1 Concerning the first.

Predestination is the most high, and hidden cause of all things, both of their ends, and of their meanes, Decreed in the wisdome of God from Eternity, accor­ding to his prescience, and ordered by his prouidence. In the generall significa­tion it is called Destination, in the more special, i. restrained to man, Predestinatiō.

[Page] Predestination hath two parts, Electi­on, and Reprobation.

• Of Election there is a twofold end
  • Principall.
  • Inferiour.
• The princi­pall end respe­cteth the
  • Glory of God. vers. 6.
  • Glorification of Man, verse 11.

The inferiour ends are the meanes of saluation, and of Gods glory in sauing vs. They are diuers, and subordinate one to another. The first is effectuall voca­tion, vers. 8. 9. 10. The second is Iustifi­cation, vers. 6. 7. The third is Faith, vers. 12. 13. The fourth is Adoption, verse. 5. The fifth is Sanctification, vers. 4. The sixth is the Obsignation of all these bles­sings in our hearts by the spirit, vers. 14.

2. Concerning Adoption it selfe.

• A sonne of God may be so called by
  • Nature.
  • Grace.

1. By Nature Iesus Christ is the onely Sonne of God, begotten of the Father by an incomprehensible and ineffable gene­ration.

2. The sonnes of God by Grace, ta­king grace in the largest sence, are so

• by
  • Creation.
  • Adoption.

[Page] 1. By Creation, the Angels, Iob 2. [...]. and Adam before his fall, Luke 2. 38.

2. By Adoption, Adam after his fal, & all elected in the second Adam (who are specially called children by Adoption & Grace, beeing restrained by Diuines to the grace of redemption) in whom alone wee recouer the nature & name of Son­ship. And we are called sonnes by Adop­tion, because when wee were by nature the children of wrath, wee haue receiued the right and title of sonnes from God, by and for Christ, and in him the sonnes of God, & consequently with him heyres both of this world, and of that which is to come.

This affection and action of God is expressed by a terme borrowed from the ciuill Law: For Adoption (as it is in the Institutions) is an act of Law imitating Nature, ordeyned for their comfort which haue no children. If the adopted was a free man, viz. neyther vnder the authority of a father, nor of a maister, it was termed adrogation, but if hee was vnder the power and command of ano­ther, it was called simple adoption.

[Page] In olde times adoption was in com­mon vse, both among Iewes and Gen­tiles. In Gen. 48. 5. Iacob adopted Ephra­im and Manasses, and named his owne name vpon them. So 2. Sam. 21. 8. Michol the daughter of Saul, and wife of Dauid, is said to beare fiue children to Adriel the sonne of Barzillai; But God punished Michol with barrennesse, because she de­rided the zeale of Dauid dancing before the Arke. So Moses was said to bee the sonne of Pharaohs daughter. Moreouer, children were adopted to the dead, Deut. 25. 5. For if a man died without children, his brother was, by the Law of Moses, to marry his wife, to raise vp seede to his brother, and the first-borne sonne was na­med after his father deceased.

For the further cleering of this Doc­trine, Adoption is consummate, or in­choate. The former is perfect, and it is the state of the Elect in the kingdome of glory. The latter is imperfect, and of it there are two degrees, according to the nonage or full age of the Church. The nonage was the state of it before Christ, when it was vnder Tutors and Gouer­nors, [Page] Gal. 4. 1. 2. trayned vp in Christ, & vnto Christ, by the rigour of the Morall Law, and lenity of the Ceremoniall Law, this drawing, the other driuing. And of that nonage there we e degrees also; for there were some more Ceremonial, others Euangelicall men, as Dauid, Salomon, Eze­chias, the Prophets, &c. yet all inferiour to Iohn the Baptist, who heard and saw, what they a farre off perceiued. So that hauing a lesse measure of the Spirit, the Law had more force ouer them, as the rod and representations haue ouer chil­dren, in whom reason is weake. There­fore it was called the spirit of bondage, Rom. 8. 15.

The fulnesse of time, or age of the Church, is after Christ, which hath two degrees also, youth & perfect age: youth is the weakenesse of the children of Christ, Rom. 4. 1. Gal. 6. 1. which in the truely regenerate groweth more and more to strength and perfection, Heb. 6. 1. Ephes. 3. 16, and 4 13. The perfect age or strength, is the plerophory or ful­nesse of Faith, Hope, Loue, euen of re­ceiuing, possession, assurance. And it is [Page] the Christian mans happinesse in this world, as the pleasant Land was to Abra­ham and his posterity before actuall pos­session: yea this spirituall is greater then that earthly, in that he is already come in the flesh, and ascended to prepare a place for vs in whom all the promises of God are Yea and Amen.

Perfect men are more specially termed spirituall▪ Gal. 6. 1. the other carnall, 1. Cor. 3▪ 3 of the vigour of the olde man, and weakenesse of the new. Through the greater reuelation of Gods wisdome and loue to vs in Christ since his ascension & assurance of his loue to vs, the Holie Ghost is called in speciall manner, the spirit of adoption, teaching, testifying, in sealing the same more aboundantly to vs, Rom. 8. 15. But how? not that we are voyd of all feare; for as Gods loue is more aboundantly reuealed, so are his iudgements also; as grace [...]s more mani­fest, so is sinne also: and as Christ hath set open the gates of heauen, euen more aboundantly reuealed the celestiall glory that could be done by the figures of plea­sant Canaan, and the materiall Temple; [Page] so hath he more fully manifested the end­lesse torments of the wicked, that despise grace offered, which breedeth greater ter­ror in the Conscience, then the legall threatnings of temporall punishments. A child offending feareth the rod, but a man feareth Imprisonment and Death. Hence it is that Saint Iohn saith, Feare hath pain­fulnesse, but perfect loue casteth out feare. He that loueth, reioyceth euermore. Hee that beleeueth, yet wanteth feeling, de­pendeth on Christ by faith, and is Christs as well as the other, though he know not so sensibly that he is Christs as the other doth. The perfect man knoweth himselfe to be heyre of the kingdome of glory, as the louing and dutifull sonne is assured of his fathers inheritance. The other also may know that hee is Christs, if hee de­pend on none other, nor other meanes, and Christ forsaketh none, that doe not first forsake him; which forsaking stands rather in affection than action. For Paul saith, Rom. 7. That to will was present with him, though he did that which was euill (vnwillingly). And he had comfort and reioycing, because hee did not euill euilly.

[Page] To explane this a little farther, There are fiue kindes of feare.

1. Diabolicall, Iam. 2. 19.

2. Naturall. It is an affection or passi­on of the heart, whereby we feare not on­ly death or dissolution, but also dangers and euils, that are destructiue of our good estate and wel-fare. This feare is by natu­ral instinct in all sensible creatures, as well as in man, and in the godly as men, yea in Christ, as he was man, and subiect to our infirmities. This feare of it selfe is not sinne, but the corruption, (ataxie & anomie) thereof is sinne, as when we doe not order it according to the law of God. But Christ in fearing death, did also sub­mit himselfe to the Decree and Will of his Father, according to the Commande­ment, Thou shalt loue the Lord: by God with all thine heart, &c. So feare was ouer­come of loue, or rightly ordered by loue. So the godly feare death, yet humble themselues to death and all crosses, for the loue of God extenuateth and casteth out feare.

3. Worldly feare. This is the corrup­tion of naturall feare, when as men deny [Page] Christ in what measure soeuer, that they might not loose their goods, worldly esteeme, pleasures, preferments, &c. Worldly-minded men are full of this fear, and their feare shall fall on them, Math. 10. 28. and if our hearts condemne vs, then is God greater then our hearts, much more to condemne vs. Examples of such feares, Iosh. 12. 42. and 11. 48. Howbeit Gods children are of infirmity affected with it sometimes, as Nicodemus, Ioh. 3. 2 And the Disciples, especially Peter. But if we sinne and feare, wee haue an aduocate with the Father, Iesus Christ the righte­ous, &c. As for the feare of the wicked, it is without all loue, and comfort of hope.

4 Servile feare, (which is voyd of loue, and hope.) It is proper to the wicked. It proceedeth of an euill conscience. Prou. 28. 1. Isa. 57. 20. 21. It hath two effects. 1. It restrayneth the furious, and curbeth the violent. Act. 24. 25. 2 It works hard­nes of heart through desperatiō in some, when it groweth to an height of wicked resolution, all hope through Satan being vtterly quenched.

[Page] 5 Filliall, or sonelike feare. It is proper to the regenerate, who by this feare are mooued to a voyd sinne, and to liue god­lily. It ariseth from the knowledge of God, and our selues, and from the feeling of his accep ation and loue of vs, wrought in our hearts by the holy Ghost. Hereof Solomon saith, Prou. 1. 7. Psal. 111. 10. Iob. 28. 28.

More plainely, this feare is thus begot­ten. First, when a man heareth the lawe, what is there commaunded, what forbid­den, the Holy Ghost commeth and ta­keth away the vaile of naturall blindnes, and slumbring, causing him to see his sin, and to feele the wrath of God vpon him, euen to lay them both to his hard heart, wherevpon feare troubleth the cōscience, and breaketh the hard heart.

Secondly, when a man in this case hea­reth the Gospell, the Holy Ghost inlight­neth the minde to vnderstand & beleeue, and to apply the promises to himselfe, whereupon he begines to feele quyetnes, and peace of conscience, being more and more perswaded that he is beloued of God. Now on this perswation ariseth the [Page] loue of God for his loue, mercy, and grace in Christ. On this loue ariseth a new feare namely, to displease God, so louing and mercifull to vs. Psal. 130. 4.

Of this filiall feare there are foure de­grees, expressed & illustrated by the feare of children towards their Parents, where­of there are foure degrees. First, a childe loueth his parents, and flies to them as his chiefe refuge, yet is he held in obedience with threatning, and feare of the rodde, this may in speciall be called seruile, Gal. 4. 1. Secondly, partly by reason, partly by the rod. Thirdly, lesse by the rod, and more by reason. Fourthly, by reason a­lone without the rod. This is perfection in this state of imperfection. The appli­cation, and amplification hereof I leaue to the Christian Reader.

3. Concerning the meanes of Adoption.

Hee that adopteth a seruant or bond­man, giueth a price for his redemption or ransome, euen so hath God redeemed vs with a price, 1. Pet. 1. 18.

4. Concerning the end of Adoption.

[Page] It is that we might be his, not any o­thers, nor yet our owne. The seruant or bondman adopted, liueth no longer to his former Masters, but to his Adopter, not in seruitude, but in freedome, not in slauish, but in son-like feare, viz. awfull reuerence and loue. Euen so we being a­dopted, liue no longer to our former ma­sters, and tyrants to whom we were en­thralled, and willingly did homage, tho­row the darkenesse of our mindes, and deadness of our benummed Consciences, Ephes. 4. 17. 18. namely, to the world, the flesh, and the Diuell. Euery naturall man is a bondslaue to these tyrants, and sence­lesse of his misery. The best Heathen, the best Iew are not better, how glorious so­euer they be. Among the Heathen Ari­stides was the most iust, Socrates the most vertuous, Aristotle the most learned, Plato the most diuine, Lucretia the most chast, Aeneas the most pious. Among the Iewes, the Essees and Pharisees were most deuout, and among them Paul the most feruent in zeale, vnblameable, Philip. 3. the patterne of perfection, as erroneously he iudged of himselfe, being blinded by [Page] the god of this world. But afterward he saw that his feruency was but fury. All these I say, euen the best Gentiles and Iewes admired for their vertues, beeing without Christ, were the children of wrath, Ephes. 2. 1. 2.

5. Concerning the impulsiue cause.

It is the alone mercy and loue of God, 2. Tim. 1. 9. Who hath saued vs, and called vs according to his purpose, and grace, &c. Ephes. 2. 4. 5.

For the more full vnderstanding of this doctrine for our further edification and comfort, two things are to be consi­dered. First, the comparison betweene ciuill and spirituall adoption. Secondly, the priuiledges, whereof we are made par­takers thereby.

The comparison is of their likenesse and vnlikenesse. First, concerning their likenesse. These two adoptions resemble one another in eight particulars.

I. The Adopter for the most part wan­teth children of his owne So God had no sonnes, but his onely Sonne, Iesus Christ, whom he gaue to redeeme vs out of the captiuity of sinne and Satan, into the glo­rious [Page] liberty and priuiledge of sonnes.

II. The Adopter out of his owne bountifulnesse and kindnesse chooseth a sonne where he pleaseth, beeing obliged to none: Euen so God hath freely out of his owne loue and good pleasure chosen vs. Tit. 3. 4. When the bountifulnesse & loue of God toward man appeared, &c. Deut. 7. 7. 8. God loued not nor chused Israell because they were more in number (which was in those times a speciall pre­rogatiue and blessing) but because hee lo­ued them of his owne free mercy.

III. The Adopter giueth a price for the redemption and liberty of the Adop­ted: so hath God giuen a price for vs, 1. Cor. 6. 20.

IIII. The party adopted is common­ly a seruant or bondman: so were wee by nature the children of wrath, of vnbe­leefe, of this world, of darkenesse, of the night, &c.

V. The Adopter offereth himselfe as a Father, not as a seuere Master or Tyrant to his adopted sonnes: euen so God of­fereth himselfe, and that in these particu­lars principally.

[Page] 1. In prouiding & caring for his chil­dren, Leuit. 26. 3. to 14. Math. 6. 30. 31. 32. Therefore the Apostle saith, Cast your care on God, for he eareth for you, Gen. 31. 4 God had care ouer Iacob against churlish Laban, chap. 32. 9. 10. God prouided for Iacob alway; and God doth as much for all his children, but what God doth for vs, our childishnesse conceiueth not.

2. In chastisements and corrections, Heb. 12. 7. &c.

3. In trialls and temptations to hum­ble them, to proue them, to teach them, that he might doe them good at their lat­ter end, Deut. 8. 2. 3. 4. 5.

4. In patience, forbearance, long suf­fering, Psal. 103. 8. 9. &c.

5. In hearing and granting their pray­ers, Math. 7. 7. Now God granteth our prayers, when wee pray to him rightly. Of right prayer there be three degrees.

1. To pray to God the Father onely. This excludeth Atheisme and heathenish Idolatry,

2. To pray to God through Christ a­lone. This excludeth Turcisme, Iudaisme, Popish idolatry.

[Page] 3. To pray to the Father through the Sonne from an heart informed and moo­ued by the spirit of God. This excludeth all hypocrisie.

The signes of an heart informed and mooued by the spirit of God, are these.

1. To pray according to the will of God, 1. Ioh. 5. 14.

2. To pray with an humble and con­trite heart, Psal. 51. 7. This is a speciall signe; for pride is the roote and top of all sinne. It was and is the sinne of the De­uill and our first parents, who desired to shake off the yoke of obedience, and to be equall with God, Gen. 3. 5. 6. The pride of the Diuell was the glorifying of him­selfe with these excellencies wherewith the Lord had indowed him, 1. Tim. 3. 6. Pride is directly opposite to God and his glory: it is the maine sinne, others are the by. Couetousnesse is the roote of all euill, but as the purueyor of pride; euery co­uetous man is proud, and there is none of those sinnes, as pride of apparell, drunken­nesse, prodigality, feastings, &c. which the couetous seemeth to hate, but hee would commit them if they were as gain­full [Page] as niggardship, and drudgery is; for what will not the couetous doe for mo­ney?

3. To pray in Faith, Iam. 1. 6.

4. To pray with feruency, Iam. 5. 16.

5. To pray for spirituall graces especi­ally and simply, and for other things as sub-seruant thereto, Math. 6. 33.

6. To ayme at Gods glory one'y, as the three first petitions of the Lords pray­er teach vs. He that prayeth thus, shall neuer bee denied any thing, neyther in kinde measure, nor manner. Thus Christ prayed, and was heard in all things: and thus doe all the children of God in some measure pray. If they obtaine not, it is because of their weakenesse, wherein soe­uer it standeth. Howsoeuer, God accep­teth the obedience, and with-holdeth no good thing; yea, hee giueth that which themselues would onely aske, if in this life they were perfect, as Christ was per­fect, and as they shall be in the kingdom of glorý.

VI. The adopted doth offer himselfe as a sonne, not as a seruant. So doe the children of God in louing him in his [Page] word and worship, in obeying him, in taking correction at his hands, in suffe­ring themselues to be taught and led by him. Moses in Deutronomy repeating all the benefits of God towards the Israe­lites, at length concludeth. And now O Israell what doth the Lord thy God require of thee, but to loue the Lord thy God, &c. And Iosua likewise, chap. 24▪ 14. repeating Gods benefits towards them in like man­ner, concludeth, Now therefore feare the Lord thy God, &c.

VII. By the Ciuill Law, the Heyre is reputed one and the same person with him that made him his heyre. In like sort we are so neere conioyned with God by Christ, that we are made one and the same with him, as our Sauiour prayed, Ioh. 17. 12. I pray thee O Father, that they all may be one, as thou art in mee, and I in thee, so they may be one in vs.

Wee are conjoyned, or vnited to Christ by two degrees.

1. We are vnited to the flesh of Christ; for he is the seed of Adam, therefore flesh of our flesh, and bone of our bones, as the Iews were wont to say of themselues▪ [Page] which were descended of the same com­mon stocke, viz. of the same Father and Mother.

2. Wee participate of the spirit of Christ (not essentially, but effectually) who worketh in some measure the same properties and qualities in vs, which were in Christ, as he was man, which is called our transforming into Christ, and our putting on of Christ.

This coniunction Paul expresseth by ingraffing, wherein these two degrees of vnion doe euidently appeare; for the si­ence and the stocke make one indiuiduall thing. For first, their matters are vnited into one, and closely cemented together, yet are they but contigua, neerely glued together. Therefore this Vnion is yet se­parable.

2. They participate of one iuyce, spi­rit, and life, and are now continua, conti­nued, beeing contained vnder one com­mon forme. And this vnion is now inse­parable. Christ himselfe expresseth this by a comparison drawne from the vine and the branches, Iohn 15. which haue one common life and spirit, by which [Page] they grow burgeon, and fructifie, Yet heerein there is a difference; for the si­ence conuerteth the iuyce of the stocke into his owne nature and property: con­trarily, Christ conuerteth and transfor­meth vs into his nature, that are incorpo­rated into him.

S. Paul expresseth this vnion by Ma­trimony, wherein these two degrees are manifest.

First degree, is the outward bond or ce­remony of wedlock, which consisteth of two parts or degrees. 1. A separation of eyther from all others. 2. A mutuall do­nation or enterchange.

Second degree, is the inward bond, viz the coniugall affection, or mutuall loue and sympathy. So the vnion of Christ with vs, is the vnion of our natures, and the vnion of his spirit with ours, where­by we are made flesh of his flesh, & bone of his bones spiritually as he is made flesh of our flesh, and bone of our bones cor­porally. Hence wee grow vp into him, and beare fruit in him; yet these vertues of the spirit in Christ are pure and perfect, and without measure, but in vs they are [Page] measurable, and obscured with sundry in­firmities, both of our corrupt nature, and personall frailties; euen as the light of the Sunne is the same, but diuersified in sundry starres, and glasses of diuers co­lours.

VIII. The Inheritance is confirmed and finally appropriated to the heyre by the death of the testator; so is our inhe­ritance by the death of Christ. This of the likenesse of these two adoptions.

Now concerning their vnlikenesse. It stands in foure particulars.

1. The Adopter is mooued vvith the consideration of some dignity and desert in the adopted. Contrarily, God found no motiue of loue at all in vs. For vvee were his enemies. And our loathsomnes in his sight, is set forth vnder a double allegorie, Ezech. 16. where vnder the pa­rable of a forlorne infant is set downe the state of the Israelites in Egypt, and our estates by nature in the state of the Is­raelites in the bondage of Pharao, a type of the Deuill.

2. The Adopter giueth gold, or some other earthly thing for a ransome, but [Page] God hath giuen his onely sonne to re­deeme vs.

3. The Adopter cannot giue the spirit of a naturall sonne to the adopted: but God hath giuen vnto vs the spirit of sonnes, by whom we call him (abba) Fa­ther, euen as naturall sonnes doe their pa­rents.

4 The Adopted sonne may loue his Adopter onely outwardly, for the bene­fit that he hath receiued, and reward that he expecteth, yet in heart he may be so a­lienated, as to wish the death of his Adop­ter, that he may inherit his house & land, as the Poet speaketh of some vnnaturall sonnes.

But contrarily, the children of God, are vnited vnto him in the inward affecti­on of heart, though outwardly they faile in many things, yea hyppocrits are oft times out-wardly more officious than they, as deceitfull seruants are often more obsequious than children. Therefore saith Dauid. Psal. 32. 2. Blessed is he, in whose spirit there is no guile. Not with stan­ding his manifold infirmities.

[Page] The Second thing is the Priviledges, whereof we are made partakers by vertue of adoption.

I By vertue of Adoption, we are made the brethren of Christ. In this respect he is called our elder brother. Rom. 8. 29. and Math. 28. 10. and 25. 40.

Obiect. Than before the Nativitie, death and Resurrection of Christ▪ none were the adopted sonnes of God, seeing that by the death and merits of Christ, wee are reconciled to God, called, iustified, adop­ted. Miserable therefore was the state of all before the incarnation of Christ.

Answ. The birth, and sonship of Christ, tooke the begining from the everlasting Counsell and Decree of God, wherevp­on his blood is said to be shed from the begining of the world. Adam was iusti­fied, and adopted by faith in Christ to come, whom God Preached, and promi­sed in Paradise, and was figured by the Sa­crifices of the Law, which was interpre­ted by the Prophets, and fulfilled by Christ himselfe.

To be the brother of Christ is a glori­ous title & priuiledge. In an earthly king­dome [Page] we thinke it a great prerogatiue to be the kinsman of a Prince, and a speciall priuiledge to be the Kings sonne. In the spirituall kingdome & Church of Christ, euery true beleeuer hath his prerogatiue and priuiledge. And if men desire to match with persons of birth & bloud, for the aduancement of their names and houses; much more should we desire this blessing of Adoption, for the euerlasting aduancement of our names and states.

The bondman or Gally-slaue thinketh it a great happinesse to be freed, & made the adopted sonne of a Prince, and bro­ther to the Kings sonne. This priuiledge haue wee receiued, let vs take notice of our happinesse, and cast off our slauish conditions.

II. By vertue of Adoption wee are made heyres of the heauenly Kingdome, euen coheyres with Christ, Rom. 8. 17. And if it bee so great a priuiledge to bee heyre apparent to an earthly kingdome, much more greater glory is it to haue right to, and in the kingdome of glory.

III. By vertue of Adoption wee are made Kings, Reuel. 1. 6. of greater might [Page] and power than Nabuchadnezzar, that sent out Holofernes, (as the Apocryphar mentioneth) to cut down all, that would not submit themselues vnder his yoke: greater than Ahashuerus that boasted so of his▪ 127. Prouinces: yea than Alexander would haue beene, if hee had obtained that plurality of worlds, whereof Anaxa­goras informed him. Hee hath made vs Kings and Priests to God his Father. We are made Kings, not in respect of an earthly Kingdome, seeing that the chil­dren of God are oft times the most base and contemptible of an other: but in re­spect of a spirituall kingdome, to which God hath ginen vs title and interest, in, and by Christ, Luke 12. 32.

The faithfull are made Kings in three respects. 1. Because they are Lords and Conquerors of their enemies, Sinne, Sa­tan, the World, Death, Hell. 2. They are partakers of the Kingdome of Christ, and of Saluation; for wee haue receiued of Christ grace for grace, and glory for glory. 3. They haue Interest, Dominion, and Soueraignty of all things by Christ. But Christ alone is vniuersall King, and [Page] absolute Lord. But the faithfull are kings as they participate with Christ in his kingdom, & by vertue of this priviledge they shalbe Iudges of men, and Angels. Math. 10. 28. 1. Cor. 6. 2. 3. The Saints shall iudge the world, and evill Angels. But how? In that they shall be as it were As­sessours, and Assistants with Christ on the bench giving in voyce, and consent with him.

Obiection. The wicked are Lords, and owners of worldly things also, how then belongeth this Priviledge to the adop­ted sonnes of God?

Answ. Adam▪ was the sonne of God by creation, and heyre of all things, but by the fall he lost for himselfe, and his poste­rity, the right, and name of heyre, and sonne, so that both he, and we by nature are onely vsurpers. But Christ by his sa­tisfaction hath purged our sinnes, recon­ciled vs to God, and recovered the right of sonnes and inheritance. For he being the true owner and sight heyre of all things▪ hath made vs that are in him, sonnes and heyres of all things with him, as the Apostle saith▪ As he hath giuen [Page] Christ so shall he much more giue vs all things with him.

The godly therefore are the true Lords, and owners of all things. First, because their persons only are accepted. Secondly, Because they vse them rightly, that is, with a good conscience, namely, to the glory of God. Rom. 4. 13. The promise was made to Abraham that he should be the heyre of the world, not by the works of the Law, to wit, as he was a sonne of the first Adam, but by the righteousnes of faith, that is, as he was the sonne of the second Adam.

Quest. How then are the wicked pos­sessors and owners?

Answ. In Gods providence they haue possession of the things of the world, but no right vnto them, I meane spirituall right. Therefore in the end of the world they shalbe rooted out, and burnt with fire, but the godly shall remaine for ever. Ahraham, and his posterity had right to Canaan, foure hundreth yeares by the promise of God, before they had actuall possession. Gen. 13. 14. The reason why they had not present possession in it, is gi­ven, [Page] The wickednes of the Amorites is not yet full. The vsurpers must possesse it foure hundreth yeares, and Abraham Isa­ac, and Iacob are to haue but a part in the playne of Mamre in Hebron, purchased with their money of the vsurpers, and the sonnes of Iacob were strangers in Egypt, having no foot, nor possession in the Earth in civill clame, or right, but by suf­ferance, and will of their Lord Pharao. So Dauid had right to the kingdome of Is­rael, before present possession, He must tarie for that till Saul be remooved out of the way, and in the meane space suffer persecution, and affliction of the vsurper. In Math. 13. The tares must grow togea­ther with the wheate, and haue place in the Land with the wheate, by the permi­sion of the housholder, none can cutt them vp without the displeasure of the Lord, not that the Lord loveth them, but because he loveth the wheate, amongst which they grow. So the wicked haue possession of, but not right to the things of the world, saue onely in civill respect, and humaine Constitution. And the more rich, and great they are, the more hatefull [Page] are they, and the greater condemnation waiteth for them.

IIII The Adopted sonnes of God haue the Angels, as ministring spirits at­tending on them for their good Heb. 1. 5. are they not all ministring spirits, sent forth for their sakes that all he heares of saluation? Psal. 34. 11. The Angell of the Lord pit­cheth round about them that feare him, &c. 2. King. 6. 17. Math. 4. Also 1. King. 19. Elias flying from Iezabel is comforted, directed, and fed by an Angell. Also, Gen. 19. The Angels bring Lot out of Sodom, before the fierie deluge. Gen. 32. Iacob fearing Esau, saw Angells comming▪ and he acknowledgeth that they were sent to be his protectors, and conductours in his iourney, Gen, 24. 7. Abraham sending his servant to take a wife for his sonne Isa­ac, is perswaded that the Lord will send his Angell before him. Also▪ Math. 26 53. If Christs kingdome had been of this world, and that he had not ben appoyn­ted of God to suffer for man▪ he should haue been rescued by more than twelue Legious of Angels. And our Saviour faith, that children, and simple, silly, help­lesse [Page] men haue Angells protecting, and saving them. For their Angell beholdeth the face of God, attending his pleasure in their behalfe. Moreover, in the end of this world, the Angells carry the soules of the godly into the kingdome of glory, Luk. 16. Lastly, in the day of iudgement, they shall gather all the Elect together, as the house-holder gathereth wheat into his barne, but burneth the weedes and the chaffe, the prophane and hypocrites.

V. All afflictions, troubles, and wants are turned into trialls and fatherly corre­ctions▪ inflicted for their good, Rom. 8. 28. All things worke together for good, to them that loue God, &c. Psal. 89. 32. I will visit their transgressions with the rod, &c. but my louing kindnesse will I not vtterly take from them.

As the Israelites were prepared by ma­ny temptations and trialls in the Wilder­nesse for the land of Canaan, Deut. 8. and as Dauid was prepared by persecutions, and afflictions for the kingdom of Israel, so are the children of God for the Hea­uenly Canaan; yea, they are chastned of the Lord by sundry waies, and sometimes [Page] by bodily death, (as in the wildernesse) that they might not be condemned with the World, 1. Cor. 11. 3 [...]. In the sor­rowes therefore of the children of God, there is matter of reioysing and in the reioycing of the wicked, matter of sor­row, feare and despaire.