. And Gal. 5. 4. 5. not onely to the Galatians that beleeued, but to himselfe as one of that number, who not by the works of the Law, but by Faith waited for the hope, or hoped-for reward of Righteousnesse. Which he teacheth cleerly, Phil. 3. 9. That I might be found in him, (Christ) that is, not ha∣uing mine owne Righteousnesse, that which is by the Law, but that which is through the Faith of Christ, the Righteous∣nesse which is of God through Faith.

This further appeareth by i 1.309 Ieremie, calling Christ, IEHOVAH our Righteousnesse. Therefore Saluation commeth not by our owne. And when the k 1.310 Apostle saith, that Christ is made vnto vs of God, both Righteousnes & Sanctification, if the Popish doctrine of being iustified by the workes which Christ worketh in vs by his Spi∣rit, were true: it should follow, that Iustice and Sancti∣fication, which the Apostle distinguisheth, should bee one. But that to the l 1.311 Romanes, In the Gospell the Righ∣teousnesse of God is reuealed from Faith to Faith, as it is

written, The righteous by Faith shall liue, is notable to this purpose.

First, In that the Apostle calleth it, The Righteousnesse of God which is by Faith: for seeing Faith apprehendeth not the workes contayned in the Law, but Christ alone; it must needes follow, that Christ, whome Faith appre∣hendeth, is our Iustice, and not the workes of the Law wrought by the Spirit of Christ, which is not the sub∣iect of Faith. And thereupon the Apostle teacheth, Gal. 3. 12. The Law is not of Faith, but the man that doth these things, shall liue by them.

Secondly, When hee saith, that this Righteousnesse is reuealed from Faith to Faith, he declareth, that wee are iustified by Faith, not onely at the time when wee first beleeue, but that our whole and continuall Iustification is by Faith: otherwise hee should not haue said, From Faith to Faith, but, From Faith to Workes. And if Christ were not our Righteousnesse himselfe, but obtayned onely power for vs, that wee might haue Righteousnesse in our selues, then hee should not be our Sauiour, but an instrument of our Saluation.

As for that which Iames saith, that m 1.312 ABRAHAM was iustified by workes, and so of Rahab: weighing the circumstances of the Text, I suppose, hee vnderstandeth by Workes, a liuely and a working Faith: for Iames oppo∣seth not the Workes of the Law to a true Faith, as Paul doth, but Workes, that is to say, an effectuall liuely Faith, that sheweth his life and vigor by the fruits, to a dead and fruitlesse Faith, which is no Faith, but a shad∣dow and carcase of Faith: So the semblance of diffe∣rence betweene the two Apostles may bee conceiued to be, not in the word Iustifying, which with them both go∣eth, for that •••• is, to be made righteous in the sight and iudgement of God: but in the terme of Workes, Paul taking them literally, Iames by a Metonymie, for Faith that bringeth them forth: ascribing that to the effect

which he intendeth proper to the cause, from whence of necessitie and vnseparably it commeth. And this to bee his meaning, may be gathered by n 1.313 many passages, but especially, Verse 23. where that which he had said o 1.314 im∣mediately before, Was not ABRAHAM iustified by workes? he explaineth to be as much as, ABRAHAM be∣leeued God, and it was imputed to him for Righteousnesse. But albeit good workes doe not iusti••e, is there there∣fore no need to doe good Workes? O▪ yes, very great, for many and those most waightie causes.

First, God is hereby glorified, as our Sauiour teach∣eth vs: p 1.315 Herein is my Father glorified, that yee bring forth much fruit. q 1.316 Let your Light so shine before men, that they may see your good Workes, and glorifie your Father which is in Heauen.

Secondly, Wee gather from hence assurance that wee are the Children of God, and they serue as Testimonies and Pledges both to our selues and others, that wee be∣long to him: for which cause our Sauiour sheweth, how in that great Day of his most glorious Comming, all flesh shall be iudged, not by their Faith or vnbeliefe, but by their Workes, as sure Arguments to approue to all the World, the righteous Sentence of God; espe∣cially to our selues, they seale vp Gods Election, and make it sure to vs: for whosoeuer findeth not that hee hath in some measure the Spirit of Sanctification, the Grace of Addoption and Iustification hath not yet laid hold vpon him. Hither tend those exhortations, so common in the Scripture, r 1.317 Make your Calling and Ele∣ction firme by your Workes, &c. True it is (as s 1.318 the Apostle saith) that there is a double Seale; one resting in God himselfe, which is firme and sure and neuer can be shaken, but the other resteth in vs, who are by good Workes to set that Seale vpon our Soules and Consci∣ences, The foundation of God remayneth firme, hauing this Seale; God knoweth who are his. And, Let euerie one

that nameth the Name of CHRIST, depart from iniquitie.

Thirdly, Good Workes in those that professe Christ, stop the mouth of the Aduersarie, who otherwise is rea∣die to slander the Gospell, and to speake euill of it, as of a doctrine of libertie. So saith t 1.319 PETER, For so is the will of God, that doing well, you might stop the mouth of the ignorance of foolishmen, as free, and not hauing libertie as a couer of naughtinesse.

Fourthly, By this meanes wee giue a good Example vnto other, and winne many to the profession of the Go∣spell. Whereupon the same u 1.320 Apostle exhorteth Wiues so to behaue themselues, that by the beholding of their chaste and modest carriage, their Husbands that beleeue not the Word, may, without the Word bee gayned vnto Christ.

Fiftly, God is pleased, and hath promised, of his free Mercie and Goodnesse, to bestow a reward vpon them: which ought to quicken vs to this dutie, 1. Cor. 3. 8. Eue∣ry one shall receiue his owne reward, according to his owne la∣bour, 2. Iohn, Ʋerse 8. Take heed to your selues, that we lose not the good things we haue wrought, but that we may receiue a full reward.

And thus farre touching our Sanctification; in this* 1.321 life weake and imperfect, which in Heauen shall be fully and wholy perfected, and we, when receiued vp vnto Christ, shall bee made x 1.322 glorious, without spot or wrinkle, or any such thing, and y 1.323 like to the holy An∣gels. This absolute perfection and Angellicall puritie, free from the least spot of sinne whatsoeuer, is a thing that must necessarily be attayned vnto.

First, Because else we should not haue, by the Mercie of God in Christ, as good and holy an estate, as we had by our first Creation, and lost by our owne sinnes in A∣dam.

Secondly, So long as man is imperfectly holy,

hee can neuer bee perfectly happie, by inioying the pre∣sence of God, before whom no sinfull thing can come.

Now this I mean, that in this estate we shalbe perfectly righteous, not onely by Christs obedience imputed vnto vs, & made ours, but by a righteousnes also inherēt in our selues: for in the life to come, the Elect shalbee resto∣red to that perfect inherent Holinesse wherein Adam was created, but in a more excellent measure, euen in the full height and top of all perfection; and great reason there is why we shall then so much excell.

First, Because the faculties of our soule and bodie shal then bee made spirituall, and glorified in an excellent manner, as wee shewed before, whereby to bee more quicke and readie for the performance of euery good and holy dutie then Adam was.

Secondly, In respect of the place where wee shall be; in Heauen, where z 1.324 wee shall see God face to face, and haue familiar conuersation in his presence.

This Celestiall Holinesse is all one with that which we haue in this World, euen as our bodies and soules are the same, but differing in the excellent measure of it.

That which followeth of this Angellicall perfecti∣on, is,

First, That there shall bee no more strife nor warfare against sinne; Satan himselfe and all our spirituall foes being trodden vnder our feete, and the Goale wee now striue for, gotten and wonne: whereupon the Church of God in Heauen is called, The Church Triumphant; for a 1.325 they cease from their labours.

Secondly, That there is no more Repentance, no more sorrow and griefe for sinne, b 1.326 neither paine, nor crying, nor labour: for all teares shall bee wiped from their eyes.

After the Doctrine of Sanctification, order requireth* 1.327 to speake of Redemption. A double Redemption or (to speake more properly) Redemption in a double sence we find spoken of in the Scripture. One, the paying of

the price, by the sheading of Christs Bloud, to free vs from the seruitude of sinne and death: which the Apo∣stle toucheth, Ephes. 1. 7. and Coloss. 1. 14. and is the ran∣some or matter of our Redemption. The other, a fruit and effect of the former, which, in that place to the E∣phesians, c 1.328 is also mentioned, when by him wee are set free indeed. And that is the Redemption meant, 1. Cor. 1. 30. in the purting away of euill, and the bestowing of* 1.329 all good. Wherfore two parts here offer themselues. One is, the remoouing of our cursed estate, setting vs free from Death, Hell, and Condemnation, and from the Curse of the Law, by his Death and Sufferings: for by death hee hath abolished him that hath the power of death, that is, the Deuill, and set them free, who through feare of death, were all their life long subiect vnto bondage, saith the Apostle to the d 1.330 Hebrewes. And Gal. 3. 8. Christ hath redeemed vs from the Curse of the Law being made a Curse for vs, as it is written, Cursed is euery one that hangeth vpon the Tree.

The other is, the making of vs blessed by the partici∣pation* 1.331 of his Blessednesse. A reward that followeth our Iustification through Christ. So wee are plainly taught, G••l. 3. 8. The Scripture fore-seeing that by Faith God would iustifie the Nations, published the glad tidings before vnto ABRAHAM, that in thee (that is, in thy Seed, Christ Iesus) shall all Nations be blessed: for being approoued of God as righteous in Christ, consequently in him wee are to haue a reward. Reuel. 16. 6. They shall walke with mee in Whites: for they are worthy.

The distinct degrees of Blessednesse come now to be* 1.332 considered: for truly may the Children of God be said, euen in this life blessed; meaning it in part, as a step and stayre to climbe vp vnto full and perfect Happinesse. And thereof came those Phrases, e 1.333 He that beleeueth in me: (or as it is in another place) f 1.334 Hee that beleeueth in the Sonne, hath euerlasting life, and commeth not vnto iudge∣ment,

but is passed from death to life. g 1.335 Hee that hath the Sonne, hath life. h 1.336 Wee know that wee are (alreadie) passed from death to life, because we loue the Brethren. That is the reason why the i 1.337 Apostle speaketh in the present, or time past, not in the future, when he saith, Whom he hath iustified, them he hath also glorified.

The particularities of this degree of Happinesse, be∣side our Vnion with Christ, and through him, with God, whereof wee haue spoken alreadie, are these that fol∣low:

First, The loue of God k 1.338 anew, that now he vouch∣safeth* 1.339 to call vs friends: As we reade of ABRAHAM, that he was called the friend of God, Iames 2. 33.

Whereof follow three excellent consequences:

First, His generall goodnesse in the gouernment of the World, doth after a more speciall and louing manner extend vnto the faithfull, and that three manner of wayes:

First, In an extraordinary bountie and goodnesse: In which sence the l 1.340 Apostle calleth him the Sauer and Pre∣seruer of all men, but especially of the faithfull. And m 1.341 Da∣uid saith, The God of our Saluation lodeth vs with benefits day by day.

Secondly, In a most fatherly prouidence ouer his Church and chosen people, of whome hee letteth not so much as n 1.342 one bone to bee broken, keepeth them in all their wayes, that they should not o 1.343 dash their foote a∣gainst a stone. Nay, the p 1.344 very haires of their head are all numbred. And q 1.345 he that but toucheth them, toucheth the apple of his eye. Whereupon wee are r 1.346 willed to cast our care vpon God: for hee careth for vs. A Doctrine full of most sweet comfort, the vse whereof is large, and rea∣cheth very farre, all our life is subiect to an infinite heape of euils, whether we looke vpwards or downe vnto our feet. A thousand dangers compasse vs about, at home and abroad, rising vp and lying downe, walking and

sitting stil. On euery side of vs, how many things there be that threaten dāger, yea, to the verie taking away of life? In the middest of these, how were it possible for a man to bee quiet, if hee did not rest assured, that God had a speciall care of him? which when once his heart con∣ceiueth, by and by all feare and perplexitie flyeth from him; and casting all his care on God, Hee saith boldly, s 1.347 Though an Armie pitch against me, my heart shall not bee afraid. Though Warre rise vp against mee, in that will I haue trust. t 1.348 I will not feare for tenne thousand of people that haue set their Tents round about mee, but will lye downe and sleepe, and wake againe: for IEHOVAH holds mee vp. u 1.349 IEHOVAH is with mee, and my helper: I will not bee a∣fraid what man can doe vnto mee. And therefore also, hee taketh as made vnto himselfe those golden promises, mentioned in the Psalme, x 1.350 He shall deliuer thee from the snare of the hunter, from the plaguie pestilence: with his feathers shall he couer thee, when thou betakest thy selfe vn∣der his wing, a shield and buckler his truth shall bee. Thou shalt not bee afraid of the feare by night, of the Arrow that flyeth in the day, of the Pestilence that walketh in a mist, of the Murraine that wasteth at noone day: a thousand falling at thy side, and ten thousand at thy right hand, it shall not come neere to thee. In a word, no open, nor secret, outward, nor inward, bodily, nor spirituall euill, no not at any time, shall bee able to preuaile against thee.

Thirdly, In all kindnesse and mercie comforting them in their distresses, as hee hath promised, To y 1.351 wipe away all teares from their eyes. And againe, z 1.352 Though a Mo∣ther forget her childe, yet will I not forget thee. Sorrow, saith a 1.353 DAVID, may come in the night, but in the morning is singing. And in the Prophet ESAY, b 1.354 For a little time I haue left thee, but with euerlasting Mercies will I ga∣ther thee: with a little wrath did I hide my face from thee for a moment, but with euerlasting kindnesse will I haue mer∣cie vpon thee.

The second consequence is, that all things turne vnto* 1.355 our good: We know, saith the c 1.356 Apostle to the Romanes, that to them that loue God, all things worke together to good. In which respect he saith in d 1.357 another place, All things are yours, whether life, or death, or things present, or things to come, &c.

To declare this more particularly:

First, The calamities and troubles of this life, are not* 1.358 now any punishment of sin vnto vs, which is all borne in Christ; but fatherly chastizements for our amendment; whereunto that sentence of the Apostle, Rom. 8. 28. more specially driueth. And this is the Couenant and promise of God, Psal. 89. 31, 32, 33, 34. If his sonnes for∣sake my Law, and walke not in my Statutes, &c. I will visit their transgressions with the Rod, and their inquitie with stripes: but my kindnesse I will not put from him, nor falsific my faith.

Secondly, Death it selfe hath lost his sting, and the* 1.359 Graue his victorie. Being no more fearefull and terri∣ble, but the gate of hope, and a sweet & pleasant passage vnto life and immortalitie: In so much as knowing the nature of it to be changed from a punishment of sinne, which properly it is vnto a good and happie thing, wee come now to desire it, and to wish for it: Phil. 1. 23. I desire to bee dissolued, and to bee with Christ. Wherefore, 1. Cor. 3. 22. death is said to be ours, and to serue for our good. And to the e 1.360 Hebrewes, that Christ by his death doth set vs free from all feare of death. Hence ariseth the f 1.361 Apostles holy triumphing ouer it, O Death, where is thy sting? O Graue, where is thy victorie?

Thirdly, Our verie sinnes, by the wonderfull Good∣nesse* 1.362 of God, and his admirable and vnspeakable Wis∣dome, who bringeth light out of darknesse, serue for our further strengthening and incouragement vnto good.

For, first, they tend to manifest our owne weaknesse and corruption, and to make vs more watchfull in time

to come, and more to wrestle with our owne soules a∣gainst the temptations of sinne.

Secondly, Heereby wee haue more plentifull matter and arguments ministred vnto vs, to confirme our selues in Gods Mercies, and to reach and instruct others; which vse our g 1.363 Sauiour noteth in the Apostasie of Peter, Thou, when thou art conuerted, strengthen thy Brethren. And Dauid h 1.364 in the one and fiftieth Psalme professeth, that when God shall bee mercifull to his sinnes, and re∣store vnto him the ioy of his Saluation, then saith hee, I will teach transgressours thy wayes, and sinners shall be con∣uerted vnto thee.

The third consequence is, a heape and multitude of* 1.365 spirituall Graces, wrought in our hearts by the Holy Ghost.

First, Assurance of the loue of God in Christ, sealed vp in our consciences by the testimonie of the Spirit: for the i 1.366 Spirit beareth record to our spirits, that we are the sonnes of God. I am k 1.367 perswaded, saith the same Apostle, vsing a word that secretly importeth a perswasion, wrought by the Holy Ghost, through the Ministerie of the Word, that nothing shall separate me from the loue of God in Christ.

Secondly, Peace of conscience.* 1.368

Thirdly, Ioy in the Holy Ghost, procceding from the testimonie of a good conscience, as the Apostle teach∣eth 1. Cor. 2. 12. For this is our reioycing, the testimonie of our conscience.

The same Apostle, Rom. 14. 17. coupleth these two together, as speciall fruites of the Righteousnesse wee haue in Christ: The Kingdome of God is not meate and drinke, but Righteousnesse, and Peace, and Ioy in the Holy Ghost.* 1.369

To come to the second of those generall heads, wher∣in our happinesse heere standeth, wee l 1.370 which before were farre off, are brought neere vnto God, in Christ;

and m 1.371 therefore are no more Strangers, and Forainers, but Citizens with the Saints, and of the houshold of GOD.

From whence another excellent fauour commeth▪ that* 1.372 wee haue continuall accesse vnto the Throne of grace, and entrance with boldnesse into his presence, as the A∣postle teacheth, Ephes. 3. 12. In whome wee haue boldnesse and accesse, with confidence through Faith in him. And a∣gaine, n 1.373 By him we both (Gentiles aswell as Iewes) haue accesse, through one Spirit, vnto the Father.

For this and the rest that went before, that place is ve∣rie singular, Rom. 5. 1, 2, 5. Being iustified by Faith, wee haue peace with God, through Iesus Christ our Lord: by whom also we haue accesse, through Faith, into this Grace wherein we stand, and reioyce, vnder the hope of the Glorie of God: for the loue of God is shed in our hearts by the Holy Ghost that is giuen vnto vs (whereas you see) all are compre∣hended.

The third is our Soueraigntie renewed: which you* 1.374 may consider in these three steps or degrees:

First, Wee are restored to that Soueraigntie that once we had ouer all the Creatures of God, which the o 1.375 Psal∣mist first, and after him, and out of him, the p 1.376 Apostle to the Hebrewes layeth foorth at large in the person of Christ, by whom wee haue this benefit; What is man, that thou doest remember him, or the sonne of man, that thou vi∣sitest him? for whose sake thou hast made him (that is to say, Christ) a little lower then the Angels: yet hauing vn∣dergone death for our sakes, thou hast raysed him vp a∣gaine, and with glorie and honour hast thou crowned him, and set him (Christ our Head, and vs in him) ouer the workes of thine hands: All things hast thou made subiect vnder his feet, Sheepe and Oxen, all of them, and also the Beasts of the Field, the Fowles of the Ayre, and the Fishes of the Sea. All which, in Christ, we see now accomplished in vs his members; it being yet vnseene, shall then be∣come

manifest, when we with him shall be made perfect, as the q 1.377 Apostle there declareth.

Whereof followeth Christian libertie* 1.378* 1.379 in things indifferent.

By Christian libertie, I meane, that we may now lawfully and with a good con∣science vse all the Creatures of God, to our comfort, not onely for necessitie, but for Christian delight, 1. Corinthians 9. 1. Am I not free?

This hath not beene alwayes so from the beginning; it pleased God to make some restraints, till the fulnesse of time came, that by degrees this libertie might bee made knowne vnto the Church.

First, Before the giuing of the Law, in some few things, and peraduenture (for I speak heere but of things for common vse, not of the Seruice of God) onely that one of forbidding to eat bloud, Gen. 9. 4. whereas other∣wise r 1.380 all meates were lawfull.

Secondly, After that, more plentifully and aboundant∣ly in the Iewish Pedagogie, when many meats & drinks, and other things were barred them.

The libertie then which we haue by Christ, take from the Apostles words, I know, and am perswaded in the Lord Iesus, that nothing is prophane, Rom. 14. 14. And againe, Euery Creature of God is good, and none to bee reiect, if it be taken with Thankesgiuing, 1. Tim. 4. 3.

Not that it is lawfull for vs to take so great a libertie herein, as though we needed to respect no other but our selues; wee must respect the infirmities of our weake Brethren, that our libertie bee not vsed as a snare to in∣trap others, and so make them to offend: but to edifie and build vp their conscience, whereof the Apostle ma∣ny times taketh vs out the Lesson, both by his owne practice and commandement, 1. Cor. 9. 19. Being free from all, I made my selfe a seruant vnto all, that I might gaine many, &c. 1. Cor. 10. 23, 24. All things are lawfull for me:

but all things are not expedient. All things are lawfull for me: but all things doe not edifie. Let no man seeke his owne things, but euery one another mans. And againe, s 1.381 Be without of∣fence, to Iewes and Gentiles, and to the Church of God. E∣uen as I in all things please all men, not seeking mine owne profit, but the profit of many, that they may be saued, Rom. 14 13, &c. Let vs not therefore iudge one another; but this ra∣ther iudge, not to lay a stumbling blocke before thy Bro∣ther, or an offence. Destroy not him by thy meate, for whom Christ dyed. Let not therefore your good (so calling that li∣bertie which Christ hath purchased for vs) be euill spoken of. Let vs therefore follow after the things of peace, and of edification one towards another. Destroy not for meates sake the worke of God. All things indeed are cleane: but it is ill for the man that eateth with offence. It is good not to eate flesh, nor to drinke wine, nor to doe any thing whereby thy Brother stumbleth, or is offended, or made weake.

To set downe therefore the cautions that are to bee giuen heerein, and how, and in what cases wee are so to bridle our Christian libertie.

The first caution is, that it bee in things which GOD hath once restrayned: for no Law of God, nor rule of Charitie bindeth to forbeare meates, or drinkes, or other things which neuer were vnlawfull by the Commande∣ment of God, but by the vaine superstition of men: that being but to giue strength and countenance to the do∣ctrine of Deuils, with which name the Apostle brandeth them, 1. Tim. 4. 1.

Secondly, It must bee but to beare with our weake Brethren, and for awhile, t 1.382 till they may be better in∣formed of the libertie they haue in Christ; it must not bee to nourish or strengthen men in euill, nor when it tendeth not to edification but destruction: So did u 1.383 Paul circumcise Timothy, not as the Sacrament that God had once ordayned, but as a bare Ceremonie and thing indif∣ferent, which he had free power to vse for the edificati∣on

of the Church, till the abolishing of▪ Ceremonies by the comming of Christ were better knowne. But x 1.384 Ti∣tus he would in no sort circumcise, when he saw he could not doe it without betraying the Truth of the Gospell, and giuing occasion to the aduersaries against him.

The second step of our Soueraigntie renewed, is the* 1.385 setting vs free from the bondage and slauerie of Satan, vnder whom we were held before in thraldome, in a con∣tinuall feare of death, as the Apostle teacheth, Heb. 2. 14. 15. that by death he might abolish him that hath the power of death, that is to say, the Deuil, and might set free from his tyrannie and dominion, as many as through feare of death were all their life long subiect vnto bondage. This was the first promise made in Paradise: y 1.386 The seed of the wo∣man, Christ, and in him, and by his power, all those that are his, shall bruise the head of the Serpent.

The third & last, is a noble priuiledge and prerogatiue* 1.387 to Gods children, ouer & aboue all that Adā had; that the holy Angels themselues are made Ministers for our good, whereof there bee many most glorious promises in the Word, Psal. 91. 11. Hee will giue his Angels charge ouer thee, to keepe thee in all thy wayes. A fauour principally meant to Christ, the Head of the Church, and after him, to all the faithfull. Generally, the Apostle to the z 1.388 He∣brewes saith, They are ministring Spirits sent forth for their sakes that are to inherit saluation. And in the Psalme, a 1.389 The Angell of IEHOVAH pitcheth his Tents round a∣bout those that feare him.

Hereupon our Sauiour calleth them our b 1.390 Angels: for first, thorowout the course of our life they watch o∣uer vs, to keepe vs in all our wayes, that no euill should come vnto vs, as it followeth in that c 1.391 Psalme, and as wee are taught not onely by the Example of d 1.392 Daniel, for whose sake God sent his Angell to stop the mouth of the Lyons, that they should not hurt him: And of Sha∣drach, e 1.393 Meshach, and Abednego, deliuered by an An∣gell

from the fury of the flame, which the prophane King himselfe was driuen to acknowledge; and of diuers o∣thers whose liues are registred in the Scriptures: but be∣side, by the manifold experience that euery one of vs hath in our selues in so many, so wonderfull, and so strange escapes, whereof no reason can be assigned, but the Angels watchfull attendance and garding of vs.

Secondly, In the houre of death they are about vs, readie at the last gaspe to receiue our Soule, and by their Ministerie to conuey it vp to Heauen: for when Lazarus dyed, f 1.394 He was carryed (saith our Sauiour Christ) of the Angels into ABRAHAMS bosome.

The right whereby wee haue this, is, because being seruants vnto Christ, who is the Head, consequently they are to serue the faithfull, which are his members.

The excellencie of their seruice the Scripture com∣mendeth vnto vs by diuers arguments.

First, By their nature qualified and made fit for it, in that they are Spirits.

Secondly, By their rule and soueraigntie, being them∣selues called Thrones, Dominions, Principalities, Gouern∣ments, Chiefe Princes, &c. And what a thing is it then, to haue so great Princes attending on vs?

Thirdly, By their power, able to throw downe what∣soeuer doth withstand them. Whereof, among many o∣ther, we haue a famous Example of one Angell, that in one night slue one hundred, fourescore and fiue thousand of the Assyrians Campe, 2. Kings 19. 25.

Fourthly, By their Glorie, to terrifie and amaze our Aduersaries, as we reade in MATTHEW, The g 1.395 An∣gell of the Lord came downe from Heauen, whose counte∣nance was like lightening, and his garment white as snow: for feare of him the Keepers were smitten, and became as dead men.

Fiftly, By their Wisdome and Knowledge.

Sixtly, By the place where they dwell, being in Hea∣uen;

and therefore haue all aduantages to doe vs good.

Seuenthly, By the multitude and number of holy An∣gels, which maketh not a little for the strengthening of our Faith: for euen among men, A h 1.396 threefold cord is not easily broken. When i 1.397 Iacob went on his way, to re∣turne into his Countrey, as God had commanded him, the Angels of God met him; euen a whole Armie and troope of Angels, in so much as hee called the name of the place, Machanaima, a payre of Armies, his owne and the Angels Armie. So in k 1.398 Luke it is said, that there was with the Shepherds a multitude of an heauenly Armie. In the l 1.399 Psalmes, They are named many thousands of An∣gels. And to the m 1.400 Hebrewes, Myriades (that is, ten thou∣sands) of Angels. n 1.401 DANIEL also reckoneth a thousand thousand standing before the Ancient of dayes. By this Ar∣gument o 1.402 Elisha the man of God incourageth his Ser∣uant, when seeing the Companies and troopes of men that compassed the Citie, and Horses and Chariots, hee cryed out, Alas, Master, what shall wee doe? To whom ELISHA said, Feare not: for there bee moe with vs then are with them. Then praying to Iehouah, the Seruants eyes were opened, and he saw the Mountaynes were full with Horses, and Chariots of fire round about ELISHA. And our Sauiour Christ by the same argument sheweth, how able he had beene to free himselfe from the hands of his enemies: p 1.403 Could not I pray vnto my Father, and he would giue mee more then twelue Legions of Angels?

Eighthly and lastly, by their willingnesse vnto this Seruice, declared for the most part by three circum∣stances.

First, They stand continually in Gods presence, way∣ting, as it were, for a Commission from him to doe vs good, Mat. 18. 10. Their Angels see alwayes the face of my Father which is in Heauen.

Secondly, They are glad and reioyce at the good of his Saints. So Luke 2. 13, 14. they declare themselues

not a little affected with the ioy of the glad tydings which they brought vnto the Shepheards, They praysed God, and said, Glorie vnto God on high, in Earth peace, and good will towards men. And our Sauiour telleth vs, There q 1.404 is ioy in Heauen with the Angels of God for sinners that repent.

Thirdly, They are prest and readie at Gods Comman∣dement, with all speed to put the same in practice. This the r 1.405 Psalmist commendeth in them, Blesse IEHOVAH, ye his Angels, which doe his Word, which harken to his voice. Our Sauiour likewise teacheth vs to pray, Thy will bee done in Earth as it in Heauen. The speed and cheerfulnesse they vse in executing Gods Commissions, was figured vnder the Law, by the Cherubins in the Tabernacle, painted with wings: wherefore, Psalme 18. 10. God is said to come riding vpon them as vpon Chariots, and flying as it were with wings. In the Vision of s 1.406 Esaia they haue each of them six wings, whereof with two they flye: yea, so swiftly and so earnestly doe they flye, that, as it were, they wearie themselues with flying, as of the Angell t 1.407 Gabriel it is expressely spoken. These qualities before named are all of them figured in the Vision of u 1.408 Ezechiel, where the foure liuing creatures, which are the holy Angels, are said to haue each of them foure fa∣ces; the face of a man, the face of a Lyon, the face of an Oxe, and the face of an Eagle. By the Similitude of a man, their wisedome and vnderstanding is incled, which a∣mong all earthly Creatures is onely to be found in man; in a Lyon their strength and power; their labour and industrie in an Oxe or Heifar: (without whom the Crib is emptie) but much increase commeth by his trauell, saith the Wiseman in his Prouerbs. And lastly, their swift∣nesse, in an Eagle, which the better to recommend in that Fowle, x 1.409 Iohn giueth him the Epithete of a flying Eagle. The glorie of these Angels hee describeth, say∣ing, that y 1.410 out of the middest of that fire, (the visible

signe of Gods presence) sparkled, as it were, a most liuely hiew, which he explayneth z 1.411 afterwards to be like vnto coles of fire, burning as Lampes, not onely themselues set on fire, but affecting all the creatures with the glittering of their glorie, as the Lampes disperse their flame.

The last of those generall heads, wherein we place our* 1.412 happinesse in this life, is a spirituall glorie and wisdome, and other graces, whereof the Preacher a 1.413 speaketh, The wisdome of a man maketh his face to shine. And Paul, b 1.414 We all with open face beholding, as in a Glasse, the glorie of the Lord, are transformed into the same Image, from glorie to glorie: that is, by the participation of his glorie, our selues become glorious, as it were by the reflexion of his beames.

Our perfect Blessednesse or Redemption (which com∣meth* 1.415 in the last place to bee handled) wee consider in foure steps or degrees of glorie, which all the members of Christ shall bee made partakers of, answerable to their Head.

To them all two things pertayne in common; the* 1.416 place where wee shall enioy it, Heauen: and the diffe∣ring measure of glorie. But these two will come in bet∣ter, when the rest are once handled.

Wherefore the first degree is that, which is to the soule onely, and that presently after death, till the latter Day, our bodies resting in the graue, vnto the time of the restoring of all things, as the bodies of the wicked also doe; betweene whom and vs, there is in this respect no difference.

But for our soules, assoone as the period* 1.417 of this life is runne out, they are forthwith carryed into Heauen by the Ministerie of the holy Angels. So the Preacher saith, c 1.418 Dust (that is the bodie of man) returneth to the Earth, as it was before, and the Spirit returneth vnto God that gaue it. And the Apostle PAVL, Wee d 1.419 know, when this our

earthly Tabernacle is dissolued, we haue a building from God, not made with hands, euerlasting in Heauen. And the same dwelling in the Heauens, hee e 1.420 by and by inter∣preteth to bee as much, as to goe and dwell with the Lord: We know, that while wee dwell in the bodie, wee are absent from the Lord: for we walke by Faith, & not by sight: Therefore we desire rather to remooue out of the bodie, and to dwell with the Lord. So to the f 1.421 Philippians, I do desire to loose from hence, that is, to haue my soule depart from my bodie: (A Metaphor taken from Ships that loose, or set from the shore) & to be with Christ. And this to be his meaning, the next words make it very plaine, but to con∣tinue in the flesh, is more necessarie for you. This is it which our Sauiour g 1.422 Christ saith to the Thiefe, This day shalt thou be with me in Paradise. In the h 1.423 Reuelation, the soules of the Martyrs are said to be at rest vnder the Altar. And the Apostle to the i 1.424 Hebrewes reckoneth the Spirit of the righteous that are perfi••ed. For this cause, our Sauiour k 1.425 Christ vpon the Crosse commendeth his Spirit into the hands of his Father, that it might be an assurance vnto vs, that our spirits also shall goe to him, when they depart out of this bodie. And this estate both of the Elect and Reprobate, our Sauiour Christ expresly sheweth in the Parable of the Rich man. The very scope whereof dri∣ueth vnto this, that although the wicked, in this life, for the most part, enioy pleasure, and the Saints of God are pinched with penury, yet that after death there abides a large recompence for the godly, when to the wicked shall be anguish and sorrow. Therefore he saith, l 1.426 That LAZARVS when he dyed, was carryed of Angels into A∣BRAHAMS bosome, and the Rich man buried and cast into Hell. For being in Hell, saith our Sauiour Christ, in torment, he saw ABRAHAM afarre off, and LAZARVS in his bosome.

The second degree is a better and more excellent* 1.427 condition after that both to soule and bodie, for the full effecting whereof, there bee two most glorious and re∣nowned

workes, the wonders of the World, which Christ our Lord and King shall by the power and force of his Kingdome, and by vertue of that Office giuen vnto him of his Father, performe in the latter Day, to the euerlasting ioy and comfort of his Children: In re∣spect whereof, that Day is called, The Day of the Lord.

And those are a generall Resurrection and the last Iudgement.

By the generall Resurrection, I meane, that there shall* 1.428 be a raysing vp of all the dead bodies which haue slept, or shall sleepe in the Dust of the Earth: that so being knit againe into one person with their soules, both bo∣dies and soules may receiue according to the things they haue done in this World, whether they be good or euill. So saith the Prophet m 1.429 DANIEL, At the length many of them that slept in the dustie earth, shall awake, these to euer∣lasting life, and those to shame and reproch euerlasting.

And our Sauiour Christ, Iohn 5. 28, 29. The houre com∣meth, wherein all that are in the graues, shall heare his voyce, and shall come forth: they which haue done good things, vnto the Resurrection of life, and they which haue done euill things, vnto the Resurrection of condemnation.

In this Doctrine of the Resurrection, I note,

First, Who shall arise. All the dead without excepti∣on, both iust and vniust, as it is said, Acts 24. 15.

Secondly, By what power they shall arise: by the power and voyce of Christ, vsing the Ministerie of an Archangell or a Chiefe and a Principall Angell, Iohn 5. 28. The houre commeth, when all that are in the graue, shall heare his voyce, and shall come forth, &c. 1. Thes. 4. 16. The Lord himselfe with a showting, with the voyce of an Arch∣angell, and with the Trumpet of God, shall come downe from Heauen, and the dead in Christ shal arise. 1. Cor. 15. 52 The Trumpet shall sound, and the dead shall be raysed vp.

Thirdly, In what sort we shall arise. In the selfe-same bodies that we now carrie about vs, as n 1.430 Iob saith, I know that my Redeemer liueth, and that the latter man shall

rise vp vpon the dust. Therefore after, I shall awake, and the Wormes haue digged thorow this, yet in my flesh shall I see God: euen I, the selfe-same that I am, and not a stranger, shall see for my selfe, and mine own eyes shal behold, after that my reines, with my bosome▪ shall be consumed. Else it could be no Resurrectiō, vnlesse the very same bodies did arise.

Fourthly, Two things are to bee considered proper to the Elect: for

First, They shall rise glorious, like to the glorified bo∣die* 1.431 of our Sauiour Christ. In which respect it is said, They shall o 1.432 shine as the Sunne. And the Apostle saith, * 1.433 It is sowne a bodie, subiect to corruption, it is raysed incorrupt: it sowne dishonorable, it is raysed glorious: it is sowne weake, it is raysed powerful. And afterwards, p 1.434 The first man from the Earth, the second Man, the Lord from Heauen: such as the earthy one was, such also are the earthly men: and such as the heauenly one is, such also shal the heauenly ones be. And as we haue carryed the image of the earthy one so also shall we carrie the Image of the heauenly One. Coloss. 3. 4. When Christ shal be manifested, which is our life, then shal ye also be manifested with him glorious. Phil. 3. 21. Who wil transforme this our base bodie, that it may be fashioned like to his glorious body, wherby he is able to subiect all things vnto himselfe. So as they shal not any more be quickned by meat or drink, or the vse of outward things, but by the onely participa∣tion of the Power of Christs Spirit: whereupon they are called q 1.435 Spirituall bodies, liuing onely by the Power of Christs Spirit immediately quickening them for euer: as those we carrie now about vs, are called naturall bodies, because they liue by naturall meanes, and the power of the foule that quickeneth them, which is another thing, wherein our state is bettered in Christ, aboue that it was in Adam; whose bodie, though it were comely and beau∣tifull, yet was not glorious, as ours shall bee being glo∣rified through Christ.

Secondly, This is done by the speciall Power and Vertue of his Resurrection, whose members they are,

and in r 1.436 whome, and together with whome, when hee arose from the dead, all the Church did rise. Wherefore the s 1.437 Apostle saith, If we beleeue that Iesus is dead and ri∣sen againe, so also will God bring together with him those that slept, through Iesus.

And hereupon, 1. Cor. 15. 20, 21, 22. hee calleth him, The first fruits of the dead, who in and by his rising a∣gaine, hath sanctified the Resurrection of all his: For as by man came death: so also by Man commeth the Resurre∣ction from the dead; for as in ADAM al dyed, so also in Christ shall all be quickened: that is, all the faithfull, of whom he there speaketh: for the Reprobate he doth not rayse vp (as hee doth the Elect, whose Head he is) by vertue of his owne Resurrection, but onely the force of that curse, (t 1.438 What Day thou eatest of the forbidden fruit, thou shalt cer∣tainly dye) shall restore to them their bodies, wherein to suffer euerlasting torments. Whence it is, that this Com∣ming of theirs out of the Graue (being onely vnto death) is scarce vouchsafed in the Scripture the name of a Resurrection, whereas to GODS Children, be∣ing one principall part of their redeeming and freeing into euerlasting Glorie, it hath the name of Regeneration giuen to it, Mat. 19. 28. for this cause it is also called, u 1.439 The Resurrection of the Righteous, and they named Children of the x 1.440 Resurrection, for that the fruit and comfort of the Resurrection doth properly and onely appertayne to them. In the last Iudgement I note,

First, Who shall bee iudged. All, both Deuils and* 1.441 men, as it is said, y 1.442 All of vs must be presented before the Iudgement Seat of Christ.

And of the Angels that fell, the Apostle saith, z 1.443 Know ye not, that wee shall iudge the Angel••? a 1.444 The angels that kept not their first estate, hee hath kept in euerlasting chaines vnder darknesse, vnto the Iudgement of the great Day.

Secondly, Who shalbe the Iudge. Euen Christ, who* 1.445 b 1.446 is appointed of God the Iudge of the liuing & dead. Christ Iesus, I say, God and Man appearing in his Man-hood

visible & to be seene in the flesh: c 1.447 For hee hath set a Day (saith PAVL, wherein hee will iudge the World in Righte∣ousnesse, by the Man whom hee hath appointed: The Father nor Holy Ghost shall not appeare.

Thirdly, The comming of this Iudge. Wherein I ob∣serue* 1.448 foure circumstances:

First, The place from whence hee shall come, as wee reade, This d 1.449 IESVS who is taken vp from you into Hea∣uen, shall so come from Heauen, as yee haue beheld him go∣ing into Heauen. e 1.450 When the Lord IESVS CHRIST shall be reuealed from Heauen with his mightie Angels. f 1.451 The Lord himselfe with a showting shall come downe from Heauen.

Secondly, The time of his comming: the Day and houre whereof is vncertaine: g 1.452 Of that Day or houre (saith hee) knoweth no man, no, not the Angels of Heauen, but my Father onely: and as another h 1.453 Euangelist hath it, nor the Sonne himselfe: meaning, as hee is the Mediatour of his Church, and not as hee is God equall with his Fa∣ther.

Thirdly, As earthly Princes haue sundry States to goe before them in great brauerie and ostentation, to giue warning of their comming, and at length followeth the Prince with all his Nobles: So this King of Kings sen∣deth before him certayne glorious signes and foreto∣kens of his Comming, before hee himselfe doe come. These Signes you shall finde all recorded, Mat. 24. of which Chapter (so much thereof as appertayneth to this purpose) it shall not bee amisse, before wee goe fur∣ther, to make some short Analysis or resolution, both for the excellencie of the matter, and to cleere some diffi∣culties in the passage: for I know, it is commonly taken, that some of those tokens are immediately vpon his Comming, and as it were, at his setting forth; where∣as the truth is, the very neerest of them is at the least some Age of yeeres before, as appeareth, Verse 33, 34.

To come therefore to the foure and twentieth of Mat∣thew,

our Sauiour hauing finished the Signes of Ierusa∣lems ouerthrow, in the first 22. Verses of the Chapter, be∣ginneth in the 23. Verse, to enter vpon those that were to fore-runne his Comming vnto Iudgement, whereof hee mentioneth foure of all other the greatest and most me∣morable.

The first is the Kingdome of Poperie: where, see how hee painteth out the Romish Synagogue euen in her co∣lours.

First, It is a Church in shew and semblance; else false christs and false prophets could not be spoken of: but yet in truth it is no Church at all: For if any man (saith he) shall say vnto you, Lo, heere is Christ, or there, beleeue it not.

Secondly, They shall say, Here is Christ, and there is Christ. Notably verified in the Popish Masse, which (to make it appeare to all the World, that they are of the number of these false prophets) proclaymeth Christ to be really in the Sacraments.

Thirdly, It is a persecuting Church. So he saith, Verse 29. Immediately after the affliction of those dayes. Therein comprehending the whole Antichristian Tyrannie.

Fourthly, Of this Church, Antichrist is the head, whose whole succession he termeth False christs, and false prophets. Not such false christs as hee speaketh of with another manner of style, Verse 5. which should say, I am Christ, falsly belying his very Person: but that great se∣ducer and false prophet, who, vnder the Name of Christs Vicar, and Peters Successour, should iustle Christ out of his Chaire.

Fiftly, The Armes, Legges and Shoulders of it, or the Tayle rather, (for the Sting and Poyson of these Scorpions is in their Tayle) are a Rabble of false teach∣ers, False prophets, as he termeth them.

Sixtly, By these false teachers, are wrought a multi∣tude of false and fayned miracles.

Seuenthly, The bodie is their Romish catholike, apo∣staticall Church, seduced by such false teachers, and by those lying signes and miracles.

How maruellously doe these things iumpe with that which we finde recorded in the Epistle to the Thessaloni∣ans, and by Iohn in the Reuelation?

They shall, saith Christ heere, worke great Signes and Wonders, insomuch as they should deceiue, if it were possible, the very Elect. So saith i 1.454 PAVL, Whose comming shall be by the effectuall working of Satan, with all power, and signes, and lying wonders, and with all deceitfulnesse of ini∣quitie in them that perish, &c. Therefore God shall send them effectuall errours, to beleeue lyes. And in the k 1.455 Reuelation he maketh the Earth and the Inhabitants thereof to worship the first Beast, and worketh great signes, insomuch as he ma∣keth fire come downe from Heauen vnto the Earth before men, and deceiueth the Inhabitants of the Earth, by the signes which were giuen to him to doe.

These are the signes and wonders which the Papists so bragge of, and make one speciall marke of their Church, as Ʋniuersalitie, that is, their vniuersall Apo∣stasie here also mentioned, is another.

These seuen are in the 23. and 24. Verses.

Eighthly, The errour and superstition of the times, placing all Religion and Christianitie in the Wildernes among the Eremites, or in their Monkish Cels and Cloy∣sters: Against which hee armeth vs with a double argu∣ment: first, l 1.456 The Light, saith he, of the Gospell (that he meaneth by the Comming of the Sonne of Man, as it is taken much in the same sence, 2. Thes. 2. 8.) is as the Lightening, which flasheth from the East to the West, and lighteneth all the World: So doth the Gospell not the Desarts and Cloysters onely, but, in euery place, He that feareth God and worketh Righteousnesse, is accepted of him.

Againe, as the m 1.457 Eagles (or with vs, Crowes and Ra∣uens)

flock vnto a Carcase wheresoeuer it may be found: So doe the faithfull to Christ, wheresoeuer hee n 1.458 by the preaching of the Gospel is crucified before their eies.

And so, ninthly and lastly, deliuering a most certayne and infallible note of the true Church, hee giueth a Bill of Diuorce to the Romish Synagogue, that holdeth not Christ the Head, nor Iustification by Faith alone in his bloud.

Thus haue wee in the whole a liuely description of the Romish Catholike Church; which for the ROMANISTS better helpe, may out of this place bee defined thus: The Romish Catholike Church is a cruell persecuting Church, whereof Christs Ʋicar (falsly so named) is the head: multitude of false teachers, and a whole World of mis-beleeuers, by lying miracles deceiuing and deceiued, make the bodie, which seeke Christ vpon the Earth in their Sacrament of the Altar, place Religion in an Ere∣miticall, or Monkish life; not holding Christ the Head, nor Iu∣stification by Faith alone in his bloud: And therefore are not the Church of Christ, but the Synagogue of Satan.

The second signe is, that o 1.459 The Heauen shall be dark∣ned, The Moone shall not giue her Light, the Starres shall fall from Heauen, and the powers of Heauen (or powerfull and potent Heauens) shall be shaken. Such Metaphors as these, the Scripture is wont to vse, when it would ex∣presse a notable change to fall out in the World, the ruine and ouerthrow of some great State or Monarchie. p 1.460 Esay in his thirteenth Chapter speaking of the de∣struction of Babel, The Starres of the Heauen, and their Planets shall not giue their light, and the Moone shall not shine bright, the Sunne shall bee darkned at his rising. q 1.461 IOEL prophecying of the seuere Iudgement against the enemies of Gods Church, The Sunne and the Moone shall be blacke, and the Stars shall take in their Light. And r 1.462 Ezechiel to Pharaoh King of Egypt, I will couer (when I put thee out) the Heauens, and I will

make their Stars blacke. The Sunne I will couer in a Cloud, and the Moone shall not make her Light shine. All the Planets of light in the Heauen will I make blacke for thy sake: And I will set darknesse in the Land. So in the s 1.463 Re∣uelation, When hee opened the sixt Seale, there was a great Earthquake, and the Sunne became blacke, as hayrie sack∣cloth, and the Moone became as bloud, and the Starres of Heauen fell to the ground, and Heauen parted asunder as a Booke rolled together, and euery Mountayne and Iland were remooued out of their places. Which things point not to the end of the World, seeing many things were to fel∣low vnder the seuenth Seale: but are meant, as it see∣meth, of that great ouerthrow which Constantine gaue to Dioclesian, and other Tyrants of the Church, turning the whole Empire of Rome vpside downe, from Genti∣lisme to Christianitie.

This second signe therefore I iudge to bee the Turkes ouerthrow, which shall fall out t 1.464 as soone as the Church is deliuered from the Tyrannie of Antichrist, that is, as our Sauiour speaketh heere, immediately after the affliction of those dayes.

The third Signe, is the calling of the Iewes, where∣in foure things may be obserued:

First, The time: And then, saith u 1.465 he, that is, x 1.466 imme∣diately vpon the Ruine of the Turkish Empire: for though some y 1.467 beginnings are to bee made, before an indeuour to, and preparation to seeke Christ, whereupon z 1.468 shall insue the forest time of affliction to that people that euer was in the world; yet their full and thorow Call beginneth not, till the Turke be done away.

Secondly, The glorie of their Church two wayes de∣scribed; one, by calling it, The Signe of the Sonne of man: the other, The Comming of the Sonne of man in the Clouds of the Heauen: for so is the latter vsed, Reue. 1. 7 And before in this Chapter, Verse 27. and they both import the selfe same thing which Paul, 2. Thess. 28. cal∣leth,

The brightnesse of his Comming: to wit, not a corpo∣rall, but a spirituall Comming, powerfully and royally in the great and glorious Conuersion of this Nation.

Thirdly, The generalitie of their call, that all the Tribes of Israel, aswell as Iudah, shall bee saued. Which very word of Tribes, if there were no more, sheweth of what people it must be meant.

Fourthly, Their true and vnfayned Repentance: for the mourning heere spoken of, is that bitter mourning for the sinne of all sinnes, the sinne of refusing Christ, whereof you reade, Zacharie 12. 10, 11, &c. Reu. 1. 7.

The fourth Signe, is the generall publishing of the Gospell thorowout the World: for this sending of his Angels with a Trumpet, and great voyce, and their ga∣thering of the Elect out of the foure Windes, from one end of the Heauen to another, Verse 31. cannot bee that voyce of an Archangell, and Trumpet of God, which the Apostle speaketh of, 1. Thes. 4. 16. nor the gathering mentioned, Mat. 25. 32. for it is expresly said here, Verse 33, 34. When you see all those things (whereof this which we now speake of, is one) know hee is neere at the doores (not yet come, as he must be, when the Archangels voice doth sound.) Verily I say vnto you, The same a 1.469 age (the Age wherein the last of these things shall bee fulfilled) shall not passe away, till all things be done. Therefore it must needs bee taken of a glorious spreading of the Gospell among all Nations, not spoken figuratiuely, or by Hy∣perbole, and excesse of speech (as that other, Verse 14.) but in a true literall and proper sence. And as the for∣mer was giuen to the Apostles for a Signe, that should goe before the Iewes desolation, and consequently be∣fore Antichrist should come, who was not to appeare till some Ages after they were destroyed: So this is to come after: After his, after the Turkes destruction, after the Iewes repayre; for b 1.470 then shall the Nations bring their Honour and Glorie to the new holy Citie. c 1.471 Then shall wa∣ters

flye out of the Temple into the East, and to all the quar∣ters round about, by the sweetnesse whereof shall be ingendred a multitude of fish, exceeding many. Then d 1.472 after the small horne taken away (which is the Turke) a Kingdome shall be giuen to him, that was like the Sonne of man, that all People, Nations, and Tongues shall serue him. Then e 1.473 shall IEHO∣VAH be King ouer all the Earth. And in that Day there shall be one IEHOVAH, and his name one.

Hauing done now with the Signes, the last circum∣stance is, the manner of his Comming, which shall bee sudden, manifest and notorious vnto all, and full of State and Maiestie. For the suddennesse of it, it is com∣pared to a f 1.474 Thiefe in the night: to g 1.475 trauaile that com∣meth on a sudden to a woman with child, and to a h 1.476 snare, that catcheth men vnawares. Whereupon it is also com∣pared to the dayes of i 1.477 Noe and of Lot: for as men then were taken, before they were aware, so shall they bee in the Day of Iudgement, which serueth to stirre vs vp to watchfulnesse, as our Sauiour in k 1.478 Luke maketh that vse of it; As a snare it shall come vpon all that sit vpon the face of the Earth. l 1.479 Watch therefore at all times, praying, &c. And Mat. 24. and 25. he inforceth the same by two excellent Parables; one, of the Steward put in trust by his Master: the other of the ten Virgins; concluding with the selfe∣same exhortation; Watch therefore: for yee know not what houre the Sonne of man shall come. Againe, it shall be very euident, visible, & notorious of all men, especially of the Elect. So the Angel telleth thē, m 1.480 This Iesus which is taken from you into Heauen, shall come after the same manner, as ye haue seene him going into Heauen: that is, visibly & appa∣rantly, as it was said before, n 1.481 That they seeing & beholding a Cloud tooke him from their eyes. In regard of the State and Maiestie of his Comming, it o 1.482 is euery-where cal∣led, his p 1.483 glorious and bright appearance: Opposed to his first Comming, which was without any shew, in Meeknesse and Humilitie; whereas this shall bee in all

Royaltie and Magnificence, aboue the pompe and glit∣tering shew of all the Kings of the World.

For first, it shall be, q 1.484 With power and much glorie.

Secondly, r 1.485 In a flaming fire.

Thirdly, With the s 1.486 voice of an Archangell, with a Trumpet of God.

Fourthly, With infinite thousands of holy Angels to at∣tend vpon him, Mat. 25. 31. When the Son of man shall come in his glorie, & all his holy Angels with him. 2. Thes. 1. 7. When the Lord Iesus shal shew himselfe from Heauen with his migh∣tie Angels. For the blessed soules of the righteous decea∣sed, shall not attend him when hee commeth to Iudge∣ment, but shall bee sent to their bodies in the Graues, from thence to be taken vp and presented before him.

The fourth thing to bee obserued in the last Iudge∣ment,* 1.487 is the place where the same shall bee: which the t 1.488 Apostle teacheth, when he saith, We which liue and re∣maine, shall be caught vp with them also in the Clouds, to meete the Lord in the Ayre: for it seemeth, the whole Earth can hardly hold the men that then shall come to Iudgement.

Next, are the things, which hee shall doe when hee is come, being of three sorts:

First, The preparation to the Sentence.

This standeth in foure things:

First, The erecting of a great and glorious Throne for this Iudge to sit vpon; though of what matter the Scrip∣ture concealeth, yet (vndoubtedly) fit for the Maiestie of the Iudge of all the World; whether the same be the glo∣rious Angels of God, that as a Throne beare vp our Sa∣uiour Christ, or some other thing: but for certayne, a reall, and most Royall Place it shall be, where hee shall sit euidently to bee seene of all, Mat. 19. 28. When the Sonne of man shall sit vpon his glorious Throne. Reuel. 20. 11. I saw a great white Throne, and one sitting vpon it; great, to shew the Maiestie; and white, to note the sinceritie and vprightnesse of his Iudgement.

Secondly, His retinue and attendants, which are the troupes and thousand thousands of holy Angels com∣passing him about.

Thirdly, The gathering together of all both Elect and Reprobate, to come before him.

Fourthly, The separating of those two sorts one from the other, setting the Elect at his right hand, and the Reprobate at his left hand. You shall finde them all foure, Mat. 25. 31, 32, 33. And when the Sonne of man commeth in his glorie, and all the holy Angels with him, then shall hee sit vpon the Throne of his glorie: And before him shall be gathered all Nations, and he shall separate one from another, as the Shepheard separateth the Sheepe from the Goates, and he shall set the Sheepe at his right hand, and the Goates on his left.

The second thing which he shall doe, being come, is* 1.489 the sentencing or proceeding vnto Iudgement.

Wherein I consider,

First, The order of the Sentence, that first it shall bee pronounced vpon the Elect, then, against the Reprobate: for so our Sauiour manifestly sheweth, Mat. 25. 34. Then (assoone as separation is made) the King shall say to them at his right hand, And, u 1.490 Then (afterwards) he shall also say to them at his left hand.

This appeareth further by that honour that the Chil∣dren of God shall haue to iudge the wicked, iustifying and approouing, by their voyce and suffrage, the holy Sentence of Christ; which, because it cannot bee, vntill themselues haue receiued the sentence of glorie, it fol∣loweth, that the same goeth in order before the other.

Secondly, The sentence x 1.491 it selfe; to the Elect, Come, yee blessed of my Father, inherit the Kingdome prepared for you from the foundation of the World. To the Reprobate, Depart from me, ye cursed, into euerlasting fire, prepared for the Deuill and his angels.

Thirdly, The y 1.492 reason of the Sentence, iustifying

this great Iudge before God and the World, and to the consciences of all men: for in it is opened first the eter∣nall and most righteous Decree of God, electing one, and reprobating the other. Then the sequels of this E∣lection and Reprobation: In the Elect, Loue to Christ and to his members; vndoubted fruits and testimonies of their Faith: in the Reprobate, hardnesse of heart, without compassion or loue vnto the Saints; a declara∣tion before men and to their owne soules of their righ∣teous and iust perdition. Iohn in the z 1.493 Reuelation doth elegantly describe it by two Bookes, wherein those rea∣sons are both written: The first is, The Booke of both their consciences, wherein are written the ones wicked workes, to conuince their damnation to be most iust, and the others Holinesse of conuersation. The other Booke is, The Booke of Life, which is the eternall Election of the latter; to shew that they, being many times guiltie of foule offences, and the best of all their workes weake and imperfect, and vtterly of no desert, their Saluation is altogether free, and of Gods meere grace and fauour, in and through Christ.

The third is, The Execution of this Sentence, where∣with* 1.494 our Sauiour shutteth vp, Mat. 25. 46. So these shall goe away vnto euerlasting punishment, but the righteous vnto life euerlasting.

Wherein we consider the order of it, and the thing it selfe.

The order, first, vpon the Reprobate, then, to the E∣lect: for albeit the Sentence of Come, yee blessed, for such causes as we haue heard alreadie, bee in order to goe be∣fore that of, Goe yee cursed, &c. yet the Execution be∣ginneth heere, the holy a 1.495 Angels first of all flying at once vpon the Reprobate, to throw them into the place of their deserued torment, that so the ioy of the Elect may bee the fuller, when in the view and eye-sight of their miserie, themselues, together with Christ their

Head, shall triumphantly ascend to Heauen: And this to be no vain nor idle fantasie, but a doctrine of great fruit, and worthy to be stood vpon, the very order of Christs owne words enforceth, so marshalling the Execution.

The thing it selfe; that the whole man, soule and bo∣die,* 1.496 after this Sentence, is taken vp into Heauen, by the vertue of him that hath entred Heauen for vs, and shall there enioy the highest top and fulnesse of all perfection for euermore. Wherefore here many things may be ob∣serued, common for the most part to both degrees of glo∣rie, but which I said for greater comfort should speci∣ally bee reserued hither. I will reduce them all to foure heads. The place where wee shall enioy it: the glorie we shall enioy: the measure of the glorie: and the eter∣nitie of it. This happinesse is to be had in Heauen, which addeth no small increase to the fulnesse of ioy, which the Elect are then to haue, both in regard of the excellencie of the Place, whereof wee haue spoken before, being that Blessed and Glorious Seate on high, the Palace of the great King, of b 1.497 large receit, and goodly dwelling Roomes, and also by reason of those great and glorious things that are no where to be had but there, to wit, the presence of Christ, the companie and fellowship of the c 1.498 Saints and holy d 1.499 Angels, and of those great Assem∣blies whereof the Apostle speaketh, Heb. 12. 23.

The right wee haue of comming to this Place, is by the vertue of Christs Ascension, as hee saith, e 1.500 I goe to prepare a place for you. So Luke 23. 43. hee maketh the vertue and power of his being in Paradise, to bee the cause of the Theeues comming thither, To day thou shalt be with me in Paradise: for this ascending of CHRISTS, though it were in the end of the World, was of power sufficient to open Heauen to all Beleeuers, from the be∣ginning; and vpon his ascending, all the f 1.501 Church in him, as in their Head, ascended with him. Therefore it is, that vpon his Inauguration to his Office, the Heauens o∣pened,

which before were shut against the sonnes of men. This was figured in the Types of the Law, by the g 1.502 Priests entring into the most Holy Place; to shew that Christ should goe into Heauen it selfe, to appeare there in the flesh, that we might come thither after him.

Whereof I gather a fourth prerogatiue, which wee haue through the imputation of Christs Righteousnesse, aboue that that was in Adam, or that our owne Righte∣ousnesse in the greatest perfection of it could possibly bring vs to: of earthly Creatures, and dwellers in Hou∣ses of Clay, to make vs heauenly Creatures, and Citi∣zens of the new Ierusalem which is aboue.

To declare this somewhat more largely; It is the im∣putation of Christs Righteousnesse, by which alone wee may lay clayme to the Kingdome of Heauen: for man was created an earthly Creature; and though he had all the Righteousnesse that his nature might reach vnto, yet he could neuer challenge Heauen by it, but his Happines was to be all vpon Earth, which was his proper Element wherein God had set him, and Adams Paradise was a ter∣restriall dwelling, where he inioyed as much Happinesse, as he might expect or looke for; neither was hee to passe the bounds that GOD had set, in coue••ing after the Kingdome of Heauen, and to bee an Associate among the Blessed Angels, but to content him with his portion here below, being the fulnesse of all ioy that his nature could receiue. So that if our Sauiour Christ had onely dyed for the Remission of sinnes, though he had thereby made vs as righteous in our selues, as euer Adam was, yet could wee not thereby clayme to haue any part in Heauen: But our Sauiour bestowing withall a Righte∣ousnesse vpon vs, farre aboue the Righteousnesse of An∣gels, being the Righteousnesse of his owne person who was both God and Man; as he himselfe merited Heauen, and the fulnesse of all Glorie there: so by that meanes our right also commeth, of being where our Head is.

The like is to bee said of our bodies, glorified in a farre other sort then euer Adam was, and of many parts of Happinesse more, which in their place shall come more properly to be spoken of. The Blessednesse it selfe is to be considered, both in the Roote and in the Branches of it. The Root and Wel-Spring of all our Happinesse, is this, that in as much as we shall be ioyned in Spirituall Mar∣riage vnto Christ, we shal in his humane nature be espou∣sed and made one person with God, and thereby more neerly ioyned vnto him, then either Adam was in his In∣nocency, or the Angels are in Heauen: Euen as the wife is more neerly ioyned to the Husband, then is Father, or Mother, or other friend: all whom hee must forsake, to cleane vnto his Wife. Wherupon the Apostle calleth this, A great Mysterie, Ephes. 5. 3, 2. The branches or sweete streames of Blessednesse that flow from hence, (all easie to be gathered by that that went before) are these foure:

First, The perfect fruition of Gods Loue.

Secondly, The inioying of his gracious presence, to be euer with him, and to behold him face to face; Christ visibly, with the eyes of the bodie, the Father and the Holy Ghost, with the eyes of the Soule. So it is said, Reuel. 22. 4. that in the new Ierusalem they shall behold his face. Psal. 17. 15. I in Righteousnesse shall see thy face. h 1.503 IOHN also saith, Wee shall see him as hee is. And i 1.504 Paul to the Thessalonians, We shall be euer with the Lord. Now forasmuch k 1.505 as at his right hand bee pleasures for euermore, therefore all l 1.506 ioy and gladnesse lay hold vp∣on them eternally, all sorrow and griefe flye from them for euer. All these, together with the comfortable fruits that come of them, Iohn doth notably describe, I IOHN* 1.507 saw the Holy Citie, new Ierusalē come downe from God out of heauen prepared as a Bride trimmed for her husband. And I heard a great voice out of heauen saying, Behold, the Taber∣nacle of God is with men, and he will dwel with them, and they shall be his people, and God himselfe shall bee their GOD

with them: And God shall wipe away all teares from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there bee any more paine: for the first things are passed.

Thirdly, Dominion and a Kingdome, Mat. 25. 34. Come, yee blessed, and inherit the Kingdome prepared for you. And Reuel. 2. 26, 27, 28. Hee that ouercommeth, and keepeth my workes vnto the end, I will giue vnto him power ouer the Nations, and he shall feed them: with a rod of Iron, as Pot∣ters Vessels, they shall bee broken, as I also haue receiued of my Father. And I will giue vnto you the Morning Starre. So it is said, Reuel. 5. 10. Thou hast made vs vnto our God, Kings and Priests, and we shall raigne vpon the Earth.

From this Power and Rule two things proceed.

First, That together with Christ our Head, wee shall iudge the World, aswell the Angels that fell, as repro∣bate and wicked men, 1. Cor. 6. 2. Know yee not that the Saints shall iudge the World? And againe, Ʋerse 3. Know yee not that wee shall iudge the Angels? That also which m 1.508 Christ saith to the Apostles, When the Sonne of Man shall sit vpon his glorious Throne, then shall you also sit vpon twelue Thrones, iudging the twelue Tribes of Israel, is (in some measure) common to all the Elect, as appeareth, Reuel. 20. 4.

Secondly, That wee shall be made the heires of Hea∣uen and Earth, in and through him, Who as the n 1.509 Apo∣stle saith, is made heire of all things. 1. Pet. 1. 4. Who hath begotten vs anew vnto an Heritance, incorruptible and vnde∣filed, which cannot fade away, reserued in Heauen for vs. Reuel at. 21. 7. Hee that ouercommeth, shall inherit these things.

Fourthly, The glorie and excellencie that then shalbe in our Knowledge, Memorie and all other parts and fa∣culties, as you haue it set forth, 1. Cor. 13, 11, 12. Inso∣much as there is no doubt wee shall know one another: for hereby our Sauiour setteth forth the state of the Bles∣sed, Mat. 17. 3, 4.

Wee come now to the measure or quantitie of these good things, albeit not infinite, yet wonderfull, such as no man knoweth but God, and hee o 1.510 that doth enioy them, which is the third benefit that we haue by Christ, aboue that which was in Adam, who lacking that sweet coniunction, which wee haue with Christ, from whom, as from our Head, his owne very Blessednesse is deriued downe vnto vs, could not haue the good things that were in him, to be so great and excellent.

In the measure of our happinesse, two things are to be obserued: The one, proper to this estate, that the ful∣nesse of it, after the last Iudgement, exceedeth that which our soules, separated from our bodies, had before: for when the Soules of the Martyrs slaine for the Word of God, and the testimonie of Iesus, (if at the least you vnderstand that place of the soules deceased) cry, How long, O Lord, holy and true! Wilt not thou iudge and a∣uenge our bloud of the Inhabitants of the Earth? And it was answered them, that they must rest a while, till the num∣ber of their fellow▪ seruants and brethren bee filled vp, which should be killed aswell as they: it sheweth, that their full rest is not yet accomplished. To this purpose it serueth, that the generall Iudgement of all the dead, is termed, A time of giuing a reward to Gods seruants the Prophets, and to the Saints, and to all that feare his Name: As not ha∣uing yet the full reward that is promised in that Day; whereunto Gods Children lift vp their head, as to the top and perfection of all their comfort. Hereafter (saith PAVL) is layd vp for mee a Crowne of Glorie, which God the righteous Iudge will render in that Day. And the Pro∣phet DAVID, I, when I awake, that is, rise from the dead in the Resurrection of the righteous, shall bee satis∣fied with thy likenesse. IOHN also referreth our full per∣fection vnto that time, When hee (that is, Christ) shall bee manifested, we shall bee like vnto him. And hither tendeth the speech of the Apostle, That his Spirit may bee saued

in the Day of the LORD IESVS CHRIST.

The second is, that beside the Happinesse common to them all, there are some which shall haue ioy aboue their fellowes: Not that this argueth any want in those that haue lesse; for though all receiue not alike mea∣sure, yet all shall bee full; As a Vessell contayning a Gallon, is as full for the bignesse, as that which contay∣neth ten.

And this difference groweth from the diuers measure of Faith, which God in this life doth indue vs with: for Faith, as wee heard before, is that which ioyneth vs to Christ: And as our Faith groweth, so are wee more deeply and firmely rooted and built in him: The grea∣ter therefore that our Faith is, the neerer and the straigh∣ter is our coniunction with Christ; and the neerer wee are knit to him, the greater our glorie and excellencie must bee. And because our Faith is discerned by the fruits; great faith, many fruits; small faith, few fruits: thereof it is, that for the most part wee see the measure of Happinesse ascribed to the multitude and qualitie of the fruits. 1. Corinth. 3. 8. Euery one shall receiue his owne proper reward, according to his owne proper labour, Phi∣lip. 4. 17. I desire a fruit that may abound in your account.

To giue a taste of some that are noted in the Scripture thus to excell, though it hold not in euery particular person, yet generally these sorts and estates are obser∣ued:

First, Those that instruct others, shall shine as the bright∣nesse of the Firmament, and those that iustifie many: that is, are the good Instruments of God to bring men to Christ, shall be as the starres, Dan. 12. 3.

Secondly, The Master-builder that planteth and lay∣eth the foundation, shall haue greater glorie then he that watereth and buildeth thereupon, 1. Cor. 3. 8, 10.

Thirdly, The Martyr shall bee made a p 1.511 Piller in the Temple of God, and preferred before other.

The last thing, is the* 1.512 eternitie and continu∣ance of our Happines: As it is said, q 1.513 So shall wee bee alwayes with the Lord. r 1.514 They shall raigne for euer and euer. And s 1.515 Peter calleth it an in∣heritance incorruptible, vndefiled, and which wi∣thereth not: wherein also it is much more excel∣lent then that we lost in Adam, which was mu∣table and subiect vnto change; whereas this, by the speciall grace and good∣nesse of God continually supporting vs, is immutable, and the same for euer, t 1.516 immortalitie being sallowed vp of life.

That all must dye, and all thus rise againe, is the com∣mon* 1.517 condition of all Mankind, some few excepted, and those of three sorts: for

First, Some there were, who being dead, vpon our Sauiour Christs Resurrection rose againe, and are alrea∣die with him in glorie. Of whom you may reade, Mat. 27. 52, 53. that the graues did open themselues, and many bodies of the Saints which slept, arose, and came out of the Graues after his Resurrection, and went into the holy Citie, and appeared vnto many. Which word (appearing) shew∣eth that they did not rise, to conuerse among men, or to dye againe, as Lazarus and some other did, but in their owne persons to attend vpon him in his Ascension vnto Heauen, and by their Resurrection, to seale vp the truth of his and of ours, in and through him; that so not onely in Christ our Head, but in our Brethren and fel∣low-members, full assurance might bee made vnto vs

of this sweete and comfortable Doctrine.

Secondly, Other there were that neuer dyed, but* 1.518 onely changed their miserable condition into Glorie & Immortalitie, and so were taken vp aliue into Heauen. And this was the peculiar priuiledge of Enoch and Elias: One, before the Law; another vnder the Law: both in most corrupt and depraued times, wherein the sincere worship of God was no▪ where to bee found, the hope of eternall Life, and of the Resurrection to come, vt∣terly lost and gone. God therefore, to leaue a plentifull testimonie of a blessed Resurrection, till the cleerer ma∣nifestation of it by the rising of his Sonne, and both to giue testimonie of the Faith and Pietie of such men, and to conuince the wicked World of Infidelitie, suffered not those two to goe the way of all flesh, but by a spe∣ciall fauour did assume them bodie and soule vnto him∣selfe: thereby also to make them types and figures of the Resurrection of his Sonne, by whose power they thus escaped death.

Of Enoch, first, it is recorded, Gen. 5. 24. That he wal∣king with God three thousand yeers (in which time, as u 1.519 Iude the Apostle witnesseth, hee diligently executed the part of a faithfull Teacher in Gods Church, reproouing the corrupt World of sin, & denouncing Gods seuere Iudge∣ments against them, euen to the extreme curse of Ana∣thema Maranatha in the end, hee was no more seene: for God tooke him: that is, as the x 1.520 Apostle to the Hebrewes doth expound it, did translate him that hee should not see death. And of Elias the Storie is set forth at large, in the first and second Booke of Kings: How after long con∣flicts with Achab the King of Israel, and Iesabel his wife, and with foure hundred and fiftie prophets, the priests of Baal at once, being tossed (as wee say) from Post to Pillar, and driuen to flye for his life, hauing restored the true Worship of God, and reedified his Altars that be∣fore were throwne downe & destroyed, & being now, as

hee thought, left alone and wearie of his life, God in the end, after his many labours, y 1.521 tooke him vp in a whirle∣winde into Heauen: Thereby conuincing the Idolatry of that Age. And when in the Towne of Bethel, where the Calues were erected, and Idolatrie and Superstition ra∣ged, they made a Scoffe of this Ascension, and taught their children so to doe, saying, to Elisha in scoffing sort, Ascend, Bald-pate, ascend Bald-pate, that is, Goe vp to Heauen as Elias did: as if they should haue said, A pro∣per and goodly ascension: two Beares comming out of the Forrest, tare in pieces two & forty children of them. And that this was alwayes the iudgement of the Church, concerning Elias, may appeare, Luke 9. 8. where in the diuersitie of opinions held of our Sauiour Christ, some said, that IOHN was raysed from the dead; some, that ELIAS had appeared; other, that one of the old Prophets was risen againe. To all the rest attributing Resurrection, as of bodies dead, onely to ELIAS Ap∣parition, in the truth of his humane nature, as of one that neuer dyed.

Two things there bee that may seeme to crosse this Doctrine: One, that Christ is called, The first fruites of them that sleepe, 1. Cor. 15. 20. The other, that in the ele∣uenth to the Heb. 11. 39. the Apostle speaking of the holy men of God before the Comming of Christ: And of Enoch among the rest, saith of them all, that they re∣ceiued not the promises. But hereunto it may bee answe∣red, that the promise which the Apostle meaneth, is the manifestation of Christ in the flesh, and the more plenti∣full measure of grace now, then was before his Com∣ming, which pertayneth nothing to this question. As for that, 1. Cor. 15. Christ is called, The first fruits of them that sleepe, because by the power of his Resurrection all shall rise againe, and his Resurrection sanctifieth ours, as the first fruits did the whole crop; not that he of neces∣sitie must be the first that rose, no more then hee was the

first whose soule did enter Heauen: though all both be∣fore and since haue entred by his power: Although, if you should so farre presse this Phrase, Christ was indeed the first that rose, seeing to speake properly, Enoch and Elias neuer dyed, and therefore neuer rose. And how∣soeuer it bee an extraordinarie Example, in one or two speciall persons, it serueth not to ouerthrow a generall truth: But the first I take to be the Apostles meaning.

Yet haue not these two sorts their full glorie alreadie: for▪ howsoeuer their whole nature bee made perfect, yet the fulnesse of their perfection is deferred till the latter Day, as to the rest of Gods Elect: Euen as wee see, the whole spirituall nature of the Angels that fell, is now fully accursed, and yet reserued for a more full damna∣tion.

The third sort, are those men that the Comming of* 1.522 Christ doth finde aliue, who shall not dye, but shall sud∣denly bee changed, as Enoch and Elias were; and so bee taken vp to meete Christ, after that the dead in him shall be first risen. All of vs, saith the Apostle, 1. Cor. 15. 51, 52. shall not sleepe, but all of vs shall be changed, in a mo∣ment, in the twinkling of an eye, at the last Trumpet: for the Trumpet shall sound, and the dead shall rise vp without corruption, and we shall be changed. And againe, 1▪ Thess. 4. 15, 16, 17. This say we to you in the Word of the Lord, that we which liue, and are remayning in the Comming of the Lord, shall not preuent them which sleepe: for the Lord him∣selfe shall come downe from Heauen, and the dead in Christ shall arise first, afterwards, shall we which liue and remayne, be caught vp also with them in the Clouds, to meete the Lord in the Ayre.

By the Analogie of which places wee are to gather, that to the Reprobate also which are then liuing, there shall bee a miserable and wretched change of their bo∣dies, which shall be in stead of death.

This is further to be added, touching the Resurrection* 1.523 of the Righteous, that not onely they shall so rise to glorie, but for their sakes the very Creatures themselues, and the whole frame of Gods Creation shall be renewed into a glorious estate not subiect to corruption; the power of Christs Resurrection renewing all the World: for as the Creature had a part in the Curse of man, as before we shewed: so the Scripture teacheth, that they shall haue their part in his Renouation: And when wee their Masters shall be promoted, they that serue vs, shall put on new Liueries. Paul both generally applyeth it to the z 1.524 whole Creation, that is, to all the things crea∣ted, exempting nothing, Heauen & Earth, Beasts, Plants, Metals, and whatsoeuer else, and defineth the time when this shall be: for a 1.525 the creature wayting, as it were, with the head stretched out, expecteth the Reuelation of the sonnes of God, that is, till the glorie appointed for Gods Children be made manifest: for the creature is made subiect to vani∣tie, not of it owne accord, but for him that hath subiected it thereunto, vnder hope that euen the creature shall bee freed from the bondage of corruption, into the glorious libertie of the sonnes of God: for wee know that the whole Creation groneth, and trauelleth together vnto this present time. By trauell, noting not onely their present labour and paine, but the happie issue that shall follow as deliuerance to one with childe, which the Apostle b 1.526 Peter vttereth more plainly, when he saith, We looke for new Heauens and a new Earth according to his promise, wherein dwelleth Righ∣teousnesse. And no maruell though hee saith there, Accor∣ding to his promise: for the Prophets herein are not si∣lent: first, Esay expresly saith of them, c 1.527 Behold, I will create new Heauens and a new Earth, and these former shall bee no more remembred nor come to minde. And in d 1.528 the next Chapter, to shew this promise not to be in vaine, he confirmeth by the remembrance thereof his promises to the Church: For as those new Heauens, and that new Earth,

which I shall make, shall stand before mee, saith IEHO∣VAH: So shall your seed and your name stand. The Pro∣phet Dauid in his sweete and heauenly melodie trium∣phantly describeth it, e 1.529 The Heauens shall reioyce, and the Earth shall bee glad, the Sea shall make a noyse, and whatsoeuer filleth it; the field shall triumph, and whatsoe∣uer is therein; then shall all the Trees of the Forrest sing be∣fore IEHOVAH, when hee commeth: for he commeth to iudge the Earth, &c. wherein not onely the first comming of Christ into the World, but this time withall is respe∣cted, yea, and this especially, in asmuch as the full ac∣complishment of that his Kingdome in men themselues (how much more in these?) doth not yet appeare, but is deferred till the latter Day; for which cause, the same is called (as by a proper name) f 1.530 The time of the restoring of all things.

The qualitie of this estate, whereunto the whole Creation shall be renewed, is three manner of wayes set forth vnto vs: first, in calling them g 1.531 new Heauens and a new Earth, in qualitie, not in substance, the exceeding glorie and excellencie which shall bee ingrauen in them, being a new Creation, yea, better and a purer then the first; for that which is said in h 1.532 PETER, The Heauens shall passe away with a noyse, the Element also with burning shall be diss••lued, and the Earth and workes therein shall bee burnt vp. And that of the i 1.533 Psalme, They (the Earth which thou hast founded, and the worke of thine hands, the Heauens) shall perish, and all of them, as a garment, shall waxe ••lde, as a vesture thou shalt change them, and they shall be changed: These, I say, and whatsoeuer else of like kinde, are to bee referred not vnto their nature and substance, which shall remayne, but to their deformitie, which is to be done away.

Secondly, It is described, in saying, that Righteousnes dwelleth in them: and lastly, that they shall be freed into the glorious libertie of the sonnes of God. Whereby is no••

meant that they shall be receiued into the fellowship of that glorie that abideth for Gods Children, but it onely signifieth the integritie, and perfection of estate, what∣soeuer the same be, whereunto they shall be renewed.

With this little in so generall termes deliuered, wee are to rest content, and not to feed our selues with vaine and curious speculations, which neither it is profitable to know, nor lawfull to enquire. Rather let vs looke to the excellent vse which the Apostle gathereth of this Doctrine; that seeing all these things are to be renewed and fined, what puritie and cleannesse, how k 1.534 great a measure of Godlinesse should there shine in those, for whose cause they shall bee changed? They, the pure and excellent creatures of God, are to passe the fire, that they may bee purged. What then must become of vs that are full of so great vncleannesse? And withall let vs not for∣get, if the l 1.535 dumbe and sencelesse creatures ioyfully vn∣dergoe the miserable condition whereunto sinne hath throwne them, for the assured hope they haue of a happy deliuerance, into a better estate: if hereby the whole frame of this World, and euery part thereof taketh comfort cheerefully to runne their course, and without all wearisomnesse to doe the office which the Creatours pleasure enioyneth them vnto: How much more ought we to doe the like, that haue receiued alreadie the first fruites of the Spirit?

Notes

• * 1.1

  Saluation wrought by the Spirit of Christ dwel∣ling in vs.
• q 1.2

  Mat. 1. 22.
• n 1.3

  1. Cor. 6. 11.
• o 1.4

  Rom 8. 11.
• p 1.5

  Iohn 6. 53.
• r 1.6

  Heb. 2. 15.
• s 1.7

  Col. 1. 13.
• * 1.8

  hath two parts, Illumi∣nation and Iu∣stification.
• * 1.9

  Illumination, whereby dis∣pelling dark∣nesse,
• * 1.10

  doth en∣lighten our mindes with the knowledge of the will of God in Christ which the A∣postle calleth Wisdome.
• t 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u 1.12

  1. Cor. 2.
• x 1.13

  1. Pet. 1.
• y 1.14

  2. Tim. 3. 15.
• * 1.15

  Iustification, whereby for∣giuing our sins
• z 1.16

  Dan. 9. 24.
• a 1.17

  1. Iohn. 1. 9.
• b 1.18

  Rom. 4. 7.
• c 1.19

  Coloss. 2. 13.
• d 1.20

  Dan. 9. 24.
• e 1.21

  Esay 38. 1••.
• f 1.22

  Mica. 7. 19.
• g 1.23

  Mica. 7. 18.
• h 1.24

  Esay 43. 12.
• i 1.25

  Num. 23. 25.
• k 1.26

  Psal. 32. 1, 2.
• * 1.27

  by his taking them vpon him:
• l 1.28

  2. Cor. 5. 21.
• * 1.29

  he doth ac∣count
• * 1.30

  Osiander taught, that to be iustified, is to be indued with the essentiall Righteous∣nesse of God himselfe; And so maketh our righteousnesse to bee God himselfe mouing vs to doe well.

  Papists teach, that our first Iustification is not by that Iustice which was inherent in Christ, but which he infuseth into man, specially Hope and Charitie, and that there is a second Iustification, whereby men of iust are made more iust, the cause whereof is Faith, ioyned with good works.
• m 1.31

  Ierem. 23. 6. & 33. 16.
• n 1.32

  Esay 45. 25.
• o 1.33

  Rom. 13. 14.
• p 1.34

  Reuel. 3. 18.
• q 1.35

  Reu. 7. 9.
• r 1.36

  Reu. 7. 14.
• s 1.37

  Reu. 19. 8. 2. Pet. 3. 11.
• t 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• u 1.39

  Matth. 22. 11
• x 1.40

  2. Cor. 5. 21.
• y 1.41

  Rom. 1. 17. & 3. 21. 22.
• * 1.42

  and elsewhere.
• z 1.43

  Rom. 4. 6, 7.
• a 1.44

  Psal. 1. 1.
• b 1.45

  Luke 11. 2••.
• * 1.46

  the holinesse of his nature,
• * 1.47

  and Righte∣ousnesse, to be ours.
• b 1.48

  Rom. 5. 12. to the end of the Chapter.
• c 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sig∣nifieth the matter of our Iustification: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iu∣stification it selfe:
• d 1.50

  Rom. 4. 25.
• * 1.51

  from whence commeth San∣ctification and Redemption.
• * 1.52

  Sanctification whereby
• e 1.53

  Rom. 6. 18.
• f 1.54

  Esay 1. 17, 18.
• g 1.55

  R•••• 6. 11.
• h 1.56

  1. ••et. 2. 24.
• i 1.57

  1. Pe••. 4 6.
• * 1.58

  slaying sinne,
• k 1.59

  Rom. 6. 3, 4, 5, 6, 7.
• l 1.60

  Heb. 9 14.
• m 1.61

  Gal. 6. 14.
• n 1.62

  1. Iohn 3. 7
• o 1.63

  1. Cor 6. 1 1. Cor. 1. 30.
• p 1.64

  Heb. 12. 14.
• * 1.65

  he putteth a new life of Holinesse into vs.
• * 1.66

  Pelagians, that make grace natu∣rall.

  Semipelagians, that make the first grace to concurre with nature, and onely to be a helpe to weake and in∣firme nature.

  The Papists in like sort call this worke of the Holy Ghost, not the Creation of any new Creature which was not before, but the stir∣ring vp of some Goodnesse and San∣ctitie lost in nature (as they dreame) after the Fall, which they call also Freewill, and say it was not lost in the Fall, but weakened. And there∣fore define Sanctification to bee Gods preuenting grace, quickening the Freewill: or an externall motion, standing as it were without, and beating at the doore of the heart.
• q 1.67

  Rom. 12. 2. Ephes. 4. 23. Titus 3. 5.
• r 1.68

  Ephes. 4. 24.
• s 1.69

  Col. 3. 10.
• t 1.70

  Psal. 55. 20.
• u 1.71

  Ier. 4. 1. and in diuers other places.
• * 1.72

  to bring forth fruites of Righteousnes▪
• x 1.73

  Ier. 31. 33.
• y 1.74

  Ier. 31. 33.
• z 1.75

  Ezech. 36. 26, 27. 1. Iohn 2. 8.
• a 1.76

  1. Iohn 2. 8.
• b 1.77

  Psal. 119. 106
• c 1.78

  Luke 1. 6.
• d 1.79

  Iam. 1. 25.
• e 1.80

  Rom. 4. 5.
• f 1.81

  Coloss. 3. 1, 2.
• * 1.82

  The Papists say, that in Freewill there is a libertie or strength to re∣ceiue or reiect the grace that should quicken it, which they call, Preuen∣ting Grace: and so part the slakes betweene Grace and mans Freewill.
• * 1.83

  The Papists make not the Holie Ghost, but their owne Free-will, the principal agent in this second grace; which Free-will, they say, goeth be∣fore, and disposeth and prepareth vs to a Iustifying Grace, in belie∣uing, in hoping, in repenting, &c.
• g 1.84

  1. Cor. 3. 9.
• * 1.85

  wherein there is no more now required, but that sinne beare not the rule in vs: and our workes of Righteous∣nesse, though all mingled with sinne,
• * 1.86

  Donatists, and Nouatians, and those heretikes that were wont to bee called Catharises, or Puritanes, dreame of pu∣ritie and perfection in this life.
• h 1.87

  Gal. 5. 17.
• i 1.88

  Rom. 6. 12.
• k 1.89

  Matth. 5. 48.
• l 1.90

  1. Cor. 2. 6.
• m 1.91

  1. Cor. 14. 20.
• n 1.92

  Eph. 4. 13.
• o 1.93

  Phil. 3. 12.
• p 1.94

  1. Iohn 2. 5.
• q 1.95

  1. Ioh. 4. 12.
• r 1.96

  1. Ioh. 4. 18.
• s 1.97

  Iam. 1. 4.
• t 1.98

  1. Thess. 5. 23.
• u 1.99

  Rom. 12. 2.
• x 1.100

  Ephe. 4. 23.
• y 1.101

  Ezech. 36. 26.
• z 1.102

  1. Cor. 2. 15.
• a 1.103

  1. Thess. 3. 6.
• b 1.104

  1. Cor. 11. 2.
• c 1.105

  Heb. 9. 4.
• d 1.106

  Heb. 10. 22.
• e 1.107

  Ezech. 36. 26
• f 1.108

  Deut. 10. 16.
• g 1.109

  Gal. 5. 17.
• h 1.110

  Phil. 2. 3.
• i 1.111

  Gal. 5. 24.
• k 1.112

  Col. 2. 11.
• l 1.113

  Rom. 6. 12.
• m 1.114

  Col. 3. 5.
• n 1.115

  Rom. 7. 25.
• o 1.116

  1. Cor. 12. 27.
• p 1.117

  Ier. 7. 3.
• * 1.118

  Esay 1. 16, 17.
• q 1.119

  Rom. 8. 2.
• r 1.120

  Iohn 16. 12.
• s 1.121

  1. Cor. 1. 1. 1. Thes. 5, &c.
• t 1.122

  Phil. 2. 15. 2. Pet. 3. 14, &c.
• u 1.123

  Heb. 5. 14.
• x 1.124

  Rom. 4. 20, 21
• y 1.125

  1. Thes. 1. 3.
• z 1.126

  1. Thes. 1. 3.
• * 1.127

  Iames 5. 11.
• a 1.128

  Phil. 3. 13, 14, 15.
• b 1.129

  Mat. 25. 29.
• c 1.130

  Iohn 17. 17. Thy Word is Truth.
• d 1.131

  Iohn 18. 37.
• e 1.132

  Iohn 8. 47.
• f 1.133

  Psal. 119. 91.
• g 1.134

  2. Thes. 2. 11, 12.
• h 1.135

  Psal. 110. 3. Cant. 6. 9. &c.
• i 1.136

  2. Cor. 1. 12.
• k 1.137

  Cant. 7. 11.
• l 1.138

  Mat. 26. 14.
• n 1.139

  Ezech. 18. 11, 12, &c.
• o 1.140

  Acts 13. 22.
• p 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.142

  1. Sam. 1. 15.
• r 1.143

  Marke 6. 20.
• s 1.144

  Iames 3. 2.
• t 1.145

  Iames 2. 22.
• u 1.146

  Mat. 5. 6.
• x 1.147

  Psal. 53. 5.
• y 1.148

  Zach. 1••. ••
• z 1.149

  Rom. 8. 26.
• a 1.150

  Rom. 8. 26, 27
• b 1.151

  Iohn 14. 17.
• c 1.152

  Numb. 23. 14
• d 1.153

  Eccles. 4. 13.
• e 1.154

  Eccles. 5. 1.
• f 1.155

  Mat. 7. ••.
• g 1.156

  Iames 4. 3.
• h 1.157

  Iames 1. 6.
• i 1.158

  Esay 9. 3.
• k 1.159

  Zach. 8. 8.
• l 1.160

  Iohn 4. 4.
• m 1.161

  Mat. 6. 11.
• n 1.162

  Luke 11. 3.
• o 1.163

  Reuel. 5. 8, 9. 10, 11, 12, 13.
• p 1.164

  1. Iohn 5. 6.
• q 1.165

  Luke 21. 9.
• r 1.166

  Mat. 16. 24.
• * 1.167

  In your patience possesse your soules, Col. 1. 11. That yee may bee strengthened vn∣to all patience and long suffe∣rance with ioy.
• s 1.168

  Heb. 10. 36.
• * 1.169

  If any man will come after mee, let him denie himselfe, and take vp his Crosse and fol∣low me.
• t 1.170

  Psal. 39. 10.
• u 1.171

  Iohn 1. 21.
• x 1.172

  2. Sam. 16. 11
• y 1.173

  Gen. 45. 8.
• z 1.174

  Rom. 8. 29.
• a 1.175

  1. Thess. 3. 3, 4
• b 1.176

  Pro. 3. 12.
• c 1.177

  Heb. 12. 6.
• d 1.178

  Iob 5. 6.
• e 1.179

  Leu. 26. 23, 24
• f 1.180

  Micah. 7. 9.
• g 1.181

  Lament. 3. 39 40, 41, 42.
• * 1.182

  We know, that to them that loue God, all things worke to∣gether to good.
• h 1.183

  Rom. 8. 28.
• i 1.184

  Heb. 12. 10.
• k 1.185

  Deut. 8. 16.
• l 1.186

  1. Cor. 11. 31.
• m 1.187

  Heb. 12. 11.
• n 1.188

  1. Cor. 1. 9.
• o 1.189

  2. Cor. 12. 1.
• p 1.190

  Heb. 5. 1.
• q 1.191

  Psal. 119. 7.
• r 1.192

  Esay 26. 16.
• s 1.193

  Psal. 78. 34.
• t 1.194

  Ier. 31. 18, 19
• u 1.195

  2. Tim. 3. 12.
• x 1.196

  Heb. 12. 7, 8.
• y 1.197

  Reuel. 1. 9.
• z 1.198

  Esay 21. 10.
• a 1.199

  Exod 3. 2.
• b 1.200

  Zach. 1. 8.
• c 1.201

  Cant. 2. 5.
• d 1.202

  Ier. 12. 1, 2, 3.
• e 1.203

  Eccles. 5. 7, 8.
• f 1.204

  Col. 1. 24.
• g 1.205

  1. Cor. 4. 10.
• h 1.206

  1. Pet. 4. 13.
• i 1.207

  Exod. 3. 2.
• k 1.208

  Zach. 1. 8.
• l 1.209

  Esay 42. 25.
• m 1.210

  Esay 66. 15.
• n 1.211

  2. Cor. 4. 8, 9.
• o 1.212

  1. Sam. 25, 37
• p 1.213

  Psal. 34. 20, 22
• q 1.214

  Psal. 32. 7.
• r 1.215

  Pro. 24. 16.
• s 1.216

  Esay 40. 30, 31
• t 1.217

  Heb. 1. 2.
• u 1.218

  Rom. 8. 31.
• x 1.219

  Esay 58. 13, 14
• y 1.220

  Ier. 17. 14, &c
• * 1.221

  to the end of the Chapter.
• z 1.222

  Gen. 3. 15.
• a 1.223

  Reuel. 12. 7.
• b 1.224

  1. Tim. 1. 18.
• c 1.225

  Heb. 12. 1.
• d 1.226

  2. Tim. 2. 3.
• e 1.227

  Verse 2.
• f 1.228

  Num. 4. 3. & 8. 24, 25.
• g 1.229

  Mat. 13. 39.
• h 1.230

  1. Pet. 5. 8.
• i 1.231

  Reuel. 12. 10.
• k 1.232

  1. Pet. 5. 8.
• l 1.233

  Iohn 15. 19. and 17. 14.
• m 1.234

  Ge. 25. 22, 23
• n 1.235

  Iohn 16. 33.
• o 1.236

  Gal. 5. 17.
• p 1.237

  1. Pet. ••. 11.
• q 1.238

  Gal. 5. 16.
• r 1.239

  Rom. 8. 12.
• s 1.240

  Rom. 13. 14.
• t 1.241

  1. Pet. 4. 1.
• u 1.242

  Heb. 12. 2.
• x 1.243

  Gen. 3. 15.
• y 1.244

  Reuel. 12. 7.
• z 1.245

  Iohn 14. 30. and 16. 11.
• a 1.246

  Ephes. 6. 12.
• b 1.247

  2. Cor. 4. 4.
• c 1.248

  2. Co. 12. 7.
• d 1.249

  Mat. 4.
• e 1.250

  1. Tim. 1. 18.
• f 1.251

  Reuel. 12. 11.
• g 1.252

  Ephes. 6. 16.
• h 1.253

  1. Tim. 1. 5.
• i 1.254

  1. Thess. 5. 8.
• k 1.255

  Heb. 10. 3, 6.
• l 1.256

  2. Tim. 4. 7.
• m 1.257

  Luke 22. 32.
• n 1.258

  Phil. 1. 27.
• o 1.259

  Iude verse 3.
• p 1.260

  Mat. 4. 2.
• q 1.261

  Luke 5. 13.
• r 1.262

  Iohn 16. 33.
• s 1.263

  Marke 1. 4.
• * 1.264

  The Papists make three parts of Re∣pentance, Confession, Contrition, Satis∣faction.

  Confession (which they will haue to be made in the Priests eare, and call Auri∣cular) is vaine, because

  First, It is impossible to make recitall of all our particular faults, which are both infinite, and in a great part vnknowne.

  Secondly, For priuate consolation, aswell the Priest is to make Confession to the people, as the people to him.

  Contrition or sorrow, and brokennesse of heart for our former sinnes, wee hold, aswell as they, requisite to true Repentance.

  Satisfaction is al••o necessary to bee made to such as any way wee haue wronged: But to God we are not able to make any, in asmuch as

  First, We can giue him nothing: for all we can doe, is due vnto him.

  Secondly, No good worke of ours is able to stand before him, ••n •• to indure the Touchstone of his Tryall: And therefore this kinde of satisfaction is bla••phemous and derogatorie from the death of Christ, who is our onely Sat〈…〉〈…〉ction, Ransome, and Redemption.
• t 1.265

  Psal. 51. 14.
• u 1.266

  Ier. 31. 18.
• x 1.267

  Lam 5. 21.
• y 1.268

  Hoshea 2. 14
• z 1.269

  2. Cor. 2. 5.
• a 1.270

  Psal. 51. 10.
• b 1.271

  Psal. 51. 14.
• c 1.272

  2. Sam. 12. 10, 11.
• d 1.273

  2. Cor. 8. 12.
• e 1.274

  2. Cor. 12. 9, 10
• f 1.275

  Hosh. 2. 14, 15, 16.
• h 1.276

  Mat. 17. 21.
• i 1.277

  Ioel 2. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.278

  Popish Fast, which permitteth al kind of meate at Dinner, flesh one¦ly excepted; and at Supper to fill ones selfe with bread and drinke; and both at Dinner and Supper with Wine and all kinde of Dainties, Spicebread, Fruit, Marmal••t, and Sucker, &c.
• k 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iohn 3. 8.
• l 1.280

  Ionas 3. 7.
• m 1.281

  Marke 13. 32
• n 1.282

  Mar. 2. 20. Luke 5. 35.
• o 1.283

  Mat. 9. 15.
• p 1.284

  1. King. 21. 27
• * 1.285

  The Popish Fast, which was iudged sufficient, if they onely abstayned from meate, without any regard of inward godlinesse.
• * 1.286

  The Pharisaicall Fast of the Pa∣pists, which is so far from humbling them, that contrariwise it maketh them swell with a proud opinion of meriting thereby.
• q 1.287

  Leuit. 16. 31. and Leuit. 23. 27, 29, 32. Num. 29. 7.
• r 1.288

  Ioel 2. 10, 20.
• s 1.289

  Iudges 20. 23. Ezra 19. 6. Ester 14. 16. 2. Chr••n. 20. 3. Dan. 9. 20.
• * 1.290

  The Popish Fast, which appoin∣teth set times, Fridayes, and such like, howsoeuer the time fal out pro∣sperous or aduerse.
• t 1.291

  Iudges ••0. 26. and else-where.
• u 1.292

  Ester 4. 16.
• x 1.293

  Acts 9. 9.
• * 1.294

  Poperie, that (ordayning many both wicked and vnnecessary holy-dayes) razeth out of their Kalen∣der this one, and beside, the Sab∣bath, the onely holy Day ordayned of the Lord.
• y 1.295

  Leuit. 16. 31. & Leuit. 23. 32.
• z 1.296

  Leuit. 16. 29. & 23. 28, 30, 31
• a 1.297

  Ioel 2. 12.
• * 1.298

  The Popish Fast, which hath no more extraordinary Prayer vpon that Day then vpon any other.
• b 1.299

  Iudges 20. 26. Ezra 9. 5. Nehem. 1. 4. Dan. 9. 3. 2. Chro. 20. 4, 5, 6
• c 1.300

  Ioel 2. 15, 16
• * 1.301

  are not onely pleasing vnto God, through his forgiuenes of the sinne:
• d 1.302

  1. Tim. 4. 8.
• e 1.303

  Reuel. 8. 3. 4.
• f 1.304

  Mal. 3. 4.
• g 1.305

  Rom. 12. 1.
• h 1.306

  1. Pet. 2. 5.
• * 1.307

  but haue be∣side, of Gods free Goodnes looking vpon them in the perfection of his Sonne, speciall promi∣ses of reward made vnto them▪ both in this life and in the life to come.
• * 1.308

  The Popish doctrine, that we are iustified by the workes which Christ worketh in vs by his Spirit So ioyn∣ing workes together with Christ in the matter of Iustification, and their doctrime of Merits: reaching that the good works of such as are in the state of Grace, doe ex condign••, (that is, of a sufficient worthinesse and desert that is in them) merit eter∣nall life.
• i 1.309

  Ier. 23. 6.
• k 1.310

  1. Cor. 1. 30.
• l 1.311

  Rom. 1. 17.
• m 1.312

  Iam. 2. 21, 25
• n 1.313

  Verse 17, 20.
• o 1.314

  Verse 11.
• p 1.315

  Iohn 15. ••.
• q 1.316

  Mat. 5. 16.
• r 1.317

  2 Pet. 1. 10.
• s 1.318

  2. Tim. 2. 19.
• t 1.319

  1. Pet. 2. 15.
• u 1.320

  1. Pet. 3. 12.
• * 1.321

  Hereafter wee shall haue an Angellike per∣fection.
• x 1.322

  Ephes. 5. 27.
• y 1.323

  Mat. 22. 30.
• z 1.324

  1. Cor. 13. 12.
• a 1.325

  Reuel. 14. 13.
• b 1.326

  Reuel. 21. 4, 5
• * 1.327

  Redemption, whereby
• c 1.328

  Ephes. 1. 14.
• * 1.329

  freeing vs from the curse (himselfe be comming a curse for vs)
• d 1.330

  Heb. 2. 14.
• * 1.331

  hee maketh vs blessed, by the participation of his Blessed∣nesse.
• * 1.332

  Our Bles∣sednesse, in the estate we now are in, standeth
• e 1.333

  Iohn 6. 47.
• f 1.334

  Iohn 3. 36.
• g 1.335

  1. Iohn 5. 12.
• h 1.336

  1. Iohn 3. 14.
• i 1.337

  Rom. 8. 29.
• k 1.338

  Heb. 12. 6.
• * 1.339

  First, in the Loue of God anew.
• l 1.340

  1. Tim. 4. 10.
• m 1.341

  Psal. 68. 20.
• n 1.342

  Psal. 34. 20.
• o 1.343

  Psal. 91. 22.
• p 1.344

  Luke 12. 7.
• q 1.345

  Zach. 2▪ 8.
• r 1.346

  1. Pet. 5. 7.
• s 1.347

  Psal. 27. 3.
• t 1.348

  Psal. 3. 6, 7.
• u 1.349

  Psal. 118. 6, 7 Heb. 13. 6.
• x 1.350

  Psal. 91. 3, 4, 5, 6, 7.
• y 1.351

  Esay 25. 8.
• z 1.352

  Esay 49. 15.
• a 1.353

  Psal. 30. 6.
• b 1.354

  Esay 54. 7, 8.
• * 1.355

  whereby all things,
• c 1.356

  Rom. 8. 28.
• d 1.357

  1. Cor. 3. 21, 22
• * 1.358

  not the cala∣mities onely and troubles of this life,
• * 1.359

  and also death it selfe,
• e 1.360

  Heb. 2. 14, 15
• f 1.361

  1. Cor. 15. 55.
• * 1.362

  but euen our very sins turne vnto our good:
• g 1.363

  Luke 22. 32.
• h 1.364

  Psal. 51. 14.
• * 1.365

  and in the as∣surance whereof
• i 1.366

  Rom 8. 16.
• k 1.367

  Rom. 8. 38, 39
• * 1.368

  we haue peace of conscience, and Ioy in the Holy Ghost.
• * 1.369

  Secondly, in that we are made neere vnto him,
• l 1.370

  Ephes. 2. 13.
• m 1.371

  Ephes. 2. 19.
• * 1.372

  and haue con∣tinuall accesse with boldnesse into his pre∣sence.
• n 1.373

  Ephes. 2. 15.
• * 1.374

  Thirdly, in our former Soueraigntie, and power o∣uer the crea∣tures,
• o 1.375

  Psal. 8. 5, 6, 7, 8, 9.
• p 1.376

  Heb. 2. 6, 7, 8
• q 1.377

  Verse 8, 9.
• * 1.378

  whereof com∣meth free li∣bertie of vsing them all,
• * 1.379

  The Papists doctrine of Deuils, for∣bidding flesh vpon certaine dayes.
• r 1.380

  Gen. 9. 3.
• s 1.381

  Ʋerse 32, 33.
• t 1.382

  Act. 15, 28, 29
• u 1.383

  Act. 16. 3.
• x 1.384

  Gal. 2. 4, 5.
• * 1.385

  and deliue∣rance from the bondage of Satan.
• y 1.386

  Gen. 3. 15.
• * 1.387

  This also as a noble accesse added there∣unto, that the holy Angels themselues are made Mini∣sters for our good.
• z 1.388

  Heb. 1. 14.
• a 1.389

  Psal. 34. 9.
• b 1.390

  Mat. 18. 10. See you despise not one of these little ones, for I say vnto you, that their Angels in Heauen doe al∣wayes behold the face of my Fa∣ther, &c.
• c 1.391

  Psal. 91. 12, 13
• d 1.392

  Dan. 1. 3.
• e 1.393

  Dan. 3. 28.
• f 1.394

  Luke 16. 22.
• g 1.395

  Mat. 28. 3, 4.
• h 1.396

  Eccles. 4. 12.
• i 1.397

  Gen. 32. 1, 2.
• k 1.398

  Luke 2. 13.
• l 1.399

  Psal. 68. 17.
• m 1.400

  Heb. 12. 22.
• n 1.401

  Dan. 7. 10.
• o 1.402

  2. Kings 6. 15 16, 17.
• p 1.403

  Mat. 26. 53.
• q 1.404

  Luk. 15. 7, 10
• r 1.405

  Psal. 103. 20.
• s 1.406

  Esay 6. 2.
• t 1.407

  Dan. 9. 21.
• u 1.408

  Ezech. 1. 10. & 10. 14.
• x 1.409

  Reuel. 4. 7.
• y 1.410

  Ezech. 1. 4.
• z 1.411

  Verse 13.
• * 1.412

  Fourthly, in a spirituall glory and wisdome, and other graces.
• a 1.413

  Eccles. 8. 1.
• b 1.414

  2. Cor. 3. 18.
• * 1.415

  After this life, commeth the fulnesse of Blessednesse,
• * 1.416

  more or lesse, according to the diuers measure of our Faith here. To the soule in Heauen, presently after death, till the latter Day.
• * 1.417

  Popish Pur∣gatorie, and Limbus Pa∣trum.
• c 1.418

  Eccles. 12. 9.
• d 1.419

  2. Cor. 5. 1.
• e 1.420

  Verse 6, 7, 8.
• f 1.421

  Phil. 1. 23.
• g 1.422

  Luke 23. 43.
• h 1.423

  Reuel. 6. 10.
• i 1.424

  Heb. 12. 23.
• k 1.425

  Luke 23. 46.
• l 1.426

  Luk. 16. 22, 23
• * 1.427

  At what time
• * 1.428

  our bodies be∣ing raysed vp
• m 1.429

  Dan. 12. 2.
• n 1.430

  Iob 19. 25, 26, 27.
• * 1.431

  glorious,
• o 1.432

  Mat. 13. 43.
• * 1.433

  1. Co. 15. 42, 43
• p 1.434

  Verse 47, &c
• q 1.435

  1. Cor. 15. 44.
• r 1.436

  Ephes. 2. 6.
• s 1.437

  1. Thes. 4. 14.
• t 1.438

  Gen. 2. 17,
• u 1.439

  Luke 14. 14.
• x 1.440

  Luke 20. 36.
• * 1.441

  the whole man shall meete
• y 1.442

  Rom. 14. 10. & 1. Cor. 5. 10.
• z 1.443

  1. Cor. 5. 1.
• a 1.444

  Iude verse 6.
• * 1.445

  Christ
• b 1.446

  Acts 10. 42.
• c 1.447

  Acts 17. 31.
• * 1.448

  comming to Iudgement,
• d 1.449

  Acts 1. 11.
• e 1.450

  2. Thess. 1. 7.
• f 1.451

  1. Thess. 4. 5.
• g 1.452

  Mat. 24. 36.
• h 1.453

  Marke 13. 32
• i 1.454

  2. Thess. 2. 9, 10, 11.
• k 1.455

  Reuel. 13. 12, 13, 14.
• l 1.456

  Ʋerse 27.
• m 1.457

  Verse 28.
• n 1.458

  Gal. 2. 2.
• o 1.459

  Verse 29.
• p 1.460

  Esay 13. 10.
• q 1.461

  Ioel 4. 7.
• r 1.462

  Ezech. 32. 7, 8
• s 1.463

  Reuel. 6. 12, 13, 14.
• t 1.464

  Reuel. 16. 19. & 19. 20. & 20. 10.
• u 1.465

  Verse 30.
• x 1.466

  Ezech. 38. & 39. to the end of the Prophecy, Reuel. 20 7, 8, 9, 10, 11, &c.
• y 1.467

  Ezech. 37. & Reuel. ••6. 12, 13 14, 15, 16.
• z 1.468

  Dan. 1. 12, ••.
• a 1.469

  So is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taken, Luke 17. 34.
• b 1.470

  Reuel. 21. 24.
• c 1.471

  Ezech. 47.
• d 1.472

  Dan. 7. 14.
• e 1.473

  Zach. 14. 19.
• f 1.474

  1. Thess. 2. 2. Reuel. 16. 5.
• g 1.475

  1. Thess. 5. 3.
• h 1.476

  Luke 21. 35.
• i 1.477

  Mat. 24. 37, 38, 39.
• k 1.478

  Luke 21. 35.
• l 1.479

  Mat. 25. 13.
• m 1.480

  Acts 1. 11.
• n 1.481

  Verse 9.
• o 1.482

  Titus 2. 13. and els-where.
• p 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• q 1.484

  Mat. 24. 30.
• r 1.485

  1. Thess. 1. 8.
• s 1.486

  1. Thess. 4. 16.
• * 1.487

  in the Ayre, and there
• t 1.488

  1. Thess. 4. 17.
• * 1.489

  receiue sen∣tence of all fulnes of bles∣sednes for euer:
• u 1.490

  Verse 41.
• x 1.491

  Mat. 25. 34, 41.
• y 1.492

  Mat. 25. 4, 34, 35, 36, 41, 42 43.
• z 1.493

  Reuel. 20. 21.
• * 1.494

  which
• a 1.495

  Mat. 13. 49, 50.
• * 1.496

  we shall enioy, taken vp into Heauen by the vertue of his Ascension.
• b 1.497

  John 14. 2.
• c 1.498

  Mat. 8. 11.
• d 1.499

  Heb. 12. 22.
• e 1.500

  Iohn 14. 23. & Iohn 16. 17.
• f 1.501

  Ephes. 2. ••
• g 1.502

  Heb. 9. 24.
• h 1.503

  1. Iohn 3. 12.
• i 1.504

  1. Thess. 4. 17.
• k 1.505

  Psal 16. 11.
• l 1.506

  Esay 35. 10.
• * 1.507

  R〈…〉〈…〉 ••. 4.
• m 1.508

  Mat. 19. 28.
• n 1.509

  Heb. 1. 2.
• o 1.510

  Esay 64. 4.
• p 1.511

  Reuel. 3. 12.
• * 1.512

  Chiliastes, which place happines after the Resurrection, in the plea∣sures of the bodie and vpon the Earth, and that to indure but for a thousand yeeres, abusing the place, Reuel. 20. 4. They raigned with Christ a thousand yeeres, which is not to bee vnderstood of the condition of the Elect after this life, but in this pre∣sent World, during all that time that Satan by the Ministerie of the Gos∣pell should be bound that he might not deceiue the Nations, which was very neere a thousand yeeres after Christ, all which time some truth remayned in the Churches, as con∣cerning the maine points of Chri∣stian Doctrine.
• q 1.513

  1. Thes. 4. 17.
• r 1.514

  Reuel. 22. 5.
• s 1.515

  1. Pet. 1. 4.
• t 1.516

  2. Cor. 5. 4.
• * 1.517

  Certaine men vpon our Sa∣uiour Christs Resurrection rose againe, and are alrea∣dy with him in Heauen.
• * 1.518

  So are Enoch and Elias both aliue assumed thither.
• u 1.519

  Iude ver. 24.
• x 1.520

  Heb. 11. 5.
• y 1.521

  2. Kings 2. 23
• * 1.522

  Those that are liuing at the latter Day, shall suddenly be changed, after the dead are once risen.
• * 1.523

  The creatures also for our sake shall then be renewed into a glorious estate not sub∣iect to corrup∣rion.
• z 1.524

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.525

  Rom. 8. 19, 20, 21, 22.
• b 1.526

  2. Pet. 3. 13.
• c 1.527

  Esay 65. 17.
• d 1.528

  Esay 66. 22.
• e 1.529

  Psal. 96. 10, 11, 12.
• f 1.530

  Acts 3. 21.
• g 1.531

  2. Pet. 3. 13. Esay 65. 17. & 66. 22. Reuel. 21. 1.
• h 1.532

  2. Pet. 3. 13.
• i 1.533

  Rom. 8. 21.
• k 1.534

  2. Pet. 8. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.535

  Rom. 8. 33.