written that he came not to iudge the world Resolution Christ his comming in infirmitie it was to bee iudged and condemned for sinne that he might purchase redemption by the price of himselfe but his second comming in glory will bee to iudge the world by rendring euery man according to his workes AEnig 410. 411. If Christ bee the onely iudge of the world how is it written that the Saintes shall iudge the world How may it bee that the Saints shall iudge the Angels Resolutions Christ shall iudge the world that is the inhabitants angels and men as his fathers lieutenant by his commission and authoritie gathering all before him inquiring into them pronouncing a righteous vnreuocable sentence which presently and mightily shall bee executed thus Christ alone shall iudge the Saints shall iudge as his assistants giuing consent and approbation to his sentence 1. Cor. 6. 2. 3. thus also shall they bee iudged euen of Diuels who are Angels of the bottomlesse pit AEnig 412. How is it that the vngodly shall not stand in iudgement and God will not enter into iudgement with the righteous yet both quicke dead shall stand before him that sitteth on the white throne to bee iudged Resolution The righteous shall not come into iudgement of condemnation nor the wicked into iudgement of absoluâ—ion but all shall come to the iudgement of inquisition and examination Rom. 14. 2. Cor. 5. 10. AEnig 413 What is that that burneth and consumeth not is changed and perisheth and yet abideth still and how Resolution The Bush which Moises saw Exod. 3. also the heauens elements and earth shall bee burned at last day yet their substance not consumed to nothing but purified in that fire like mettall refined in a furnace that they may abide in an immortall and glorious estate being for our sinne in bondage to corruption Rom. 8. 21. AEnig 414. What country is that wherein is all day and no night and how Resolution It is the country which we looke for in heauen where shall be an euerlasting most glorious light without any the least darkeâ—esse AEnig 415. What country is that wherein is all night and no day and how Resolution It is the region of hell where shall be a perpetuall darknes without any light AEnig 416. 417. How may one liue being vnder and in an eternall death How may one bee in hell that neuer came in hell Resolution The life of the wicked in hell shall be a dying life and a liuing death one may be in the hell of conseâ—ence who neuer shall come in the hell of the damned AEnig 418. What reasonable creature is that which had a body and neuer had soule Resolution The Angels are reasonable creatures who assume bodies by Gods dispensation when they were sent on messages to men they aâ—â—â—â—red as men but whence those bodies came or whereinto they were dissolued it is vnreuealeable therfore vncertaine AEnig 419. What people bee they whose life it is at once both happy and miserable bitter and sweete Resolution They be true Christians Gods faithfull children who be happie and liue sweetely vnder the hope reioycing of eternall glory but because they are most troubled with sinne assalted by Satan hated and persecuted by the world therefore their life is miserable and full of bitternesse AEnig 420. What soule us that which neuer was mixed with body Resolution God is the soule of the world which is susteined and gouerned by his secret prouidence as a body is quickned and ruled by the soule 2 Also Faith is the Soule of our soule whereby it liueth to God 3 Finally Christ is the Soule of the legall Ceremonies whereof the truth and substance was in Christ. AEnig 421. What grace is that which once had is neuer last yet is vtterly taken away Resolution A liuely faith is gone and vtterly taken away when wee die and inioy the things beleeued yet in this life it is neuer lost being once had by vertue of Christs prayer Ioh. 17. and by Gods couenant which is euerlasting Ier. 32. AEnig 420. What gift is that whereby we liue to God yet it selfe shall dye when we liue Resolution We liue now by faith in the Sonne of God Rom. 1. 17. Gal. 2. last but when we shall liue by sighâ— in heauen then shall be no vse of faith AEnig 421. What rich man is he who made a great supper without meate Resolution It is Christ Iesus when he cometh to suppe with a faithfull soule without earthly delicates AEnig 422. What fire is that which being once kindled is neuer quenched and how this should be Resolution The fire of contention between the seede of the Serpent and the seede of the woman will neuer be extinct The fire of Gods vengeance in hell will burne for euer so long as God indureth AEnig 423. Seeing all liuing creatures heere in earth be corruptible how is there a worme that shall neuer dye Resolution It is that worme mentioned in the Gospel euen horror of conscience for sinne which shall gnaw the soule euerlastingly euen as wood is eaten by the worme AEnig 424. How are we forbid to fashion our selues to this world yet without sinne we may fashion our selues to the world Resolution We are forbid to fashion our selues to the world of the wicked by imitating their vngodly customes and waies but to follow the world of beleeuers by liuing after their good example this is a duty AEnig 425. How we may haue two mindes and but one soule Resolution A regenerate man hauing but one soule yet in the state of corruption had his minde wholy depraued which by grace is wholy renewed but not perfectly whence it is that still hee hath both a good minde and an euill AEnig 426. How may they waite for adoption which be already adopted and how this may be Resolution The adopted children of God which be already sonnes and haue the spirit of adoption yet they doe want the full fruition of the heauenly inheritance being heare cloyed and clogged with sinnes and miseries which they doe both earnestly and certainly waite for AEnig 427. Whether dumbe and deafe may be saued seeing faith is by hearing and onely beleeuers are saued Resolution Infants idiots dumbe and deafe which be the children of faithfull parents they be within the couenant and haue the seale thereof therefore charitie will hope well of their saluation Secondly though they lacke the ordinary meanes of engendring faith to wit hearing of the word preached yet seeing this commeth to passe without their owne default by defect of yeeres or senses therefore God who is not tyed to the meanes necessarily may without them and doth inspire faith into so many of them as be elect the Spirit bloweth where he liste if the Rauens call vpon God what letteth but Christian Infants may in their kind and degree yea the Scripture doth attribute
from our corrupt nature as an halting horse being beaten with the waggoners whip hee mooues and stirres because of the striker but lamenesse or halting is from some defect in his bones AEnig 22 How can God receiue ought of others himselfe being an infinite perfection Resolution God receiueth prayers and praises and other duties from his children as his due homage and seruice not to adde any thing to his own perfection for if one be good God is not made more righteous as the sea is not fuller by the drops that fall into it or by the recourse of riuers vnto it AEnigma 23. How should he bee a consuming fire who is full of pitty and bounty Resolution To wilfull and impenitent sinners he is a consuming fire but to such sinners as beleeue and repent he is a most mercifull God Command 2. AEnig 24. How may one be three and these three but one Resolution God being but one in substance yet is distinguished into Trinitie of persons the subsistences or persons being three Father Sonne and Spirit yet the diuine Essence is but one being equally communicated to each Math. 28. 19. Ioh. 1. these Three are one a secret to be admired AEnig 25. How may three be Eternals or Almighties yet there be not three Eternals nor three Almighties Resolution The three persons of the Trinitie be each of them Eternall and Almightie each person being God of himselfe yet the Godhead being but one there is but one Eternall and one Almighty this secret is to bee adored and not searched into AEnig 26. 27. How can one beget a sonne yet himselfe not be before that sonne c. How can the begetter bee before his sonne yet that sonne not to bee after his father Resolution of both God the Father begot his Sonne Christ by an vnconceiueable generation and so was before him in order of nature but not afore him in order of time because the Sonne was begotten by an euerlasting generation AEnig 28. How can Christ be God of God yet be God of himselfe Resolution Christ is God of God in respect of his person or Sonneship which hee hath by relation to the Father for he is a Sonne as being begotten of his Father but in regard of the Godhead or diuine Essence which is one and the selfesame to all the three persons he is God of himselfe euen God blessed for euer Rom. ☞ AEnig 29. How is Christ the selfesame God with his Father yet the Father is greater then he Resolution Christ as he is the Sonne thought it no robbery to bee equall with God Philip. 2. he and his Father being one mighty God Iohn 10.30 I and my Father are one But as was Incarnate and became the Mediator of our Redemption so the Father is greater then Christ for Christ as Mediator being his Fathers seruant Esay 5.11 was sent to doe his Fathers will Iohn 20.21 as my Father sent me c. AEnig 30. If Christ be the onely begotten Sonne then how are all belieuers his sonnes Resolution Christ is the only begotten sonne because he only is the naturall sonne Beleeuers being by nature not the sonnes of God but of wrath become his sons only by adoption and grace Iohn 1.14 Gal. 4.5 Eph. 2.3 AEnig 31. What is that which is sent yet is not inferiorto the sender It is either Christ sent of his Father or the Spirit sent both of Father and Sonne yet all these being one God and coequall none being aboue another Sending is not alwaies a note of preheminence or superioritie Acts 11. 36. where Superiors be sent of Inferiors AEnig 32. What is that which is one with another yet is another from that one Resolution The Father is one with the Sonne in substance yet an other person the Spirit also is another person distinct from the Sonne yet one in essence In the Trinitie there is one person and another yet not one thing and another this is a great secret Also all the faithfull are one with Christ and amongst themselues yet the persons bee distinguished one Christian is not another in respect of persons yet amongst all Christians there is a communion all being one mysticall body This word Father and the word Spirit are put in scripture personally each for one distinct person Mat. 28. and somtimes they be put essentially for the whole godhead and thus God is called the Spirit Iohn 4. 24. and Christ is called the Father Esay 6.9 AEnig 33. How can something come out of nothing Resolution By a created finite power such as in art and nature somthing cannot be made but out of matter and stuffe praeexistent or being before but diuine power being infinite and vnbounded was able when there was nothing to create the matter and formes of all things which were formed Gen. 1.1 Heb. 11.2.3 those things which we see were made of things which did not appeare AEnigma 34. How can there be a Palace made without matter or instrument or without knowledge or consent of him that was the Lord that should dwell in it Resolution That Palace is the world which God made by his word only Ps. 148. he spake the word and they were created Gen. 1.2 and he made it when as MAN the Lord of it was not created so well did God prouide for men to build and furnish them an house to dwell in before themselues were AEnig 35. 36. 37. 38. How can there be light where there is neither Sunne Moone Starre or Candle How can there be darknes where there is no night and how Waters where there is neither Sea Riuer nor Raine and how Trees and herbs without setting or planting Resolution of all fower All these things hapned in the work of Creation only see Gen. 1. to teach all men so to vse meanes as to acknowledge a God in them and notwithstanding we haue no meanes yet to depend vpon God who worketh by them or without them as he will 39. How is it that the Angels are not mentioned amongst the works of creation being Gods chiefest creatures Resolution Moses applying himselfe to the capacitie of the ruder multitude doth mention expresly sensible works only as the fittest glasse for the vulgar therin to behold their Creators glory yet so as he doth not wholy passe by Invisible and Spirituall creatures for in the first of Genesis verse 1. he saith that God made heauen and earth that is them and all in them also in chap. 2. verse 1. he saith God made the heauens and the whole hoast or army of them the Angells being a chiefe part of this Armie AEnig 40. How may a wicked man of a corrupt nature be called God Psalm 82.6 yet he not be God who is partaker of the diuine nature Resolution Adam being created in perfect righteousnesse and holinesse was partaker of the diuine nature as Peter calls these godly properties 2. Pet. 1. 4.
also to remember vs and assure vs the better of the giftes promised in the worde and offered to vs in the Sacraments that they are giuen vs together with the signes this is a Sacramentall metonimie the obseruing whereof preserues from Transubstantiation The authority and strong credite which scripture hath with vs is from God whose word and voice it is so certified to our consciences by that spirit which indited it and is not deriued from the Church whose office is faithfully to interpret and preserue this word in purity by the vse of an holy ministery and so is the piller and ground of truth not a Mistris and Queene to commande and ouer-rule but an handmaide and seruant to expound it to the Saints therefore truly saith a learned author that the authority of Church in expounding Scriptures is ministeriall not absolute and soueraigne Men know by the scriptures such things as were otherwise vnpossible to be knowne of vs yet are of necessity to be knowne August de ciuitat dei l. 11. cap. 3. The whole mistery of Christ of which wee had neuer dreamed except it had beene reuealed in scripture neither can we ordinarily bee saued without knowledge of it Ioh. 17.3 the resurrection iudgement and things following were shewed in no other writers saue the sacred scriptures as God hath reuealed no superfluous thinges and vnprofitable matter so they had been still secret except hee had opened them All heresies haue risen from the corrupt and naughty vnderstanding of scriptures Hilarius aduersus Arrianos As from the ill vnderstanding of that 1 Tim. 2.4 Photius drew his heresie Christ to be man only not God Philip. 2.7 Marcian gathered the body of Christ to be not true but phantasticall and imaginary of those wordes in Iohn My father is greater then I Arrius grounded the inequallity between the god head of the father and of Christ. This happeneth by no fault of Scriptures but of men euilly vnderstanding them which cannot but breede errour as of well vnderstanding comes truth A particular example will afford a generall instruction when the equity of the thing done is vniuersall and the cause common otherwise not Iunius As we may not follow the examples of Ehud Sampson and Elias calling for fire because of these actions there were particular respects and speciall warrant no law to command to all what was done by them few The true cause why men erre in expounding scripture is for that they want the spirit of God inwardly to inlighten the iudgement and do not vse by plainer places of scripture to seeke light for those which bee more difficult and obscure else because they come with preiudice imposing a sense from themselues in fauour of their owne false opinion or bring not humble hearts and holy affections desirous to know the truth that they may obey it For men cannot know the trueth vnlesse they continue in his wordes Iohn 8. 32. Master White in his Treatise of the way to the true Church The scripture in the manner of teaching diuine things hath great respect both to our capacity and vtility Orig. contra Celsum lib. 4. God so speaking to man as if he were a man as Scholemasters fitt themselues to their yonge pupils and Nurses to their yonge infants whose meat they chew for them See Iohn 3. 12. Rom. 6. 19. I speake after the manner of man because of the infirmity of your flesh Where scripture dispraiseth and condemneth any man all actions which that man did are not dispraised absolutely As is to be seen in Iudas in Saul in Iehu and others Also where it commendeth the person of a man it followes not all his actes to be commended as in Peters deniall and Dauids adultery is very apparant but like a true glasse the scripture shewes what is faire and what deformed in euery one August contra Faustum If this had beene thought on that the Saints are not to bee followed but in good things nor in those neither if they be personall many would neuer haue made infirmities of the Saints a buckler for their iniquitie The scripture prophesieth both of good and euill things to come aswell of the abounding of iniquity and perils in the last daies and of the paines of hell as of the happinesse of the Saincts in heauen August Epist. 137. Because men being forewarned are halfe armed and that no man should be taken vnawares or be able to pretend ignorance In Scripture take knowledge of two generations one of good men the seede of Christ the other of wicked men the seede of the Serpent it must be marked what belonges to the one and the other and what is spoken of each particularly Hieron in Math. 23. See Psal. 1.2 and Psal. 3.7 throughout Because if these two generations and the things spoken of them be not wisely distinguished one shall not bee able to apply scripture rightly either to the vse of others or themselues Some sentences taken from heathenish authors are to be found in holy scriptures Hieron Acts 17.28 1. Cor. 15.33 Tit. 1.12 As the Egyptians spoiles furnished the Israelites Dauid holpe himselfe with the speare of Goliah so the holy Ghost strikes the heathens with their owne weapons and causeth heathnish books as handmaides to waite vpon diuine truth and as spoiles to enrich sacred diuinity But let others be wary and sober in the practise of this point It would be vsed wisely and religiously without preiudice to holy scriptures authority or hurt to the hearers or ostentation in the teachers It is a sure rule to be followed as in other actions so especially in sermons Let all things be done to edification Profundity and depth of Gods counsels and iudgements are not too narrowly and curiously to bee searched but wondred at with astonishment Aug. de vocat gent. lib. 1. cap. 4. After the example of Paul Rom. 11.33 O the depth c. The reason is because Gods waies are vntraceable and past finding out and secret things belong to God Deut. 29. vlt. As it is contempt to despise things reuealed which belong to vs and were written for our learning and comfort so it is a wicked curiositie to search into vnreuealed things which God hath kept in his owne power as why he would elect Peter and not Iudas c. Such things as wee cannot know them so it were not for our profit know them as what day the Angels were made and what God did before the world and in what place hell is and the iudgment shall be and such like All this checks such as search the time of Christs second comming and determine the ranks and orders of Angels Whatsoeuer things are written in Scripture are to bee referred vnto Christ who is author obiect matter and mark of old and new Testament for he is the end of the law Rom. 10.4 whereunto the law
of proceeding Examples whereof amongst many easie to be marked take one or two The Church is compared to a vineyard an house a floore a net Againe that truth That all must belieue in Christ that will be saued is taught by way of commandement 1. Iohn 3.23 of exhortation Heb. 10.21 of example Heb. 11. of promise and of threatning also Iohn 3 18. also 36. Similitudes are rather for illustration to make darke things plaine then for confirmation to proue any doubtfull thing Such is the similitude of the euill steward of a vine Ioh. 15. of a King marying his sonne c. for similitudes are not argumentatiue The authority of diuine Scripture must not be subiected to humane capacitie August The reason whereof is because corrupt reason cannot diue so deep as Gods truth and the wisdom of God in his word is infinite our vnderstanding finite therefore they erre which will belieue no more than their reason can reach And this error hath been the mother of very many errors Whatsoeuer wee read in any heathen or ecclesiasticall author be it Father Doctor or Counsell or whosoeuer contrary to that wee read in scripture wee ought reiect it as false August In Ireneus we read that Christ died at the age of 50. yeeres Augustine that the communion ought to be giuen to infants In Origen that at length all deuills and men shall be saued and innumerable such like in other authors The reason is because the Scripture conteineth an infallible and perfect truth therefore it must needs be refused as false whatsoeuer in matter of religion and saluation is beside it or against it and whatsoeuer any of the learned Fathers do write truly iâ— must not be belieued because it comes from them but because it is grounded on Scripture or sound reason Certaine precepts are in common propounded to all as the X. commandements and whatsoeuer precept serues to expound them or illustrate them and some priuat to certain speciall persons as that to Abraham of killing his sonne to the Israelites of spoyling the AEgyptians Also diuers peculiar precepts to magistrates fathers and children pastors c. These common and proper precepts are to be marked because by that meanes a man shall the better walke in the waies of his calling August de doct christ All things reported and commended in Scripture must not be imitated by vs. Because many things well done were personall and not done for example to warrant vs to doe the like August de doct christ This being not knowne hath cast many vpon vnlawfull enterprises as one M. r Birchet in England who by example of Ehud thought he might haue killed a great personage in this land whom he took to be Gods enemie as some of Christs disciples offended by preposterous zeale in following Elias example calling fire from heauen When the Scripture speaketh somthing darkly it vseth for most part to ioyne thereto some plaine thing in the same place to giue light to it Whitaker Also it is Ieromes rule Esay 51. 1. the latter end of the first verse being somwhat hard is presently opened in the beginning of the second verse and in Deut. 7. 3. God hauing said thou shalt not make mariages with Canaanites by and by declares this more fully in the next words Also the 3. verse of the first of Esay expounds the second and the former part of the first verse of Esay 53. doth expound the latter and in Rom. 10. the 5. and 6. verses mentioning the righteousnesse of the law and of faith expoundeth the 3. verse touching our owne righteousnesse and the righteousnesse of God also the confession spoken of in verse 9. is interpreted verse 13. by calling on the name of the Lord. and in vers 8. hauing said the word is neere in the end of that verse sheweth what word hee meaneth to wit not of the law but the Gospell This is the word of faith which we preach See the like Rom. 8. 20. 31. 2. Tim. 4. 6. Rom. 11.7.8 1. Cor. 5.9 Ephes. 5.32 and often elsewhere though not alwaies For somtime we are to range farther of to fetch the sense of some places which we read The not obseruing of this Rule holds many in ignorance and carieth others to many errors We may not imitate the workes of Christ which be miraculous and proper to him as mediator but his morall duties only For they onely were giuen vs for example and paterne Math. 11.29 30. 1. Pet. 2.21 1. Ioh. 2. 6. that wee should walke as he hath walked The ignorance of this caused some to counterfeit themselues Christ as one Moore in K. Edward the VI. his time and one Hacklet in Q. Ellzabeths time Dauid George and sundry others according to that foretold Math. 24. Those things which are subordinate one put in order vnder another doe not fight and iarre so as vpon affirming one of them should follow the denying or excluding of the other as grace of the Father merit of the Son operation of the holy ghost ministerie of the word faith sacraments are subordinate in the matter of mans regeneration and saluation Kickerman Therefore it will not follow we are saued by grace ergo not by Christ. or this we are saued by Christ or iustified by Christ ergo not by faith or this we are iustified and saued by faith ergo what needeth ministerie or sacraments or prayer or good works as popish Priests reason most absurdly Againe Gods prouidence and endeauour in the vse of second causes and meanes be subordinate vnder and seruing one the other Therefore it will not follow we need not pray nor worke nor vse phisicke for body or soule nor preaching because it is ready appointed by Gods prouidence what shall be and what not be which all our care cannot alter as many fantastically argue to their owne perill and ruine Thus in the deliuerie of Christ to death God and Christ and Iudas Satan and Iewes are all subordinate These three latter as instruments to the two former all doing one thing though not to one end Scriptures do diuers times by the poore and needy vnderstand all Gods people poore or rich The reason is because howsoeuer the equitie of the things commanded or forbid may stretch to all sorts wealthy and needy yet there may bee particular reasons why we ought more especially regard the poore and why to that end God would commend his owne peculiar care of them amongst many examples hereof take these few Psal. 10.14 Psal. 14. 6. Psal. 72.2 he shall iudge the poore with equitie but in the next verse this office of Gods magistrate is enlarged to all the people Hills shall bring peace to the people by iustice The like Ps. 82. 3. 4. Iudges are charged to doe right to poore and needy and to defend them yet it is their dutie to discharge and performe
In Hell 4 4 In sinnes 5 5 In Sacrament 6 6 In Afflictions 7 7 In Temptations 8 8 In Harts 9 9 In Diuels 10 10 In the Blessings of this life 11 11 In Redemption which exceedeth creation In it mercy and Iustice met together The redeemer is but one Christ. Conceiued by the holy ghost He is without sinne doth subsist in the Godhead both God and man Communication of properties Humiliation in his Birth Two wills in Christ answering his two natures Christ his manhood promised Christ like Melchisedech Christ made sinne by impuâ—â—tion Rom. 8.8 Christ abased in the world His obedience of infinite value Christ heire of the world Our Mediatour our Priest That which is proper to one nature is attributed to the other Christs sacrifice voluntary else it had not been satisfactory Hypostaticall personall vnion is vnseperable The victory of Christ ouer death 2 2 Ouer Satan Christ the corner stone How the manhood of Christ hath eternall life in it Doubble the fruits of Christs death Christ made a curse Hath freed vs from â—uerlasting torment Eph. 1. Phil. 2. Christ his sacrifice but once The vertue of Christs death looke backeward His agonie or soule suffering His loue His buriall Resurrection His life after his resurrection His ascention His locall abode in heauen His sitting on Gods right hand Ieuites of his assention Ioh. 16.7 Sending of the holy Ghost Mediator Intercession His kingdome spirituall Eternall Word of God inspired Mighty in opâ—ration Full of wisdom A mistery Our duty to search the word Indicia Dei 2 2 Indicia oris Dei Effects of the word It is effectuall by the Spirit The antiquitie of the word before the Church The word is Eternall It is a word of peace The word of the Lord is holy Nitimur in vetituÌ„ It iustifieth not How the Law differeth from the Gospel The Ceremoniall Law fulfilled in Christ. The condition of the Law and the Gospel What things are required of him that shall doe the Law Generall Law yeelds to a Speciall Law of Ceremonie yeelded to the Law of Mercy To whom the Law is easie and how Ioh. 5.3 To whom impossible How Faith is commanded in the Law What spirit goes with the law How law is the ministry of death The gospell vnprofitable to the reprobate Profitable to the elect only Diuers effects of the Gospell according to the subiect According to the degrees Famine of the word Gods counsell gouerns the effect of preaching Math. 11. Women may be no publique Teachers Gospell fructuall like raine When the word fructifieth Testament or Couenant of pâ—ace is but one Fathers beleeuing in Christ to come The gospell preached to them Office of the Ministers How ministers be sauiours and what is their worke Maintenance of Ministers Prophets preached Christ. They be Christs friends Iohn Baptist Middle betweene two testaments Apostles Seruants Friends to Christ. They conquered the world to Christ. How Pastors succeede Apostles A good Pastor a good builder Bad Ministers which teach well and liue ill Wolues Hirelings False Prophets Antichrist True Church It is but one Sundryl waies considered It is Christs body She is a Virgine Spouse to Christ. Hos. 2 Fruitfull in begotting children Likenesse betweene Christ and his Church The church a kingdom a body c Faithfull Ministers the Fathers and children of the Church The likenes between Christ and his Church The censure of the Church In excommunication both vnlawfull And lawfull The dignitie of a Christian. Christians equall The church hath a spirituall regiment True Church is vniuersall False Church Vrbs septicollis Reu. 18.2 The benefit of publike assemblies The elect children of Gods house The called children of God Their coniunction with Christ Christs affection vnto them Spirituall mariage betweene them and Christ. How they are in heauen They be new Creatures 1 1 Kings 2 2 Prophets 3 3 Priests They be still vnperfect More excellent then the Angels Most free Separate from the world by effectuall calling Effectuall calling is a new creation A twofold calling What persons for the most part called Faith in Christ is the entrance to eternall life Faith the eye of the soule or spirituall sight Office of Faith with the force thereof Faith once had neuer lost Nature of faith It resteth on Christ onely Least measure of faith No Faith without doubting What fear is ioyned with faith Degrees of Faith How loued before faith Faithfull man a Virgin Vnperfect in knowledge In some more perfect Regeneration Regenerate are children many waies The vse of Sacraments They be misticall signes Against transubstantiation Baptisme how it saueth How it washeth the soule How it forgiueth sinne Lords supper How eaten How Christ becommeth our foode Spiritually 1. Cor. 13. 12. Math. 26. 26. 27. 1. Cor. 11. 24. Against corporall eating Iustification by faith It is but once Christs iustice ours by imputation Rom. 4. throughout Ro. 10. 4. No man righteous in Gods sight How works do iustifie Adoption by Grace Certainty of our adoption Sonnes of God bee heires Inheritance of heauen hath perfection with differences in degrees Adoption an effect of the spirit The dutie of adopted sonnes Certainty of adoptist Adopted ones why afflicted Free from slauish feare Reconciliation Sanctification It is vnperfect It is a totall change But not absolute The end of sanctification Free from the law Mortification Deniall of a mans selfe Buriall of sinne Mortified in part Resurrection to newnesse of life Spirituall Combat is Continuall It is irkesome Least degree of repentance Repentance a great blessing of God How true repentance distinguished from false Repentance giuen to great sins All men need repentance but not all alike Repentance is the ioy of Angels Generall Repentance sufficient for secret sinnes Good works necessary to saluation They serue to many good purposes How they please God Heauen a free reward of good works God is to be known by Christ. Our knowledge not perfect heere Sauing knowledg is effectual and special Practike knowledg is best knowledge Knowledge without practise is fearefull Knowledge ioyned with godlinesse Knowledge with sobrietie Knowledge groweth by right vse Knowledge abused an occasion of sinne Who bee truly wise Hope How it differs from faith Hope aboue hope How saued by hope Hope ashameth not Our loue of God springs from his loue to vs. Loue lesser then faith being an effect of faith Loue mixt with child-like reuerence For loue of Christs all so be forsaken How earthly things to be loued vnder Christ. Parents lesse to bee loued then Christ. Idolatry to loue ought more then Christ. True feare of God Gods children reioyce with feare Humble prayer It is alwaies heard A speedie Messenger It must come from a feeling of our spirituall beggery There is inward mentall prayer Vocall praier By praier the poore profit the Rich. Patience Relieues our miseries Humility Springes from feeling of our vilenesse The humble are exalted Praiers of the humble accepted Sabboth holy True zeale A broken heart better then Sacrifice Our neighbour to bee loued for Gods sake Brotherly loue the bonde of perfection The loue of a mans selfe is the paterne of a mans loue to others Loue makes all things common for vse It cannot make things common to be proper It loues priuate enemies Maketh rich Good things increase by vse Some lusts be good Godly sorrow a path way to ioy Grace the mother of good works Euill works merit hell Vnregenerate men Haue no fellowship with Christ. Wholy poluted Of a brutish disposition Seem to be in Christ. In their ignorance of the Law sin is dead In the right knowledge of the Law themselues doe dye How far they may go and yet perish The hypocrite is a great lyer Sinne turneth men into beasts Securitie Contrary Apparance of some righteousnesse in some wicked men Scorning the height of sinne Sinne in many is still and quiet Sinne of oppression dangerous Vnbeleife the greatest sinne Outward Idolatry how many waies Sinners be slaues Enuy a Diabolicall vice A wicked tongue How farre ignorâ—nce is a sinne An euill heart mars cheife workes Wicked men sinne freely yet cannot chuse but sinne Idle knowledge Deniall of God Men must hinder sin in others else they sinne What is strife is wicked An euill man can doe no good work Actions to be iudged of by the end and minde Sinning against conscience Rom. 14. Wicked praiers be sinnes Losse of soule the greatest losse Vsury committed without sinne Lending being a worke of mercy must be free as Christ commandeth Luk. 6. Euill worship is no impeachment to religious worship Vocation of the Gentils Bodies immortall Death the gate of heauen hell All men must die Death the last enemy must be destroyed Some onely changed Certainety of resurrection By the power of Christ. Of men women Spirituall bodies after their resurrection Last iudgment Christ the Iudge How Saints shall iudge All iudged yet with differences The world but altered in qualitie not aboleshed Heauen Hell Hell of conscience Angels assumed bodies for a time True Christians most blessed God is the Soule of the world Liâ—ely faith â—â—aseth at our death No vse of it in heauen Christ entertained by a faithfull soule Hell fire vnquenchable Torment of the damned We must not follow the wicked Our minde renued in part The full fruit of Adoption enioyed in Heauen Dumbe deafe how saued Elect found of God before they seeke him Vncleannes Originall sinne in Infants Man wise but by participation of Christs wisdom How men-giue glory to God How Paul built on no other mans foundation How one man must please another Gospell how preached to all the world All saued how to be vnderstood Numbring our daies Mortification A Child and a Seruant both at once The ladder to heauen is Christ. Vpon who the Angels ascend and descend The Heauens wherfore made The Spirit it is that teacheth vs how to pray The wicked how said to know God The spirit how it praieth for vs. Christ how called a Seruant Rom. 9.1 Swearing how forbidden How a thing may be said to be prolonged yet done in due time How Christ is said to be the sonne of Dauid The raising of Christs body an argument of his godhead How all men are liers The works of the law iustifie not and why Of Faith and works Of patience Of iustification and condemnation Wee were bought with a price Baptisme of infants Dying to sinne