heart of every beleever by a spiritual union God and we were more distant than heaven and hell and how should that fountain communicate its goodnes to us but by that chanell of our own nature in Christ we receive it both kindly and largely He is the fountain of grace as God one with his Father he hath deserved it by his obedience and dispenseth it to us as God-man So we receive grace by a kindly convoy This is better than Labans Well for none could drink of that till the stone was rolled off But this fountain is alway open to the house of David And the first shot of these over-running waters roll this stone of hardnes from our heart when his grace softneth our heart to receive more grace And though Jacobs Wel had water yet they who came to it had need of a bucket and coard to draw but this fountain furnisheth both the bucket of an earnest desire and the coard of a strong faith Even he who saith Open thy mouth wide and I will fill it doth open our heart with Lidia's and maketh us to receive his grace largely This is the sweet respect that this fountain of happinesse hath to our miserie to prevent us with exciting grace to draw us with effectuall grace and to communicate this happinesse to us that our miserie may be happie in him Before we loved him he made us when he kythed his love to us he renewed us and being beloved of us he shall perfect us I close this point with Solomon O fountain of the gardens O Well of living waters Arìse O north and come O south and blow on my garden that the spices thereof may flow out Let my welbeloved come to his garden and eat his pleasant fruit SECTION III. How to seek true happinesse I have sought that I will inquire THe first section of this doctrine hath told us that there is a happines one thing The second that God is the fountain of it Now followeth the third how to seek it And this is set down in two words of Praying and Inquiring and offereth to us two kinds of seeking The first is the Inquirie of happinesse among many things The second is the suiting of it from God by prayer after we have found it In this inquirie we shall consider the necessitie difficulty and the form The necessity is great because it is about this greatest necessar one thing We have it not by nature but must get it by grace so we are not born happy but made happy We are miserable in our selves and must be changed by happines and this change is furthered by inquirie Our life is short our death uncertain and when it approacheth if it finde us unprovided our misery shall be threefold What then should we do in a short life but cast off vanity and set us for the search of the truth Besides it is the main end wherefore we are brought into the world and if a new born childe could speak and were asked wherefore he is born He should answer To seek the happines that he lost in Adam We are not born to buy and build and heap riches and honour together but to enquire for salvation as a childe is not formed in the belly to bide there but to come forth and to be a perfect man in the free light It is a great good to seek the chief good The difficulty of this inquiry is first from the nature of happinesse It is hid manna the eye hath not seen it nor the eare heard it c. And this our life is hid with Christ in God Next from the multitude of false happinesses that deceive us For Satan hath filled the way of our inquiry with sundry baits to divert us from the right that on them we may stick as upon the chief good and embrace our own fancies Thirdly from our own disposition we are all born with a desire of happines and every life in it own kinde desires to be better If we ask any man though he were a fool would you be happy He would answer I would For every being is desirous of goodnesse or well being The desire of meat drink raiment are no more rooted in us than that desire of happines and these smallest desires serve the greatest The appetite of the wills sacietie which the schools call happines is common but few know the reason of that saciety so that many labouring to choose a particular happines which their common appetite desired have chosen misery for happines It is as hard to finde out true happines as it is easie to have the common desire of it the one hath need of a supernaturall grace as the other floweth from a naturall power Fourthly the practice of all ages proveth this difficultie for of the many millions that sought out happines none did finde it out except those whom God assisted by a speciall grace The Philosophers travelled painfully but brought out the winde they were confident that they had found it and yet found it not But that confidence was double miserie both in missing true happines and then in resting upon their own deceit They neither agreed with the truth nor among themselves nor any one of them with himself If we look to the universall desire rising from the common notion we shal be forced to say There is a happines if we look on their diversitie and contrarietie we shall wonder at Sathans craft abusing mans wit to erre so fouly about happines And Solomon himself thought this task both worthy of him and hard for him to finde out what was that good or happinesse of the sons of men Wee must think it an hard task whereon so many Philosophers have lost their labour their time and themselves The search it self goeth in two the refusing of ill and choosing of good The ill of sin must simply be refused whether it be originall or actuall inherent or adherent guiltinesse It is the cause of our misery and contrarie to good it cannot enter in happines but stayes it in us Our miserie began at it and our happines beginneth in turning from it Adam was tried by the tree of knowledge of good and ill which told him that so long as hee stood hee had a known good and was free from an unknown ill But when he fell he â—o und experimentall knowledge of a lost good and purchased ill That tree is yet our triall if we will eschew the ill of sin and follow the good of happines There can be no happines in ill neither can any man desire or love ill as ill and sathan whose malice is fed with it doth not love it as ill but as a good as a satisfaction of his malitious will And those men are most like to him who seek their happines in ill They make it their happines when they boast of it as Lamech of his tyrannie and Doeg of his calumnies
fear him that glory may dwell in our Land The Lord who hath made your Majesty a King of many Kingdomes make your Majestie more and more a King of many blessings that we all walking in truth and love righteousnesse and peace kissing one another we may all in the end be happy in him who is true happinesse Edinburgh 15. Maii 1633. Your Majesties most humble and obedient servant WILLIAM STRUTHER THE TABLE A ADams selfe-dominion of his will was his fall page 19. Affliction stayeth not happines 26. it prepares Pastors 99. Application necessarie 119. Assistance divine 103. B Baptisme 104. Beautie of the Sanctuarie 82. It is not in building 84. nor in imagerie ib. but in Gods presence 85. and in his work 89. C The Calendar of the godly 82. The Chiefe good 3 4 5. Choice of the chiefe good 34. it is directed of God 40. it divideth mankinde 44. and discovereth our by past present and future estate 46. we are conscious of it 36 Christs union with the Father and us 7. Churches are schooles of happinesse 77 they should be frequented 81. Combate spirituall stayeth not happines 67. Conceit of perfectionis great imperfection 142. Congregations in Churches are most beautifull meetings 111. Constant search of happinesse 139. Contentment is our element 134. D Death perfecteth happinesse 150. Desertions of God are fearfull 141 143. The discord and concord of godly and wicked 45. Dwelling with God and in him is our happinesse 64. This dwelling is mutuall 81. E No chiefe evill as there is a chiefe good 10. Popular chiefe evils 11. There is no little evill 13. Excesse spirituall 126. Experience should be communicate 100. F Faith is for application 121. Forget things past 145. Free-will a seat of war against grace 17. it destroyeth its adorers 56. Fruition of God 84 124. it is better than sight 131. here it is but in tastes 128. G God is our chiefe good 9. 29. he only is to be sought 9. he is the beautie of the sanctuarie 81. he offereth grace Craveth service Giveth power to serve and accepteth our service 98. Gods teaching 95. how we see God 118 123. he is the fountain of happinesse 21. and giveth it freely ibid. Good is greater than ill 12. H Happinesse is not in many things 2 8. it is not in riches 31. nor in honour ibid. nor in fame ibid. nor in power ib. nor in pleasure ib. nor in the gifts of the mind 33. but in one thing 2. It is our dwelling with God 64. in our peace with him 65. in our rest in him 67. in fruition of him 88. in contentment 134. wee must partake it 117. 120. necessitie to search it 23 the difficultie of searching 24. the maner of searching 25 34. Pray for it 48. Hatred and love right set 29. I Imperfection in the best 141. Inquiring stands in three 144. Joy in God 125. L Libertines are licentiouâ— 149. Love to God 124. M Martha and Maries choice 44. Martyrs spiritually drunk 130. Mathematicians ascribe happines to fate 20. No merit of happinesse 54 61. The multitude ghesse at happinesse 19. N Naturall men blinde judges of grace 122 137. O Obedience is our seale 138. One thing is all 3. 1 For excellencie of originall of communication of preservation of reduction 3 4 4. 2 For sufficiencie 5. 3 For integritie or indivisibilitie 6. 4 For efficacie in union 7. P Pagans sought happinesse of themselves 15. their errours of it 72 How Pastors are the beauty of the Sanctuarie in their calling 96. in their doctrine in matter and form 97. their experience 99. their powerfull word 100. their duty 112. Pauls choyce 38. Peace with God 65. Pelagians pride 17 18 c. Perfections impediments 142 Their remedies ibid. Perseverance 147. How People are the beautie of the Sanctuary 91. their diverse disposition 93. Philosophers would purchase happines 49. Praise is glorious 108 it is a sweet debt 110. Prayer and practice to bee joyned 49. of groanes and heart-prayer 50. Prayer for happinesse in humilitie 53 Prayer for happines is happines 62. it findeth ever matter 60. God hears us ever to our weal 57. Presence of God the beautie of the Sanctuarie 132 138 143. Proud prayers enter not heaven 36. R Religious worship 87. False Religions give no happinesse 72. 135. Rest in God is our happinesse 67. Rest of resolution of refreshment of securitie 71. S Sacraments 103 Satietie spirituall 126. 129. Search of happinesse 25 34. not to search is brutishnesse 38. fleshly searching 39. Right search is of God 40. Scotlands happinesse in the Gospel 115. Solomons experience 37. Selfe-stealth is preservation 137. T Time of learning happinesse 81. Timely searching 140. W The wicked love not Churches 78 They have an eternall desire of sinning 81. They dreame that worldly things promise happinesse 32. The working of God is secret 132 136. and known only to the Elect. ibid. All worshippers are not alike 136. TRUE HAPPINESSE OR KING DAVIDS CHOICE The first Section of one thing PSAL. 27. VERS 4. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beautie of the Lord and to enquire in his temple THis verse containeth the prophets choice of true happinesse and it is set down in foure things First indefinitely that it is one thing Next from whom he seeketh it it is from the Lord Jehovah Thirdly how he seeketh it and that is in two for the time present he hath desired it next for the time to come he will enquire it constantly The fourth is happinesse it self particularly described in foure points First what it is A dwelling Next where In the house of God Thirdly the time how long All the dayes of his life Fourthly the end of that long dwelling is in two The one to behold and enjoy the beautie of the Lord The other to enquire in his temple The first thing then is his choice summarly described in the word one thing So Christ confirmeth the prophets word while he called Maries choice one thing And that for these three reasons First because it is not a common but a chief good If there be any good above it it is not the chief good and if there be any good equall unto it it is not alone But the chief good properly excludeth both a superiour and an equall good and therefore is one Next because it is the last end which we minde eternally to enjoy If there be any end beyond it it is not the last but amids and a degree to it All mids and ends are used for it but it is sought for it self and therefore must be but one Thirdly it is a center whereunto all reasonable spirits draw As all lines from a circle meet in the center so every one that seeketh happinesse aright meeteth in the chief good as the only thing which they intend and therefore
of a purified minde this glorious God as the prime beautie of the Sanctuarie and the only object of our religious worship wherein true Christians excell all other people who worship not this true God Religious worship in the Sanctuarie is the greatest worke we act in this life because we seeke happinesse in the union with that we worship For therein three things go together First our highest estimation of it as chiefe good in it selfe and so communicative of that goodnesse to our happinesse Next our highest affection loving it above all And these are the two maine parts of inward worship The third is a religious reverence arising of them manifesting it selfe in the acts of outward worship to pray to him and praise him According to the object wee worship so is our fruit For if wee worship the true God alone then wee come to happinesse both because our estimation affection and reverence are right placed And more because thereby he communicateth himselfe to us even to our conformitie with him for our due estimation of him is our excellencie that maketh us misprise all things beside and seeke him alone Our due affection to him is our union with him and a partaking of his divine nature in that we loath all things beside and adhere to him as our only happinesse Thirdly our religious reverence holdeth him ever in our eye as the paterne to the which wee conforme our selves So thereby undoubtedly wee attaine true happinesse But if wee worship any thing beside we make our selves more and more miserable Though wee should worship Angels and Martyrs neither can they communicate goodnesse to make us happy and their worship is impious and idolatrous and separateth us from God The pretended cause why Julian forbad Christians children the use of secular learning was lest they being armed therewith might more dextrously refute the Pagans But the secret cause was lest by reading the fables and histories of the Gods they should finde just matter of mocking and insulting over them As the old Senat burnt Numaes books because they expressed the secrets of their religion For their owne histories maketh them the worst men of their time yea monsters rather than men and yet after their death the world seeking a colour to their owne wickednesse made them gods And the devils the promoters of their worship for their owne behoofe made the world thinke that adulterie murther drunkennesse and such were good service to them If Iupiter Mars Apollo Bacchus were now living as they were at their best in their life time they would be abhorred as pests and cast out of the common-wealth This then is our happinesse that wee worship that God alone who made the heaven and the earth and finding him that all the parts of religious worship begin in him continue and abide in him Secondly the beautie of God in the Sanctuarie is in his working with his people for happinesse which wee consider in three First as it proceedeth from him Secondly the worke of his grace in the people meeting him Thirdly the worke of pastours betwixt both Gods worke toward his people goeth in foure First his offering of happinesse Secondly his exacting of service Thirdly his conferring or giving the grace that he offereth to them Fourthly his accepting of his worke in them as if it were theirs only The first is his offer of salvation and happinesse At the first it is thought that wee come to offer to him but indeed he bringeth us to his house to offer to us Here a great change God whome wee have made our enemie is our best friend Our Iudge who may plague us for our sinne turneth our repledger by his mercy rescuing us from Justice Our Creditour turneth our Pardoner and while hee might powre out all his wrath upon us he is to reconcile us to him And under this name our reconciliation goeth because he worketh the worke whereof wee are at first both ignorant and uncapable So in Scripture every where he calleth on us Come let us count together Come to mee yee that are wearie and laden and I will ease you Next in the Sanctuarie he exacteth service of us and that for our owne good only that seeing he is applying to us his happinesse purchased by his Son he craved of us preparations and dispositions to receive it So he craveth that wee lay up his word in our heart That wee repent our sinne unfainedly that we beleeve in him that wee love him with all our heart and all our soule and that we honour him in keeping his Commandements for even while he promiseth to ease us of our owne yoake he biddeth us take his yoake upon us That we pray to him for blessings wee have need of and that wee praise him for every blessing we receive For God commandeth no man any thing for his owne profit but for his profit whom he commandeth And all the businesse of our sacrifice under the Gospell is not for him but for our more profitable exercise in piety Thirdly he conferreth upon us and giveth the things that he both offereth and exacteth so hee worketh faith in us opening our hearts as hee did the heart of Lydia and while he biddeth us Come to his Sonne he draweth us to him both by alluring us with his excellencie and bowing of our wils to him He craveth of us that we understand his word and giveth us hearts to understand it when he circumciseth our eare and heart and writeth his Law therein As he commandeth that we love him with all our heart so he sheddeth abroad his love in our heart making all our heart powre it selfe out on him As he craveth obedience of us so he giveth the spirit of obedience putting his feare in our heart and causing us to walke in his Law His craving or exacting is not Legall but Evangelick for the legall is Doe and thou shalt live and yet gave no helpe to doe the thing that was commanded but the Evangelick exacting giveth us power to doe the thing that it commandeth giving us to know to will and to doe And their obedience differeth as well as the exaction for the legall obedience was to righteousnesse and salvation if they could attaine it but the Evangelick obedience is for gratitude and thankfulnesse to God for that happinesse which hee hath both purchased and applies to them freely Fourthly as a gracious Acceptor of that wee are able to doe by his grace which goeth in two First though it be his he counteth it ours for wee are not able of our selves as of our selves to thinke any good but all our sufficiencie is of him He giveth us the habite of faith of repentance and bringeth their acts out of them And though formally beleeving repenting c. be our worke because our wils moved by grace doe move themselves and so specifieth the acts of these habits yet the power
earthen vessels that the excellencie of the power may be seene to be of God and not of man Yet it is their glorie and happinesse to be Gods instruments in bringing others to happinesse They have his assistance first because of their calling for God is never lacking to his owne ordinance Next because of their gifts which are a greater token of his presence than their simple calling Thirdly and most by sanctification when they sanctifie their persons and gifts for the worke and remove all things from them that may either offend God or his people and this is it that disposeth them for the manifestation of spirit and power The ministration of Sacraments is a part of this beautie The first giveth us the life of God the second nourisheth that life in us The first meeteth us with provision at our entrie in the valley of teares The second strengtheneth us for temptations in it Baptisme is our first Sacrament and scarcely are we borne naturally when we are borne againe spiritually Gods grace prevening our wit our will and our worth and sealing us before wee be sensible It is a prevening of sathans malice to marke us with the seale of the covenant ere he can abuse us to any actuall sinne Therein great workes are acted with little shew the death buriall aud resurrection of Christ is there represented Our Iustification death buriall and resurrection with him are there acted Therein the sonnes of Adam are made the sonnes of God The children of wrath are made heires of the kingdome of heaven What grace from eternall ordained us prevening grace as a midwife bringeth out By our first birth we increase the number of mankinde By our second birth wee increase the Church The grace of election griped us in eternitie the grace of Baptisme gripeth us in time by the beginnings and the grace of effectuall calling pulleth us fully to God As elect children receive the seeds of grace in Baptisme so in time they break out fully in them In our election though wee were in God yet we were neither in our selves nor sensible of that his choising grip In our Baptisme we are in our selves but not sensible of his working In our calling both wee are and are sensible of the worke of his grace in us The Sacrament of the Lords supper is another part of this beautie He gave us life in Baptisme and feedeth it conveniently in the Supper as a life for eternitie He is both our life and the food of it Neither can that life live without him neither can any thing beside him nourish it It is a precious food and dearely prepared He prepared it on the crosse when he suffered the punishment for our sinnes and giveth it to us in that Sacrament as that Manna that tasteth to every man according to his desire He is with these mysteries both sacramentally and spiritually and with us spiritually to make us one with him not by mixture of substances but by union of spirits for our eating of him is our biding in him To eat his flesh and drinke his bloud is not horrour but honour Because wee eat him spiritually we need not prepare our teeth but our minde for it is not the food of the belly but of the minde and our beleeving is our eating He both feedeth us with himselfe and is fed by our profit and increase in his grace refreshing us with his spirituall joy and rejoycing for our spirituall profit Our repentance our love and amendment are his meat We are eaten when we are reproved set over when we are instructed Wee are concocted when wee are changed We are digested when we are transformed and united when we are conformed to him Then wee eat him when we dissolve in the sense of his love When his heart sendeth out that love that pierced it before the souldiers speare Then our heart is drawen to his and sucketh his heart in us we thrust the tongue of our desire into his wounds drinke largely out of them The mother suffereth not her deare babe more lovingly to lay the mouth to her pap than he suffereth us to lay our heart to his We see his heart more gladned for the glorie of God in our salvation than grieved for the wounds and therein the love of God who from eternall loved us in Christ to such a happinesse This is a drunkennesse without sinne an excesse without fault He thinketh strange things and seeth wonderfull things and speaketh unheard things who is full of this Paschall Lamb and of this beautie of the house of God Thus much for Pastours worke as they are Gods mouth to his people They are the peoples mouth to God in prayer and praise the two tables of Gods immediat worship and a great part of this beautie In prayer all adore God as the fountaine of happinesse Therein we acknowledge our miserie in sinne and punishment and send up our faithfull desire for pardon Againe the good that wee want as holinesse righteousnesse and happinesse it selfe we crave in confidence There is no part of Gods worship wherein wee be more sensible of the Trinitie The Father as the fountaine the Sonne as Mediatour in whose hand wee put up our prayers and the holy Spirit helping our infirmities and making us pray with groanes that cannot be expressed It is the sweetest exoneration of our heart for when it is oppressed with griefe or bound up in the owne hardnesse of senselesnesse if we get libertie to powre it out before the Lord wee finde a wonderfull release and God powring in joy for the griefe we powred out In the multitude of the thoughts of my heart thy comforts sustained me It is a worke of Gods grace in us for those whom he hath chosen to them he hath appointed all the blessings that follow election and so among the rest he giveth them the spirit of prayer to crave the performance of his promise By his grace they draw neere to that throne of grace by the way that Christ hath made new by his bloud and Christ who purchaseth accesse provideth also a successe to receave grace for help in time of need The more wee grow in grace the more wee are inlarged with confidence Thereof it is that wee both love more ardently and pray more confidently for that we want Privat prayers have greater libertie to feele and expresse these divine operations and is the diet that most nourisheth us but the prayers in the sanctuarie have their great fruit Therein all the prayers of the Saints are joyned with us to make an onset on God This is an holy violence wherin he delighteth It was not a reproofe of Moses Suffer mee to destroy this people but a commendation of his zeale for Gods glorie in the salvation of Israel and a professing that he cannot resist the earnest prayers of his owne He is liberty it selfe and
Not fully because in their greatest fall they have both the Spirit and the seed of God in the habits of faith love c. albeit the worke of the Spirit and of these habits doe cease during the time of their impenitencie So David desireth the restoring of the joyes of salvation while in the meane time he craveth a retaining of the spirit That retaining imported that the spirit was still with him and that restoring imported his wonted joyes werâ— stayed Neither can they fall finally because thâ— Lord in his owne time raiseth them by repentance as Peter and David c. But Scripture and reason prove the same clearely I will make an everlasting covenant with them that I will never turne away from them to doe them good but I will put my feare in their hearts that they shall not depart from mee So Christ telleth It is impossible that the elect can be seduced and the Apostle Peter telleth That we are preserved by the power of God to that heavenly inheritance so that God his preserving power maketh our perseverance And no man saith Christ shall pull my sheepe out of my hand And because they except slyly It is true that none can pull his sheep out of his hand yet what if the sheep depart from him of their owne will The Apostle meeteth That neither life nor death nor any creature shall separate us from his love If no creature then not we our selves since we are a creature And the new heart and the new spirit doe promise the contrarie If God be for us who is against us For none can hurt us but he that over commeth God and who can overcome the Almightie Reasons also taken from the persons of the Godhead prove the same For the Father delivereth us to the Sonne to be kept and presented blamelesse at the last day The Sonne committeth us to the Father and prayed for us that we perish not The Father and Sonne commit us to the Spirit to be led in our wayes who dwelleth in us and in our seale which cannot be broken But in our time God gave a fearefull document in this question For when one pressed to destroy the grace of perseverance God let him fall from such grace as he had to turne Papist and of a professour of divinitie to become a lecturer of humanitie Our late Libertines mock this doctrine They professe a perfection in this life and so deny the necessitie of a graduall increase They affirme that the justified man cannot sinne and that God neither seeth nor hateth sinne in them That they need not repent nor mourne for sinne nor incite themselves to the obedience of God That they need not pray but praise continually This is a refined extract of Sathan who as by the Pelagians he oppugneth grace by nature so in them he destroyeth it in the name of grace And under a conceit of singular grace maketh them singularly gracelesse They have carved to themselves an easie way to heaven by laughing and mirth whereas Gods best children find it a valley of teares But their pretended perfection is found to be a presumptuous colour of libertie to their flesh for they are knowne to be more licentious in their wayes than they who groan under the sense of their imperfections The last degree commeth at death Not that our happinesse is suspended till then for we are here preparing happines though we cannot possesse it till death Solons speach cannot abide an exact triall for wee are called to happinesse even in this life It is called a valley of miserie and craveth some solace by a begun happinesse And the scripture pronounceth in the present some men happie Blessed is he whose sinnes are forgiven And happinesse is here begun in us faith gripeth it in the promise hope waiteth on it in the fulnesse our desire longeth for it and the beginnings of it selfe begin our profession But after death all shall be perfected This was the weaknesse of the wisest Pagans when they had pleased themselves with their discourses of happinesse they could not indure the thoughts of death but called it of fearfull things the most fearefull They trembled at that where they should finde most comfort and their thoughts of eternitie were as confused as their doctrine of happinesse was false And therefore could finde no comfort in their evanishing But the truth telleth us that at death we end the valley of miserie and enter in everlasting happinesse At death then our perfect happinesse beginneth and that in two First in removing all miserie or what ever imperfection The other in compleating happinesse in it selfe Our first miserie is sinne originall which God cutteth off by perfect sanctification In our effectuall calling that cutting off beginneth and goeth on by degrees till death when our last breath hath the last act of mortifying grace in the full abolishing of sinne Secondly the abolishing of all guiltinesse whatsoever that wee may be presented pure and blamelesse to him Thirdly wee shall be freed from all tempters and tentations Sathan shall molest us no more There shall be no need of an hedge to Job neither shall wicked men by their example pervert us or by their violence injure us neither shall a deceitfull heart deceive us any more Fourthly we shall be freed of all affliction we shall not desert God in sinne and he shall not desert us in his anger to punish us for sinne There shall be no more sorrow nor feare nor crying out because these first things shall be ended and God shall wipe away all teares from our eyes Lastly the mortalitie of this bodie shall end It is so fraile now that hardly can we fit it to serve us in actions naturall or spirituall and is a daily burthen to us to keepe it from sickenesse and inconvenients And when it is under them a greater burthen to make it free But when it shall be made a spirituall bodie these things shall cease Christs death hath killed death and his life is our life This is the consumption of the ills of our miserie Followeth the consummation of good things that perfecteth our happinesse and these are first the ceasing of the meanes of grace which are now necessary for the way then they shall end as having neither further worke nor use in us So prophesying shall cease and praying shall turne in praise On our part faith shall end in sight hope in fruition desire in delight and the beginnings themselves in their due perfection 2. All goodnes shall be perfected in us according to our measure our light perfect without ignorance or error our love perfect without slacking our will obsequious without rebellion our affections straight without perversenes and righteousnes holines in our last breath shal be accomplished and that last act of our regeneration shall bring forth the new man and send him in a