his own Righteousnesse all his Righteousness shall not be remembred Better no Righteousnesse at all then so much as to trust in Be not righteous overmuch Wee pity the ignorance of such as make the Creed a Prayer they are as much to blame who make the Decalogue a Creed Our best Righteousness makes but a bad Saviour It may be an evidence of Sanctification not an Advocate for Justification not the Surety for our Satisfaction but our Security for our Sanctification When the Moon full of her owne light goes from the Sun she loseth all and when in her wain she approacheth the Sun and keepeth following him she reneweth and increaseth her light againe to a fulness 2. There is a good Righteousness whereof there be four kinds or degrees 1. The Philosophical 2. Pharisaical 3. Evangelical 4 Divine or Righteousness of God Two of these are External two Internal all of them together make perfectly righteous before God and men 1 The first and lowest Righteousness is that we call Civil Moral or Philosophical The Righteousness of Nations taught in their Schools and practised in their Polities This alone is enough to make one to become bonus Civis but is the lowest ingredient which joyned with the other three makes also the bonus Christianus This is not to be spoken against the world is not so full of it The Prophet complaineth that God had a Controversie with his people for want of moral honesty There is neither Mercy nor Truth nor knowledg of God in the Land but swearing â—ying killing stealing and committing Adultery and bloud touching bloud Say not this is Heathenish Divinity it is Christian too but is their highest point in Divinity and our lowest where theirs ends ours is to begin It is not to be neglected then but outstripped neither to be rested in nor laid aside The Heathen shall sooner be saved with this then the Christian without it 2. of Duties Matth. 5 20. That Philosophical this Pharisaical that good this better that the effect of the Law unwritten unless on the stony Table of Mans heart this of the Law written in Tables of stone This we call legal Righteousness or Righteousness of Works which is not to be spoken against neither but countenanced Religion teacheth not to lay aside Holy Duties but perform them better not to fail in one but abound in all not to call any Duty or Commandment little This was the Righteousness of Zachary and Elizabeth who walked in all the Ordinances of God blamelesse Of this the Apostle speaketh He that doth Righteousness is righteous 3. The third Righteousness is of Graces This an inward Righteousnesse better then both the former and that which commends them This the Evangelical Righteousness made up of Evangelical Graces Faith Love Repentance Obedience good Conscience c. This the Righteousness of the Gospel or Law of Faith This exceeds the Righteousness of Philosophers and of Scribes and Pharisees They had the outward works of the Law without an inward work of Grace But this Righteousness Grace advanceth and urgeth The grace of God which bringeth Salvation teacheth us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present evil world And Rom. 5. ult Grace doth raign by righteousness to eternal life Yield your members servants to Righteousness unto Holiness 4. The fourth and best of all is the Righteeusness of faith or the Righteousness of Christ which commendeth all the former and exceeds them This is called the Righteousness of God for three Reasons 1 Wrought by the Son of God 2. Accepted by the Father 3. Applyed by the Spirit of God The Christians garment is made up of these four the three first insufficient without this We must not as the Souldiers make four of one but one of four dividing these and take each one of us a part the Heathen Civility Pharisees duty the Professors Piety and the Believers imputed Righteousnesse but make up a whole garment of these four quarters as the Israelites garment was to be and bound about with one border or fringe of sincerity Christ and all his followers are cloathed alike he in white sitting on a white horse Revel 19. 11. They so ver 14 And the Lambs wife hath the same garment also all in white this difference only that Christ his Garments are white as snow or wool native undied the purest white ours of linnen not white naturally but made so by washing These have washed their garments in the bloud of the Lamb and made them white CHAP. XX All the godly are such as fear the name of God BUt to you that fear my name Here we come to the third thing from the dedescription of Christ to the description of the Christian. 1. When they are at worst Such as fear his name 2. When at the best Such as grow as Calves in the Stall From the former our Observation is That it is the constant disposition of every true Christian the least of the flock the meanest in the Kingdom of Heaven to fear God and to fear his name Mal. 3. 16. There they are described to be such as fear the Lord and thought on his name Wicked men may fear man they God wicked fear death those sin they fear Gods wrath these his name The highest of the Godly can trust in his name these can but think on it sometimes The highest Saint can glory in the name of God and praise it In God we boast all the day and praise thy name for ever All that these poor Saints can do is to fear hardly say they trust in never yet could say they glory in the name of God Death is to the natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all terribles most terrible The Lord is to the Spiritual man timendorum maximè timendus stiled He that is to be feared And the name of God is to the gracious heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of all dreadfulls the most dreadfull That glorious and fearful name the Lord thy God The Godly are alway men of fear subject to three sorts of fear 1. To a natural fear This a good at least a lawful fear Thus Jacob professed he feared Esau and Jehoshaphat had much of this fear upon him when he understood of the many enemies that combined against him this comes from the apprehension of apparent danger when danger is great and our help little Thus may all the godly safely fear death pain poverty shame prisonment and fly sin the cause and all other evil occasions of them the Wise feareth and departeth from evil Grace destroyes not nature but reformes the evil of it 2 There is an evil fear inordinate and immoderate fear which sometimes a Godly man is incident to and overtaken with for which they are to be chidden and reproved Why are ye fearful O ye of little faith Too much fear and too little faith alway go
the same voice of words and thunder that Moses did His face only shone he had nearer approaches of God unto his soul Then did the Disciples hearts burne within them when this Sun was so near and gave light to the darker Scriptures It was the Sun not the Wind which got off the Travellers Cloak It is the love of Christ not Lawes Terror that maketh sin to be laid by His Love is cords his love is chains his love constrains and drawes I drew them with cords of a man with bands of Love Mâ—ses speaks of the precions fruits brought forth by the Sun Where the Suns heat is most predominant there are the richest Meâ—tals the sweetest spices the rarest fruits the most precious Jewels There is not in the East and Affrica any Quicksilver very little Iron but these meaner Meâ—tals of Brasse Iron Lead are only in the Northerne Countries they have Gold as naturally and abundantly as in our Countries Lead and Iron Where this Sun is near and vertical what fruitfulness is here over all others What precious things doth this Sun bring forth For Brasse I will bring Gold and for Iron Silver and for Wood Brasse and for stones iron Isaiah 60. 17. 2. It lets us see what difference between the comforts of Christs giving and those which flow from the Creature He that leaveth this Fountaine to go drink of those Cisternes goeth from Gods blessing into the warm Sun as we say but he that hath drunk of those and after tastes of this finds he is come from the freezing shady side into the cheering Sun side The Sun 's is Calor Coelestis the most kindly heat Christ's the most kindly comforts The fire in Winter heats for a while afterwards makes more chill Strong Water at present warmes but after leaves the stomack cooler The end of carnal joy is heavinesse The Sun 's is the cheering and the lasting heat it heats and alters the air without and it alters the temper of our bodies that we need less fire apparel and strong drinks The comfort had from Creatures is presently gone Christ's alters the temper of our spirits and abides much longer The greatest inward heater is Wine and the greatest outward is fire Christ his love and comfort warmes more then both Thy Love is better then Wine Cant. 1. 2. The coals of Love are coals of fire which hath a most vehement flame Cant. 8. 6. There are nine differences observable between the comforts of Christs giving and other comforts 1. His are soul purifying whereas others defile it Carnal mirth lets out all the spirits into looseness They sate down to eat and drink and rose up to play They did eat and drink and curse But Godly and spiritual comfort makes the heart serious savoury dilates the heart to receive more Graces expelleth what is noisom and is of the same operation with godly sorrow whose sadnesse of countenance makes the heart better Walking in the fear of the Lord and in the comfort of the Holy Ghost are joyned 2. Soul pacifying his comfort and presence gives richest peace first his Love lets in Joy and Joy brings in Peace these three sit down together and this Trinity of Blessings make up the Unity and Perfection of Blessednesse the Love of the Father the Joy of the Son the Peace of the Holy Ghost Other Joy corrodes and gnawes the heart hath an ill farewel and leaveth it in sadnesse 3. Soul satisfying Corn Wine Oyle Lands Moneys satisfie not the narrow eyes much lesse the enlarged heart He still cries with the Horsleach Give give give more give better The Christians life consists not in these the Beasts and the more brutish Worldlings do who drink both in the same Trough and feed on the same husks Theirs is a hungry Joy this a filling His strength shall be hunger bitten Job 18. 12. but John 16. 24. Your joy shall be full In thy presence fulnesse of Ioy and the heart full of this Joy saith not with Esau in a bravado I have enough but with Jacob and Paul I have all and abound I am full c. Phil 4. 18. Though as having nothing yet I possess more then all things 4. Soul quickning making the soul active vigilant fit to pray sing praise fit for Duty suffering dying Godly men are never so fit for duty never so prepared to dy as with these comforts The Martyrs have gone singing and dancing with these to the flames When Judas was gone out to fetch the Officers to apprehend Christ then did Christ rejoice Now is the Son of Man glorified now shall God be glorified in him God shall first be glorified in him then straightway glorifie him in himselfe This puts that Spirit of Glory and of God upon the Saints The wicked mans Joy is intoxicating stupifying besotting as Hamans Belshazzers Benhadads they eat drink feast and flesh'd with fleshly delights they run desperately upon danger as Benhadad or Gaal the son of Ebed much like the horse rushing into the Battel and crying Aha at the sound of the Trumpet or else besotted they eat drink sleep spend their dayes in peace and in a moment go down quick into Hell like Solomens Ox who is going to the slaughter or like Jeremyes Lambs those who dye like Lambs In their heat I wil make their feasts and make them drunken that they may rejoice and sleep a perpetual sleep and not awake saith the Lord. I will bring them down like Lambs to the slaughter like Rams with hee Goats Danger is never nearer then when the wicked cry Peace peace Never is he less fit for death nor dies so miserably as when overcharged with his Joyes 5. Soul raising to God towards heaven in thankfulness love praise dependance submission total resignation of self these give Wings Christ is now higher Grace the Promise Salvation is sweeter Glory and Eternity more precious and Earthly Pleasures Profits Honors fall lower in his esteem Whereas worldly joies as worldly sorrowes are heart-sinking debasing depressing 6. Soul strengthening The joy of the Lord is your strength This strengthens a soul in Grace and to Duty in faith patience waiting and in Prayer Carnal Joy sets men far off from God they never depart further and never say to God depart from us so much as then In sorrow they are less desperate Pharaoh Ahab Iehoiakim such wild Asses may be taken in their month I spake to thee in thy prosperity and thou wouldst not hear this hath been thy manner from thy youth But how gracious wilt thou be when pangs come upon thee Look how much Spiritual sorrow brings men nearer to God then carnal joy so doth Spiritual joy as much more then Spiritual sorrow therefore in Heaven there shall be all Graces yet no spiritual sorrow but all Spiritual joy because there all is ripe sorrow here is but the seed joy is the ripe fruit 7. This solid not a
her owne bowels Our last is not better then our first if we are changed only from an idle to an operative not believing life and from neglect of Duties go no further then to a performing and resting in Duties 2 They go not to this Physician that they may have life but may be think they may wear it out by strength of nature or power of Grace David thought once to get his peace by holding his peace and keeping silence but it would not be And a godly soul sometimes gives over by too much contentedness and despondency and saith Wo is me for my hurt my wound is grievous but I said Truly this is a grief and I must bear it Must bear it as if no remedy but patience But is there no Balm in Gilead for a wounded soul is there no Physician there with healing in his wings 3 They do not believe Christ able ready self-sufficient therefore Christ did not cure some because of unbelief 4. They think to lick themselves whole by duties and endeavours They repent mourne watch fast afflict themselves mingling Christs blood with their own It is as if a person infected with the Pestilence should think to heal himself by his spittle breath urine licking his sores All these are infected it must be somewhat without him Our tears of love may wash Christs feet not our own though tears of greatest Repentance onely Christs water washed the Disciples feet and his bloud all our hearts We are as Naaman who would not receive health upon so easie termes Wash and be clean he could not believe it He would have undergone it rather if the Prophet had required some harder service Herein we are too much of affinity with that Popish Doctrine who are not willing to give the whole glory of our Salvation to Christ and free Grace but think it too much for Christ to give all and too little for them to take all of grace free gift without any consideration of congruity if not condignity of merit 5. Or they neglect the rules and Physick prescribed as too strong too stirring and too much weakning nature Psal. 32. 3. David laid by Confession Humiliation Mortification and such strong purging Physick as not necessary for a person once justified He thought a while that once come to faith and past repentance a justified person might after so fowle acts as comfortably apply the Promise as confidently make prayers as if he had never sinned What need pardon be asked for a person once beloved But he was taught another lesson ere he regained true peace Nathan was sent to lance and cut such a ripe Impostume and to apply sharp Corrosiâ—es to take down such proud flesh The Apostle tells us in such a case there must be mortifying Physick taken we must kill sin or it will kill us Mortifie your earthly members mortifie the deeds of the body and live There must be crucifying the flesh now how much a do is there to get sin to the Cross There must be cutting off of a rotten member and how paineful that Answ. 2. They are cured and it is their mistake to think they are not For 1 They expect a perfect cure but that is not here Christ hath two Hospitals one in heaven of such as are perfectly cured another in earth for such as are under cure 2 One may be said to be healed who is at ease to what he was and when the danger of death is over although he be not yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every whit whole Israel was delivered when by Moses brought out of Egypt although not yet settled in Canaan Thy case is good to such as lye still in their bloud dead in trespasses and sins The blind man was much better then before when upon the first touch of Christ he saw men as trees walking the second touch of Christ made him see clearly The first touch of Christ gives a dim sight of faith the second touch at death gives the clear sight of vision 3 He is in a way of cure who complaine more of his sicknesse and paines which hee felt lesse when he was in more danger When the Plague sores break and run it is more painful and noisom then in those who dye of it What doth thy mourning for sin and resisting of it imply but thou art alive from the dead God seeth it meet to keep us humble therefore after greatest favours some Messenger of Satan thorn in the flesh or stroke in the hollow of the thigh to make us go halting and humbly to the grave God to prevent further danger sees it good to leave an Issue open of godly sorrow to carry away those humours which otherwise were more dangerous There are three Fountaines you read of in Scripture these do not all run together when one is open another is shut 1 The Fountain of sin like her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bloudy fountain while this runs the other are shut 2 The Fountain of godly sorrow When the hearâ— is a Spring and the eyes Conduits as Mary Mâ—gdâ—lens was then is the former fountain dryed up 3 The fountain of Grace opened for sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fountain of blood which is shut up and sealed to such as live in sin but opened to such as have the fountain of godly sorrow opened in them In that day there shall be opened to the house of David a fountain for sin and for uncleanness Jesus Christ is not one benefit but many Here are four promised 1. Hee is a Sun 2. of Righteousness 3. with Healing 4. with Growth He is made of God Wisdom Iustification Sanctification Redemption saith the Apostle and here the same 1. The Sun here Wisdome 2. Of Righteousness there Justification 3. Healing there Sanctification 4. Growth there Redemption He is All in All as I said before who is best resembled by those rare fruits the Cocos and the Melt whereof that divine Du Bartas thus in English The Cocos fâ—r richer Wonders yeilds Then all our groves meads orchards gardens fields What wouldst thou drink the wounded leavs drop wine Lack'st thou fine linnen dress the tender rine Dress it like flax spin it and weave it well It shal thy Cambrick and thy Lawn excel Long'st thou for butter bite the poulpy part And never better came to any Mart. Needest thou oyl then boult it too and fro And passing oyl it soon becometh so Or vinegar to whet thine appetite Then Sun it wel and it will sharply bite Or want'st thou Sugar steep the same astound And sweeter sugar is not to be found 'T is what you wil or will be what you would Should Mydas touch't I think it would be gold And in another place as much of the Melt or as others call it the Metle-tree There mounts the Melt which servs in Mexico For weapon wood needle and thred to â—ow Brick hony sugar sucket
Experience then â—â—to the next of Hope then into the highest Certainty Hope maketh not ashamed because the Love of God is shed abroad into our hearts by the Holy Ghost which is given unto us This is to have the white stone and to eat of the hidden Manna 3 In Experiences The Favourite grows great by the many favours gifts jewels Offices the Prince bestowes on him The Christian grows rich in experiences which he wears as Bracelets and keeps as his richest Jewels He calls one Eben-ezer hitherto God hath helped another Nepthali I have wrestled with God and prevailed another Gershom I was a stranger another Joseph God will yet add more and another Penuel I have seen the face of God I have been delivered from the Lion therefore shall be from the Bear from Lion and Bear therefore from the Philistin from the Philistin therefore from Saul from Saul therefore God will deliver me from evâ—y evilwork and preserve me blamelesâ— to his heavenly Kingdom This is scalâ—â—â—â—i or the growth of God as it is called a most excellent growth from a spirit of Bâ—ndagâ— to a spirit of Adoption from a spirit of stâ—â— to a spirit of love and of a sound â—ind that the soul can â—â—â— downe and say Now returne to thy rest the Lord hath dealt grâ—ciousâ—y with thee Now I know why I have believed and wherefore I have believed and whom I have believed and I know â—â— it able to keep whâ—â— I have committed to him to that day When he can say with the Samaritans Now wee believe not because of thy Report and because we have so read and heard but because we have seen and heard him himself This is the glorious growth when Thomas who was shut up in unbelief and made such sad conclusions I do not believe though you all affirm it nay worse I will not believe wilful Thomas Mr. Bradford calls him or worse I shall never believe it is impossible I should as impossible as for a Venice Glasse to fall to the ground unbroken as a distressed Gentlewoman said but was confuted shall have Christ come in to him revealing himself more familiarly singling out Thomas from all the rest and bid him believe his own eyes and hands and make proof of the love of Christ. He breaks into the highest admirations and in fulnesse of Assurance cries out My Lord and my God! Before all unbelief here all faith 4 In acceptablenesse Jesus increased in stature and wisdom and in favour with God and man This is a growth indeed So when from a state of loathing we grow into a state of loving removed out of our blood into a state of beauty of nakedness to Ornaments of deformity to comeliness as is expressed in the Prophet Abraham first a servant then a friend first Electus then Dilâ—ctus before from faith to faith here from love to love from love of commiseration to love of benevolence from benevolence to complacency What a preferment in Esther of a Captive taken into Heges custody thence into the Kings bed thence into his highest favour thence to the Crown thence to ask whatsoever she would This the honour of Angels and the rising of all the Saints from an enemy to reconciliation then a servant then a son then an heir then a co-heir with Christ then to inherit all things I will bee his God and let him ask what he will that my love and his joy may be full Thou shalt be no more termed forsaken but thou shalt bee called Hephzibah for the Lord delighteth in thee Moses at first was charged not to draw neer after Moses was singled out to draw neer when Israel must keep their distance afterward he talketh face to face with God as a friend at last he desireth and is admitted to behold the glory of God and see all his goodness pass before him as if he had been an Angel 1. This is to bee ascribed to a threefold cause 1. To the nature of Grace which as Art and Nature do with their works bringeth all her works to perfection The Workman leaves not his work unperfected Grace is as the leaven mustard seed as the corne which by natures force dies revives roots sprouts brings forth a blade then a stalk then an ear then full corn Grace as great Rivers hath slender beginnings Sin is killed by degrees God begins with a reproof reproof begets a conviction conviction grief grief growes unto hatred hatred unto loathing loathing causeth a divorce of sin that divorce death Reproof discovers sin conviction fears it sorrow lamâ—nts it hatred resists it loathing shuns it divorce puts it away So the greatest measure of Grace proceeds from a spark first a motion in the Ministry or by the Spirit begets a desire that desire cannot go but creeps in longing and wishing longing shewes it self in a tear the tear begets a Prayer that Prayer begins acquaintance acquaintance brings on experience experience more hope hope diligence diligence confidence confidence assurance assurance satisfaction Thus where ever is life is growth The least twig grows but the biggest dead branch growes not the young child growes the old picture grows not unlesse fouler and more uncomely True grace hath a seed of God in it and grows counterfeit Grace growes not unlesse as a Carcasse more unsavoury every day then other 2 This growth is helped forward by the benefit of quickning Ordinances whereby the soul is made fruitful as the watred garden Those that are trees of Gods planting by the waters side shall grow more and more fruitful They that be planted in the house of the Lord the Churches Nursery shall flourish in the courts of our God 3 But most of all is this to be ascribed to the singular undertaking promise and blessing of God Grace for all its nature might decay and when it is as Jordan in harvest overflows all his banks yet without a fresh supply it might stand still bee driven back or quite dryed up And Ordinances cannot help if God put not influence into Ordinances and put this golden oyle into those golden pipes therefore Paul looks for salvation through the supply and auxiliary Grace as additional force to help out Habitual for lack of which supply the stony ground miscarryed it lacked root below and moisture from above the root of spiritual union to Christ and the moisture of spiritual unction from Christ. Now God hath undertaken for his people where he hath begun a good work to finish it Faithful is he who hath called you he wil do it you may rely upon it 1 To apply this What thankfulnesse doth this call for from those in whom Grace is wrought It is a mercy to be prized when the poor growes rich the despised favoured the diseased strong but none to this the sinner to grow gracious to grow out of Gods displeasure into his favour when the
Promises shall bee fulfilled at death then shall be the great shooting of the departing soul as of the bodyes at the departure then shall what is imperfect bee done away or rather made perfect Therefore in this case I conclude with the Angels words to Daniel Go thy way Daniel for the words are closed up and sealed till the time of the end Many of the choicest and greatest Promises concerning the Church are sealed up and closed unfulfilled till the end of the world And the best and richest Promises made to the Saints are sealed closed up not perfectly fulfilled till the end of their life among which this is one great and glorious one Etiam veni Domine Iesu. The TABLE THE Introduction to and opening of the Text page 1 Chap. 1 That Christ is to the Church what the Sun is to the world 6 This prosecuted in shewing 1-A Likenesse 2 Unlikeness between Christ and the Sun 8 Chap. 2 The Likeness between Christ and the Sun in five particulars viz. 1 Their Essence 2 Attributes 3 Properties 4 Effects 5 Accidents Of the Agreement in their Essence 8 c Chap. 3 The agreement between Christ and the Sun in their Attributes Whereof 1 some Incommunicable 2 Some Communicable Unity the first Incommunicable Attribute 13 Chap. 4 Omniscience the second incommunicable Attribute 19 Chap. 5. The Suns Omnipresence a shadow of Christs 25 Chap. 6. The Suns Omni-influence a fourth Incommunicable Attribute 28 Chap. 7. Perfection another Incommunicable Attribute 39 Chap. 8 Unchangeableness the last Incommunicable Attribute 42 Chap. 9. Communicativeness a Communicative Attribute 47 Chap. 10 Of several Properties in the Sun as a resemblance of Christ whereof Greatness the first 60 Chap. 11 Glory a second Property 68 Chap. 12. Light the third Property 71 Chap. 13 Warmth the fourth Property 93 Nine Effects in the Suns warmth the like whereof in Christ 96 97 seq The vast difference between Christs teaching and mans 100 The difference between comforts given by Christ and those flowing from the creature shewed in nine particulars 123 Chap. 14. The Suns Regency a shadow of Christs alike in seven particulars 109 How the Sun is said to rule How said to be for a Sign Iudiciary Astrology condemned 115 116 Chap. 15 The Suns activity and motion the last Property Alike in seven particulars 118 Chap. 16 The fourth agreement between Christ and the Sun in their like Effects 132 Alike in nine Effects ibid Chap. 17 Their likenesse in their Accidents 137 Whereof 1 one greater viz. the Suns Eclipse wherein a likenesse in nine particulars ibid 2 Many lesse accidents eleven mentioned 141 Chap. 18 The unlikeness and disagreement between Christ and the Sun in ten particulars 147 Chap. 19 The second main Proposition That Christ is the Sun of Righteousness 150 Three things opened 1 How Christ is said to be Righteous or Righteousnesse 1. In respect of 1. his Person 2. His Office 151 2 What Righteousnesse we have by Christ A twofold Righteousnesse 152 Sundry Theses or Aphorisms of Righteousnesse 154 3 How and why called the Sun of Righteousness Shewed in three particulars 155 Mans best Righteousnesse like the Moon at ful in six parlars 156 Four things done in Israels solemn Expiation day 157 Four Notes of such to whom Christ is made Righteousness 161 Five golden chains laid down in Scripture viz. 1 Of Decrees 2. Graces 3 Duties 4 Beatitudes 5. Priviledges 163 A fourfold unsafe Righteousnesse 1 Seeming not real 2 Semi-righteousness not complete 3 Decaying not persevered in 4 Relyed upon not disclaimed 166 A fourfold good and necessary Righteousnesse 1 Moral or of Nations 2 Legal or of Duties 3 Evangelical or of Graces 4 Divine or of Faith 167 Chap. 20 The third main Doctrine That all the Godly are such as fear Gods Name 171 Godly subject to a threefold fear 1 Natural 2. Inordinate 3. Religious 172 Religious fear hath a double object 1 Evil 2 Good Evil to be feared with fear of abhorrence 173 Good with fear of Reverence 174 Reverential fear twofold 1. Of lowest Saints arguing lesse perfection 2 Of greater perfection and the highest Saints 175 Religious fear 1 The initial grace 176 2 The lasting Grace 178 3 The lowest grace 179 4 The constant frame of the new heart 180 All Christians are not of one stature 181 The safety of such who have only this grace of holy fear 182 Eight Notes of holy fear 185 God takes notice of the least grace and lowest measures in his servants 186 Eight Objections answered 1 I have no Grace Answ. 1 Godly ones ever have low thoughts of themselves 188 2 Not alwaies equal judges in their own case 189 3 It is possible to have true grace and be ignorant of it ibid. 4 God can espy grace where we espy nothing but sin 190 Three Gospel graces cover all sin 1 Repentance 2 Faith 3 Sincerity 191 Object 2. No grace because so little answered 194 Object 3 No grace because no growth 195 Object 4 No grace because no parts ibid. Object 5 No grace because no more comfort 196 Object 6 No grace because so many fears 197 Object 7 No grace because so many temptations 197 Object 8 No grace because such corruptions 198 Three things hard to determine 199 Eight kind of sins destroy not sanctification lessen not Iustification hinder not salvation observed out of Rom. 7. 199 200 Seven other sins neither destroying Grace nor depriving of glory 204 Chap. 21. The fourth main Proposition That Christ shall certainly and timely arise upon all such as fear his Name 207 Seven Positions implyed 208 The Reasons 1 Partly from somewhat in God viz. 1. His Power 2 His Promise to back his Power 3 His love which confirmeth his Promise 4 His Glory which engageth all 210 2 Partly from somewhat in the godly 1 Their prayers 2 Miseries 3 Graces 2â—1 Quest. When shall this Promise be fulfilled or what is the time of this Sun rising 212 Dispensations of Grace and comfort various not like the dispensations or operations of nature ibid The four notable and great dayes of the Lord all unknown 213 Nine special times when this Promise fulfilled 215 The Godly may meet with sad times 220 The godly may expect glorious times 221 Two glorious times to be expected ibid The foundation of all sound hope laid in Grace 222 The great difference 1 Between the sorrow in the godly and in the wicked ibid. â— In their comforts set out in six particulars 224 The godly to expect and pray for the accomplishment of this Promise 225 Chap. 22 Of Christ his healing all the soul Diseases of his people 229 The many and various soul Diseases of the Godly ibid. Five sad but common Diseases of all the Godly 231 Three extraordinary Diseases of some Godly ones 232 Three Reasons of the Point 234 This healing implieth six things 237 Four Means Christ useth to heal the soul 238 Quest. Whence is it that many complain they are