A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.

THE SEVENTH BOOK. OF OUR VNION And Communion WITH CHRIST, And our Spiritual Benefits by him, and some special Graces. (Book 7)

CHAP. I. Of our Union with Christ.

HAving handled the work of Redemption in the Nature and Person of it,

Now I shall speak of the Application of it by the holy Ghost.

That is a special part of Gods Providence whereby those things which Jesus Christ hath purchased are by the opera∣tion of the holy Ghost made effectual to all those for whom they were appointed.

Four things are considerable in it:

• 1. The foundation of it.
• 2. The efficient cause or worker of it.
• ...

• 3. The persons who shall be made partakers of it.
• 4. The parts of this work:
  • 1. Union and conjunction with Christ.
  • 2. Communion with him.

The ground work of it lies in three things:

1. The donation of God the Father, Iohn 6. 39. All that my Father hath given me shall come to me.

2. The intendment of Christ in all the work he wrought, Iohn 17. 19. For their sakes do I sanctifie my self, that is, separate my self to the work I under∣took.

3. The Fathers accepting it done for them as heartily as if they had done it in their own persons, 2 Cor. 5. 19.

2. The efficient cause of it the holy Ghost, that is, the third Person in the Tri∣nity, who is equal to the Father and the Son. The making of man was in some re∣spect appropriated to the Father, redeeming him to the Son, the making it effectual and applying it was the work of the holy Ghost, 14, 15, and 16. Chapters of Iohn. I will send the holy Ghost, The Comforter, he shall lead you into all truth, Convince you of sinne, righteousnesse and judgement. There is no one branch of our partaking of Christ, but what is totally ascribed to the holy Ghost. The sending of the Gospel is by the holy Ghost, they are the gifts and graces of the holy Ghost, Faith, Uni∣on with Christ, and Communion with him in all his Offices are from the holy Ghost, the Spirit teacheth, governeth, comforteth.

Reason, Because no inferiour person could effect it, Ephes. 1. 19, 20.

Thirdly, The Persons to whom this work of application belongs, or who shall be made partakers of Christ, but the Decree of Election and Reprobation have been handled already. There are a certain number whom God hath appointed to come to life by Christ, the Spirit of God will make the means effectuall to all his.

Fourthly, The parts of this work:

• 1. Union and conjunction with Christ.
• 2. Communion with him, 1 Ioh. 5. 12.

I shall first speak of our Union with Christ.

Christ is said to dwell and abide in us, and we are said to be Christs, to be parta∣kers of Christ, to be cloathed with Christ, and abide in him.

The Spirit of God sets it out in five similitudes:

• 1. Of food made one with the body, Ioh. 6. 5, 6.
• 2. Of Head and Members, Ephes. 1. 22, 23.
• 3. Of the foundation and building, Ephes. 2. 20, 21, 22. 1 Pet. 2. 4, 5, 6.
• 4. Of the stock and branches, Ioh. 15. 4, 5, 6, 7.
• 5. Of the Husband and Wife, Ephes. 5. 31, 32.

We must be one with Christ as we were one with the first Adam (say some) two wayes:

1. Naturally, as we bore his image.

2. Voluntarily, as we consented to his Covenant; so with the second Adam,

1. Naturally by receiving of his Spirit.

2. Voluntarily consenting to his Covenant; Though it is not easie to conceive, how we can be said to have consented to his Covenant, but as being in him, and so his consent did include ours.

The Union begins on Christs part, he layes hold on me by his Spirit, Rom. 8. 9. Phil. 3. 12. Gal. 4. 5, 6. 1 Iohn 4. 13. This Spirit works a principle of faith in us that layes hold on Christ, and accepts him for our Head and Husband for ever, Iohn 1. 12. Ephes. 3. 17. He will take Christ:

• 1. With all his Offices, for a Lord as well as a Saviour.
• 2. With all his graces.
• 3. With all his inconveniences, Christ with poverty, with disgrace, with the stake.

There is a three-fold Union between Christ and a Believer:

• 1. Mystical with Christ as a Head, the fruit of that is intimacy.
• ...

• 2. Moral with Christ as a patern or example.
• 3. Judicial with Christ as a Surety, whereby we are concerned in every act of Christs mediation, the fruit of this is interest.

This Union between Christ and us is wrought by the Spirit, Ephes. 4. 4. He unites God and us, and us one with another. He works it by the Ministery of the Word, 1 Cor. 1. 9. Iohn 6. 44, 45. and a religious use of the Seals, 1 Cor. 12. 13. Rom. 6. 3, 5. 1 Cor. 10. 16.

Some make our Union with Christ to be only a relative Union, others an essen∣tiall* 1.1 personall Union, as if we were Godded with God, and Christed with Christ.

I a 1.2 would not be too bold with those expressions of Nazianzen, because I see they are abused, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

First, There is more then a relative Union, as that place 1 Cor. 6. b 1.3 17. forcibly proves. 2. These Reasons.

• 1. This Union is set forth by similitudes which shew a real Union, Iohn 15. 1. 1 Cor. 12. Head and Body.
• 2. Because our Union with Christ is compared to the Mystery of the Trinity, and is like to the Union of the Persons in the Divine Nature, Ioh. 6. 57. & 14. 20. & 17. 21, 22, 23. We are one not in the same kinde or degree of Union, nor in so high and glorious a manner.
• 3. Because it is not a Union founded only in terms of Scripture, but really wrought by the Spirit of God, 1 Cor. 12. 13.
• 4. Because there are real effectual comforts and graces derived to us from hence, Rom. 6. 4. Phil. 3. 10.

Secondly, It is not an essential Union:

• 1. Because the Union is mystical not personal; the two Natures in Christ are essentially united, because they are made one person, it is a Union of persons, our persons are united to Christ, yet not a personal Union, we make not one person, but one body with Christ, and not one body natural but mystical, 1 Cor. 6. 17.
• 2. Those that mingle and confound the persons make the mystical Union higher then the personal, the personal Union did not confound the Natures, make the man God.

Object. The whole Church is called Christ 1 Cor. 12. 12. and we are made parta∣kers of the Divine Nature.

Answ. We must not apply that to Union which is proper to Communion, Com∣munion is the common union of all the members with Christ. It is folly to apply that to one part which is proper to the whole body, Head and Members is Christ* 1.4 mystical, the parts are of the body, but not the body. There is a great deal of dif∣ference between the Divine Nature, as it was in Christ, and as it is in us, Col. 2. 6. compared with that of 2 Pet. 1. 4. He had the fulnesse of the God-head, we are on∣ly partakers of the Divine Nature, the God-head dwels in him personally, in us spiritually, 1 Iohn 4. 16. there is a likenesse wrought in us to the Divine Nature.

This Union between Christ and us, is* 1.5

• 1. Real, though he be in Heaven we on earth, because the same Spirit that dwels in him dwels in us; it is not only notional nor moral as betwixt friends.
• 2. Mutual, I am my Beloveds and my Beloved is mine: and total, whole Christ God and man is ours, and the whole man soul and body must be his, Psal. 45. 10. therefore we are said To eat his flesh, Drink his bloud.
• ...

• 3. Spiritual, Christs Spirit is communicated to us, and abides in us.
• 4. Operative, where Christ dwels by his Spirit he casts out Satan, and takes pos∣session of the soul, and furnisheth it with his graces, repairs his Image in us, com∣municates his life to us, gives us strength to bear crosses.
• 5. Intimate, Iohn 17. 21. Cant. 8. 12. it was not enough to say, My vineyard, but my vineyard which is mine.
• 6. Strong and inseparable. Death dissolves marriage, not this Union, Rom. 8. 34, 35, 36, 37, 38. It brings us nearer Christ, by vertue of this mystical Union with Christ the dead bodies of the Saints are raised up at the last day.

This Union with Christ is one of the deep things of God, one of the great my∣steries of the Gospel, Ephes. 5. 30, 32. Our Saviour in his preaching began with the Doctrin of Repentance. Mat. 4. 17. then went to that of Sanctification in general in the fifth, sixth and seventh Chapters of Matth, then he proceeds to the Doctrin of Faith, sixth, seventh and eighth Chapters of Iohn, and lastly to his Union with the Saints, fourteenth, fifteenth and sixteenth Chapters of Iohn.

There are three mystical Unions not to be understood by a creature;

• 1. The Mystery of the Trinity, wherein three distinct Persons make but one* 1.6 God, Deut. 6. 4.
• 2. Wherein two distinct Natures make one particular person, so there is one Christ, 1 Cor. 8. 6.
• 3. When two distinct Natures and Persons are united by one Spirit; so there is one Church, Cant. 6. 8.

How to know whether I am united to Christ.

I have then received the Spirit of Christ, 1 Iohn 3. 24. Rom. 8. 26. He walks in the Spirit, lives by the Spirit, is led by the Spirit.

Two Rules to know that:

Christ is then, first, A Spirit of Mortification, he

• 1. Helps thee to subdue thy darling sins, 1 Iohn 3. 8.
• 2. Helps thee to overcome thy secret spiritual sins, the power of natural con∣science may keep under grosse sins, but what power have you to subdue contempt of God, impenitency, hardnesse of heart, pride, envy?

Secondly, Christ is also a Spirit of Sanctification, 1 Pet. 1. 2.

• 1. In renewing the inward man, That which is of the Spirit is Spirit.
• 2. In transforming the outward man:
  • 1. He is willingly ignorant of no truth.
  • 2. He lets it break forth into practice.
  • 3. Layes out whatever is dear to him for Christ, as Nehemiah, Esther.

Benefits which flow from our Union with Christ:

• 1. Reconciliation, God looks not upon us as enemies, Luk. 2. 14.
• 2. Union with the holy Trinity, God the Father, Christ dwels in God, and God in him, 1 Thes. 1. 1, 2. The Spirit, he is said to abide in them, and they in him.
• 3. He hath an interest in all Christs relations, Iohn 17. I go to my Father and your Father, my God and your God, this gives boldnesse and accesse to the throne of Grace.
• 4. The Promises come to be yours by your union with Christ, 2 Cor. 1. 20. they are made with Christ and with you in him: he is Primus foederatus, say some; yet others say, Christ is Mediator of the Covenant, but not a party with whom the Covenant is made, I will forgive their iniquities, &c. this they say is not made with Christ who knew no sinne. Besides they urge that it is expresly said, I will make a new Covenant with the house of Israel, &c. And all spiritual priviledges, 1 Ioh. 5. 12. this is the ground of all imputation of righteousnesse.
• 5. We are presented to the Father through Christ, he not onely presents your services, but persons, Exod. 12. 29. Heb. 7. 24, 28. Eph. 1. 6. Phil. 3. 9.

The end or intendment of this Union.

• 1. To be the highest exaltation to his people that their persons are capable of, the Angels are not so united to Christ as the Saints, they are his servants not his members.
• ...

• 2. That this might be the foundation of all Communion betwixt Christ and the* 1.7 soul; he is the head we the members, by vertue of the hands union with the head are all living operations.

He is the foundation, we the building; He the stock, we the branches; He the Husband, we the Spouse; by vertue of this conjunction he looks for duties from us; there is a living in him, a bearing fruit in him; and we for priviledges from him, we partake with him in his Righteousnesse, Victories, Graces, Inhe∣ritance.

Directions to preserve our Union or Conjunction with Christ:

He is united to us by the in-dwelling vertue of his Spirit, 1 Cor. 12. 13. 1 Iohn 3. 24. & 4 13. and by faith, Iohn 1. 12.

• 1. Do not grieve Gods Spirit, Ephes. 4 23. Delicatares est Spiritus sanctus. Tert. if he counsel, rebel not.
• 2. Maintain thy faith, beleeve strongly against all doubts and apprehensions of thy own unworthinesse, the Spirit comes by faith, Gal. 3. and it is kept by it; faith is the bond of union on our part, as the Spirit on Gods.
• 3. Use the Ordinances, Iob 22. 21. in every duty and act of worship look to enjoy God. Get some excitements to grace, resolutions of obedience, displeasure against sinne, use a holy boldnesse in thy addresse to God, Heb. 10. 9. Ephes. 3. 12. we come not to a tribunal of Justice as malefactors, but as friends and favourites to a throne of grace, Iob 22. 26. Use
  • 1. Prayer, Psal. 86. 11.
  • 2. Attend on the Gospel, reade it, meditate on it daily.
  • 3. The Sacraments, make use of thy Baptism, we were baptized into Christ, and frequently use the Lords-Supper. We should praise God when he meets with us in duties, and repent his with-drawing himself, Lam. 3. 44.
  • 4. We should be one with all believers, because we are one with Christ. Christ seldom speaks of his peoples union with him, but he speaks of their conjunction one with another, and seldom presseth them to brotherly love, but from this uni∣on with Christ, 1 Cor. 12. per tot. & 1. 10. Ephes. 4.

CHAP. II. Of Effectual Vocation.

OUr union with Christ by the Spirit is wrought in our Effectuall Cal∣ling.* 1.8

This is the first work which God works upon the soul, it is Temporalis Electio, 1 John 5. 19. it is the act of God the Father, Ioh. 6. 44, 45. 2 Cor. 4. 6. Ephes. 1. 17, 19. He hath called us with an holy Calling.

It is the act of Gods free grace and almighty power, whereby souls are gathered out of the world into the kingdom of Christ to be made one with him, and holy and happy by him.

It is an act

• 1. Of Gods free grace, called according to Gods free purpose, Rom. 8. 28. See 30, 31. verses.
• 2. Of his almighty power, a moral perswasion will not do it, Ephes. 1. 19. Ioh. 6.* 1.9 44. This grace works powerfully, therefore God is said to draw, yet sweetly and secretly, therefore man is said to come. This power of God is put forth on the understanding by enlightening it, Ier. 37. 33. Iohn 6. 45. it apprehends the guilt of sin, the horror of Gods wrath, sweetnesse of Communion with him. 2. On the will, effectually inclining it, Ier. 31. 33. Psal. 110. 3. to embrace and follow those* 1.10 glorious objects the understanding represents.
• ...

  3. Whereby souls are gathered out of the world into the Kingdom of Christ.

  All mankinde are brought into two ranks, either they are men of the world, or called out of it, Iohn 15. 19. The Elect themselves while they are in their natural condition are men of the world, Ephes. 3. 5. Fiunt non nascuntur Christiani. Col. 1. 13.

  The Scripture expresly witnesseth that God works in us both to will and to do, Phil. 2. 13. That Faith and Repentance are the gift of God, Ephes. 2. 8. 2 Tim. 2. ult.

• 4. The end of Vocation is to be made one with Christ, Iohn 16. 44. and holy and happy by him, 2 Pet. 1. 3. 1 Thes. 4. Rom. 8. 30. Regeneration (saith D^r Twisse) is to be preferred before salvation, the one a translation from the state of nature into the state of grace, the other is only a translation from the state of grace into the state of glory. By the one we are made the sons of God, by the other we only ob∣tain the inheritance of the sons of God.

First, The Causes of Vocation:

• 1. The principal efficient cause is the holy Ghost; man is not the authour of his own conversion.
• 2. Instrumental, the Ministery of the Word.

Secondly, The Subjects or Persons on whom it is wrought, all the elect, Ioh. 10, Other sheep have I that shall hear my voice.

Thirdly, The manner how this Vocation is wrought.

The Spirit of God works after such a mighty manner that it is irresistible (though the word be grounded on Acts 7. 51. yet some dislike it) but the Lord brings them not in violently against their wils, he takes away prevailing ob∣stinacy. He never made any creature too hard for himself. He cals them once for all. There is more in it then a moral swasion, Iohn 6. 44. a real efficacy. God circumciseth our hearts, quickens us, raiseth us from the dead, gives a new heart.

Fourthly, The parts of this work of Vocation wherein it stands, In two things,* 1.11

• 1. The Lord makes a gracious offer of Christ to the soul.
• 2. The soul accepts of Christ when and as he is tendred.

Christ is offered in the Gospel,

First, Externally, Matth. 20. 16. This is a Declaration or Publication of the

great goodnesse of God to a poor lost sinner, willing to be reconciled to him in Christ.

It stands in four particulars:

• 1. God hath sent his Son Christ, who by his own obedience hath paid a suffi∣cient ransom for the most miserable wretches.
• 2. God is willing to make this good to all poor sinners who will take him on the terms he is offered.
• 3. The terms on which Christ is offered in the Gospel are most free, and no∣thing required but only freely to receive him.
• 4. Because the humble and broken sinner is most ready to be discouraged,* 1.12 therefore he declares that those which are vilest in their own eyes are most wel∣come to him.

Secondly, Internally, Rom. 8. 30. which is the work only of the Spirit of God, Act. 10. 44.

Marks of an effectual Calling:

First, God breaks the heart by some preparatory conviction to make the soul fit to receive the grace of God, the proper Call is by the Gospel, 1 Thess. 2. 14. but the previous work of the Law is conviction of sinne, and the evil of it, Hos. 2. 14. Gal. 3. 1. See Iohn 16. 8. This conviction hath not the like effects in all, in some an∣xiousnesse, in others horror, all see themselves in a wretched condition.

The second note may be taken from the instrument or means of conversion, 2 Thess. 2. 14. most usually it is by the Word preacht, though it may not work always in the time of hearing, Cant. 5. 3, 6. Mat. 26. 8. Ioh. 10. 3.

Thirdly, When the heart is over-powred and prevailed with to obey the Call, when we answer his Call, Iohn 20. 16. Gods Call is the offer of grace, our answer is the receiving of it, Iohn 12. 3. Ier. 22. the direct answer to a Call is the consent and full purpose of heart to take Christ upon his own terms.

Fourthly, The disposition of the soul in making this return, and in answe∣ring this Call of God, godly sorrow, Ier. 31. 18. holy wonders, 1 Pet. 2. 9. free resolution and confidence, come what will come they will obey God, Luke 5. 5.

Fifthly, The fruits and effects of a Call, it infers a change from the former state in heart, the whole heart; it now finds comfort and satisfaction in God, and hates sin, Hos. 4. 8. Ephes. 4. 12.

I know there is little difference between effectual Calling, Conversion, and Rege∣neration, yet because some of our Divines handle the work of Grace under the notion of Conversion and effectual Calling too, I shall speak of Conversion in the next place.

CHAP. III. Of Conversion and Free-will. I. Of Conversion.

COnversion is a coming back again to God from whom one departed by* 1.13 sin, Hos. 14. 1.

Turning is a word borrowed from Travellers, who being out of the way get into it again by turning, that is, by leaving the way in which they did walk, and taking another different way from it, contrary to it, if one have gone the quite contrary way.

There is, first, Habitual Conversion, the first infusion of life and habits of grace, conversion from a state of sin, Act. 3. 19.

Secondly, Actual, the souls beginning to act from that life and those habits, a conversion from some particular grosse acts of sinne, Luke 22. 32. It is so called because of the great breach grosse sins make on ones Justification, 1. Puts a damp on all his graces, Psal. 51. 10. 2. There is a suspension of all the comforts of grace. vers. 12. so that one may be said Quodammodo excidere, in respect of the use and comfort, Isa. 63. 10, 17.

Mans aversion from God by sinne, and conversion to God by grace, is the summe of all Divinity.

A sinner departs from God two wayes:

• 1. As the chief good.
• 2. As the utmost end, therefore conversion is a change of these two, when one makes God his chiefest good, and his glory his utmost end.

A man in turning to God,

First, Makes God the chief good:

• 1. If he make him the chief object of his contemplation, Psal. 139. 17. Where our treasure is there will our hearts be also.
• 2. If he choose him as his portion, Iosh. 24. 22. Psal. 119▪ 57.
• 3. If he desire all things else in subordination to him, Prov. 30. 8. sine summo bono nil bonum.
• 4. Judgeth of all times or persons according as they have this good or are service∣able for it.
• 5. Fears sin above all things which will separate between God and him.

Secondly, He makes Gods glory his chiefest end; this is Gods end, Prov. 16. He makes God the utmost end of his being, Rom. 14. 8. and acting, 1 Cor. 10. 31. Rom. 11. 30. From him] as the first cause, To him] as the last end. God is our chiefest good, therefore must be our utmost end. See Psal. 73. 25, 26. It is the first Question in the Assemblies Catechism, What ought to be the chiefest and* 1.14 highest end of every man in this life?

The Properties and Qualities which ought to be found in true Conver∣sion.

It must be

• 1. Present and seasonable, While it is called to day, call upon the Lord while he is near, and seek him while he may be found. The present time is the only time of converting, not the future, now at this instant time God offers mercy, exhorts, cals, To day if you will hear his voice harden not your hearts, the future time is uncertain, we cannot assure our selves of another hour. We have many examples daily of the falshood of late repentance. The longer we defer it the more difficult it will be, as a sore without a plaister the more hardly it is healed.
• 2. Universal or General; we must turn from all sinne without exception or reser∣vation* 1.15 of any, and chiefly from our own sins, Grace is called Light, Leaven. The Law of God forbiddeth all sinne, God hateth all sin, Christ died for all sin, the con∣science condemneth all sin, and in our Covenant with God we renounced all sinne, Cast away all your transgressions, hate every false way.
• 3. It must be hearty, sincere, unfeigned; God complains of some that turned unto him feignedly.
• 4. Constant, persevering to the end, a continuing still more and more to convert, a daily renewing these acts, and reforming our faults, we must cleave to the Lord with full purpose of heart.

The order and manner of this work, how and in what measure it is wrought in* 1.16 the Saints.

First, The Doctrine of the Gospel is propounded and made known in both the parts of it, viz. that which concerns mans misery in himself, and the perfect and on∣ly remedy in Christ to all penitent sinners.

Secondly, The soul is enlightened and enabled to assent unto this Doctrine.

Thirdly, It is yet further stirred up to consider of this Doctrine so belee∣ved, and to give heed to it, as Lydias minde was wrought upon when Paul preacht.

Fourthly, It begins to apply that Doctrine to it self so farre as to be affected with the sense of its misery, but so as there is wrought also a hope of getting out of this misery, and a perswasion that he shall be accepted, and hereupon follows con∣version. For he that sees himself in an ill state, and sees also a certain way out of it, being perswaded that he may by such and such means escape and avoid, will un∣doubtedly apply himself to seek his own good, and the Spirit of God by working this perswasion converts the soul: We may plainly see this order in Davids renew∣ing of his conversion after his sinne, and in the hearers of Peters Sermon, Act. 2. where first they heard and marked Peter, then were pricked in heart, then asked, What they must do to be saved? and being instructed by Peter to convert, did so, and were saved.

Marks or Signs of Conversion:

• 1. Such a one hath had experience of the discovery of sinne as the greatest evil,* 1.17 and of misery to himself by sin, Sin revived and I died.
• 2. The Lord hath wrought in him a glorious discovery of Christ, and an instinct after union with him which is faith, Phil 3. 10.
• 3. He is brought under the guidance and power of the Spirit, Ioh. 3. 6. 1 Cor. 6. 11. Mat. 11. 5. Gospellized, brought under the power of it, hath a spiritual bent in his soul, a new principle, new ends, 2 Cor. 5. 17. He sees things with another eye. He hath a new law planted within him which will make all duties easie and sweet to him, Ier. 31. 33.
• 4. He is made like to God, every Saint is a living Image of God. He will love persons the more he seeth of God in them, and Ordinances the more pure they are.
• 5. Where there is life there will be growth, 1 Pet. 2. 3. they will grow up as wil∣lows, as calves of the stall, Mal. 4.

True Conversion differs from false:

• 1. In the efficient cause, for first the true spring comes from the Spirit of God by means of faith in the Gospel, stirring up a desire of Gods favour, and free∣dome from sinne for attaining that favour: the false from a natural desire of ones welfare, that he may escape the punishment of sin.
• 2. In the formal, or manner of doing; true Conversion is a willing and deliberate act out of choice, false a forcible act done out of compulsion.
• 3. Final, the true seeks to please God, the false to ease it self.

Motives to, and Means of Conversion:

By Motives, I mean certain considerations and arguments that in all reason should prevail to make men resolve upon the work.

By Means, some things tending to enable men the better to do it, when they have resolved upon it.

1. Motives to Conversion:

They may be taken from every place, Heaven, Earth, and Hell.

From Heaven, look to God, his Angels and Saints.

From Earth, look to your selves, the godly and ungodly, nay the beasts.

From Hell, look to the Devils and damned ghosts.

From Heaven:

First, Look to God, the Father, Son, and holy Ghost.* 1.18

Is it not a most desirable thing to turn to him, seeing he is so rightful a Lord, so great a Prince, and so gracious a Father, so willing to accept us, and hath given us means, time and commandments, and encouraged us with promises of acceptance,

and threatned us if we do not, and complains that they have not turned to him who smote them. God hath sent his Son into the world that converts might be graciously re∣ceived.

Secondly, Christ himself is a weighty argument of conversion, for if we refuse to turn then we do what in us lies to frustrate his death, and to make him shed his bloud in vain, seeing it is intended for the benefit only of such as turn. In Christ you may see the hatefulnesse of sinne from which you are to turn, and the graci∣ousnesse of God to whom.

Thirdly, The holy Ghost striveth to bring you to this turning in his Ordinances, Gen. 6. 3. and will you suffer him to prevail?

Secondly, The blessed Angels will rejoyce at the conversion of a sinner. All the Saints in Heaven have given you examples of converting, and are now glad of their pains bestowed that way.

Secondly, Look to the Earth, and there to your selves first, consider

• 1. That you are out of the way, Psal. 14. & 53. & 119. ult, and know that you are so.
• 2. That you have bound your selves by Covenant to convert when you were ba∣ptized, and as often as you come to the Supper.
• 3. You have and do daily make profession of converting.
• 4. You can by no means save your selves out of the hands of Gods justice, if you do not submit and convert to him.

Secondly, The Duty it self is,

• 1. Most reasonable and equal, because the wayes are evil from which, and good to which we are wished to turn.
• 2. Most needful, without it we cannot escape the greatest misery.
• 3. Most profitable, Turn and live; by continuing in our evil wayes we may get a little perishing profit, vanishing pleasure and bewitching credit, by turning from them we shall gain pardon of sins past, peace and joy of soul for the present, and eternal life hereafter. When the sinner turneth, I will blot out all his sins out of my remembrance.
• 4. Likely to succeed if we set to it in earnest, Prov. 1. 24. Let us labour to grieve for our sins by a serious applying of the threats of God, humbly confesse them, and resolve by Gods help to leave them. You will not come to me that you may have life.* 1.19

Secondly, Look to the godly in the world, They pray for it, they will further it, rejoyce in our conversion, they will love and esteem us when converted. To the ungodly, by this means we may perhaps win them, or shall leave them with∣out excuse. Yea look to other creatures, in the bad we hate incorrigiblenesse in evil, we dislike the creatures which have gotten an evil quality and will not leave it. We like and praise obedience in the good.

Thirdly, Look upon Hell:

1. On the Devil, he seeks to hinder thy conversion, will be vexed at it, he is most loathsome, because obstinate in evil. The Devils worst property is, that he is now so hardened in evil, that there is no possibility of change in him: Wilt thou be like the Devil in that which is the worst thing in him? Besides thou abusest and neglectest grace offered, and so doth not he.

2. The damned Ghosts, who because they did not convert are damned, and blame themselves for not turning when they had time, and now it is too late.

2. Means of Conversion.

First, Take notice of your own strayings and unconvertednesse, and your peril thereby.

Secondly, Acknowledge your utter inability to convert your selves, and there∣fore cry earnestly to God to convert you, as the Church doth, Turn me and I shall* 1.20 be turned. Turn presently, and begin with that sin which hath most drawn thee away from God.

3. Remove Hinderances:

1. Outward, 1. Ill company. 2. The occasions of sin; Salomon adviseth the

young man not to come near the corner of the Harlots house, and the drunkard not* 1.21 to look on the wine.

2. Inward, 1. Love of earthly things: 2. Presumptuous and despairful fancies: 3. Hardnesse of heart and wilfulnesse in sinning.

4. Use all Helps and Furtherances:

1. Outward, good company, attend on all Gods Ordinances, hearing, reading, Psal. 19. conference.

2. Inward, Cherish and practise good motions, ponder on the Law and Gospel, think often and seriously on those quatuor novissima, Death, Judgement, Heaven and Hell.

Of Free-will.

The word it self is Terminus Ecclesiasticus, not Biblicus, not a Scripture-term,* 1.22 but such a one as godly men in the Church took up for more convenient expression, as they have done the name Trinity and Sacrament.

To render Liberum arbitrium into English is not proper, for arbitrari and arbi∣trium is an act of the understanding, but use hath applied it to the will.

A mixed power of understanding and will, saith M^r Perkins. It can be onely in an intelligent nature, as Bellarmine proves, lib. 3. de Grat. & Lib. Arb. c. 15. and the understanding though it be not formally free, yet it is radically, and the liber∣ty of the will ariseth from the indifferency of the judgement. The liberty of the will properly consists in choosing that which the understanding judgeth best. Radix libertatis constituta est in libero rationis judicio. Aquin.

There is in the will a double freedom:

• 1. Natural, a power that a man hath to choose or refuse as it seemeth good to himself, and this is so annexed to, or dependant on his reasonablenesse, that they cannot be separated, and this he hath not nor could loose by corruption.
• 2. Sanctified, an inclination to use the former liberty well by choosing that he ought to choose, and this he hath lost, when now he will choose and refuse what he ought not.

Or thus,

Free-will may be considered either in the essence and being of it as it is an im∣mediate faculty of the soul, and the same with the will: we have this free-will, for Adam by his fall hath no more lost this then he hath lost his very nature; it is therefore a great calumny of the Papists, when they say, That we deny free-will, and make man no better then a beast; for take free-will thus, as it is a natural power in a man, so it remaineth still.

The free-will of man after the fall is not so corrupted, that it is not capable of the grace of Regeneration. Tolle liberum arbitrium, non erit quod salvetur; tolle gra∣tiam non erit unde salvetur. Bern.

There is a threefold power,

• 1. Activa, an ability to concur to the operation of the Spirit in a mans self: so those that are for free-will, Agimus nos, sed acti; volumus, sed ipse facit ut ve∣limus.
• 2. Passiva, able to receive, man in conversion is meerly passive to grace, but hath in him a principle of resistance.
• 3. Obedieneialis, as in the unreasonable creature.

Secondly, Free-will may be considered in its operation and working about some objects, then we distinguish about the objects which it may will: For

First, They are either such as belong to our animal life, as to walk, eat, shut or* 1.23 open our eyes, and here we have the exercise of free-will.

Secondly, Our outward civil conversation and obedience to the Laws required by a Magistrate, here again we have free-will.

Thirdly, They are holy actions, and they again are either

1. Externally holy, which concern the outward exercise of Religion, as to come to Church, to hear and reade, and here still a man hath free-will. Or,

2. Internally and spiritually, as to know God, to beleeve in him and love him, and so we must distinguish the states of men. Man in the state of innocency had an excellent power and strength of free-will to serve God and love him, but in the state of corruption, though his liberty not only in the nature but use of it remain∣eth about natural, civil and external religious actions; yet for internal and spiri∣tual actions, he hath wholly lost his freewill, Iohn 15. 5. Matth. 7. 18. Iohn 8. 36. therefore Augustine lib. 2. contra Julianum, cals it Servum arbitrium. And Luther called it not a free but enthralled and enslaved will to sinne, and wrote a book De serv•• Arbitrio, Homo libero arbitrio malè utens, & se perdidit & ipsum. August. ad Laurent.

Thirdly, Man in his estate of Renovation hath again some power and free will, being first freed by the grace of God from the power of sin, Iohn 8. 13. Volunt as in tantum est libera in quantum est liberata. August. in Joh. Tract. 53. yet this free∣dom is not perfect, but wonderfully opposed and hindered, Gal. 5. 17.

The free-will must be as the understanding and will are, saith Chamier, but that* 1.24 the understanding and will are both corrupted in a natural man. Vide Chamierum contractum per Spanhem. Tom. 3. l. 4. c. 3. & 4.

There are several kinds of freedom or liberty:

• 1. From compulsion, when no external principle can compell to work, but there must be an inward inclination to work, from such coaction, not only men but beasts are free.
• 2. From obligation or debt to another, and so no creature can be free, because all that we have is Gods.
• 3. From sin, when the flesh is subdued so that the Spirit can and doth prevail over it.
• 4. From misery, which the Apostle speaketh of Rom. 8.
• 5. From necessity, when the Agent is determined from an inward principle of nature to one object, as the fire to burn. Immutability and liberty may stand to∣gether, as God doth most freely will the creation of the world, yet unchangeably, the Angels and Saints in Heaven are so confirmed in good, that what they will they will unchangeably but freely. Every man naturally cannot but sin, yet he sins free∣ly in regard of freedom from coaction and natural necessity, though not in regard of freedom from immutability, and as for the other liberties from obedience, sin, and misery; he is obedient to God, and under sin and misery. The will hath no freedom to spiritual things.

The Papists though they say that the grace of God is requisite, yet as a partial* 1.25 cause, and that we are workers with the grace of God in our conversion, as ap∣pears by their similitudes of two men carrying a great burden, and the man half wounded. Against which opinion these arguments may be alleadged:

• 1. The slavery and servitude of our wils to any thing that is good, those who* 1.26 are so defiled that they are nothing but flesh, they cannot possibly have any power to what is good, but so are all by nature Gen. 6. 5. Iohn 3. 6. Rom. 8. 6. To will is of nature, to will ill is of corrupted nature, but to will well is of sanctified nature. Bernard.
• 2. Those which can do nothing but sinne have no freedom to what is good, every unregenerate man doth nothing but sinne, Matth. 7. 17. An evil man out of the evil treasure of his heart bringeth forth evil; Without faith it is impossible to please God, To the unclean all things are defiled. A man by nature non potest non peccare etiam damna∣biliter. Pet. Lombar.
• 3. A man cannot turn himself to God, Ioh. 6. 44. 1 Cor. 12. 3. therefore nature hath no power to dispose and prepare it self for grace, nor can there be merits of congruity or condignity.
• 4. Regeneration and conversion is attributed only to God, as Ezek. 36. 26. Ier. 32. 39. See Ezek. 11. 19. Ephes. 2. 10. & 1. 19. a stone cannot soften it self, no more can our nature. See Deut. 29. 4.
• 5. A man hath not the least thing to glory in 1 Cor. 1, that place 1 Cor. 4. 7. mo∣ved Augustine much, but if I had power of my own to do that which is good, or to receive grace when it is offered, then I might glory in my own strength.
• 6. Conversion and power to do good is prayed for, Turn us, O Lord, therefore not in our own power, it were vain to pray to God, to convert or change me if I will, if I have this of my own, what need I go and pray for it, or pray for others conversion? they might convert themselves, Psal. 80. 3.

Before Pelagius his time the Fathers spake too liberally of mans free-will. Non∣dum nato Pelagio securius loquebantur Patres. August. Epist. 103. which after upon his heresie they reformed, and by Scripture abundantly confuted the Pelagians, and especially * 1.27 Augustine, Ierome, Prosper, Fulgentius, Hilarie, and others.

The first presumptuous advancer of free-will contrary to the Doctrine anciently* 1.28 received in the Church, is by Vincentius Lyrinensis noted to be Pelagius the he∣retick.

In the ancient Church there were two sorts of hereticks concerning the point of free-will. The Manichees denied free-will: the Pelagian hereticks affirmed it,* 1.29 and both were condemned by the Catholick Church. The Manichees denied free∣will in sinne, and in the committing of evil. The Pelagians affirmed a power and ablenesse of free-will for the performance of righteousnesse and doing of good.

In the meaning wherein the Manichees denied free-will, we affirm and teach it, and in that meaning did S^t Augustine write his books of free-will purposely against the Manichees; we deny free-will onely in that meaning wherein first the

Pelagians and since the Papists have affirmed it, in which meaning S^t Augustine no∣tably* 1.30 wrote against it.

The summe of the Controversie is, Whether the grace which first moveth and exciteth the will unto good motions, doth work the consent alone, or whether the* 1.31 will have in it self any power freely to consent and resist every such motion. The Romanists plead for the power of mans will, but Protestants for the efficacy of Gods grace.

If the Question be moved, Whether free-will may resist grace? It is apparent naturally in the unregenerate it may resist, according to that Acts 7. 51. But if the* 1.32 Question be moved of them that are called according to Gods purpose, Whether they resist the grace of their calling, then removing the humour of contention the truth will easily appear. The Question is, Whether nature in this case doth resist* 1.33 the omnipotent power of God? Deo volenti salvum facere, nullum resistit hominis arbitrium.

There is a twofold resistance of the will, say the Schoolmen.

• 1. Connata, born with it, there is possibility to sinne in the best creatures, as creatures.
• 2. Actualis, The Spirit of God by an Almighty Power overcomes this, Psal. 110. 3.* 1.34

The Arminians have revived the old Pelagian heresie, they say they magnifie Gods free grace * 1.35, and it was free grace for God to give Christ to be a Saviour, and to send the Gospel to a place, but then ask them about Gratia discriminans, why Simon Peter receives the Gospel rather then Simon Magus, they say God determines no mans will, but because Peter receives it, and the other rejects it, it ariseth wholly from his determining himself, then Christ should do no more in his own and Fathers intention for a sav'd then a damned person. No man hath power to re∣ceive Christ when he is offered unlesse it be given him from above.

Object. Why then doth the Lord exhort us to receive him, or complain of us, and threaten damnation if we receive him not?

Answ. The Lord useth these reproofs and exhortations as a means to work upon them whom he purposeth to save.

2. To shew that some work is to be done on our part, though not by our own strength, it must be done à nobis, though not ex nobis.

So the Papists argue from Gods commands; God would not command us to do good works, if we had not power to do them. When our Saviour saith, Make* 1.36 the tree good, and then the fruit will be good; He doth not imply that it is in our power to do so, but only sheweth what our duty and obligation is. See Rom. 7. 15. Gal. 5. 17.

God gave the Law for these ends:

• 1. To shew man his duty, the obligation that lies on him, I may put my debter in minde of his debt though he be turned bankrupt.
• 2. To shew him his disability.
• 3. To shew him the misery he should be in if God would urge this debt on him to discharge it himself.
• 4. To shew the riches of his grace in providing a means to satisfie his justice, and also the exceeding love of Christ in fulfilling the Law for him.

Object. The Arminians say, How can the will be free, when it is determined? How can omnipotent grace and free-will stand together? and some talk of a Li∣bertas contrarietatis, when one can will good or evil. This is a great controversie as between the Jesuites and Dominicans, so between us and the Arminians.

Answ. The freedom of the will doth not consist in this, that it is free and indif∣ferent* 1.37 to choose either good or evil: For so God and the good Angels should not be free, seeing they cannot will any thing but that which is good. There is no true

liberty but unto that which is good, because it is a perfection, to be able to sinne is an imperfection, 2 Cor. 3. 11. Ubi non est Spiritus Domini non est libertas arbitrii. August. A power to stand or fall was not a part of Adams liberty, his power to fall came from his mutability not liberty.

It is a Question, An faci••nti totum quod in se est ex naturae viribus, dentur insallibi∣liter* 1.38 auxilia ad salutem supernaturalia? Whether God will give supernatural grace to him that useth well his natural abilities?

Let any man use the power that God gives him, and he shall have more. There is not such an infallibilis n••xus, that God hath bound himself in the use of our na∣tural abilities to adde supernatural graces. M^r F••nn••r on Ez••k. 18. 31, 32.

A man in his natural condition can doe nothing but what is offensive to God.

No man ever yet by the right use of naturals obtained Evangelical grace, that is a vain power which is never reduced into act.

It is a Question, An naturae viribus possit aliqua vera tentatio superari? Whe∣ther* 1.39 a man by strength of nature be able to conquer corruption or resist tem∣ptation?

Before Conversion we cannot resist sinne as sinne, but exchange one sinne with another. We cannot discern good from evil, sinne is connatural to us, Ier. 8. 6. No more are we able to resist temptation without grace. All temptations are to draw us to the enjoyment of some temporal good, or to the declining some temporal evil by leaving God. Till a man be perswaded that God promiseth a greater good, and threatneth a greater evil then the world can do, he cannot resist such temptations, we are saved by faith, and stand by faith. We had need all to pray, Lord lead us not into temptation, and keep back thy servant from presumptuous sins. See Ephes. 6. 10.

Some speak of reconciling Free-will with Gods Decree, Grace and sin.

Others of the Concord of it, and Gods Prescience and Providence.

Tully thought Prescience and Free-will could not stand together, and there∣fore that he might assert the freedome of mans will, he denied the Prescience of* 1.40 future things, Atque ita dum vult facere liberos, facit sacrilegos.

CHAP. IV. Of Saving Faith.

FAith in the New Testament is taken.

• 1. For the Doctrine of faith, Iude vers. 3. Such are sound in the faith, that are Orthodox. This is the Catholick faith.
• 2. For the habit or grace of faith whereby we receive Christ and accept him for our Saviour, so it is often used in the Scripture.

Faith in its general nature is any assent unto some truth upon the * 1.41 authority of him that speaks it, and the general nature of divine faith is to assent to the truth because God sayes it.

Our assent and perswasion of the truth in matters of Religion may be either hu∣ma••e meerly because of custome, education, and the authority of the Church: or divine, being enclined and moved thereunto, because of divine authority. Many Protestants have no more then a humane faith. It is the Religion of their Fathers, and of the place where they live.

In the grace of Faith there are three things:

• 1. An act of the understanding, an assent to the truths of Christ, that he is such a one in respect of his Natures, Offices, Works, as the Scripture reveales him.
• 2. An act of the will, consenting that Christ should do for me what the Lord sent him to do for poor sinners.
• 3. A siducial assiance and dependance on him.

The Soc man by faith in Christ understand nothing but an acknowledgement of the veracity of the sayings and the promises of Christ which ought to be given* 1.42 them, not because Christ is true God with the Father, but because God after his death raised him from the dead, which he also foretold before, and for this reason he was worthy to be believed in what he commanded or promised. This is their Doctrine of justifying faith and justification, as if Christ had come into the world and suffered such things for no other cause, but that he might perswade us that an eternal reward is propounded to the obedient, that being allured with the hope of reward we might obey him.

Bellarmine * 1.43 saith, Justifying faith is not so much knowledge as assent, and it is not a confidence of Gods mercy, but an assent to all things which are contained in the Word of God.

Faith is more then a bare assent to the truth, there is in it a fiducial acquiescence and a resting upon Jehovah, as it is expressed in the Hebrew; he rolled himself up∣on God, as a man being weary of a burden casts himself and that upon something that sustains him, Prov. 3. 5. Isa. 10. 20. & 28. 16. & 50. 10.

The chief act of the soul in true faith, wherein the essence of it mainly consists, is a resting and relying upon Christ and him alone for the obtaining of favour and eternal life. In respect of this property faith is oft called a believing in or on Christ, and his name, Iohn 3. 16, 18, 36. Iohn 6. 1. & 5. 10. a trusting in Christ, Ephes. 1. 12. a resting upon God, 2 Chron. 14. 11. a resting upon his promise, 2 Chron. 32. 8. a relying upon God, 2 Chron. 16. 8. a cleaving and sticking close unto him, Act. 11. 23. M^r Hilders. on Psal. 51. 6. Lect. 83.

There is in Faith:

First, An act of acceptation, one is willing to receive Christ on his own termes.

Secondly, Of resignation, it gives up the whole man unto Christ.

The proper object of justifying faith (saith Dr. * 1.44 Ames) is not some axiome, viz. God is favourable to me, or my sins are pardoned; but Ens incomplexum, as they speak, viz. Christ, or the mercy of God in Christ, and so the proper act of justifying faith is incumber•• or acquiescere Christo.

Not barely the promises but the person of Christ is the object of faith, we are not to rest in the promises alone, but to close with Christ in those promises,* 1.45 Acts 6. 31. The Saints take comfort in Christ and prize his person above all his benefits.

First, Because that is the greatest gift in which God shews most love, Ioh. 4. 10.

Secondly, He is the person in whom all good things are deposited, Cant. 4. 10. 1 Iohn 5. 10.

Thirdly, The great thing the soul fals in love with, is the person of Christ, Cant. 5. Phil. 1. 23.

It is a great dispute among Divines, What is the proper object of saving faith?* 1.46 Some say the Evangelical promise which holds out Christ, others Christ himself; in a strict sense only Christ himself is the object of saving faith, Iohn 7. 37. No pro∣position nor promise saves me, only Christ.

The common object of faith is every revealed truth, but of justifying faith, as it justifies, that is, in the act of Justification, Reconciliation in Christ, with a certain confidence.

There is Fides quae, faith which saves the soul, this closeth with every divine re∣velation, promise, threatning, story, sides qua as it saves me, closeth onely with Christ. Faith which saves the soul hath for its object the whole word of God, but as it saves the soul it closeth only with Christ.

There is nothing in Scripture but it hath relation to Christ, the types and old Sacrifices were shadows of him, the moral Law is preparative for Christ, yea there is something of him in every story and miracle.

Faith is an instinct after union with Christ, Iohn 5. 12. He lives in me by faith, Iohn 11. 26. Gal. 2. 20. This receives Christ, Iohn 1. 11. it is the condition of the Covenant, and so the qualification of them which shall have interest in Christ and his benefits, Iohn 3. 16. Acts 8. 37. & 16. 31. Faith carries the consent of the whole man, a Chron. 30. 8. Quid est credere nisi consentire?

He that would receive Christ, must

• 1. Know that Christ is designed by God, and tendred as a Saviour to him in the Gospel.
• 2. Must consider the reality and fulnesse of the promise, and give consent to this prose; this is the very act of faith.
• 3. None can thus receive Christ, but those whose hearts the Lord hath opened to close with Christ, Iohn 6. 36, 37. Acts 16.
  • 1. Man sell by self-exalting, and ariseth in a self-abasing, which is by be∣leeving.
  • 2. Faith is the only way to dissolve the plots of the devil, we fell by beleeving the devil rather then God, and rise by renouncing him, and by beleeving in the grace of God in Christ.

What is the act the soul doth when it beleeves?

There are three acts of faith, Notitia, Assensus, Fiducia.

Mr. Hildersam * 1.47 saith, The effence and being of justifying faith consisteth in four acts of the soul, whereof the former two are acts of the understanding, the other two of the will.

First, I must know Christ aright, and that which the Gospel revealeth to us con∣cerning him.

Secondly, The assent of the minde to this, 1 Tim. 1. 15. Heb. 11. 13.

Thirdly, The consent of the will, Iohn 1. 12.

Fourthly, A resting and relying upon Christ and him alone for the favour of God and eternal life.

Knowledge comes three wayes:

• 1. By sense.
• 2. Reason, as that the part is lesse then the whole.
• 3. From testimony which is faith, and relies wholly on witnesse, faith is weak when it relates to humane testimony, yet there is no such knowledge as that of faith when it relates to the testimony of God, that is more sure then sense or rea∣son.

• God is so wise as he cannot be deceived himself, and so good as he will not deceive others.* 1.48

Knowledge and faith are ordinarily all one in Scripture, and joyned toge∣ther as things inseparable, Isa. 53. 11. Iohn 10. 38. Iohn 6. 69. Iohn 17. 3. 1 Iohn 3. 2. 4. & 5. 13, 19. A beleever is set forth by the terms of an enlightened man and wise man, Ephes. 1. 18, 19. I know whom I have beleeved. Bellarmine saith * 1.49 faith is better defined by ignorance then knowledge, Fides melius per ignorantiam quam per notitiam desinitur. It captivates reason unto the word of God; that is, carnall and rebellious reason, but the true light of reason is increased and augmented by it. This knowledge which faith works in the heart is distinct and certain.

2. Assent, they beleeved God and the Prophets, that is, they gave assent and* 1.50 credit to it, because of the authority of God who is most true and cannot deceive, not for humane motives. This assent is

1. Firm, therefore called the riches of assurance of understanding, and so oppo∣site to doubting.

2. Absolute and illimited, beleeves precepts, promises and threats.

Some expressions of Scripture seem to lay much upon assent, as 1 Iohn 4. 2. & 5. 1. 1 Cor. 12. 3. Matth. 16. 17. The truths of God at first suffering under so many prejudices, the Gospel was a novel Doctrine, contrary to the ordinary and re∣ceived principles of reason, persecuted in the world, no friend to natural and car∣nal affections, and therefore apt to be suspected. Assent now is nothing so much as it was then.

3. There is a consent to the goodnesse as well as an assent to the truth, the one* 1.51 is the act of the understanding, the other of the will. The soul upon the informa∣tion that Gods Spirit gives me of the excellency of Christ, and his suitablenesse to me, assents to the truth of it, and consents to the goodnesse of it, and makes choice of him for its portion. Faith is the consent of the whole soul to receive and accept of Christ as God the Father hath offered him in the Gospel.

4. A resting and relying upon Christ alone for grace and salvation, Psal. 23. 1, 2, 6. Psal. 27. 1. Iob 19. 25, 27. Rom. 8. 31. The soul leanes on Christ as a feeble man on a staff, 2 Chron. 16. 7, 8. Prov. 3. 5. Psal. 22. 8. What the Old Testament cals tru∣sting, the New cals beleeving.

This confidence of special mercy is the form and essence of faith, without which* 1.52 faith is not faith, nor justifies the sinner. The Papists and Arminians cannot endure this that faith should be such a special confidence of the remission of sins. They say it is a confidence that God may remit, and a good hope that he will, or it is a conditional confidence that God will remit if we shall be constant in piety to the end of our life.

The Doctrine of Faith is in three things:

• 1. There is a necessity of relying on Christ alone.
• 2. There is an allsufficiency of ability in him being God and man to be an high-Priest, to make intercession for us.
• 3. Of his willingnesse that we should have pardon, grace, comfort and salvation by him.

There are promises▪

• 1. Of free-grace, that God will justifie the ungodly and pardon sin for his own names sake.
• 2. Of grace, that God will give Faith, Repentance, Love and a new heart.
• 3. Unto grace, that if we beleeve and repent we shall be saved. These promises are all we have to build our faith on for our eternal salvation.

In all recumbency it is not enough to regard the strength of the act and right∣nesse of the object; carnal men will say, I place my hope in Jesus Christ for salva∣tion, Micah 3. 11. but there are other circumstances to be observed:

First, The method and order of this recumbency, the resolution of an humbled sinner to cast himself upon Christ, the main end and use of faith is to comfort those that are cast down. Faith is exprest by taking hold of Christ or the Covenant Isa. 56. 4. by staying our selves upon, or leaning upon God, which supposeth a sense of misery.

Secondly, The warrant and ground of it, we must go to work considerately, understand what we do, 2 Tim. 1. 12. Psal. 119. 49. natural conscience may pretend fairly to trust in Christ, but have no ground for it, Ier. 7. 4.

Thirdly, The effects and fruits, it cannot stand with a purpose to sin, Ioh. 13. 10. Heb. 10. 23.

We are said to be justified by faith, to live by it, to be saved by it, to have it imputed unto us for righteousnesse: all which is to be understood not principally,* 1.53 immediately, meritoriously in regard of any worth or dignity of it; or efficaciously in regard of any power or efficacy in it self, but mediately, subserviently, organi∣cally, as it is a means to apprehend Christ his satisfaction and sufferings, by the price and merit whereof we are justified and saved, and stand as righteous in Gods sight, and as it hath a special respect and relation thereunto.

There are divers degrees of faith, Little faith, Mat. 8. 26. Great faith, Mat. 15. 28. Full assurance of faith, Rom. 4. 21.

First, There is some unbelief in all the servants of God, because there is not in any man in this world a perfection of faith, faith is mixt with unbelief.

Secondly, Many have a true faith, yet a very weak faith. Christ will not break* 1.54 the bruised reed, Christ chides his Disciples for their weak faith, and Peter, Mat. 13. O you of little faith: And how is it that you have not faith? Luk. 4. See Iohn 4. and Matth. 9. Moses, David, Abraham, Isaac were subject to great weaknesse of faith.

Reasons. 1. Sense and reason do in many things contradict the conclusions of faith, to beleeve in the mercy of God when we have so much sin.

2. The knowledge of God in the best of Gods people (which is the pillar and foundation of their faith) is but imperfect.

3. Satan above all things most opposeth the faith of Gods Saints, because he knows that in this their very strength lies, Ephes. 6. 14. 1 Tim. 6. 12. and they resist him by their faith, 1 Pet. 5. 9. 1 Iohn 5. 4.

In two things the weaknesse of faith most discovers it self:

First, In thinking that we shall not finde the good things which God promiseth to give.

Secondly, That we shall not be delivered from the evil things which he hath undertaken to deliver us from. Faith in Gods threats must be confirmed as a prin∣cipal means of beating back sinful temptations, faith in Gods promises must be con∣firmed as a principal means of keeping us in comfort and obedience.

All holy exercises serve to strengthen faith, especially two,

First, Prayer with the Apostles to the Lord to increase our faith, and to fill us with joy and peace through beleeving.

2. Meditations specially directed to that end, of the omnipotency of God, his perfect truth, and his accomplishment of his Word formerly to our selves and others.

There is a twofold state of faith, a state of Adherence, and a state of As∣surance.* 1.55

First, A state of Adherence, Affiance and Recumbence, the act of the soul ac∣cepting Christ, and giving it self to him, Isa. 50. 10. Luk. 18. 13.

There is a great peace in a faith of Adherence, Heb. 4. 3.

• 1. In respect of the guilt of sinne, it shewes the Lord Jesus as a Sacrifice for sinne.
• 2. In reference to God, I have heard (saith such a one) that the Lord is a God pardoning iniquity, transgression and sinne; there is tranquillity when one casts his sinne on Christ, and ventures his soul on the free-grace of God, Isa. 50. 10.

Secondly, Of Assurance, 1 Iohn 4. 16. when one hath obtained the witnesse and sealing of the Spirit.

• 1. One may have the faith of adherence (roll his soul on Christ, and be willing to accept him) that hath not the faith of evidence, as Heman Psal. 88. The fearing of God and obeying his voice cannot be without faith, yet he may walk in darknes, as in that place of Isaiah before quoted.
• 2. The soul which hath the faith of adherence, and wants that of evidence, is in a justified condition; many things have a reall being that have no visible appea∣ring to us. If one could not be justified but by faith of assurance, then if one lose his assurance he loseth his justification.
• 3. When faith of adherence hath attain'd to faith of assurance, yet many times* 1.56 the assurance is lost, Psal. 32. beg. Psal. 51. 12. Christ on the Crosse had faith of adherence, My God, my God, not clearnesse of evidence.
• 4. When the soul hath lost the faith of evidence it cannot lose the faith of ad∣herence, the fire may be so smothered in ashes that there is no light, yet it alwayes hath heat if there be fire, Iob 15. 30. Psal. 44. 17.
• 5. The faith of adherence alwayes abiding and bringing the soul to heaven, that soul (though it want assurance) is bound to praise God, if thou wouldst be more thankfull for the faith of adherence, the Lord would bring in strong con∣solation.
• 6. Faith of adherence will certainly end in faith of evidence, if thy soul have chosen Christ, and thou wait for him, thou shalt at last meet with him.

Faith layeth hold on the promise as being true, affiance or hope expects the thing promised as being good. B. Down. of Justif. l. 6. c. 4.

We beleeve things past, present and to come: but hope for things to come on∣ly. We beleeve both promises and threatnings, both rewards and punishments, in the order set by God: but hope onely for things desirable. Robins. Ess. Observ. 10.

The end and great priviledge of faith is to bring us to everlasting life, Heb. 11. 6. 1 Pet. 1. 9. Iohn 20. 31.

Reasons. 1. By faith we are made Sons, Children, 1 Iohn 3. 2. and so may ex∣pect a childes portion; Faith makes us sons,

• 1. In a juridical sense, Iohn 1. 12.
• 2. In a moral and real sense, 1 Pet. 1. 3.

Secondly, These are the terms of the eternal Covenant between God and Christ, Iohn 3. 16. & 6. 40. Heb. 9. 15.

Thirdly, It is the mother of obedience, the way to be made happy is to be made holy.

Fourthly, Faith begins the life which is perfected in glory, 1 Iohn 5. 12. it antici∣pates heaven, Rom. 5. 2. & 8. 11.

We should act faith in order to everlasting life:

First, Accept Christ in the offers of the Gospel, Acts 16. 32. Mark 16. 16. Col. 1. 21.

Secondly, Beleeve the great promises of heaven, Heb. 11. 6. Consider

• 1. The riches of Gods mercy, he will give like himself, an infinite and eternal reward, 2 Cor. 4. 17.
• 2. The sufficient merits of Christ, Rom. 8. 32.

Thirdly, Get your own title confirmed, 1 Tim. 6. 20.

Fourthly, Often renew your hope by serious and distinct thoughts, Heb. 11. 1. Col. 3. 1. Phil. 3. 20.

Fifthly, Earnestly desire and long after a full accomplishment, Rom. 8. 23.

Faith is wrought by the Word, Rom. 10. 14, 15, 17. Ephes. 1. 13. Acts 2. 41, 47. & * 1.57 15. 7. 1 Pet. 1. 23. but besides the outward preaching there must be the Spirit within, Intimus magister, as Augustine cals him.

The word is but a moral cause or instrumenr, whereby the Spirit worketh not ne∣cessarily but at pleasure, 1 Cor. 3. 5. Faith is called the gift of God, Ephes. 2. 8. Phil. 1. 29. the work of God, Iohn 6. 29. See Iohn 6. 44. Ephes. 1. 19, 20. The Word can do nothing without the Spirit, the Spirit can work without means, as in children and those that cannot hear.

God convinceth a man of his sinne and misery, and need of mercy, Iohn 16. 9, 10, 11. Rom. 3. 20. and then shews him that there is mercy and salvation to be had in Christ, that he is a mighty Saviour, able to free him from all evil, and that he is tendred to him in the Gospel, Isa. 55. 1, 2. Matth. 11. 28. Iohn 6. 37. Iohn 7. 37. Act. 3. 26, 38, 39. discovers the infinite love of Christ, his excellencies and the benefits we shall enjoy by him.

The Anabaptists say, That faith is given not by means of the Word, but by illu∣mination and immediate working of the Spirit.

The Arminians say, that preaching of the Word is able to beget faith in a man, and to turn him unto God without the inward working and teaching of the holy Ghost, usually the Word and Spirit go together, 2 Cor. 6. 1. The preaching of the Gospel is called the rod of his power, Psal. 110. 2. Some pretend above others to magnifie the Spirit, and to be all for the Spirit, yet vilifie the Word which is the means whereby to obtain the Spirit; Cornelius and them that were with him re∣ceived the Spirit by the Word, Acts 10. 44. 1 Thess. 5. 19, 20. Gal. 3. 2. The Ministery of the Gospel is called the ministration of the Spirit. Manasseh his

conversion, 2 Chron 33. 11, 12. was wrought by means of affliction setting home upon his conscience that word of God mentioned in the verse immediately prece∣ding. Affliction doth not convert without the Word either going before or ac∣companying it, Psal. 94 12, 36. Iob 9. 10, 11.

Faith is an excellent grace, 2 Pet. 1. 1. It is a fruit of the Spirit, Gal. 5. 22. The gift of God, the work of God by an excellency, Iohn 6. 29. an effect of Gods al∣mighty power, Ephes. 1. 19. A sign of Gods electing love, Acts 13. 48. called the faith of Gods elect, Tit. 1. 1. Justifying, saving faith.

First, It is the only condition of the Covenant of grace and life, Beleeve and thou* 1.58 shalt be saved.

Secondly, The grace that matcheth us to Christ, Ephes. 3. 17. Christ is the great remedium, and faith the great medium.

Thirdly, It brings us to near relation with God, Iohn 1. 12.

Fourthly, It is the instrument of Justification, Rom. 3. 22, 25, 26, 28. & Rom. 5. 1. by it the righteousnesse of Christ is imputed, Rom. 4. 3, 4, 5, 16, 22, 24. and our sins discharged, Acts 13. 38.

Fifthly, It is the grace which pleadeth with God, and challengeth him of his word, Gen. 32. 12. in which thou hast caused me to trust, and gives God in Christ all the glory in the great work of salvation by a Mediator.

• 1. Faith quickens the soul, Gal. 2. 20.
• 2. Sanctifies it, Acts 15. 9. by it we conquer sinne, Rom. 8. 17. & 15. 1. the devil, Eph. 6. 16. the world, 1 Iohn 5. 4.
• 3. By it we obtain what ever good we stand in need of, and God hath promised, Be it unto thee according to thy faith.
• 4. It carries away the good of all Ordinances, in the Supper, by it we have com∣munion with God: the Word profited not, because not mixed with faith.
• 5. It comforts in all troubles, Hab. 2. 4. in desertions, when God hides his face, Isa. 8. 15. Iob 13. 13.

By faith we stand, by faith we live, by faith we walk, by faith we die, by faith we are saved.

Faith is an infused not an acquired habit.

Grevinchovius saith, That habitual faith is begot in us by frequent acts of faith proceeding from the special grace of God, as by often acts of justice and liberality the acts of justice and liberality are produced in us.

This opinion of his is not only contrary to the Doctrine of the Schoolmen and Modern Divines both Papists and Protestants, which with unanimous consent call Theological Vertues infused habits, but also is subject to divers inconveniencies; that place Heb. 11. 6, must needs be understood of the habit of faith; for if it be to be understood of the act of faith, it will follow that the regenerate when they* 1.59 sleep, and do not actually beleeve, do displease God, and are not in a state of Grace.

That faith is the gift of God, the Apostle teacheth, Ephes. 2. 8. Phil. 1. 29. & 2. 13. See Iohn 6. 44. To come to Christ is to beleeve in Christ, witnesse Christ himself, ver. 35.

Whether actual or habitual faith be in Infants?

Some call it efficacious faith, some a principle, others an inclination. Some dislike the word habit, that is more proper to faith grown and ripe,

the word seed or principle is better, 1 Iohn 4. 9.* 1.60

Some think the Question about Infants beleeving is unnecessary and curious, and that they must be left to the free-grace of God, Mark 16. 16. Such places do not onely concern grown persons. The Lord promiseth grace to Infants, Isa. 44. 3. and glory, Matth. 19. 14. & 18. 6. compared with Mark 9. 36. See 1 Cor. 7. 14.

Pelagians say, Infants are saved by Gods fore-sight of those good works which they should have done if they had lived; Augustine refutes this opinion, 2 Cor. 5. 10. every one is to be saved according to what he hath done.

The Lutherans would have them saved by an actual faith though it be unexpres∣sible.

Beza saith, The faith of the parents is imputed to them by vertue of the Cove∣nant of grace.

Mr. Down hath a Treatise of the faith of Infants, and how they are justified and saved, and goes much that way, but denies that they have habituall or actuall Faith.

Whether Faith be in the Saints when they are translated into Heaven, and see God face to face?

Some say, there is a kinde of faith in the blessed Saints, since they both beleeve things past, all things which Christ hath done for our sake, and things to come,* 1.61 viz. the second coming of Christ, the resurrection of the flesh, the last judgment, and the perfection of the Church, and this knowledge of things past and to come, depends upon the authority of God.

The office and imployment of faith shall cease, though the nature of it doe not.

It is a great Question, An sides justisicans in decalogo praecipiatur? Whether ju∣stifying* 1.62 faith be commanded in the Decalogue?

Adam had a power to beleeve what God propounded as an object of faith, the righteousnesse of Christ was not propounded to him, it is commanded there therefore not directè, because not revealed to Adam, but redisctivé.

It stood not with Adams Covenant, he was to be righteous himself, not to look for the righteousnesse of another. Adam in the state of innocency had a power of many things, which in that state could not be reduced to act, he had the affecti∣on of sorrow, but could not mourn for want of an object: so the Angels had a power to beleeve in Christ for their confirmation, though Christ was not made known till the second Covenant. There was a power then given not only to obey God in the duties of the first Covenant, but to submit to God for the change of the Covenant when the will of the Lord should be: not to submit to the change of the Covenant in man fallen, is a sin, Gal. 4. 21. therefore Adam had a power to sub∣mit to it.

Whether Faith or Repentance precede? To repent is prefixed before beleeve, Mark 1. 15. In the order of things repentance must needs be first in respect of the act of contrition, acknowledgemement and grief for sinne, the Law precedes the Gospel, and one is not to be raised before he knows himself to be cast down. And although saving Repentance considered compleatly according to all its acts be not without faith, yet it precedes it according to some act.

Christians should indeavour to live the life of Faith:

First, The necessity of it.

It is a Question, An sine speciali Revelatione possumus credere mysteria fidei?* 1.63 Whether without a special Revelation we can beleeve the mysteries of faith?

The Arminians cry down faith, and call it Scripturarum tyrannidem, & Theo∣logorum ludibrium, and cry down all infused habits, would have none but ac∣quired.

There is a necessity of faith in respect of divers truths of Scripture that are to be beleeved.

1. The resurrection of the body, none of the Heathens beleeved this. See Act. 23. 8. Matth. 22. 23, 29. Some that profest the Christian Religion perverted this Doctrine of the Resurrection, 2 Tim. 2. 18. the Disciples themselves were long in beleeving it, Luk. 24. 11. Ioh. 20. 25.

2. The depravednesse of the soul, and the enmity of natural reason to the things of God. The Philosophers saw clearly the common principles of justice and injustice, but not the corruption of nature, Rom. 7. 7. The Wisdom of the flesh is enmity against God.

3. The necessity of renovation of the soul and body, the great Doctrine of Regeneration, Iohn 3. 3. When our Saviour had brought Arguments to prove this Doctrine, and answered Objections against it, how blinde still is Nicodemus? v. 9. of that Chapter.

4. The necessity of a Mediator, and that Christ is this Mediator, 1 Tim. 3. 16.

The Devils and damned beleeve these truths with a common faith. But we need faith to beleeve these truths savingly.

2. We need faith also to bring us unto God, Rom. 5. 3. we cannot come to God but by Christ, nor to Christ but by faith.

3. To conform us to Gods Image, Acts 15. 9.

4. Without the life of faith we cannot abide with God, Matth. 11. 6. Heb. 3. 12. 13.

5. We cannot take fulnesse of delight and complacency in God but by faith, Heb. 11. 6. we cannot please God, nor he us, till we beleeve. The life of a Christian is to please God, and to be well pleased with him.

Secondly, What it is to live by faith.

• ...

  1. It is to beleive the goodnesse of all that which God commands, as well as that which he promiseth, and the real evil of all that evil he forbids as well as threatens.

  The precepts of God are good and for our good as well as his promises, Deut. 10. 12. Psal. 73. ult. The Devils tremble at Gods threatnings, but they beleeve not the evil of sin which he forbids, for then they would not rebell against God.

• 2. To look after those things principally that are future rather then the things that are present, Luke 15. 12. & 6. 24. Psal. 17. ult. An unbeleever will venture upon future evils to be freed from evils present. A godly man fears two things chiefly, sin in this world, and wrath in another, 2 Cor. 5. 10.
• 3. To live more to things invisible then visible, Heb. 11. 1. 2 Cor. 4. ult. Heb. 11. 7. The invisible things are the great things, Angels, mens souls; the great glory God promiseth his people is invisible, 1 Cor. 2. 9.
• 4. To beleeve those things to be certain which are incredible to nature, Rom. 4. 18. Psal. 73. begin. that the Saints are happy in all their miseries, and the wicked misera∣ble in all their happinesse.
• 5. To keep to the word of faith in all our conversation, Isa. 8. 20. Gal. 6. 16. Psal. 119. 92, 93. Psal. 17. 4.
• 6. To beleeve that all the providences of God are subservient to his promises, even when they seem to be against them, Heb. 11. 13.
• 7. To beleeve so the fulfilling of Gods promises, that we make not haste, but wait Gods time for the fulfilling of them, Isa. 28. 6. Since God will
  • 1. Certainly perform what ever he hath promised.
  • 2. He will fulfill it in his own season, Luke 1. 20.
  • 3. His season is the fittest. Therefore it is most reasonable we should wait Gods time and not make haste.

Two things make faith strong, Knowledge and Affiauce, when these are strong faith is strong, though there be not assurance.

By the woman of Canaan, Mat. 15. 25. and the Centurion, Mat. 8. 10. it appears that four things shew what a strong faith is:

• 1. The more it relies on a naked word, the lesse it hath of sense, Heb. 11. 13.
• 2. When it bears up the soul against great opposition, Rom. 4. 21. The woman of Canaan would take no denial, still she cries Lord help me; Though he kill me (saith Iob) I will trust in him.
• 3. When it finds out arguments to support the soul. The Son of David (saith the woman of Canaan) is sent to Gentiles as well as Iews, and the dogs eat of the crums that fall from the masters table.
• 4. When it draws out the heart to earnest and incessant prayers, and perseveres therein, Psal. 88. 13. Gen. 49. 24. It is a common mistake, that where there is no joy of the holy Ghost▪ no assurance, there can be no strong faith. God usually pro∣portions mens afflictions according to the greatnesse of their faith: afflictions are therefore called the trial of faith, 1 Pet. 1. 7. See Isa. 27. 8. Ier. 30. 11. Spiritual desertion is the greatest affliction that can befall a godly man, it befell Christ when he cried out, My God, my God, why hast thou forsaken me? therefore they have the greatest strength that are most exercised with afflictions. 2. This is the way the Lord takes with his people many times, to try them after assurance, by hiding his face from them. Mens graces are r••pened not only by communion but by desertion. Therefore there may be strong faith and more grace where there is no assurance.

Motives to get Faith:

First, This grace brings God most glory: It doth that to God in a way of duty, which God doth to the creature in a way of grace. God justifies, sanctifies, glo∣rifies.

Faith first justifies God, Isa. 18. 13. Luke 7. 29. against the accusations of the world, and fond surmises of our own hearts, Heb. 10. 29.

2. It sanctifies him.

3. It glorifies God, Rom. 4. 20.

Secondly, It doth us most good:

• 1. Our life stands upon it, Gal. 2. 20.
• 2. Brings peace, Rom. 5. 1.
• 3. Glory, 1 Pet. 1. 9.

Helps to Faith:

Consider thy condition, while an unbeliever thou liest under the guilt of all thy* 1.64 sins, and the wrath of God, what ever thou dost is displeasing to him.

Secondly, Labour to lay hold on the promise of God, Iohn 3. 16. Be convinc'd

• 1. Of the truth.
• 2. Of the goodnesse of it.
• 3. Seek earnestly to God to work this grace in thee.

CHAP. V. Of the Communion and Fellowship Believers have with Christ, and their Benefits by him, and spe∣cially of Adoption.

THis is the highest intimacy between Christ and his people, A Fellowship,* 1.65 1 Iohn 1. 3. A Friendship, Iohn 15. 15. The Church is called, the Lambs Bride, Husband and Wife make but one flesh, Christ and a believer make one Spirit, 1 Cor. 6. 17.

Communion with God through Christ by the Spirit is the great duty and privi∣ledge of the Gospel, 2 Cor. 16. 13. 1 Iohn 1. 3. It is begun by faith, carried on by fear and love, perfected in heaven. Consider

First, The honour of this Communion: Christ hath our nature, our sins, our wrath and shame, thou hast his Titles, Nature, Spirit, Priviledges. He is one with God, thou art one with him. He is Gods fellow, Zech. 13. 7. thou his fellow, Psalm. 45. 7. God is Christs God and our God, his Father and our Father.

Secondly, The comfort of it, Iohn 15. 12. This joy differs from the joyes in heaven, not in kinde but in measure, Psal. 16. ult. 2 Cor. 1. 5. Hos. 2. 11, 12.

Thirdly, The Priviledges you enjoy by this Communion:

• 1. Liberty of accesse to God, Rom. 8. 15. Heb. 4. 6. they come to him sitting on a throne of grace, Heb. 4. 16.
• 2. An interest in Gods particular providence, and a sanctified use of the crea∣tures, 1 Cor. 3. 21.
• 3. The influences of grace, 1 Cor. 1. 30. Iohn 14 6.

Evidences of this Communion:

• 1. Holinesse, 1 Iohn 1. 6, 7. & 4. 13. Iohn 14. 17. Rom. 8. 9.
• 2. Heavenlinesse, Phil. 3. 20. Col. 3. 1.
• 3. Delight in God, Deut. 4. 7. Psal. 84. 12.
• 4. Reverence toward God and humility toward men.
• 5. A constant dependance on God for Direction, Comfort and Strength, Iohn 15. 5.
• 6. Living to his Glory, and consecrating all we have to him. Whole Christ is ours, and we are all his, Cant. 2. 14. He is ours by his own grant, and we his by our consent.

The Benefits which Believers partake of through Christ, are either in this life or in the life to come.

In this life, 1. Relative, which make a change of our state. 2. Moral, which concern the change of our persons.

First, Relative, which concern the change of our state and condition.

• 1. Adoption.
• 2. Justification.

Secondly, Moral, which concern the change of our persons, Sanctification.

Some say Adoption is the first of all the priviledges communicated to us; Others say Justification.

Of Adoption.

As soon as a soul is by faith united to Christ, he is made the childe of God in the* 1.66 Sonship of Christ, 1 Iohn 3. 1.

God is said to have three sorts of Sons:

• 1. By Nature or Generation, so Christ.
• 2. By Creation, the Angels.
• 3. Voluntarily, made his Son, his adopted childe.

It is little mentioned in the Old Testament, in the New frequently, because the* 1.67 Romans who had then the Empire of the world had subdued the Jewes to them, and communicated their customs to them, it was an ordinary custome among the Romans.

It is a gracious sentence of God the Father on a believer, whereby for Christs sake he cals believers his children, and really admits them into the state and conditi∣on of children.

He cals us sons Gal. 3. 26. & 4. 4, 5. and admits us into the state and condition of sons, I will be their Father, and they shall be my children.

It is amongst men a remedy found out for the solace of a father which hath no childe, by taking one to the right of an inheritance who by nature hath no claim to it.* 1.68

• 1. There is the election of him that would have him.
• 2. The consent of the adopted.
• 3. He called him Son in the Court; when the Lord makes believers his children he thus adopts them.

There is a difference yet between divine and humane adoption:

• 1. Man puts not a new nature into the party adopted; God when he adopts he makes them new creatures.
• 2. Man is moved to this many times by some perfection or apprehended excel∣lency in the party; so Pharaohs Daughter because she saw Moses a fair childe took him for hers; but it is not so with God, there is no good but what he works, Ezek. 16. 6.
• 3. They adopted for their comfort, and because they had no sons on whom to* 1.69 bestow their inheritance; but God infinitely delighted in his own natural Son, and he needed not us, he hath his Angels to glorifie him.

How this Adoption is wrought:

It is done by applying of Christs Sonship to them. The applying of Christs righ∣teousnesse to us makes us righteous, and the applying of his Sonship to us makes us the sons and daughters of God. Christ being the first-born is heir, and all Gods people co-heirs with him, Rom. 8. 16, 17, 18.

What Benefits have we by it?

All the whole work of our Redemption is sometimes exprest by it, Iohn 1. 11. The glory of heaven is laid down in this one word Rom. 8. 15. We groan that we might re∣ceive the adoption of Sons.

The Benefits thereof are brought to two heads:

• 1. We are really cut off from the family from which we sprung, old Adam, sin,* 1.70 hell, we are now no more in a sinful condition.
• 2. We are ingraffed into Gods family, and have all the priviledges of a natural son. By the Law of the Romans one might do nothing to his adopted childe, but what he might do to his own begotten Son.

By this means, 1. They receive the Spirit of Sanctification, Rom. 8. 15.

2. They have the honour of sons, Iohn 8. 35.

3. They have the boldnesse and accesse of sons, May cry Abba Father; they may come to God with open face, as men freed from condemnation, Ephes. 3. 12.

4. They have the inheritance of sons, Rom. 8. 27. they have a double right to hea∣ven Titulo Redemptionis & Adoptionis.

Three things will shew our Adoption:

• 1. Likenesse to the Spirit of Christ, thou wilt be holy as he is.
• 2. Thou wilt bear an awful respect to God, the childe honours the Father.
• 3. There is the Spirit of prayer, the childe comes to the Father to supply his wants.

CHAP. VI. Of Iustification.

THis word is used in Scripture sometimes to celebrate with praise, Luke 7.* 1.71 When they heard this they justified God.

2. To commend ones self, being puffed up with the thoughts of our righteousnesse; so the Lawyer willing to justifie himself.

3. To be freed, as he that is dead is justified from sin.

4. It is taken for the declaration of our Justification, as some expound that, Was not Abraham justified by works?

Justification or to justifie in Scripture is not to infuse in a man righteousnesse, by which God will pronounce him righteous, but is taken for Gods absolving of him in the Court of free-grace, not laying his sins to his charge, and withall giving him the right to eternal life, because of the obedience of Christ made his.

It is a judicial act, Psal. 143. 2. 2. It is opposed to condemnation, a Law term, Prov. 17. 15. Rom. 8. 33, 34. taken from the Courts of Judicature, when the party accused and impleaded by such adversaries is acquitted.

There is a great difference between Vocation and Justification, Vocation pre∣cedes,* 1.72 Justification follows. Justification praesupponit aliquid, viz. Faith and Re∣pentance; Effectual Calling ponit haec, non autem praesupponit.

The Doctrine of Predestination is handled in the ninth Chapter of the Romans, and the first of the Ephesians; of Justification in the third and fourth Chapter of the Romans; of the first sinne of Adam in the third of Genesis, and fifth of the* 1.73 Romans; of the Lords Supper in 1 Cor. 11. of the Office of Ministers, 1 Tim. 3. of Excommunication, 1 Cor. 5. of Assurance •• ep. Iohn.

Some say Justification hath a twofold notion: Sometimes to justifie us, to make us just, thus God did make Adam just, and justified him by making him a per∣fect, holy, good creature; this is called the Justification of infusion. But proper∣ly it is a Law term, and to justifie is to declare one just and righteous. Thus we are said to justifie God, that thou maist be justified when thou judgest, we do not make but pronounce him just.

Justification is a judicial Act of God the Father upon a beleeving sinner, where∣by his sins being imputed to Christ, and Christs righteousnesse to him, he is acquit∣ted from sin and death, and accepted righteous to eternal life.

In which description there are four things:

• 1. The Authour, who it is that justifieth, God the Father Rom. 3. 29, 30. & 18. 33. it is God that justifieth, and it is done by God as a Judge of the quick and dead.
• 2. The object of it, who it is that is justified, a believing sinner, Rom. 3. 16, 17. Iohn 8. 21.
• 3. The matter of it, the righteousnesse of Christ imputed to him, the righteous∣nesse of Immanuel, of God made man, 1 Cor. 1. 30. He is the Lord our righ∣teousnesse.
• 4. The form, it is a sentence pronouncing or declaring us free from sin and death, and accepted of God.

There is an imputation which ariseth from inherent guilt; so our sins were not imputed to Christ, 2 Cor. 5. 21.

2. Which is founded in a natural Union; so Adams sinne is imputed to us: but neither the filth nor guilt of Adams sinne were conveyed to Christ, he came of Adam in a singular dispensation by vertue of that promise, The seed of the woman shall break the Serpents head.

3. By way of voluntary susception, Christ submitted to our punishment, he was made sin by Covenant, by treating with his Father.

The debt of a believing sinner is reckoned to Christ, and the obedience of Jesus* 1.74 Christ is really reckoned to a believing sinner. The result of which exchange is the acquitting of a sinner from sinne and death. All the punishments due to us for our sins are reckoned to Christ by vertue of those transactions between God and him. Christ became our Surety, God layed on him the iniquity of us all, 2 Cor. 5. He became sinne for us, and his righteousnesse is imputed to us; that phrase is repeat∣ed eleven times of Gods imputing Christs righteousnesse to us.

Faith is said to be imputed for righteousnesse, but not as a grace or quality in us, for that faith is but one grace, but the Law requires an universal righteousnesse, even an entire conformity to the Law of God, by faith in Christs bloud we obtain Justification.

2. To justifie is to absolve or pronounce righteous, we cannot be so from our own righteousnesse which is imperfect, the Scripture cals Christ our righteousnesse 1 Cor. 1. 30. Rom. 5. 18. as Adams sinne was made ours by imputation we being in his loins, so Christs righteousnesse is made ours we being in him the second Adam.

* Piscator and M^r VVotton make Justification to be nothing but the Remission of* 1.75 sins, and imputation of Righteousnesse and the Remission of sins the same thing; a man being therefore accounted righteous, because his sins are not imputed to him, and they deny that the Scripture ever saith Christs righteousnesse is impu∣ted to us.

Mr. Baxter in his Aphoris. p. 186. confesseth that the difference between Justifica∣tion and Remission of sins is very small.

Mr. Gataker in Mr. VVottons Defence, pag. 58. and also in his Animadversions upon the Disputes between Piscator and Lucius, and in his Answer to Gomarus, seems to distinguish between Justification largely taken, and Remission of sins.

The righteousnesse by which we are justified and stand righteous before God, is not our own righteousnesse, but the righteousnesse of Christ, Phil. 3. 8, 9. 2 Cor. 5. 21. not the righteousnesse of Christ as God the second Person in Trinity, but as Mediator, God-man. In which there are two things:

• 1. The perfect holinesse of his humane nature, Heb. 7. 26.
• ...

• 2. The perfect righteousnesse which he performed in doing and suffering accord∣ing to the Law, this is imputed to us.

Christs active obedience, his good works and holy life could never have been meritorious for us, nor brought us to heaven, if he had not died for us, therefore our Justification and obtaining of heaven is ascribed to his bloud, as if that alone had done both, Rom. 5. 9. Heb. 10. 19. Revel. 5. 6, 9, 11. his intercession and prayers had not been meritorious for us, if he had not died for us.

The parts of Justification:* 1.76

First, Imputation of Christs righteousnesse, that is, God accounting his righte∣ousnesse ours, as if we had in our own persons performed it, Rom. 4. 6, 9, 23. as there is a true and real union between us and Christ; so there is a real imputation of Christs righteousnesse to us, Cant. 6. 10. Revel. 12. 1. a soul triumphs more in the righte∣ousnesse of Christ imputed, then if he could have stood in the righteousnesse in which he was created. The imputation of Christs righteousnesse was first rejected by the Jesuites. Carl. Consens. Eccles. Cathol. contra Trid. de gratia c. 5.

Secondly, From thence there follows a forgivenesse of sins, 2 Cor. 5. 19. Psal. 32. This is called hiding ones sins, Blotting them out, Burying them in the Sea, Dan. 9. 24.

Some say not imputing of sinne and imputing righteousnesse are not two parts,* 1.77 but one single act, there is the term from which and to which. There are two sorts of contraries, such which have both a real being, as white and black in colours.

2. Privatively, as light and darknesse; darknesse hath no being but the absence of light, so sinne and righteousnesse are two contraries, but sinne hath no being, for then God should be the authour of it, introduction of light is the expulsion of darknesse, not imputing sin, and imputing righteousnesse is one thing, else the Apo∣stles Argument (say they) would not hold Rom. 4. 6. where he alledgeth Psal. 32. He brings that place which speaks of not imputing sinne to prove that we are justified by Christs righteousnesse imputed.

This they esteem their Argumentum palmarium, saith Gomarus * 1.78. Thus they argue, Paul here proves by the testimony of David, that Justification is an impu∣tation of righteousnesse, either by his words, or by words that are equipollent: not by his own words, therefore he proves it per verbornm aequipollentiam, and conse∣quently those speeches, to impute righteousnesse, and forgive sins are equipollent, but a thing may be proved also, saith Gomarus, by force of consequence, and M. G••∣taker saith the Argument is weak.

Christ dying is the deserving and satisfactory cause to Gods Justice, whereby we obtain Justification and Remission of sins.

Some Hereticks hold God was never angry with man, only men were made ene∣mies by their own sins, and do therefore conclude that satisfaction by Christs bloud, as by way of a price is a falshood, and all that Christ did by dying and suffering, was only as an example to teach us in what way we are to obtain remission of sins, and therefore according to them Justification is a pardoning of sin without Christ as a Mediator.

Arguments to the contrary:

• 1. Christ is called a Redeemer, Rom. 3. 14. 1 Cor. 1. 30. and Iob, I know that my Redeemer liveth. He is a Redeemer, and we obtain our Justification by this Redemption, therefore he is the meritorious and deserving cause of it, he

• hath redeemed us by his bloud, and we are bought with a price.
• 2. He is a Mediatour 1 Tim. 2. and he is the Mediatour of the New Testament. These things are implied in that
  • 1. That God and men were equally disagreeing, God was alienated from men, and men from God.
  • 2. Christ came that he might pacifie God angry with us, and convert our hearts who were rebels against him.
  • 3. The means by which this was done, the death of this Mediator, as appear∣eth Heb. 9. 15, 16.
• 3. From those places where Christ is called a Propitiation, 1 Iohn 2. 1. in allusi∣on to the Mercy-seat, Exod. 25. 17. & Numb. 7. 89. Two things are implied here, 1. That God was exceeding angry with us for our sins. 2. That Christ did pacifie him by his bloud. The Mercy-seat was called also the Oracle, because God an∣swered by it; and the covering, because it covered the Ark, in which were laid up the Tables. Christ is compared to this both in regard of his Prophetical Office, because God doth by him declare his will, as also in regard of his Priestly Office, because by this God is pleased.
• 4. From the places where Christ is said to be a Sacrifice, Ephes. He gave himself an Offering and a Sacrifice; and in the Hebrews, Christ was once offered; whence note, 1. That Christs death is a true Offering and Sacrifice. 2. It was done in the dayes of his flesh for the destruction of sin.
• 5. All those places must needs prove Christ to be the meritorious cause where Christ is said to take away our sins, and the punishment from us, Isa. 53. He bore our iniquities, 2 Cor. 5. 21.

When were we justified, seeing Justification is a change not of our quality but* 1.79 state?

Some say it was an eternal transaction before all time, onely manifested to us by the Spirit.

There are four set periods of Justification:

• First, In Gods purpose, which reacheth as far as the eternal transactions between God and Christ, such as were set down in the Lambs book.
• Secondly, When Christ did in the name and stead of sinners perform that which was the matter of their justification, but in neither of these periods was the soul translated out of the state of nature into the state of grace.
• Thirdly, Actually, at that moment when we come to own Christ as a Saviour by beleeving.
• Fourthly, When the Spirit which translates the soul out of the state of nature into the state of grace, makes it known to the soul.

Others say there are five (as it were) periods or degrees of Justification:

• 1. When the Lord passeth a sentence of Absolution on men at their first Conver∣sion, immediately upon their Union with Christ, Act. 13. 38, 39.
• 2. He that is justified fals into daily transgressions, therefore there must be a dai∣ly imputation and application of the death of Christ, Iohn 13. 10.
• 3. There is a high act of justification after great and eminent fals, though there* 1.80 be not an intercision, yet there is a sequestration, such cannot then plead their right. Davids sinne of adultery and murder made a great breach upon his justifica∣tion, therefore he prayes God Psal. 51. To purge him with hysop, to apply anew the bloud of Christ.
• 4. There follows a certification, a sentence passed in the soul concerning mans estate, 1 Iohn 5. 9. Rom. 8. 33, 34.* 1.81
• 5. Justification is never perfected till the day of judgement, Act. 3. 19. then sen∣tence is passed in open Court before men and Angels.

Of preparatory Works to Justification;

The 13^th Article of the Church of England saith, Works done before the grace of Christ or Justification, because they are not done as God hath commanded

them, we doubt not but they are sins. Matth. 7. A corrupt tree brings forth corrupt fruit. Heb. 11. Without faith it is impossible to please God. Tit. 2. 9. To the defiled all things are defiled.

Whether these Works without faith merit ex congruo?

Potest homo nondum reconciliatus per opera poenitentiae impetrare & mereri ex con∣gruo* 1.82 gratiam justificationis. Bellarm. l. 5. de grat. & lib. arbit. c. 22.

The Papists say, one must dispose and sit himself by Alms and Repentance to partake of Christ, this they call Meritum ex congruo, and then (say they) one re∣ceives primam gratiam.

See 2 Cor. 3. 5. Rom. 9. 15, 16. We confesse that God is not wont to infuse saving grace, but into hearts fitted and prepared, but he works these preparations by his own Spirit. See B. Dav. Determ. of Quaest. 34.

Whether Works with faith deserve grace ex condigno?

We say not (as Bellarmine * 1.83 chargeth us) that the Works of the regenerate are simply sins, but in a certain respect.

The Papists say, after one is made a new-creature he can perform such Works as have an intrinsecal merit in them, and then by their good Works they can satisfie for their smaller offences.

Secondly, They have such a worth that God is tied (say some of them) by the debt of justice: Others say, by the debt of gratitude to bestow upon them ever∣lasting glory. Some say, they deserve this ex natura operis: Others say, Tincta sanguine Christi, being died with the bloud of Christ This is a damnable doctrine, throws us off from the Head to hold justification by works.

Our good Works as they flow from the grace of Gods Spirit in us, do not yet me∣rit Heaven.

1. From the condition of the Worker, though we be never so much enabled, yet we are in such a state and condition that we are bound to do more then we do or can do, Luk. 17. 7. We cannot enter into Heaven unlesse we be made sons, Come ye blessed of my Father; and the more we have the Spirit enabling us to good, the more we are bound to be thankful rather then to glory in our selves; Againe, we are sinners, the worker being a servant, sonne, sinner, cannot merit.

2. From the condition of the work, those works that merit Heaven must have an equality and commensuration as a just price to the thing bought, but our works are not so, Rom. 8. 18. those sufferings were the most glorious of all▪ when Paul was whipt, imprisoned, ventured his life, he doth not account these things considerable in respect of Heaven. See Rom. 8. 18. Iam. 3. 2. 1 Ioh. 1. 8. Rom. 7. 24. & 11. 35, 36. Ephes. 2. 8. and D. S••lat. on Rom. 2. p. 118. to 185.

They say, The Protestants so cry up Justification by grace that they cry down all* 1.84 good works, at least the reward of them; we say, there is a reward of mercy Psa. 62. lat. end. Bona opera non praecedunt justificandum, sed sequuntur justificatum. Aug. Bona opera suxt occultae praedestinationis indicia, futurae foelicitatis praesagia. Bernard. de gratia & libero arbitrio.

Extra statum justificationis nemo potest verè bona opena satis magnificè commendare. Luther.

More hath been given in this Land within these threescore yeares to the* 1.85 building and increase of Hospitals, of Colledges and other Schools of good learning, and to such like workes as are truly charitable, then were in any

one hundred years, during all the time and reign of Popery.

Dr. Willet confutes the calumny of the Romanists, charging our Doctrine of ju∣stification* 1.86 by faith only, as a great adversary to good Works. For he proves that in the space of sixty years since the times of the Gospel 1000000^lb hath been be∣stowed in the acts of piety and charity.

Whether we be justified by inherent or imputed righteousnesse?

We do not deny (as the Papists falsly slander us) all inherent righteousnesse,* 1.87 2 Cor. 5. 17. nor all justification before God by inherent righteousnesse, 1 Kings 8. 32. But this we teach, That this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before Gods Tribunal, for which he is pronounced to be innocent, absolved from death and condemnation, and adjudged unto eternal life.

The Church of Rome holdeth not this foundation, viz. the Doctrine of Ju∣stification by Christ, 1 Cor. 3. 11.

• 1. They deny justification by the imputation of Christs righteousnesse, yea they scorn it, and call it a putative righteousnesse.
• 2. They hold justification by inherent righteousnesse, that is, by the works of the Law, Gal. 5. 4.

The Papists * 1.88 place the formal cause of justification in the insusion of inherent righteousnesse. The opinion is built upon another opinion as rotten as it, viz. perfection of inherent righteousnesse; for if this be found to be imperfect (as it will be alwayes in this life) the credit of the other opinion is lost, and that by con∣sent of their own principles, who teach that in justification men are made com∣pleatly righteous.

2 Cor. 5. 21. Our sinne was in Christ not inherently but by way of imputation, therefore his righteousnesse is so in us. See Act. 13. 38, 39. Phil. 3. 9.

The Papists acknowledge all to be by grace as well as we, but when we come to* 1.89 the particular explication there is a vast difference, they mean grace inherent in us, and we grace without us, that is, the love and favour of God.

Arguments against them:* 1.90

1. That grace by which we are justified is called the love of God, Rom. 5. 8. not love active whereby we love God, but love passive, that is, that whereby we are loved of him, Rom. 9 15. All our salvation is ascribed to the mercy of God, which is not something in us, but we are the objects of it, Titus 3 4. Those words imply some acts of God to us which we are only the objects of. To be justified or saved by the grace of God is no more then to be saved by the love, the mercy, the phi∣lanthropy of God, all which do evidently note that it is not any thing in us, but all in God.

2. Grace cannot be explained to be a gracious habit or work, because it is oppo∣sed to these Rom. 11. 4. Titus 3. 5. Ephes. 2. 8. by grace is as much as not by works, not of our selves.

3. It appears by the condition we are described to be in when justified, which is set down Rom. 4. a not imputing sin, a justifying the ungodly; the Apostle there instanceth in Abraham who had so much inward grace in him, yet was considered in Justification as unholy, and he was justified in this, that God imputed not to him the imperfections he was guilty of.

For the imputation of Christs righteousnesse there is justitia mediatoris that is* 1.91 imputed, not justitia mediatoria, as they say in Logick, Natura generis communica∣tur, non natura generica.

The righteousnesse by which the just are justified before God is justitia legis, though not legalis, Isa. 53. He bore our sins in his body on the tree; He was made sin for us. See Rom. 3. 25.

To speak properly, the will or grace of God is the efficient cause of Justificati∣on, the material is Christs righteousnesse, the formal is the imputing of this righ∣teousnesse unto us, and the final is the praise and glory of God; so that there is no formal cause to be sought for in us.

Some say, but falsly, the righteousnesse by which we are formally justified before God is not the righteousnesse of Christ, but of faith, that being accepted in the righteousnesse of the Law, Fides tincta sanguine Christi.

Whether inherent justice be actual or habitual?

Bishop Davenant cap. 3. de habituali justitia, saith, a certain habitual or inherent* 1.92 justice is infused into all that are justified, Iohn 1. 13. 2 Cor. 5. 17. Gal. 6. 15. 1 Cor. 6. 11, 19. 2 Pet. 1. 4.

All those that are justified do supernatural works, Ergò, It is certain that they are endued with supernatural grace and holinesse. We are said to be righteous, from this inherent justice we are said to be just, and that by God himself, Gen. 6. 9. Heb. 11. 4. Luk 1. 61. & 2. 25. 1 Pet. 4. 18.

Bellarmine, lib. 5. de Iustificatione, cap. 7. prop. 3. saith, Propter incertitudine••••* 1.93 propriae justitiae, & periculum inanis gloriae, tutissimum est fiduciam in sola Dei mise∣ricordia & benignitate reponere; By which saying he overthrows all his former Di∣spute about inherent righteousnesse.

Whether we be justified by the passive obedience of Christ alone, or also by his* 1.94 active?

In this Controversie many learned Divines of our own differ among themselves, and it doth not seem to be of that importance that some others are about Justifi∣cation.

We are justified in part by Christs active obedience, for by it we obtain the im∣putation of that perfect righteousnesse which giveth us title to the Kingdom of Heaven. Seeing it was not possible for us to enter into life, till we had kept the* 1.95 Commandments of God, Mat. 19. 17. and we were not able to keep them our selves, it was necessary our Surety should keep them for us, Dan. 9. 24. Rom. 10. 4. Rom. 3. 21.

The Scripture seemeth to ascribe our Redemption wholly to Christs bodily death, and the bloud that he shed for us, Eph. 1. 7. Rev. 5. 9. but in these places the ho∣ly Ghost useth a Synecdoche, it putteth one part of Christs passion for the whole:

• 1. Because the shedding of his bloud was a sensible sign and evidence that he di∣ed for us.
• 2. This declared him to be the true propitiatory Sacrifice that was figured by all the Sacrifices under the Law.* 1.96

Some urge this Argument, By Christs active Obedience imputed to them, the* 1.97 faithful be made perfectly righteous, what need is there then of his passive righte∣ousnesse? need there any more then to be made righteous?

Christ fulfilled the duty of the Law, and did undergo the penalty, that last was a satisfaction for the trespasse which was as it were the forfeiture, and the fulfilling the Law was the principal, Psal. 40. 4. Ior. 31. 3. Gal. 4. 4.

Some to avoid Christs active Obedience, question, Whether Christ as man was not bound to fulfill the Law for himself? All creatures are subject to Gods autho∣rity. Yet this detracts not from his active Obedience, partly from his own free condescension, and partly because his whole person God and man obeyed.

CHAP. VII. Of the Parts and Termes of Iustification, Remis∣sion of sins, and Imputation of Christs Righte∣ousnesse.

JUstification is used so largely in the Scripture, as to comprehend under it Re∣mission* 1.98 of sins; but if we will speak accurately there is a difference between Remission of sin, and the justification of the sinner.

The justification of a sinner properly and strictly is the cleansing and purging of a sinner from the guilt of his sins by the gift and imputation of the righteous∣nesse of his Surety Jesus Christ, for which his sins are pardoned, and the sinner freed from the punishment of sinne, and received into the favour of God.

Remission or forgivenesse of sins may be thus described. It is a blessing of God upon his Church procured by the death and passion of Christ, whereby God esteems of sinne as no sinne, or as not committed. Or thus, It is an act of grace acquitting the sinner from the guilt and whole punishment of sin.

Every subject of Christs Kingdom hath his sins pardoned, Isa. 33. ult. This is one of the priviledges of the Church in the Apostles Creed, Acts 2. 38, 39. and all his sins totally pardoned, Exod. 34. 6, 7. Micah 7. 18, 19. This is a great privi∣ledge, Psal. 32. 1. Exod. 31. 34. It is no where to be had but in the Church, be∣cause it is purchased by Christs bloud, and is a fruit of Gods eternal love. Remis∣sion of sins is the principal part of Redemption, Col. 1. 14. Ephes. 1. 7. one of the chief things in the Covenant, Ier. 31. Heb. 8. The holy Ghost seldom names it without some high expression, Psal. 51. Ephes. 1.

Remission of sins, and of which.

This Remission is both free and full, Isa. 1. 43. Ezek. 25. 18, 22. Heb. 8. 12.

Manasseh, Salomon, Paul, Mary Magdalen were great sinners, yet pardoned. God doth of his own free grace and mercy forgive us our sins, Psal. 51. 1. Rom. 3. 24. Eph. 1. 7. 1 Ioh. 2. 12.

The word remitting or forgiving implies that sinne is a debt or offence, as Christ

cals it in his form of Prayer. God is said to forgive when he takes away the guilt, and frees us from condemnation, Isa. 44. 22.

Secondly, The inward cause in God which moves him to it is his grace, for God might have left all mankinde under the power of their sins, as he hath done the Devils.

Thirdly, The outward meritorious cause is the bloud of Christ. Paul in the Epistle to the Hebrews largely shews, that it was the bloud of Christ typified by the Sacrifices that purgeth us from our sins, by Christs merits Gods grace is ob∣tained.

Fourthly, The instrumental cause is faith, Rom. 3. 25. & 5. 1. not considered as a work, but as an act of the soul receiving and applying Christ to us, not going out to him as love doth, for then it were a work.

Fifthly, The immediate effect of it is Sanctification, and the healing of our na∣ture, Rom. 8. 1. to be cleansed or washed from sin implies both the taking away the guilt of it, and giving power against our corruptions.

For these six thousand years God hath been multiplying pardons, and yet free* 1.99 grace is not tired and grown weary.

Our sins are covered, Psal. 32. 1. as a loathsom sore, cast into the Sea, Micah 7. 19. as Pharaoh and the Aegyptians, blotted out as a debt in a book, Isa. 44. 22. Psal. 55. 1.

Object. We have forgivenesse of sins upon a price, therefore we are not freely forgiven.

Answ. Forgivenesse of sins and Christs Satisfaction may well consist, whatsoe∣ver it cost Christ it costs us nothing.

• 1. It was infinite grace that God should ever intend to pardon a wretched sinner, Ephes. 1. 6.
• 2. That he should give his Son for this, and that this sinner should be pardoned, and not another.

Object. God will not forgive except we repent and beleeve, Acts 2. 19. & 10. 42.

Answ. God promiseth forgivenesse to such only as repent and beleeve, but they have forgivenesse meerly from the grace of God, not from the worthinesse of their beleeving or repenting, Hos. 14. 4

2. These graces are freely given them, To you it is given to beleeve, and God hath given repentance to the Gentiles.

To whom it appertains to remit sins.

The power of remitting sins belongs only to God, I, even I blot out thy trans∣gressions, Isa. 43. 25. that is true in the Gospel, though not well applied, Who can forgive sins but God only? because it is an offence against him, that you may know* 1.100 who hath power (saith Christ) to forgive sins, I say unto thee, Walk; he only by his own power can forgive it, who by his own power can remove any judgement the effect of sinne. Ministers are said to remit sins, Iohn 21. 23. but that is because* 1.101 they have a special Office to apply the promises of pardon to broken hearts. See Luk 24 47. Acts 13. 38. The Ministery of Reconciliation is committed to them as to the Embassadours of Christ, 2 Cor. 5. 18, 19, 20.

An confessio auricularis sit necessaria ad remissionem peccatorum? Whether auricular* 1.102 confession be necessary to the remission of sins?

The Church of Rome a 1.103 will have it necessary for every one to confesse unto a Priest all his deadly sins (And such indeed are all whatsoever without the mercy of God in Christ, Rom. 6. ult. Gal. 3. 10.) which by diligent examination he can finde out, together with the severall circumstances whereby they are aggra∣vated.

Nothing will suffice to procure one that is baptized remission of sins without this Confession, either in re, or in voto, as Bellarmine b 1.104 doth expound it. This is no small task which they impose upon the people of Christ, Quid molestius, quid onerosius? saith Bellarmine; therefore sure they had need to have good warrant for it, especially being so peremptory as to Anathematize all which shall refuse to sub∣scribe unto them.

No general Councel untill that of Laterane under Innocent the third (about twelve hundred years after Christ) decreed a necessity of auricular confession. Erasmus ad Act. 19. affirmeth, that it was not ordained by God, nor yet practised* 1.105 in the ancient Church after Christ.

The hinge of the Question is not concerning confession of sins in general unto a Minister, but of particular sins; neither whether we may, but whether we ought ne∣cessarily purpose a manifestation of every known mortal sin, and the grievous cir∣cumstances thereof, or otherwise stand hopelesse of all remission of our sins. B. Mort. Appeal, l 13. c. 12. S. 1.

There is no ground in Scripture for it, but much against it, in that the Scripture in many places sheweth it sufficient, except in some cases, to confesse unto God on∣ly. Besides such Confession as Papists require, viz. a particular enumeration of all mortal sins with their several aggravating circumstances, is not possible, and ther∣fore not of divine Institution.

Cardinal Cajetane on Iam. 5. acknowledgeth, Non agi de Sacramentali confessione.

That confession Matth. 3. 6.

• 1. Was not made of every one apart, of every particular fault they had com∣mitted, and secretly in S^t Iohns ear.
• 2. The Greek word signifieth confession of known faults, and overthroweth the recital of secret sins which ear-confession requireth.
• 3. It is contrary to the nature of the meeting, which was publick.
• 4. To the nature of a Sacrament administred, which being publick required a publick confession of mans corruption.
• 5. This was but once, and before baptism, and not as the Papists have it here, and before the Lords Supper. Cartw. in loc.

The apprehension of the pardon of sin will sweeten every condition:

• 1. Sicknesse, Mat. 9. 2.* 1.106
• 2. Reproach, 2 Cor. 1. 12.
• 3. Imprisonment, Rom. 8. 34.
• 4. It will comfort one in the remainders of corruption, Rom. 8. 1.
• 5. Deadly dangers, The Angel of God (saith Paul) stood by me this night, whose I am, and whom I serve.
• 6. It will support us at the day of Judgement, Act. 3. 19.

Reasons. 1. Because sin in the guilt of it doth imbitter every condition, even death it self, 1 Cor. 15. 26. then one looks upon every crosse coming from God as an avenger, Ierem. 30. 14. and upon mercies as given him to fat him to de∣struction.

Secondly, This makes a man look upon every affliction as coming from a Fa∣thers hand, when he can look on sinne as pardoned, Heb. 12. 9. there is an ira paterna.

Thirdly, Remission of sins gives him boldnesse at the throne of grace, Ephes. 3. 12. 1 Iohn 3. 21.

How to know whether our sins be pardoned:

• 1. Did you ever repent for sin, that is a necessary condition (though not a cause) of the forgivenesse of it, Act. 3. 19.
• 2. Examine your faith in Christ, Rom. 4. 3. Being justified by faith we have peace with God.
• 3. Remission and Sanctification go together, Heb. 9. 14.
• 4. There is a witnesse of bloud, 1 Iohn 5. 8. the Spirit of God gives testimony of* 1.107 our Justification as well as Sanctification.

Whether peccata remissa redeant?

Whom God justifieth, Rom. 8. 30. that is, forgiveth their sins, them he glorifieth.

The Remission of sins is perfect, it makes as if the sin had never been, it is cal∣led blotting out and throwing into the bottom of the Sea, taking of them away; there is much difference between taking away the guilt and power of sinne, the later is taken away by degrees and in part, but the guilt of sinne is quite dis∣charged, He will remember them no more; the godly who have their sins fully re∣mitted, do feel the sting and terrour of it in their consciences, as David Psal. 51. yet it is not because it is not forgiven, but to make us humble and taste of the bit∣ternesse of sin, thou maist yet take as much comfort in the pardon of all thy offences as if they had never been acted by thee.

When God hath pardoned the fault all punishment is not necessarily taken away, but only punishment which is satisfactory to Gods justice. Remissa culpa remit∣titur* 1.108 & poena, Isa. 53. 5. How are we healed, if notwithstanding Christs passion and satisfaction, we are to be tormented for our sins with most bitter tor∣ments?

God is fully reconciled by Christs satisfaction with the truly penitent, Rom. 5. 1, 10. The chastisements of Gods people come from a loving Father, and are medi∣cinal not penal.

This overthrows, 1. Popish Indulgences, viz. relaxations from satisfacto∣ry* 1.109 pains in Purgatory flames after this life, which Rivet fitly termes Emul∣gences.

2. Prayers for the dead.

Where sins are forgiven, whether only in this world?

That Parable Matth. 18. is brought by some to prove that they are not only for∣given here; This man who was forgiven (say they) because he did not do as he should, therefore had he all his former debts laid to his charge: nothing is argu∣mentative from a Parable, but what is from the scope and intention of it.

This is the time only wherein a sin may be forgiven; the foolish Virgins would have got oyl when it was too late, but then they ran up and down to no purpose; thus it is with all after death, then comes judgement, to day is the time of repent∣ance, reconciliation, it is too late to cry out in hell, thou wilt be drunk, unclean no more.

CHAP. VIII. II. Imputation of Christs Righteousness.

TO impute in the general is to acknowledge that to be anothers which is not indeed his, and it is used either in a good or bad sense; so that it is no* 1.110 more then to account or reckon. It is the righteousnesse of Christ impu∣ted to us and accepted for us by which we are judged righteous. Blessed is the man to whom the Lord imputeth right co••snesse without works, and again, that ju∣stifieth the ungodly.

There is no appearing before God without the righteousnesse of Christ, Revel. 19. 8.

If we be sinners by the imputation of Adams sin, then are we also righteous by the imputation of Christs righteousnesse, Rom. 5. 12, 19. because his disobedience is* 1.111 imputed to us. Peccatum Adami it a posteris omnibus imputatur, ac si omnes idem pec∣catum patravissent.

There is some difference between the imputation of our sins to Christ, and his righteousnesse to us, for though our sinne was by imputation his, as his righteous∣nesse by imputation ours; yet the manner of this imputation is not to be urged, as

Bellarmine would stretch it by our tenets, as by Christs righteousnesse imputed to us, we are righteous truly though not inherently, yet Christ by our sins cannot be called a sinner truly, he was reckoned among sinners, and God laid our sins upon him, yet he cannot be called a sinner, because he took our sins upon him not to abide but vanquish them, he so took them on him that he took them away, but his righ∣teousnesse is so made ours as that it is to abide in us.

Object. The righteousnesse of Christ as it flows from him being God and man is infinite, but we need no infinite righteousnesse, for we are not bound to do any more then Adam was, he was not bound to be infinitely righteous.

Answ. Christ must needs have infinite righteousnesse to be a Mediatour, and to satisfie the justice of God, but for that righteousnesse which is communica∣ted to us, it is so farre given as we need it, therefore some partake of it more, some lesse.* 1.112

Three things will help us to judge whether we have Christs righteousnesse:

• 1. If thou laist hold upon Christ by faith, and choosest him to be thy Lord, and adherest to him with all thy heart.
• 2. If thou loathe thy self in thy approaches to God, as the Publicane, Luke 18.
• 3. Where ever Christ puts on the soul imputed righteousnesse, he fails not to give inherent, 1 Cor. 5. 11. Tit. 3. 5, 6.

Means to get the righteousnesse of Christ:

• 1. Labour to be thorowly convinced of thy own miserable condition, what a vile sinner thou art, Rev. 3. lat. end.
• 2. Study much the holinesse and purity of Gods nature, Iob 42.
• 3. Study much Christs righteousnesse. See M^r Burr. on Matth 5. 6. 1. How beautiful a garment is the righteousnesse of God. 2. Christs willingnesse to have thee put it on by faith.
• 4. Put it on by faith, rely on Christ, venture thy soul on him.

Whether God sees sin in justified persons.* 1.113

God is not so affected with the sins of his people (to whom he is reconciled) as to be an enemy to them for them, but he is angry with them for their sins, Exod. 4. 14. Deut 9. 20. reproves them, Numb. 12. 8. and often punisheth them for them, 2 Kings 12. 10, 11, 14. 1 Cor. 11. 30, 32. they are said to be committed in his sight, Psal. 51. 4.

That Text Numb. 23. 21. is sufficiently vindicated from the Antinomians by M. Gataker in his Treatise on the Text, and * 1.114 elswhere. That place Hab. 1. 3. & 13. agrees with that in Numbers, Videt visione contemplationis, non visione comprobatio∣nis, He sees it because he beholds it, but not without displeasure and detestation, although he bear for a time.

God could bestow such a measure of grace on his people, and so guide them with his Spirit that they should not sin, but he doth not dispense his grace and Spirit in such a measure as to keep his people free from sin, for then they should have no use of the Lords Prayer to beg remission of sins. The Priests in the Old Testament offered first for their own sins, and then for the sins of others; and Christ taught the Apostles in the New Testament to pray, Forgive us our debts, as we forgive our debters.

CHAP. IX. Whether one may be certain of his Iustification.

THe Scripture holds out assurance in reference, 1. To Faith, Heb. 10. 22.* 1.115 2. Hope, Heb. 6. 11. 3. Love, 1 Iohn 4. 17, 18.

Our knowing our Justification is called the first fruits of the Spirit, Rom. 8. 23. The witnesse of the Spirit, Rom. 8. 16. The sealing of the Spirit, Ephes. 1. 14. The earnest of the Spirit, 2 Cor. 5. 5.

One may be certain

• 1. Of his Justification, Isa. 45. 24.
• 2. Of his Adoption, Isa. 63. 16.
• 3. Of his Perseverance in Gods favour unto the end, Psal. 23. 6.
• 4. That after this life he shall inherit eternal glory, 2 Cor. 5. 10. 1 Iohn 3. 14.

There is a three-fold certainty,

• 1. Moral, this consists in opinion and probability, and admits of fear.
• 2. Of evidence, either external of things particular and obvious which comes by the senses, or internal, by the understanding and energy of principles.
• 3. Of Faith, this certainty is the greatest and exceeds the evidence of the out∣ward senses, or the knowledge and understanding of all principles, because that full assurance of faith relies on the Divine Promises. Faith is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 11. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 3. 12. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, plena certioratio, Heb. 10. 24. words that signifie a sure and certain establishment.

Assurance of Gods grace and favour to save a mans self in particular is wrought in the hearts of those that have it in truth, in three degrees.

First, They apprehend a possibility of it, when the heart is convinced of sinne, and wounded with sinne, when the Law cometh in such power, the sinne reviveth and a man dieth, that is, findeth himself dead or in a damnable estate, even then the promises of the Gospel being believed and acknowledged for first true, do cause the dejected Spirit to support it self with this thought, The Lord can forgive, can accept me, be a Saviour to me. There are mercies enough in him, merits enough in Christ, it is not impossible but that I even I also may be taken into grace. So the Leper came to our Saviour, saying, Lord if thou wilt thou canst make me clean; and the blinde men being asked by Christ, Believe you that I can do this for you? said, Yea Lord; To which he replied, Be it unto you according to your faith.

Secondly, They apprehend a probability of it, not alone God can save me, but it may be also that he will, Who can tell but God will have mercy upon us that we perish not? as did the Ninevites; and Hezekiah did wish that Isaiah should cry mightily, if so be that the Lord of Heaven would hearken to the words of Senacherib and deliver them. When Bartimeus the blinde man came crying after Christ, at first he was perswaded that Christ could cure him, but then when he called him, and the people told him so much, he cast off his cloak and came running with more life, he began to be perswaded then that like enough Christ meant him some good, and would restore him his sight.

Thirdly, They apprehend a Certainty, a mans soul concludeth, The Lord will pardon, will save, is reconciled, will deliver: God is my Shepherd, I shall not want. Thus doth Assurance grow in the Saints from weak beginnings; first, he saith, I am sure God can save, and therefore I will run to him, then hopes God will help, and therefore I will continue seeking; lastly, I am sure God will save, therefore I will most confidently rely upon him.

There is a three-fold Assurance:

• 1. Of Evidence, it is the duty of every Christian to attain this.
• 2. Of Affiance which God doth accept of.
• 3. Of Obsignation, which God vouchsafes to some in bounty, whereby God doth so firmly seal the faith of some, as if he had told them that he did die in par∣ticular

• for them, this Assurance really excludes doubtings, and is given to men* 1.116 after long and fiery trials, when they have stood in an eminent way for Christ, as did the Apostles and Martyrs. Some have been so swallowed up with joy, that they have cried out, Lord humble me; one to whom God revealed his Election could neither eat, drink nor sleep for three dayes space, but cried out, Laudetur Dominus, laudetur Dominus.

Gods people may have an infallible and setled Assurance of their being in the state of grace, and their continuance therein. This may be proved,

1. From Scripture.

There is an expresse promise to this purpose, Isa. 60. 16. See 2 Cor. 13. 5. Heb. 8. 11. 1 Iohn 3. 2. to 15. & 2. 3. & 5. 13. 2 Ep. 14.

2. Reason, 1. From the nature of this estate The state of grace is called life,* 1.117 Translated from death to life, and light, life and light cannot be long hidden. A∣gain, a man is brought into this condition by a great change and alteration, and many times also sudden, great changes chiefly being sudden will be easily perceived. It is a passing from death to life, a translating from the power of darknesse into the King∣dom of his dear Sonne. The state of grace doth alwayes bring with it an earnest com∣bate and conflict between two things extreamly contrary one to the other, flesh and Spirit, this battel cannot be fought in the heart, but the man will feel it. In the state of grace Christ dwelleth in the heart by faith, and by his Spirit, and the Word dwelleth there, the inhabiting of such guests is evident, a King goes not in secret with his train, nor the King of glory.

2. The Lord hath afforded such helps to his servants, as may bring them to* 1.118 the knowledge of their own estate and their certain continuance therein. The word of God layes down the general Proposition, All that turn shall live, all that believe shall be saved, the Sacraments bring the general promises home to each particular soul, being a particular Word, as much as if God should come and sayto the child, If thou be not careles to seek Regeneration, and to come to me for it, I will sure∣ly regenerate and wash thee. The Lords Supper is an actual word too, as if God had said, If thou hast confessed thy sins with sorrow and dost labour to be per∣swaded of my will to pardon them in Christ, Be they pardoned, be they healed. The Spirit of God worketh with the Word and Sacraments to make both effe∣ctual, and to stablish, strengthen and settle the soul that it shall not be moved. It sealeth them up to the day of Redemption, that is, not only marks them for Gods own, but as an earnest of their inheritance assures them, that by the power of the Spirit they shall continue so.

Thirdly, God requireth of them such duties as it were in vain or impossible to do if they might not be assured of their estate and the perpetuity thereof, 2 Cor. 13. 5. 2 Pet. 1. 10. To what purpose were proving or trying, if the matter by no means could be brought to any infallible evidence? How can our Calling and Election be made sure, unlesse a man may be assured that he is in the state of grace,

and shall continue therein for ever? We are bound to love and desire the last com∣ing of Christ, which we cannot do untill we be certified of his love.

Lastly, We are bound to rejoyce in God and that alwayes, and that in tribula∣tion, Rom. 14. 17. 1 Pet. 1. 8. and when we are persecuted for well-doing, which no understanding can conceive to be possible, unlesse the soul be assured of life eternal, that is to say, that he both is and shall continue a true Christian. Can one be glad to suffer the hardest things for Christ, if he know not whether he in∣tend to save or destroy him.

We should have confidence in prayer, 1 Ioh. 5. 14. Cry Abba Father, Rom. 8. 15. that is, speak it with confidence and courage, there should be perfect love to God, 1 Ioh. 4. 17, 18. The triumph of faith, Rom. 8 35.

It is the proper work of the Spirit to settle the heart of a believer in the assurance of eternal happinesse, 2 Cor. 1. 22. Rom. 8. 16. 1 Cor. 2. 12. There is a three-fold work of the Spirit:

• 1. To reveal unto us the things of Christ, to enlighten the minde in the know∣ledge of them, Iohn 16. 15.
• 2. The Spirit draws the image of these upon the soul, conforms our hearts to the whole tenour of the Gospel, in the work of Regeneration and progresse of Sanctification.
• 3. It brings in evidence to our souls of our interest in these things, Gal. 1. 15, 16. Rom. 8. 18.

It is difficult to attain Assurance:

• 1. From our own corrupt nature which enclines us to both extreams contrary to this, to presume or despair, Prov. 30. 12. Ps. 36. 2. Rev. 3. 17.
• 2. From the world, our friends flatter us, and others load us with slanders and discourage us, as Iobs friends did him.
• 3. From Satan whose chief engine next to hinder our conversion, is to keep us from Assurance, and to delude us with false assurance, and he joyns with our unbe∣lief to make us despair. See Ephes. 6. 16.
• 4. The nature of the thing it self is very difficult, because it is a matter of great largenesse, one must forsake all sinnes and creatures, true and false graces are very like, lukewarmnesse and the smoaky flax; there is a variablenesse of minde even in the converted, Gal. 5. 17.

There are three means of difference, whereby presumption and the true sense of Gods love are distinguished:

• First, Presumption grows from a carelesnesse of ones estate in that he exa∣mines it not by the Word; True Assurance follows the most serious examination of ones estate.
• Secondly, Presumption goes without book; True Assurance rests it self upon the evidence of Gods Word.
• Thirdly, Presumption imboldens to sinne, and makes carelesse of good du∣ties; True Assurance encourageth to all goodnesse and withdraws the heart from sinne.

The proper and natural fruits of Assurance:

• 1. An undervaluing of all things here below, Psal. 16. 6, 7. it is spoken of Christ* 1.119 who lived on the alms of his servants.
• 2. This will comfort us under all afflictions, Psal. 46. 4.
• 3. Our love will be the more abundant to God, Cant. 6. 3.
• 4. It will make a man to prepare for glory, 1 Iohn 3. 3.
• 5. One will desire daily to be dissolved that he may be with Christ.

Motives to get Assurance:

• First, Every wise man will labour to get a good thing as sure as he can. Many will question our title to eternal life; Satan follows believers with many objections and temptations, our hearts will joyn with him.
• Secondly, When this is once got, the soul is possessed of the most invaluable treasure of this world. To walk in the light of Gods countenance is a priviledge, 1. Of Honour. 2. Comfort, 1 Iohn 3. 20. Assurance is useful in life and death, for doing and suffering.
• ...

• Thirdly, The Devil most opposeth it and labours to keep men in the dark, that is an uncomfortable doubtful condition, Isa 50. 11.
• Fourthly, It may be attained in Gods ordinary dispensation, under the Gospel the whole Church had it, 1 Cor. 2. 12.

Means to get and keep it:

I. To get it:

• First, As doubts arise get them satisfied, and as soon as sins are committed get* 1.120 them pardoned, 1 Iohn 2. 1. be frequent in proving thy self, the Word is the rule of this trial and examination, proving is a comparing our selves with the rule, the precepts and promises of Gods Word, to see whether we be such as they require or not; David saith, Commune with your own hearts upon your beds. 1 Cor. 11. 28. The necessity and utility of it will prove it sit to be done
  • 1. The necessity of it, because of our exceeding aptnesse to deceive our selves and mistake, and Satans diligence to beguile us. Else if we be false we shall slatter our selves in vain, if true we shall want the comfort of it. But often proving will chase out hypocrisie.
  • 2. An humble, patient, self-renouncing heart is that frame of Spirit from which this Assurance will never long be absent; never did God reveal himself more to any then Paul, who was vile in his own eyes, the least of sinners and greatest of Saints.
  • 3. Labour to get a high esteem of this priviledge, think how happy thou shouldst be if God were thine in Christ, Mat. 6. 21. Psal. 4. 6. & 63. 3. & 80. 3. and beg this Assurance at Gods hands.
  • 4. Labour to know faith above all other graces, all Assurance comes into the soul by faith; know the nature and object of faith, the promises the Lord hath made to imbolden thee; say with Paul, I know whom I have believed; renew acts of faith, and treasure up experiences. Frequently meditate on Gods Command∣ments to believe, and on his faithfulnesse.

II. To keep it:

By what means Assurance may be held fast and confirmed more and more.

• 1. For the Judgement.
• 2. For Practice.

The Judgement must be rectified in some things:

• First, It must be concluded as a truth, that a man may be the true childe of God, and have true faith and holinesse in him, and yet not enjoy this Assurance, 1 Iohn 5. 13. to believe in the name of the Son of God, and to know one hath life, are not one and the same thing.
• Secondly, One must know that such doubts and objections which are raised up against his being the childe of God without ground out of the Word, are to be reje∣cted and sleighted.
• Thirdly, One must be rightly informed of the difference betwixt the obedience which the Law and the Gospel require, for both require obedience (faith establish∣eth the Law and makes a man become a servant of righteousnesse) but the difference is exceeding great, the Law exacteth compleat obedience, the Gospel expecteth up∣right obedience.

2. For Practice:* 1.121

• First, Renew Repentance often, God often cloatheth such with Garments of joy as tumble themselves in ashes, Blessed are the Mourners, for they shall be comforted.
• Secondly, Study Sanctification, he must follow after holinesse that will see God, Psal. 50. 23. Constantly exercise Grace, 1 Iohn 4. 16.
• Thirdly, Renounce all confidence in your own Righteousnesse, and labour to be found in Christ, having his Righteousnesse, Rom. 4. 5.
• Fourthly, Often and earnestly beg for the Spirit of Adoption to seal thee up to

• the day of Redemption, and to reveal unto thee the things that are freely given thee of God.
• Fifthly, Communicate thy fears and doubts to thy Brethren which be of understanding, and can consider and observe the consolations of God gi∣ven them.

CHAP. X. Whether Faith alone doth justifie.

GOD justifies judicially, Christs bloud meritoriously, Faith instrumen∣tally, Works declaratively, Rom. 3. 24, 28. Rom. 4. 5. Mar. 5. 36. Luke 8.* 1.122 50. Act. 13. 39.

The Papists, Socinians and Remonstrants all acknowledge Faith to justifie, but by it they mean Obedience to Gods Commandments, and so make it a Work, and not consider it as an instrument receiving Christ and his pro∣mise.

A Papist, a Socinian, a Protestant saith, We are justified by faith, but disposi∣tive, saith the Papist, conditionaliter, saith the Socinian, applicativè, saith the Protestant.

Faith justifieth not as a quality * 1.123 or habit in us, as the Papists teach, Ipsa fides censetur esse justitia, for so it is a part of Sanctification, but as it is the instrument and hand to receive Christ who is our righteousnesse, much lesse as it is an act, as Socinus and his followers teach, as though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ipsum credere, did properly justifie, if we should be justified by it as it is an act, then we should be justified by our works, and we should be no longer justified actually then we do actually believe, and so there should be an intercision of Justification so oft as there is an in∣termission of the act of faith, but Justification is a continued act.

We are justified only by faith, for what else in Scripture mean those many nega∣tives, not by works, Rom. 9. 11. Gal. 2. 16. Titus 3. 5. not of works, Rom. 11. 6. Ephes. 2. 9. not according to works, 2 Tim. 1. 19. without works, Rom. 4. 6. not through the Law, Rom. 4. 13. not by the works of the Law, Rom. 3. 20▪ without the Law, Rom. 3. 27. not but by faith, Gal. 2. 16.

How can a man be justified by his works when he himself must be just before the works can be, Gen. 4. 4. Good works make not a man good, but a good man makes a work good, and shall that work which a man made good return again and make* 1.124 the man good?

When we say, Faith alone doth justifie, we do not mean fidem solitariam, that* 1.125 saith which is alone; neither do we in construction joyn sola with fides the subject, but with Justification the predicate, meaning that true faith though it be not alone, yet it doth justifie alone, even as the eye, though in respect of being it is not alone, yet in respect of seeing, unto which no other member doth concurre with it, it be∣ing the only instrument of that faculty, it is truly said to see alone, so faith though

in respect of the being thereof it is not alone, yet in respect of justifying, unto which act no other grace doth concur with it, it being the only instrument of apprehend∣ing and receiving Christ, is truly said to justifie alone.

When we say by faith only, this opposeth all other graces of the same order,* 1.126 but not the merits of Christ, or the efficacy of Gods grace, the Apostle Rom. 4. makes it all one, to prove a man justified by Grace, Christ, and by faith. It is to be considered as alone in the act of Justification, but not in the subject justified, therefore that is a reproach cast on Protestants to call them Solifidians. What the judgement of the Catholicks before the Councel of Trent was in this matter of Ju∣stification, B. Carlton proves out of Contarenus.

We are said to be justified by faith, to live by it, to be saved by it, to have it im∣puted unto us for righteousness: all which is to be understood not principally, immediately, meritoriously in regard of any worth or dignity of it, or efficacious∣ly in regard of any power or efficacy in it self, but mediately, subserviently, or∣ganically, as it is a means to apprehend Christ his satisfaction and his sufferings, by the price and merit whereof we are justified, saved, and stand as righteous in Gods sight, and as it hath a special respect and relation thereto. Mr. Gataker against Saltmarsh, Shadows without Substance, pag. 56.

In the Covenant of Works, Works are considered as in themselves performed* 1.127 by the parties to be justified and in reference unto ought done, or to be done for them by any other; whereas in the Covenant of grace, Faith is required and con∣sidered, not as a work barely done by us, but as an instrument or mean whereby Christ is apprehended and received, in whom is found, and by whom that is done, whereby Gods Justice is satisfied, and life eternal meritoriously procured for us, that which carrieth the power and efficacy of all home to Christ.

Object. Faith is a Work, therefore if we be justified by Faith, then by Workes.* 1.128

Answ. With Faith we must joyn the object of it, viz. Christ, Fides justificat non absolutè, sed relativè sc. cum objecto, non efficiendo sed afficiendo & applicando. The Scripture saith, We are justified by faith, and through faith, but never for faith, or because of our faith, per fidem, ex fide, non propter fidem. We can only be justified by that righteousnesse which is universal and compleat, faith is a partial righteousnesse, Phil. 3. 9. and as imperfect as other graces.

Object. Gal. 2. 16. Knowing that a man is not justified by the works of the Law, but by the faith of Iesus Christ.

Answ. But is adversative, that is, by faith alone. 2. Only faith receives Christ and a promise.

Faith justifies by the meer ordination of God, that on the receiving of Christ, or resting on him we shall be justified. The proper act of faith which justifieth, is, the relying on Christ for pardon of sin.

To justifie doth not flow from any act of grace, because of the Dignity and Ex∣cellency of that act, But because of the peculiar nature, that it doth receive and apply, Therefore to receive Christ and to believe in him is all one, and faith is al∣wayes opposed to works.

Bellarmine objects, That to apply is a work or action; It is true, it is a Gram∣matical

action, but a predicamental passion. But saith Bellarmine, Love layeth hold on Christ, and by love we are made one, but yet there is a difference, love makes us one with Christ extramittendo, faith intramittendo, and besides love joyneth us to Christ after we are made one by faith, so that it cannot ju∣stifie us.

Paul and Iames do not contradict one another; Paul sheweth what is that which* 1.129 justifieth, and Iames sheweth what kinde of faith justifieth, viz. a lively effe∣ctual faith. Iames sheweth that faith justifieth Quae viva, Paul sheweth that it doth not justifie Qua viva, which is a great difference though the Remon∣strants scoffe at such a nicety, Who would give a Lemmon-paring for the dif∣ference?

Whether Sanctification precede Justification.* 1.130

Bishop Downame in his Appendix to the Covenant of Grace, doth oppose my worthy Tutor M. Pemble for holding this opinion, but perhaps a distinction may solve all.

As Sanctification is taken for the act of the holy Ghost working holinesse into us, so it goes before Faith and Justification, so the Apostle puts it before justify∣ing, saying 1 Cor. 16. 21. But ye are sanctified, justified; but as it is taken for the exer∣cise of holinesse in regard of amendment of heart and life, so it follows Justifica∣tion in nature, but it is joyned with it in time. The Apostle Rom. 8. 30. placeth Vocation before Justification, which Vocation is the same thing with the first San∣ctification or Regeneration. See Act. 26. 18.

CHAP. XI. Of Sanctification.

HAving spoken of the relative Change, or of our State in Adoption, Ju∣stification, I shall now speak of the moral Change of our Persons and Qualities in Sanctification.

Although we distinguish between Justification and Sanctification, yet we acknowledge that they are inseparable, and that one doth necessarily follow the other.

To sanctifie sometimes signifies

• First, To acknowledge the holinesse of a thing, so God is said to sanctifie himself, and his own name, or to use it according to its holinesse: so we are said to sanctifie the Lord and the Sabbath-day, that is; use it holily.
• Secondly, To make holy, so a person or thing may be said to be made holy three* 1.131 wayes:
  • 1. When it is separated from a common use.
  • 2. When it is devoted to God, made peculiar to him, so one might sanctifie a house or beast.
  • 3. When it is cleansed and purged from all filthinesse and naughtinesse.

In the two first senses it is opposed to common and prophane, in the last to unclean in Scripture, such are goods, houses, the Temple.

What Sanctification is.

Some describe it thus:

It is the Grace of God dwelling in us, by which we are inabled to live a ho∣ly life.

It is a supernatural work of Gods Spirit, whereby the soul and body of a belee∣ver

are turned to God, devoted to him, and the image of God repaired in all the powers and faculties of the soul.

It is a resolution of will and endeavour of life to please God in all things, spring∣ing from the consideration of Gods love in Christ to mankinde revealed in the Gospel.

Sanctification is a continued work of the Spirit flowing from Christ as the Head, purging a man from the image of Adam, and by degrees conforming us to the image of Christ.

1. It is an act of the Spirit. The special work of the Father is Creation, of the Sonne Redemption, of the holy Ghost Sanctification. The Father proposed and plotted the work of Reconciliation. Christ undertook the service, but the Spirit is the Unction that takes away all enmity that is within us. The Spirit dwels in the Saints virtually and operatively by his Gifts, Graces, Comforts, and by exciting them. Some dislike that passage of Luther* 1.132, Habitat ergo verus Spiritus in credentibus non tantum per dona, sed quoad substantiam, though others of our Divines follow him. The Spirit of God is the efficient cause of Sanctification. The sanctified are called such as are in the Spirit, and walk in the Spirit, If we mortifie the deeds of the flesh by the Spi∣rit we shall live. If any be led by the Spirit he is the Son of God; and if any▪ have not the spirit he is none of his, Eze. 36. 27. The holy Ghost useth the Word of God, the doctrin of the Gospel as its immediate instrument to work this holiness of heart and life. Christ sends his Spirit that by the Word works faith and all Graces. An act of the Spirit flowing from Christ as the Head, common works of the Spirit flow not from Christ as the Head, Iohn 1. 16. Col. 1. 19. Christ is the common treasury of all that Grace God ever intended to bestow, 1 Iohn 2. 20. the intendment of union is communication.

2. A continued work of the Spirit to distinguish it from Vocation, Conversion, Regeneration, it is stiled Vocation, because it is wrought by a heavenly Call, Con∣version, because it is the change of a mans utmost end, Regeneration because one receives a new Nature and new Principles of action. The carrying on of this work in blotting out the image of old Adam, and by degrees introducing the image of Christ is Sanctification, 2 Cor. 7. 1. therefore we must have supplies of the Spirit, Psal. 92. 10.

Sanctification is answerable to original corruption, and intended by the Lord* 1.133 to be a Plaister as broad as the sore. That was not one sinne, but a sinne that had all sinne: so this is not one distinct Grace, but a Grace that comprehends all Grace.

It is called the new man in opposition to the old man, because it makes us new, changing from the natural filthinesse of sinne to the righteousnesse and holinesse whereof we were deprived by the fall of Adam, and to note the author of it, which is the Spirit of God working it in us, called the holy Spirit, because he is so in him∣self, and works holinesse in us, the Divine Nature, because it is a resemblance of that perfection which is in God, and the image of God for the same cause, because it maketh us in some degree like unto him.

The moving cause is the consideration of the love of Christ to mankinde reveal∣ed in the Gospel, the matter of it, a resolution and constant endeavour to know and do the whole will of God revealed in his Word, Psal. 119. 30. & 73. 10. the forme▪ a conformity to Gods Law or whole will so revealed, Psal. 119. the end principal to glorifie and please God, secondary to attain his favour and eternal hap∣pinesse. The extent must be in all things, the subject of it is the whole man, the whole soul and body. Sanctification reacheth to the frame of his heart. David hid the Law of God in his heart, the inward man, therefore called a New-Creature; and outward Conversation, therefore called a living to God, 1 Thess. 5. 23.

The Parts of it are two, Mortifying and Crucifying the old man with its lusts and affections, quickning the new man, bringing forth the fruit of the Spirit.

The Properties of it:

• 1. It is sincere.
• 2. Constant, therefore it is called a walking in the way of the Lord.
• 3. Imperfect here.
• 4. Grows and proceeds toward perfection.

A godly life is distinguished,

• 1. From the false goodnesse of the Hypocrite, for that is willing sometimes to do Gods will, not with such a setled will as to indeavour it, and willing in some things, not in all things to do Gods will. The motive to that is only love of him∣self, or some outward thing.
• 2. From the perfect goodnesse which was required in Adam in the Covenant of works, for that was not only a will and endeavour to Know and Do, but an actual Knowing and Doing. They differ as much as shooting at the Mark and hitting it.

Purity consists in freedom from mixture with that which is of a baser nature, as* 1.134 when silver is mixed with lead or drosse it is impure.

All godly men must be pure, Titus 1. 15. The Apostle Paul describes godly men by this Epithete; Our Saviour telleth his Apostles, Now are you clean, or pure (all* 1.135 is one) by the word which I have spoken unto you, Joh. 15. 3. Mat. 5. 8. Ps. 24. 4. 2 Cor. 7. 1. He that hath this hope purisieth himself as he is pure.

Reasons. 1. Because he hath to do with a God of pure eyes which can abide no in∣iquity nor unclean thing, and therefore one must be pure, else he cannot possibly be accepted with him, nor have any of his services favourably entertained.

2. The Lord Jesus by his Spirit and Word, and by faith doth dwell in the heart of his people; now Faith, the Word and Spirit, will purisie, all these are clean and pure things, of a cleansing and purging nature, therefore he in whom they be must be pure. Purity or being purged is opposed to foulnesse and uncleannesse. Un∣cleannesse is a deformity cast upon a thing through the cleaving to it of some thing worse and baser then it self. Sinne is the uncleannesse of the soul which defiles it, and makes it deformed and unpleasing to God, so that he can take no delight in it, not admit it into any society and familiarity with himself; Purity is a freedome from sin, because that is the only thing which can pollute the soul.

There is a double freedom from sinne, one when it is not at all in the soul, nor no spots or stain of it, and so no man is pure; another when no uncleannesse is suffered to remain, but is washed off and purged away by the application of the bloud of Christ, and the water of true repentance, so that no stain of sinne is there allow∣ed* 1.136 or suffered to rest upon the soul, and this is the purity meant, 2 Sam. 22. 27. when a man is careful to observe, lament, confesse, resist, crave pardon of, and strive against all the sinful and corrupt fruits of his evil and naughty nature which can∣not be altogether repressed.

How far this purity must extend:

• 1. To the heart, which Salomon wisheth a man to keep with all diligence, and of which the Apostle saith, That faith purifieth the heart, because God searcheth the heart, and his pure eyes do principally look unto the inside.
• 2. To the Tongue likewise; Salomon saith of the pure, His words are pure.
• 3. To the Actions, Psal. 24. 4.

He then is a pure man which doth with such due care oppose and resist the sinful∣nesse of his nature, that either it doth not break forth into sinful thoughts, words and deeds, or if it do, he labours presently to purge himself by confessing and be∣wailing the same before God, by humble begging of pardon, by renewing his pur∣poses and resolutions of amendment, and by labouring to rest upon the bloud and merits of Christ for pardon. He that doth this is altogether as free from sinne in Gods account, as if he had not sinned, God esteeming him as he is in Christ.

The Excellency of the work of Sanctification:

Christians look on the grace of Adoption, Justification and spiritual Wisdom,* 1.137 as high Priviledges, but through the Devils policy they look on this as a drudgery, whereas there is not a greater priviledge or higher favour; all the subjects of Christs Kingdom are holy, Isa. 4. 3. & Chap. 35. They have Gods Image repaired in them, which consists in righteousnesse and true holinesse. Holinesse is a confor∣mity of the frame of the heart to the will of God. Christs life is communicated to them, whereby they die to their corruptions, and labour to live according to the rules of the Gospel. This is a great priviledge to be a Saint.

Reasons, 1. Because holinesse is the Lords own excellency, it is his great Attri∣bute, He is glorious in holinesse; The Cherubims (Isa. 6.) sing holy; and the Church sings so in the Revelation.

2. It is the Image of God wherein he created man, when he intended to make him a beautiful creature. See Ephes. 4. 24.

3. It is a great part of the happinesse which the people of God shall enjoy in hea∣ven to all eternity, Ephes. 5. 27.

4. A soul that is empty of it is abominable in Gods sight, Psal. 5. 5. Hab. 1. 13. there are but two sorts of creatures capable of holinesse, Angels and Men, the An∣gels as soon as they were sin'd▪ for ever thrust out of heaven, as soon as man sinn'd, God cast him out of Paradise, and God left the greatest number of men to perish.

5. God every where pronounceth such blessed, and makes great Promises to them. This Priviledge is communicated to every one under the Dominion of Christs grace, Isa. 11. from vers. 1. to 12. 1 Pet. 2. 8, 9. and to none else, the world is Satans Kingdom.

This serves to comfort and cheer the soul, what ever God doth for any he never gives a greater pledge of his love then to sanctifie them. God gives holinesse for the onely great standing Evidence of his Favour; Holinesse is the Evi∣dence of thy Election, Calling, Justification, Adoption: Justification and Adoption have Comforts which Sanctification hath not, yet this cleares them to me.

The work of Sanctification is imperfect in all the servants of God, while they are in this world, Rom. 6. per totum, the seventh and eighth Chapters. 2 Cor. 5. 11. Ephes. 4. 18. to the end.

• First, Those gracious Qualities which the Spirit of God hath wrought in the soul, are but feeble and initial, 1 Cor. 13. We know, love, and beleeve but in part.
• Secondly, There remains still a body of corruption, a depravation of all the fa∣culties

• of the soul, which consists in aversnesse from that which is good, and prone∣nesse to all evil, therefore Sanctification consists in mortifying those reliques of cor∣ruption, Col. 3. 5. Rom. 7. lat. end. 1 Iohn 1. lat. end.
• Thirdly, While Gods people are in this world no good things they do are per∣fect, yea they are all tainted with corruption, Isa 64. 10.

The Lord could as easily make Sanctification perfect, as Justification. He hates the stain of sinne as well as the guilt, and the Law requires a pure nature as well as pure life, but God suffers the work of Sanctification to be imperfect, and these re∣liquiae vetustatis (as Augustine cals them) remain.

• 1. Because he would have his people fetch their life from the intercourse they have with Christ, the exercise of faith, and delights that his people should stand in need of Christ, if Sanctification were perfect, Christ should have nothing to give.
• 2. He would exercise his people in prayer and confessions. His people ask for themselves in prayer the destroying of corruption and perfecting of grace.
• 3. God loves to have his people nothing in themselves; all Christs course on earth was an abased condition, God would have his people like Christ low and base.
• 4. The Lord hath appointed that this life should be to his people a warfare. Iob 14. 14. Their great conflict is with their own lusts.
• 5. Because he would have his people long to be in heaven, 2 Cor. 5. 2.
• 6. That he might thereby magnifie the grace of the new Covenant above all that he gave in the old; God gave perfect grace to Angels and to Adam and his posterity; but that vanished away, yet now a spark of graces lives in a Sea of cor∣ption.
• 7. Hereby Gods patience and forbearance is much exalted to his own people, Numb. 14. 17, 18.

Therefore it is hard to discern whether the work of Sanctification be wrought in us or no, because of the reliques of corruption.

Evidences of Sanctification:

• 1. A heart truly sanctified stands in awe of the Word; Sanctification is the Law* 1.138 written in the heart, a principle put into the soul answerable to the duty the Law re∣quires, Iohn 14. 22, 23.
• 2. The remainders of corruption and the imperfection of grace will be his con∣tinual burden, Rom. 7. 24. 2 Cor. 11. 23.
• 3. There is a continual combate maintained betwixt sin and grace.
• 4. Where there is true Sanctification it is of a growing nature; living things will grow, 2 Pet. 3. 18. Mal. 3. 3, 4.
• 5. Where there is true grace you shall especially see it when God cals you to great trials, Natura vexata seipsum prodit, Gen. 22. 20.

Means to get holinesse.

Only the Spirit of Christ bestowed upon thee by faith, Ioh. 7. 38. the Apostles arguments to holinesse are taken from their interest in Christ. Titus, The grace of God that brings Salvation. Faith in the bloud of Christ, Heb. 9. 14. See Act. 15. 9. The Word, John 17. 17. 1 Pet. 1. 22. The Word read, heard, meditated in, trans∣formeth the soul into its likenesse. The Sacrament is a sanctifying Ordinance, the death and merits of Christ set before us, prayer, pray more for Gods sanctifying Spirit, 1 Thess. 5. 23.

CHAP. XII. The Parts of Sanctification are two, Mortification and Vivification.

I. Mortification.

VVHere Grace is truly wrought it will be the daily study and pra∣ctise of those that are sanctified, to subdue the body of corrupti∣on. This is called a dying to sinne, putting off the old man, cru∣cifying the flesh, most usually the mortifying of it.

There is a twofold Mortification, and so Vivification, say the Schoolmen,

• 1. Habitual and more Internal, the work of Gods Spirit in our first Regenerati∣on, Gal. 5. 24. whereby the Dominion of sinne is subdued and brought under the power of Gods Spirit, this and internal Vivification are the two parts of our Con∣version.
• 2. Actual, Practical and External, our own work, the daily practice of a childe* 1.139 of God, while he lives on earth, this flows from the other.

Every godly man walking according to Christianity, doth daily in his ordinary course mortifie the body of corruption that dwels in him, Rom. 4. 8, 9. Ephes. 4. 20, 21, 22. Col. 3. 5. Gal. 5. 24. Rom. 6. 6. Mortifie (or make dead) is a Metaphor ta∣ken from Chiturgeons whose practice is when they would cut off a member to apply such things as will eat out the life of it, so our care must be to make the living body of corruption instar cadaveris.

Practical Mortification, is the faithful endeavour of the soul to subdue all the lusts and motions which are prone to spring from our sinful flesh.

It stands in three things:

• 1. A full purpose or bent of the heart (the minde and will) against sinne, when my will doth nolle peccatum, though it may be active.
• 2. In shunning all the occasions that serve as fewel to it.
• 3. In applying all such means as may subdue his corruptions.

The Practice of Mortification is

• 1. A necessary duty.
• 2. One of the most spiritual duties in all Christianity.
• 3. The hardest duty.

The Popish exercises of Mortification consisting in their kinde of Fasting, Whip∣ping,* 1.140 Pilgrimage and wearing of Hair-cloth next their skin, will never work true Mortification in the heart, yet Baals Priests exceeded them in cruelty to themselves, 1 King. 18. 28. See Rom. 8. 13. Col. 2. 23, 1 Tim. 4. 8.

In these cases one doth not mortifie his corruptions:

• 1. Such a one as lives in the voluntary practice of his sins, Rom. 6.
• 2. The body of corruption may be wholly unmortified though it break not out in the ordinary and constant practice of any grosse sin, the seat and throne of sin is in the soul, the slavish fear of shame and punishment from men, or eternal damna∣tion from God may keep a man from grosse sins.

I shall lay down

• 1. Motives or several Meditations to quicken us to the study of this work every day.
• ...

• 2. Means which God will blesse to one that is willing to have his lusts subdued.

I. Motives.

Consider

• 1. This is the great thing God requires at our hands as our gratitude for all the goodnesse he bestows on us, that for his sake we should leave those wayes that are abominable in his sight, Rom. 12. 1. Ephes. 4. 21, 22. 1 Peter 2. begin. Deut. 32. 6.
• Secondly, How deeply we have obliged our hearts to it by Vow, Oath, Cove∣nant in Baptism, we have there covenanted to die to sinne, put off the old man, and so in the Lords Supper we shew forth the Lords death, and when we have been in danger.
• ...

  Thirdly, The manifold evils of unmortified lusts abiding in the heart.* 1.141

  What makes thy soul loathsom and unclean in the eyes of God and Angels but sin: What grieves God, pierceth his Sonne, fights against him but this: What brings any evil upon thee but this: What is the sting of any affliction but onely thy sins: What strengthens death but it? it is only thy sins that keep good things from thee, thy unmortified sins.

• Fourthly, The absolute necessity of this work, if we mean to escape hell and everlasting damnation, De necessariis non est deliberandum, Rom. 8. 13. 1 Cor. 6. 9. Grave Maurice at Newport battel, sent away the boats, and said to his men, Either drink up this Sea or eat the Spaniards.
• Fifthly, The wonderful gain that will come to thy soul if the Lord teach thee this duty.

• 1. In mortifying and destroying thy beloved lusts thou destroyest all other ene∣mies with them, they all receive their weapons from thy sins.
• 2. All other mercies flow in a constant current, if thou mortifie thy corruptions, Gods favour, the whole stream of the Covenant of Grace.

II. Means of Mortification.

Some use moral motives, from the inconvenience of sinne, death, the fear of hell* 1.142 and judgement, some carnal motives as esteem and advantage in the world; others natural, moderate in things indifferent, and shunning the occasions of sinne, the meditating on the death of Christ is the purest and most effectual way of mortify∣ing sinne, 1 Pet. 4. 1. Look upon Christs death not only as a pattern but cause of Mortification, Iohn 3. 14. Heb. 12. 2.

• 1. Look upon sin as the causes of Christs sufferings, Zech. 12. 10. Act. 2. 37.
• 2. Consider the greatnesse and dreadfulnesse of his sufferings, Rom. 8. 32.
• 3. The fruit of his sufferings, Col. 2. 15.
• ...

  4. Reason must argue from the end of Christs sufferings which was Mortificati∣on as well as comfort and pardon, 1 Iohn 3. 6. Ephes. 5. 27.

  Improve the death of Christ:

  • 1. By faith, Rom. 6. 6. & 7. 25.
  • 2. By Prayer, Heb. 10. 19.
• 5. A preparation to this duty. Labour daily to finde out thy sins; we are na∣turally very prone to entertain a good opinion of our selves and discern not many evils in us.

• 1. Study the Law, Rom. 7. I was alive without the Law, but when I saw the in∣ward motions of sinne were abominable to God, I died; compare thy own soul with it.
• 2. Study thy own wayes, When thou art crost, how art thou troubed? say, Is not

• this anger, when others reproach thee, how art thou troubled? say, Is not this pride and self-love?
• 3. Have an ear open to the admonition of faithful friends, leave not thy heart till it plead guilty.
• 4. Make use of Ordinances, the Word read and heard, Prayer, the Sa∣crament: after he had commanded them to put off the old man, Colos. 3. he saith, Let the Word dwell plentifully in you. David begs of God to streng∣then him.
• 5. Take heed and shun all the occasions that foment and cherish thy corruptions,* 1.143 1. Inward, thy own thoughts; we cure the itch by cleansing the bloud. Iob 31. 1. Why should I think on a maid? 2. Outward, there are two of all sins, 1. Idlenesse the devils cushion. 2. Evil company.
• 6. Upon special seasons there must be the solemn exercise of fasting and humilia∣tion, because we must mortifie the inclinations of sin, Iam. 4. 9.

CHAP. XIII.

II. Of Vivification.

THere are two parts of a Christians duty, Dying to sinne and Living to* 1.144 God.

It is called living to God, Rom. 14. 8. Gal. 2. 19. to holinesse, the life of righteousnesse, rising to Christ.

It is first Habitual, when the Spirit of God infuseth such principles, where by we are able to live unto God.

Secondly, Practical Vivification is the constant endeavour of a beleever to ex∣ercise all those Graces which the Spirit of God hath planted in him. The life of a thing is the acting according to the principle of it, so something daily draws out the exercise of those holy Graces the Spirit of God hath wrought in him, Prov. 4. 23.

Practical Vivification reacheth to all things which concern Christianity, but con∣sists in two things:

• 1. The active bent and propensenesse of the inward man to the things of Gods Kingdom.
• 2. Strength and ability to act according to the rule.

The School-Divines make this spiritual bent to stand in five things:

• 1. In oppugnatione vitiorum, the same with practical Mortification.
• 2. In contemptu terrenorum.
• 3. In repulsione tentationum.
• 4. In tolerantia afflictionum.
• 5. In aggressione bonorum operum quamvis arduorum.

This strength comes

• 1. From the principle within, the life of the habits.
• 2. The Spirit of God dwels in them, and stirs them up to act. This new life is Christs rather then our own. He is the root and author of the life of Grace, Iohn 8. 12. The Gospel is the ministration of life, Col. 3. 4. 1 Iohn 5. 11, 12. 2 Tim. 1. 10.

There is a threefold life:

• 1. Natural or personal.
• 2. Politick.
• 3. Divine or Spiritual.* 1.145

• 1. The natural life flows from the Union of soul and body.
• 2. The politick life comprehends all those things which people perform one to

• another by vertue of their Relations and Associations of people together by Lawes.
• Thirdly, Spiritual life which ariseth from the intercourse between God and the soul.

There is a great similitude and dissimilitude between also the natural and spiri∣tual life.

They agree in these things,

• 1. Natural life supposeth some generation, so doth spiritual life, therefore it is called Regeneration, 1 Iohn 2. 27.
• 2. What the soul is to the body in the natural life, that is God to the soul in a spiritual life. As the soul is the principle of all the actions and operations in the body, so in the spiritual life Christ works all but by the man.
• 3. So long as the soul is in the body, one is an amiable creature, when that is gone he is but a carkasse; so, so long as God is with the soul it is in good plight.
• 4. Where there is life there is sense and feeling; spiritual life is seen by the ten∣dernesse of the heart, Ephes. 4. 18, 19. it is sensible of injuries done to it by sin, Rom. 7. 24. or the decayes of it by Gods absence.
• 5. Where there is life there is a nutritive appetite, an instinct to preserve life, 1 Pet. 2. 2. This life is nourished by the Ordinances and constant influences of the Spirit.
• 6. Where there is life there will be growth; Gods people grow more wise, solid.

They differ thus

• 1. The Union between the soul and body is natural, between God and the soul from free grace.
• 2. In the natural life there is an indigence till the soul and body be joyned, but there is no want on Gods part though he be not united to the soul.
• 3. The soul and man united make one person, so do not God and the soul.
• 4. The natural life comes wholly from corrupt principles, and it is a fading life, Iam. 4. 14. but he that lives this one life once, lives it for ever, Ioh. 6. 5.

This divine spiritual life stands in two things:

• First. We by our Apostasie are fallen off from God, when God restores us to* 1.146 life, he restores us to his favour, Ephes. 2. from v. 11. to the end, and so sin and the curse is removed.
• Secondly, There is wrought in the soul a sutable frame of Spirit to do the thing•• agreeable to the will of God, an inward principle of holinesse, the repairing of Gods Image in us, Ephes. 1. 2 ch. quickned by him.

Christ is our life, and the fountain of this spiritual life three wayes:

• 1. He is the meritorious cause of it, he hath purchased all this for us by his bloud, he bare the wrath of God for us by his active and passive obedience. He hath meri∣ted that all this life should be communicated to us.
• 2. He is the efficient cause of it, works all this in and to us; he sends his holy Spirit into the souls of all those whom he means to save, applies to them their peace and pardon, and quickens them.
• 3. As he is the exemplar, rule and copy how our life should be led.

The preaching of the Gospel is the ministration of this life thus:

1. In the letter of it, though delivered by never so faithful Ministers it is able to do nothing, therefore these things are often preacht and men not bettered; when the Spirit accompanies it, it is efficacious: See Rom. 1. 16. Phil. 2. 15.

The preaching of the Gospel is,

• 1. The only means of the revelation of this life, 2 Tim. 1. 10.
• 2. It is the divine seed, whereby the Lord conveys this life, and begets it in the soul, 1 Pet. 1. 23, 25.

This work of the Gospel consists in five things;

• 1. The preaching of the Gospel opens the understanding, makes us see the mi∣sery of sinne, and the excellency of Christ, and the things of God, Ephes. 1. 2 Cor. 5.
• 2. It makes the will and affections to relish Christs sweetnesse, perswades the

• heart to chuse him, and consent that God and they may be united in a league of friendship, this is the work of faith.
• 3. Turns the heart from all evil wayes it walkt in; men are said to be pull'd out of the power of Satan.
• 4. Creates in the soul, and stampes in it all the Graces wherein Gods Image stands.
• 5. By administration of the promise and instruction fortifieth the soul, and makes one do all things belonging to this life.

Arminians give too much to man, and too little to Christ. Antinomians and Familists give too much to Christ, and too little to man. They give so much to Christ that they abolish the nature and act of the creature, they say, Christ must do all, and we can do nothing. They dream of an insensible motion without us, place Grace in a naked apprehension, there must be not onely a work for us, but in and by us. The work of the Father is in heaven, of Christ on the Crosse, of the Spi∣rit within us, Col. 1. 29. They deny not onely mans work, but the Spirits work in us, Rom. 16. 20.

Secondly, They say, Christ must do all, and we after we have received Grace, nothing, there is not a coordination but subordination of our wils to his grace, though at our first conversion we were meerly passive, yet when Grace is received we may act, motion follows life. Col. 2. 4.

The Familists deny all inherent graces in the Saints, because it is said we do not live, but Christ, he (they say) beleeves, repents, as if we lived not at all, and he is formally all habits and graces; but the Scripture grants habits and graces to be in a man, Iohn 19. 28. Matth. 12. 33. 1 Iohn 3. 9.

2. The sins of our actions then could not be charged on our selves, but on the faint operations of his grace.

Marks and Evidences of spiritual life:

• First, Every creature which lives values life, A living dog is better then a dead Lion. If one values his life he will prize,
  • 1. Pabulum vitae, Attend on the Ordinances, the Word, Sacrament, Prayer, Communion of Saints. 1 Peter 2. As new born Babes. Cantic. 4. lat∣ter end.
  • 2. He will avoid what is destructive to life; Beware of grieving and quench∣ing the Spirit, Ephes. 4. 30. 1 Thess. 5. 19. by neglecting the motions of it, or noy∣some lusts.
  • 3. He will endure any evil and part with any good rather then part with life.
• Secondly, This new life brings alwayes a great change along with it: when a childe quickens in the mothers womb she findes a great change, so when Paul and Manass••h and the blinde man, Ioh. 9. were converted, unlesse they were religiously trained up, as Timothy from their youth.
• Thirdly, Sense, a spiritual sense in the soul, senses exercised, savour the things of God, Rom. 8.
• Fourthly, Every life hath some kinde of motions and actions that are sutable to it, as in this spiritual life.
  • 1. That inward work of adhering to Christ as their chief portion, the fountain of all their good, a true faith.
  • 2. Repentance, labouring to cast out corruption, and to turn to God.
  • 3. The Spirit of Prayer, You have received the Spirit of Adoption whereby you cry Abba Father. Our Law judgeth a childe alive that was heard to cry.
  • 4. The minding of heavenly things, Col. 3. 1, 2.
  • 5. Life hath a sympathy, a fellowship with those that are members of the body, the same quickning Spirit lives in all Christians, weep with them that weep, and rejoyce with them that rejoyce.
  • 6. If we be regenerated we do that to God which children do to their Father.
    • 1. Honour him and stand in awe of him.
    • 2. Rely on him as the fountain of all our good, as children do on their parent•• for a supply of all their wants.
    • ...

• ...
  • ...
    • 3. Are obedient to him.

Motives to live to God:

• 1. It is a dishonour to God when the creature seeks to exalt self, that which I* 1.147 make my utmost end I make my God, Phil. 3. 10.
• 2. Consider the self-denial of Christ, he came from heaven to do the will of him that sent him, Rom. 15. 3.

Means of spiritual life:

• 1. Labour to get thy miserable condition by nature set close upon thy spirit, how thou art dead in sin.
• 2. Study to get into Christ, 1 Iohn 5. 12. onely he can quicken, he is never got but by Faith, Luke 15. the Prodigal is the pattern of a converted soul. See vers. 31.

CHAP. XIV. The Sanctification of the whole Man Soul and Body.

VVE should live more to the soul then body, Psal. 119. 175. & 141. 8. & 142. 7. & 143. 11.

• 1. The soul is distinct from the body, as the operations of it shew.
• 2. It lives when the body dies, Eccles. 12. 7. Mat. 10. 28.
• 3. It is far better then the body.
• 4. The concernments of the soul are higher then those of the body, 1 Pet. 3. beginning.
• 5. The sicknesse and death of the soul is worse then that of the body, 1 King. 8. 38. Ioh. 8. 21, 23.
• 6. We never live to any purpose but when the soul lives.

1. Of the faculties of the soul. Grace spreads it self through all the faculties.

A faculty is an ability of producing some effect or operation agreeable to our nature and for our good, implanted in man by nature.

There are three reasonable faculties proper to men alone:

• 1. The Understanding, by which we know truth.
• 2. The Will, by which we desire good.
• 3. Conscience, a power of ordering our selves to and with God.

I. Of the Understanding.

It is that power which God hath given a man to acquaint himself with the Being, Properties and Differences of all things by discourse.

Or, it is that faculty by which we are able to inform our selves of the general na∣tures of things. Sense alone perceives particulars, the understanding abstracts things and forms in it self the general natures of things. I see this or that man, but under∣stand the nature of man.

The Object of it is omne intelligibile.* 1.148

Truth in general in the utmost latitude and universality of it is the object of the Understanding, good in the general in the universality of its nature is the object of the Will, therefore till it come to enjoy God, which doth eminently contain all good in him, it can never come to have full satisfaction.

Light was the first thing in the Creation, and so in the new Creature, Eph. 4. 23. he* 1.149 hath a new judgement speculative and practical.

• 1. Speculative, he apprehends and discerns those Reasons and Arguments against sin and for grace, more then ever he did, he is amazed to consider what darknesse and folly he lived in before, 1 Cor. 2. 15.
• 2. Practical, He applies the things he knows for his humiliation and exercise, he so knoweth truths that he loves them and delights in them, he knows them ex∣perimentally.

Conversion of a man is a Divine teaching of him, Isa. 54. 13. Ierem. 31. 44. Iohn 6. 45.

The Properties of this teaching:

• 1. It is necessary, without this all other teaching is in vain; David often prayes that God would teach him his statutes, open his eyes; the Ministers teach the ear, God the heart.
• 2. Efficacious, Iob 36. 22.
• 3. Clear and distinct, hence Gods Word is called a Light, and it is called the riches of the assurance of understanding.
• 4. Practical, it is an acknowledgement after godlinesse, Verba Scripturae non sunt verba legenda, sed vivenda, said Luther.
• 5. Abundant under the Gospel, All shall know me from the greatest to the least. Knowledge shall cover the earth as the waters do the Sea.

A great part of Conversion lieth in the renewing of the minde, Rom. 12. 2. Ephes. 1. 17, 18. Phil. 1. 4.* 1.150

This renewing consists

• First, In Knowledge, and that 1. Doctrinally, of the truths to be beleeved, this is the very foundation, and that which is called historical faith, that is, a knowledge with an Assent to those truths which are recorded in Scripture; many may have this and more which yet are not converted; but yet where Conversion is, this must necessarily precede, 1 Cor. 2. 2. Whom God converts he enlightens, Iohn 6. 45. 1 Cor. 8. 2. mans whole Conversion is called a teaching.
• 2. Practically, partly of our own filthinesse, Iohn 3. it was necessary for Nico∣demus to know his natural filthinesse, partly of Christ, sinne will overwhelm the soul without this, Rom. 7. 24, 25. Ephes. 1. 19, 20. one must know his own poverty and Christs riches, his own guilt and his satisfaction.
• 3. It makes the heart beleeve and assent to these truths, the understanding doth not only need converting grace to turn, but to assent and firmly to adhere to the truths revealed, to the promises manifested, for the heart doth not turn to God by knowing the promises, but by firm relying on them, and this is that which is called trusting so much in the Psalms.
• 4. The judgement is induced to approve of Gods Word, his precepts and pro∣mises a•• the best. He accounts those things best and worst which the Word doth. The converted man esteems of Gods favour and freedom from corruption more then all the glory and riches of the world.
• 5. The minde is in part sanctified in regard of the thoughts, they were roving, distracted, impertinent and very frothy; now the minde is renewed about them, so that it hath more holy thoughts, more composed, more profitable and united in

• all duties and performances, more low thoughts of our selves, and high thoughts of Christ.
• 6. It looketh then only to Gods Word, My sheep hear my voice; To the Law and the Testimony.
• 7. Their minde is renewed in respect of consultations. Paul consulted not with flesh and bloud, he subjects all to the glory of God and this Word.
• 8. He invents holy purposes, means and wayes to propagate Gods glory.
• 9. He discerns things that differ, Rom. 12. 7.

CHAP. XV. Of the Sanctification of the Will.

GODS great work in Conversion is in the Will, Isa. 1. 19. Revel. 22. 17. Ps.* 1.151 110. 3. Ephes. 1. 19. when ever he converts the soul he subdues the Will, 1 Chron. 28. 9. Phil. 2. 13. Grace is a resignation of our selves to the will of God, Rom. 6. 17. 2 Cor. 8. 10. Though the will of man be subdued in conversion, and made free, yet it is not perfectly made free, as a degree of blind∣nesse that remains in the Understanding, so a degree of bondage in the Will. The work of Conversion is never perfected till the will be gained, it begins in the mind, Ephes. 4. 23. but ends in the will, Deut. ••0. 6. All liberty must proceed from Libe∣rum judicium, a judgement of the understanding not mislead by sensitive objects. Aquinas.

The Will is renewed in a godly man in these particulars:

• 1. It is made flexible, so Paul when he was converted, Lord, what wilt thou have me to do? Psal. 40. 8. & 143. 10. This Will is broken which before was contumaci∣ous and stubborn, Isa. 11. 6.
• 2. Tender, it was hardened before, this is implied in that, a fat heart, that hath no sense or feeling, either of Gods displeasure or the fearful e••••a••e it is in; the man converted hath a heart of flesh, Ezek. 36. 26. which is opposed there to a stony heart that is, senslesse and stupid.
• 3. It is moved upon pure motives for the holinesse of the precepts. David prizeth Gods Word above thousands of Gold and Silver; for the spiritual profit of it, it would quicken and enlarge his heart, support him in affli∣ctions.
• 4. It is established and setled in a good way, the honest heart holds fast the Word of God, cleaves to the Lord with full purpose of heart.
• 5. It is made efficacious and fervent in holy things, their services are free-will of∣ferings, 1 Chron. 29. 14. Rom. 7. 18.
• 6. In regard of its acts, 1. In its election and choice it is sanctified, preferring holy and eternal things before sinne and temporal, Heb. 11. Moses chose the re∣proaches of Christ before the treasures of Aegypt: Election is an act of the Will about the means, and answereth to consultation in the Understanding. 2. In its consent, it consents to God and Christ, Isa. 1. 19. 2 Cor. 11. 2. Rom. 7. 16. 3. In re∣gard of the power it hath over the other faculties, for it commands the other po∣wers of the soul, as on the understanding, to make it think and reason about this or that, 2 Pet. 3. 5. it sets the understanding on searching the truth and finding it out, and the Will delights it self in good things.
• 7. It is adorned with those habitual graces which are necessary for it.

• 1. Fiducial recumbency and trusting in God, the Will renewed rol•• it self upon Jesus Christ, and hath confidence and boldnesse.
• 2. Love to God above all other things, therefore he saith, I will circumcise you, that you shall love the Lord your God with all your heart.
• 3. A divine hope which keepeth up the soul in all difficulties, Lam. 3. 13.

Obedience is the vertue of the will by which it is flexible to Gods will in all things, and for his sake. Here Coeca obedientia, blinde absolute obedience is as ne∣cessary and commendable, as in Friars to their Superiours it is foolish and unrea∣sonable▪ Vide Daven. Determ. Quaest. 6.

There is a two-fold Obedience:

• 1. Legal, so to keep Gods wayes as to do all which the ten Commandments re∣quire at all times, in all fulnesse, without any the least failing in matter or manner which was the bargain made with our first Parents Adam and Eve, and which by nature lies on us, Do this and live; such a keeping of the Law is utterly impossi∣ble, for Paul saith, That which the Law could not do in as much as it was weak through the flesh. The Law cannot bring us to heaven, because our flesh in breaking it dis∣ableth it from giving us the reward which is promised to absolute perfection, and by the works of the Law shall no flesh be justified; if we could perform such an Obe∣dience, we needed not any Mediator.
• 2. Evangelical, a true striving to perform the former Obedience, it is an up∣right and hearty endeavour after the fore-named perfect Obedience. For the Go∣spel doth not abolish the Law from being the rule of our life, but alone from being the means of our Justification, and so from bringing the malediction of the Law upon us, but it establisheth the Law as a rule of good life, tying and inabling us to labour with uprightnesse and sincerity to perform all things written in the Law in all perfection. The Obedience of the Law excludes all defects, that of the Gospel all wilful defects and allowed sins.

This Obedience is two-fold:

• 1. Counterseit, false and feigned, when the will in some things yeelds to Gods will, not because it is his will, but because his will doth not much crosse the mo∣tions of theirs, this is the obedience of hypocrites.
• 2. True and hearty, when for Gods own sake principally the will frames it self in all things to stoop unto him.

Of this there are two degrees, one perfect when the will is wholly carried after Gods will without any gainsaying, with the full sway and whole swinge of it, this was only in Adam.

2. Imperfect, when the will opposeth it self to its own disobedient incli∣nations, and doth consent to obey, and is displeased with its own disobe∣dience.

We must all set our selves to yeeld true obedience to God, How often and ear∣nestly* 1.152 doth Moses inculcate this, Deut. 4. 1. & 5. 1. If ye love me, keep my Command∣ments, saith Christ. Peter saith, We must yeeld our selves to God as those that are risen from the dead, meaning quickened in soul by vertue of Christs Resurrection, 1 King. 2. 3, 4.

Reasons. First, From God.

1. In regard of his right to rule, he is the author of our being and continuance, he hath also redeemed us, wherefore it is pressed on the people of Israel, that they ought to obey God above all people, because he redeemed them out of the hand of Pharaoh.

Secondly, His fitnesse to rule:

• 1. He is most wise and just to make good, righteous and equal Laws.
• 2. Most careful to observe the carriage of men.
• 3. Most bountiful to reward obedience.
• 4. Most severe to punish disobedience.

Thirdly, He hath done us already so much good, and laden us with so many be∣nefits that we are ingaged.

Fourthly, To this adde the excellency of his holy Nature for wisdome and goodnesse.

Secondly, From our selves: Who are

• 1. Subject to him, as being his Children, Servants, Subjects.
• 2. Foolish and weak in our selves, subject to many enemies, dangers.

Thirdly, From the Commandments which we must obey:

• 1. They are most just, as holding perfect agreement with right reason and

• equity, teaching us to give God and man his own.
• 2. They are fitted to our good as well as to Gods glory, confusion would follow if every one might hate and kill whom he would.
• 3. Obedience is most necessary, acceptable, profitable and possible, praying,* 1.153 hearing, knowledge of God, faith.

The rule of it must be the Word of God, the extent, the whole Law in every point, Deut. 28. 58. Levit. 19. ult. Psal. 119. 6. Act. 13. 22. Col. 4. 12. the whole will of God, the form of it is conformity to the Word and will of God. The end, principal, that we may honour and please God, Mat. 5. 16. As you have received of us how you ought to walk and please God, saith Paul.

The Properties of it:

• 1. Generality or Universality, it must be entire, Luk. 1. 6.
• 2. Constancy, I will incline my heart to thy testimonies alwayes to the end.
• 3. Sincerity, it must be grounded on Gods authority and aim at his glory.

Motives to Obedience:

Consider, 1. The Majesty and Excellency of him whose servants you are, He is the King of Kings. Constantinus, Valentinianus, Theodosius three Emperors, cal∣led themselves Vasallos Christi. Moses My servant, Peter, Paul a servant of Christ.

2. The honourablenesse of the work, His service is perfect freedom.

3. The great priviledges and reward of this service.

II. Means:

• 1. Take notice of and be abased in the sense of our own disobedience.
• 2. Pray to God to give his Spirit to encline our hearts to his testimonies.
• 3. Consider the necessity, fruit, excellency and equity of Obedience.

CHAP. XVI. Of the Sanctification of the Conscience.

COnscience is taken 1. More strictly and properly when it is joined with other* 1.154 faculties of the soul, as Titus 1. 15. 1 Tim. 1. 5. In the first it is differenced from the minde, in the later from the will.

2. More largely, when 'tis put alone, and so it stands for the whole heart, soul and spirit, working inwardly upon it self by way of reflex. So Acts 24. 16.

It is a distinct faculty, the Apostle seemeth to make it so, when he saith of un∣believers, That their mindes and their consciences are defiled, and because it hath the name of the whole heart given unto it, 1 Sam. 24. 5. 1 Iohn 3. 10. and because in the working of it, it hath a certain general and universal command over all the other faculties. Its proper work is to dispose a man aright to Gods word, and to set a work all the rest of his powers for that purpose.

Conscience is an ability in a man to judge of his estate and actions according to a rule prescribed by God; it is no further therefore Liberty of Conscience (but licentiousnesse) then it is regulated by the Word, for the Conscience is Re∣gula regulata.

Est liber animae ad quem emendandum scripti sunt omnes libri. Bern. What Con∣science is it is hard to finde, as in mens dealings the use of it, some making it a di∣stinct faculty from the understanding, some an habit, some an act; it is the un∣derstanding reflecting upon its self in its acts in regard of the goodnesse or badness of them. Or, the judgement that a man gives of himself in reference to the judgement of God. There is a kinde of syllogism, He that believes in Christ shall be saved: But I believe in Christ. He that loves the Brethren is passed from death to life: But I love the Brethren.

Converting Grace reneweth a mans conscience:* 1.155

• 1. Whereas it is naturally cauterized, 1 Tim. 4. 2. it puts feeling and apprehen∣sion into us, this is the first work of Grace converting upon the soul when it begins to be tender, Act. 24. 16. and is not able to endure those heavy burdens of sinne, which before; though mountains, it never felt, is also now active that was silent, Dan. 9. 8. Ezra 9. 6.
• 2. Whereas naturally it is self-flattering, it will accuse when it ought, natural∣ly* 1.156 it stirreth in a false way, promising heaven and salvation when there is no such matter, Deut. 29. 19. Davids heart soon smote him, and Psal. 51. he acknowledged his sinne and bewailed it; and again, I and my house have sinned. Conscience speak∣eth the truth, Thus often thou hast prophaned the Sabbath, abused thy self, and that in all the aggravations, this makes the godly lie so low in their humiliation.
• 3. The erroneousnesse of it is taken away, the mischief of an erroneous consci∣ence is seen in Popery and other heresies, how they make conscience of worshipping that which is an Idol, if they should eat meat on a fasting-day, not odore the Sa∣crament, how much would their hearts be wounded; this erroneous conscience brought in all the superstition in the world, but the godly obtain a sound judgment, conscience is to be a guide.
• 4. The partial working of it about some works but not others, is taken away, as Herod. Psal. 50. those that abhorred Idols did yet commit sacriledge; they neglect the duties of one of the tables, as the civil mans conscience is very defective, he will not be drunk, unjust, yet regards not his duty to God, is ignorant, seldome pray∣eth in his Family, the hypocritical Jews and Pharisees would have Sacrifice but not Mercy.

Secondly, Inward motions and thoughts of sinne as well as outward acts, his conscience now deeply smites and humbleth him for those things which only God knoweth, and which no civil or worldly man ever taketh notice of: So Paul Rom. 7. How tender is Pauls conscience! Every motion of sin is a greater trouble and burden to him, then any grosse sinne to the worldling. Hezekiah humbleth himself for his pride of heart. Matth. 5. the Word condemneth all those inward lusts and sins which are in the fountain of the heart, though they never empty them∣selves into the actions of men, the conscience of a godly man condemneth as farre as the Word, it is not thus with the natural mans conscience, nor with the refined Moralist, he condemneth not himself in secret, he takes not notice of such proud earthly motions, they are not a pressure to him.

Thirdly, In doing of duties to take notice of all the imperfections and defects of them, as well as the total omission of them, his unbelief, lazinesse, rovings in the duty. I beleeve, Lord, help my unbelief: All our righteousnesse is a menstr••ous ragge. A godly man riseth from his duties bewailing himself.

Fourthly, To witnesse the good things of God in us as well as the evil that is of our selves, it is broken and humbled for sinne, yet this very mourning is from God.

Fifthly, About sins of omission as well as commission, whereas the wicked if they be drunk, steal, have no rest in their consciences, but if they omit Christian duties they are not troubled, Mat. 25. 36.

Sixthly, In the extremity of it, being rectified from one extream, fals into another, from the neglect of the Sacrament they fall to adoring of it; this is re∣ctified by grace, it will so encline him to repent as that he shall be disposed to believe, so to be humble as that he shall be couragious.

Seventhly, Converting grace also removes,

• 1. The slavishnesse and security of conscience, and puts in us a spirit of Adopti∣on, Rom. 8. All the men in the world could not perswade Cain but that his sins were greater then could be pardoned.
• 2. That natural pronenesse to finde something in our selves for comfort, men think if they be not their own saviours they cannot be saved at all, Phil. 3. I de∣sire to know nothing but Christ and him crucified, and count all things dung for his righteousnesse.
• 3. The unsubduednesse and contumacy in it to the Scripture. Conscience is

• wonderfully repugnant to the precepts and holinesse of Gods Law, in the troubles of it contradicts the Scripture way of Justification.

CHAP. XVII. Sanctification of the Memory.

MEmory is a faculty of the minde whereby it preserves the species of what* 1.157 it once knew, 1 Chron. 16. 15.

Memory is the great keeper or master of the rols of the soul, ••rari••m animae, the souls Exchequer.

Sense and understanding is of things present, hope of things to come, Memoria rerum praeteritarum, memory of things past.

It is one part of the sanctity of the memory, when it can stedfastly retain and sea∣sonably recal the works of the living God.

A sanctified memory consists in three things:

• First, In laying up good things concerning God, Christ, Gods word, his Works, experiments. Mary laid up these things in her heart.
• Secondly, For a good end, sinne to be sorry and ashamed of it, Thy word have I hid in my heart that I might not sinne against thee; Remember the Sabbath to sanctifie it.
• Thirdly, In seasonably recalling them, thy personal sins on a day of humiliation,* 1.158 Gods mercies on a day of thanksgiving, good instructions where there is occasion to practise them.

A sanctified memory is a practical memory, as the Lord sayes, Remember the Sabbath-day to keep it holy. Psal. 109. 16. A Countrey-woman after the hearing of a Sermon, met as she was going home, with the Minister, he asked her, where she had been, she told him at a good Sermon, he asked her the Ministers name and Text: she answered, she knew not him nor remembred the Text, her memory was so bad, but she would go home and mend her life. Another complained that for the expressions, and other things delivered in a Sermon he could remember but little, but he had learned by it to hate sin, and love Christ more.

CHAP. XVIII. Sanctification of the Affections.

THe affections were called by Tully perturbations, by some Affectiones, or* 1.159 affectus, by others passions.

The affections are different from the vertues which are called by their names. They are certain powers of the soul by which it worketh and mo∣veth it self with the body to good and from evil.

Or, They are powers of the soul subordinate to the will, by which they are

carried to pursue and follow after that which is good, and to shun and avoid that which is evil.

They are the forcible and sensible motions of the will according as an object is* 1.160 presented to them to be good or evil.

• 1. Motions Rom. 7. 5. Anger, Love, Joy are the putting forth of the will this or that way. The Scripture cals them the feet of the soul, Psal. 119. 59, 101. Eccles. 5. 1.
• 2. Motions of the will. Some Philosophers place them in the sensitive soul, but Angels and the souls of men separate from the body, have these affections, 1 Pet. 1. 12. Iam. 2. 19.
• 3. Sensible, 1. Because they have their operation chiefly on the sensitive part of man, manifest themselves there, and forcible, because they move with force, 1 Chron. 29. 3.
• 4. According to the object propounded: Affections are but the shaping or forming of the will in several motions according to the object presented.

Their use is to shunne evil and pursue good. The manner of doing is by certain stirrings, motions, workings of the bloud and spirit about the heart.

They are commonly called passions, Iam. 5. 17. because they imprint some passi∣on on the body by working. In the infancy they are affections, in the youth and age passions, when they over-rule reason perturbations.

Passions abstractively considered, are neither good nor bad morally, but as* 1.161 they are determined to this or that object, as they are in man the subject who is wholly flesh and dead in sinne, his affections and passions are defiled with sinne, as well as the understanding and the will. The Papists, though they say, the superi∣our faculties of the soul like the upper region are altogether clear and undefiled, yet the inferiour faculty, viz. the sensitive appetite in which are lodged the affe∣ctions (they say) is vitiated with sin.

Their sinfulnesse appears:

• 1. In that they are not carried to the right object, the object of love was God and* 1.162 his Law, of hatred sin, now these passions are clean contrary.
• 2. If to the right object, then inordinately: they cannot joy but overjoy, love but overlove, Ephes. 4. 26.
• 3. There is a contrariety in them, this is implied in that Phil. 4. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Be careful for nothing; the word implies a tearing and torturing of the heart.
• 4. In their distraction; this differeth from contrariety, that is, when one passi∣on sets against another, this when one passion is too inordinately set upon his object, then the other cannot do his proper office, because the heart is finite, the Apostle would have us hear and pray without wrath, since the heart hereby is so distracted that it cannot attend.
• 5. The importunity of passion, Ahab fell sick because of Naboths vineyard, Quic∣quid volunt valde volunt.
• 6. Their tyranny over the will and understanding, Iam. 1. 14.
• 7. Their incertainty and inconstancy, as Ammon loathed Tamar after he had his desire more then he liked her before.

To be above passions will be our happinesse in heaven, rightly to order them should be our great care here.

• First, The Scripture bids us not cast off but rectifie our affections, Colos. 3. 1. 1 Iohn 2. 15.
• ...

• Secondly, They are natural faculties planted in the soul by God himself, and so in themselves good, Christ which was free from all sinne was not without affecti∣ons. He was angry, did grieve, rejoyce. Now we must not dare to abuse any power which he did sanctifie.
• Thirdly, Affections rightly ordered much further and help our course in godli∣nesse. If we joy not in prayer, delight not in obedience, the work is tedious; but good affections make the work delightsom, they are spurs in our sides, which whosoever wanteth goes on but in a dull and slow pace.
• Fourthly, Manifold are the evils which come from disordered passions.

• ...

  1. They blinde the judgment. Perit omne judicium cum res transit ad affectum,* 1.163

  Impedit ira animum ne possit cernere verum.

  If the Spectacles be of green or red glasse, all things through them seem to be of the same colour.

• 2. They seduce the will, for the will sometimes is guided by reason, it is often also carried away by passion.
• 3. They fill the heart with inward unquietnesse; they interrupt prayers, 1 Pet. 5. 7. and hinder the working of the Word, 1 Pet. 2. 1. They disturb reason and hinder a man in Meditation, whereby his heart is quieted. When fear, anger, jea∣lousie begin to stirre, then is judgement disturbed and hindered. Again, these passions fight one with another, fear with anger, and anger with fear, joy with sadnesse and sadnesse with joy, one passion carries a man one way and another ano∣ther way. Passion can never be satisfied.
• 4. They often (when they are excessive) hurt the body, some by immoderate joy have ended their dayes, because the spirits slie out too suddenly to the object, and so leave the heart destitute of them; more by grief and fear, because the bloud and spirits so hastily slie to the heart that they choak it; anger hath stopt many a mans breath, envy is the rottennesse of the bones.

The regenerate man is renewed in all his passions, as we may see in Davids love,* 1.164 Psal. 119. 9. in his hatred, Psal. 130. 22. in his desire, Psal. 35. 9. in his fear, Psal. 119. 120. in his delight, Psal. 119. 6. & Psal. 16. 2. in his sorrow, Psal. 119. 138.

Some make zeal to be sanctified anger. There are in repentance, melting affe∣ctions, sorrow for sinne, Zech. 12. 10, 11, 12. shame before God, Ezra 9. 6. Lam. 3. 29. 3. sear of offending him, Prov. 28. 14.

Marks of sanctified affections,

• 1. They must be universal, carried to all good and against all evil. Some love* 1.165 to hear the Word, some to reade, some to pray, but they are not as carefull to sub∣due passion, they will be angry, pettish, discontented, they will give way to doubting. The affections are regular when they are set on their right objects, in∣larged when they take in the whole object. He that loves God, loves whole God, loves him not only as gracious, merciful, but as just, holy, faithful; he that hates sin, hates all the evil of it, Ephes. 3. 18.
• 2. They are subjected to grace in the rise, measure and continuance of them, they must rise and fall, ebbe and slow at the command of faith, according to the

• nature of the thing presented. Faith will make us affect things according as the Lord doth, in cases which concern his glory affections must be raised up to the highest pitch. Adams passions were subject to reason, 1. In their rise, they were commanded by him. 2. In their measure. 3. In their continuance.
• 3. Sanctified affections do constantly and most immediately discover themselves in Meditations, projects, inward desires and indeavours of the soul, if thy thoughts of sin be pleasant, thou hatest it not.
• 4. The true metal of Sanctification is sincerity, and the edge of it zeal in every* 1.166 faculty.

Motives to get the affections sanctified:

• 1. All Christians are really as their affections are, and God judgeth of them by their affections. A man that is carnal in his affections, is judged a carnal man, and one who hath his affection set on heavenly things is judged a spiritual man, I am my Beloveds, and my Beloved is mine; he doth not say, I am Christs and Christ is mine.
• 2. Without sanctified affections one is no Christian at all, Deut. 5. 29.
• 3. Most of the Gospel promises are made to the affections, Mat. 4. 6. and so to love, fear, delight and confidence in God.
• 4. Holy and enlarged affections from God are one of the greatest meanes to keep one from backsliding: Ephesus did bear with the bad, and had lost her first love.

The right Means to sanctifie the affections:

• 1. Sanctified affections are not to be found in any unregenerate man, Deut. 5. 29. pray therefore much for a new nature.
• 2, Conversing much with Christ and pondering of him will keep thy affections right.
• 3. Let not out thy affections much on any thing in the world, Col. 3. 3.
• 4. Affections are not only ordered but much quickned by knowledge, Iohn 4. 10. Psal. 9. 9. Ignoti nulla cupido.* 1.167
• 5. Pray constantly to God, say, Lord unite my heart to thee that I may fear thy name, love thee.

CHAP. XIX. Of the Particular Affections.

SOme affections are chearing and comforting, as Love, Joy, Hope; some dis∣quieting,* 1.168 afflicting, as Anger, Sorrow, Fear, Despair: to afflict the soul at a Fast is to awaken some or all of these afflicting passions, the soul is only af∣flicted by it self; in heaven all afflicting affections cease in their acting, in hell they are all exercised.

According to their subject they are divided into those of the concupiscible and* 1.169 irascible appetite.

Concupiscible, whereby the soul is carried to that which is good.

When the object is good, the desiring faculty draws the heart toward it: if it be present good it is joy, if the present good be near at hand it is called love, if easie to be obtained desire, if difficult hope, if impossible despair.

Irascible or shunning faculty from evil, if the evil be present it is grief, if it make an attempt on the heart, if it be vincible it is courage, if invincible horrour.

Mans affections are linked together in their working. Love is the chiefest, next is desire of attaining the thing loved, after comes joy if one have it, grief if he have it not, anger against those that crosse us of it, kindenesse toward those which further us in it, fear to lose it, and courage to keep it, shame if he have it not, boldnesse if he have it.

The chief of the Affections are of two sorts:

• 1. Some simple, which are exercised upon Good or Evil it self, viz.
  • I. On Good, considered
    • 1. Simply in it self, Love, a motion of being united to it, of complacency and liking.
    • 2. Respectively to its
      • 1. Presence, Joy a motion of injoying it, an inlargement of the heart to receive good.
      • 2. Absence, both in regard of
        • 1. The good it self, Desire, a stirring of the heart to use means to get it.
        • 2. The likelihood of attaining or not attaining it, which are
          • 1. Hope, a moving and lifting up of the minde toward it.
          • 2. Despair, a falling from the future good.
  • II. On Evil, considered
    • 1. Simply, Hatred a motion of separating from that which is counted evil, as when we see a Toad.
    • 2. Respectively, to its
      • 1. Presence, Sadnesse, a pulling together of the heart in the sense of a present evil.
      • 2. Absence, considered* 1.170
        • 1. In it self, Flight, Detestation if it come, a motion of flying from it.
        • 2. In its likelihood of being shunned or suffered.
          • 1. If we conceive it avoidable, Courage, a motion of rising against it, and making resistance.
          • 2. As it is likely not to be escaped but suffered, fear, a kinde of perplexednesse or shrinking from it.
• 2. Some compound, being the divers workings of two or more of these together, and they respect other things for good or evil, viz.
  • 1. The possessors thereof, whether
    • I. Our selves,
      • 1. Shame for evil or turpitude, in regard of evil working by motions of Fear, Hatred, Grief.
      • 2. Boldnesse for good we have done or got in regard of the good esteem of it, motions of the contrary affections.
    • II. Others,
      • 1. For Good we think we see in them, reverence differing from simple fear, looking to a thing conceived as excellent, a joynt working of Fear, Love, Desire, Joy.
      • 2. For Evil, contempt, a motion of vilifying and abasing, disdaining one by joynt working of contrary passions to those fore-named.
  • 2. The furtherances or hinderances thereof, viz.
    • I. The things which further Good hinder Evil, viz.

• ...
  • ...
    • ...
      • 1. Kindenesse, well-pleasednesse, a melting of the heart toward the thing or person which hath done us good, or kept us from evil by the joynt mo∣tions of Love, Desire, Joy.
      • 2. Confidence, staying of the heart upon any thing or person for good, or deliverance from evil, by a mixt work of Love, Courage, and Desire sup∣porting Hope.
    • II. The things which further Evil and hinder Good from us, viz.
      • 1. Anger, a motion of punishing or hurting that thing so to remove it, or put it away in Hatred, Grief, Desire.
      • 2. Diffidence, a shaking and wavering of the soul from any thing which should but cannot help him to Good or against Evil, and is mixt of Fear, Abomination and Hatred, overthrowing Hope and pulling away the heart from them.

All these affections which respect good, and the furtherances to it, and posses∣sors of it, should be exercised on God, and one also which doth look to evil, be∣cause God considered as angry, is the creatures greatest evil of misery.

I shall handle them thus, among the simple Affections I shall rank three pairs un∣der the concupiscible Appetite:

• 1. Love and Hatred.
• 2. Desire and Flight.
• 3. Joy and Sorrow.

CHAP. XX. I. Of the Simple Affections.

* 1.171

THe two first and fundamentall Passions of all the rest are Love and Hatred.* 1.172

1. Love, This is the master Bee which carries all the swarm with it, a cardinal affection, Iohn 11. 35, 36.

It is the opening or letting out of the heart after some Good proportionable to it self.

Or, It is an affection by which the soul setleth it self in the liking of what is esteemed good, as it is good. The Schoolmen say, It is not only vinculum ligans, but pondus inclinans, quod pondus in corporibus id amor in spiritibus. Amor meus pon∣dus meum. Aug. in confess. It should be an equal weight, greatest to the greatest* 1.173 good; our love to all other things should be subordinate to that. Fecerunt itaque civitates duas amores duo, terrenam scilicet amor sui usque ad contemptum Dei, coele∣stem vero amor Dei usque ad contemptum sui. Augustin. de civitate Dei, lib. 14. cap. 28.

The Image of God in this affection was the placing of it on its proper object for* 1.174 Measure, Weight, Intention, Order, Degree.

God is the great and proper object of it, from the knowledge of his excellen∣cies, and the sense of his ravishing goodnesse. Adams heart was wholly carried to him as his chief good.

• 1. The love of concupiscence or desire made out to the possession of God.
• 2. The love of complacency took wonderful pleasure in him.
• 3. The love of friendship was willing to do what God would have him.
• ...

• 4. The love of dependance expected good from no other.

The soul did this, 1. Freely without violence. 2. Superlatively.

The second object of mans love in his pure condition was himself, all his love to himself was to take delight in that in himself which was most lovely, Gods Image in himself.

Thirdly, All the rest of the creatures save the Devil, as any creatures did set out Gods glory, or was a means to bring him to the fruition of the chief good, all creatures were loved in a sweet order and subordination to God.

2. The Image of the Devil in our love.

First, This love of God is wholly rooted out of the heart, naturally men are haters of God.

• 1. We have no desire to enjoy him, we like not to walk in the wayes that may bring us near God.
• 2. For complacency, we would not have God to be such a one as he is.
• 3. For friendship, a natural man abhors to do what should please God.
• 4. For dependance, though we are upheld by him, yet we will rather trust to any thing then God.

Secondly, We are fallen from that love God would have us bear to our selves for our being like him.

Thirdly, We hate the creatures as they are like God, the Saints, Gods Ordi∣nances. Our depraved love is beastly or devilish, it is bestowed on things which we and the beasts love alike, sensual delights or spiritual wickednesses.

The work of Gods grace in sanctifying this affection, consists* 1.175

1. In turning the bent of the affection toward those things which God at first made its proper object.

2. In guiding and directing it proportionably to every object, to God, the crea∣tures, and self, in due measure, method, order and degree.

It carries the affection of love to God in the first place,

• 1. In a love of Union.
• 2. In a love of Complacency.
• 3. In a love of Friendship.
• 4. In a love of Dependance.

Secondly, It carries it next to God to love our selves, and to love that in our selves which God would have us love, the regenerate part.

Thirdly, The creature, those to which we have any relation, so much as is of God in them.

How to know whether our love be sanctified so as to be carried unto God as it ought.* 1.176

All men will professe they love God. It is the first and great Commandment to love God above all, the first in order of time and eminency of nature, it compre∣hends in it all the other Commandments, Rom. 13. 10.

Marks of this love:

1. When we love him with all the heart, soul and strength, a superlative love, such a love that in comparison of it all other love is hatred, when a thing is lesse lo∣ved it is said to be hated in Scripture, Iacob hated Leah. We love not God per∣fectly, We know and believe but i•• part. A true childe of God loves him with a fervent and unfeigned love, though perhaps he finde not this in time of tem∣ptation.

2. Then the soul loves him with all those kindes of love he is capable of,

First, With a love of Union, Phil. 3. 8. in other objects called the love of desire or concupiscence.

Four things are to be found in such a one:

• 1. His soul is carried with earnest desire after all the means that would bring God and him nearer, and he declines all those things that would separate between God and him, the wayes of sin.
• 2. He is troubled for •••••••• of him.
• 3. The soul longs after the full fruition of him in Heaven, Heb. 9. lat. end.
• 4. A love of union and desire of nearest conjunction with the people of God, 1 Iohn 3. 14.

Secondly, With a love of complacency and delight. We may know whe∣ther we make God our chief delight and love him with a love of content and sweetnesse.

• 1. If we desire to be presently possest of him, his presence is life, and his absence death.
• 2. Next to God himself we will take delight in those things which are Love-to∣kens* 1.177 from him, Cant. 1. 2. and those thing: that are most like him, nearest to him, his Saints, Psal. 16. 3.
• 3. The tongue will delight to be talking of him, and telling of all his wondrous works.

Thirdly, With a love of friendship. The whole Covenant of Grace betwixt God and us, is but a league of friendship. All that God doth for us from his Ele∣ction to Glorification are fruits of his love, and what we do to God after we know him is from the law of love.

Six things will discover whether we love the Lord with a love of friendship:

• 1. Friends take great delight in being together, they have two souls as it were in one body, there is none then so constantly in thy tongue and thoughts as God.
• 2. This love will make thee suffer and endure great matters for friendship▪ sake, 2 Cor. 5. 14.
• 3. The love of friendship is a most bountiful affection. David called all to contribute toward the Temple, and himself gave three hundred cart-load of sil∣ver, and yet said he did it of his poverty.
• 4. This makes a man sympathize with his friend in his condition. Moses was much provoked when God was dishonoured, Rivers of tears run down mine eyes, because men keep not thy Law.
• 5. This is the fountain of all Obedience to God, one will then be care∣full to please God, and fearfull to offend him, If you love me keep my Com∣mandments.
• 6. It can be satisfied with no recompence but love for love, Cant. 1. Thy love is better then wine. Psal 63. 3. Thy loving kindnesse is better then life.

Fourthly, With a love of dependency. Every creature capable of an affection of love is carried to that from whom it receives its good; so is the heart carried with delight to God from whom it expects all good, this is the sweetnesse of faith. We shall know this love by these signs,

• 1. All other creatures are not able to give any subsistence or satisfaction to us. In our fall we lost God and closed with the creature, and we never think of return∣ing to God till he have taught us the vanity of all other things, there must be satis∣faction in the judgement, that there is in the Lord Christ what ever will serve my turn, and fully content all my faculties.
• ...

• 2. The heart hath sweetnesse, joy and comfort in its portion, God is All-suf∣ficient.
• 3. It is taken off from depending on any thing else.

Next to God (though he be to be loved transcendently, supereminently) there is a holy self-love. No man ever hated his own flesh; our love to our selves is the rule and measure of our love to our neighbour, I must love him as my self. Inor∣dinate self-love is a great part of our original corruption; Men shall be lovers of themselves; If any one will be my Disciple, he must hate and reject himself. All the arguments God useth to winne men to love and fear God and walk with him, are drawn from love of our selves, that it may be well with thee.

How to know whether the love wherewith I love my self be a sanctified self∣love.

• 1. Who ever loves himself aright, it is the regenerate self which he accounts himself. Adam while he stood had but one self, so all unregenerate men. In one renewed by grace there is a double self, flesh and Spirit, the corrupt self is lookt on as an enemy, Rom. 7. lat end. I delight in the Law of God in the inward man, and concludes, but I my self (that is, his sanctified self) serve the Lord. Mark what it is that thou esteemest in thy self: Is it Grace, Gods Image? and what thou dislikest and strivest to destroy, is it the body of sin?
• 2. Then that love is subordinate to the love of God. God to every sanctified man is the Summum bonum & ultimus sinis, therefore all other things are but media subordinata, none of us must live to himself.
• 3. Such a one loves himself for those ends God allows him.

• 1. That he may be happy for ever. God presseth us to duty by this argument,* 1.178 that we may have eternal life.
• 2. He would have thee get more knowledge, grace, experience, that thou maist be more serviceable here.

The third object of our love is our neighbour.

Marks to know whether my love to my neighbour be a sanctified love:

First, When it is subordinate to the love of God, when I love him under God, we must love our neighbour in God and for God.

Secondly, I must love there specially where God loves, those that have most of God in them, All my delight is in the Saints; Christ calls this a new Commandment.

Thirdly, There will be a performing of all second Table duties, Love is the fulfilling of the Law. I will give him that respect which is due unto his place, I will strive to preserve his life, chastity, estate, good name. I shall be content with my own and rejoyce in his welfare. It is the nature of love to seek the preservation of the thing beloved.

The fourth object of our love is the rest of Gods creatures which he hath gi∣ven to us.

Marks to know whether our love to the creature be right or no:

• 1. When the beholding God in the creature draws the heart out, the delighting to behold the wisdom and power of God in the creature.
• 2. Mark for what end thou lovest the creature. Every creature must be delight∣ed in as it brings us nearer to God, or serves as an instrument to honour him, thou lovest the creatures because they are a means to keep thee in a better frame for duty.

CHAP. XXI. II. Of Hatred.

THe affection opposite to love is Hatred.* 1.179

• 1. The nature of hatred.
• 2. The image of God in it▪
• 3. The extream depravation of it by sin.
• 4. The work of grace sanctifying it.

Of the first.

Hatred in a reasonable soul is a motion of the will whereby it flies from that which it apprehends to be evil, and opposeth it, indeavouring to hurt it.

It ariseth from a discord and disconformity of the object.

There is a two-fold hatred:

• 1. Odium abominationis, a stying only from a thing.
• 2. Odium inimicitiae. whereby •• pursue what is evil.

There was little use of this affection in our primitive pure estate, there was no∣thing evil to man or in himself, a concord in all.

There are dive••s causes of this hatred, 1. Antipathy. 2. What hinders us from attaining good, envy, jealousie, there was nothing then to work this but the sinne of the devil only, which whether man knew it or no is uncertain, yet this affecti∣on was in him and sanctified.

First, He was prone in his spirit to shunne a real evil, sinne in that degree it was evil.

Secondly, The depravation of this affection, the image of the devil.

As much of our original corruption is found in this affection as any. The great∣nesse of the depravation of this affection, appears in three things.

• 1. The object of it.
• 2. The Quality of it.
• 3. The fruits.

Only sin is the proper object of it, but now our hatred is wholly taken from sin, it abhors nothing that is evil.* 1.180

The second object of it now is that which is truly and properly good,

• 1. God himself primarily, all wicked men hate him, Psalm. 81. 15. Rom. 1. 30. in all his glorious perfections, Justice, Holinesse.
• 2. Christ, Iohn 7. 7. & 15. ••h.
• 3. All good men, You shall be hated of all men for my names sake.
• 4. All Gods wayes and Ordinances, Fools hate instruction, Prov. 1.

Secondly, The Quality of this affection. It is

• 1. A causlesse hatred, Christ saith, They hate me without a cause, and so the Saints may say.
• 2. Perfect, entire without any mixture of any love.
• 3. Violent, Psal 55. 3.
• 4. Cruel, Psal. 25. 9.
• 5. Durable, irreconcilable.

Thirdly, The effects of it:

• 1. All sins of omission.
• 2. Abundance of actual wickednesse, contempt and distrust of God, his wayes and children.

Fourthly, The Sanctification of this affection of hatred.

The work of grace in every faculty is destroying the power of corruption, and creating in it those principles of grace that turn it again into the right way.

• 1. It is taken off from those objects to which it was undeservedly carried afore.
• 2. It is ordered aright for measure.
• 3. It brings forth that fruit which God requires.

First, What the work of Gods grace carries the affection of hatred * 1.181 to.

• 1. It makes all our opposition to God and his Ordinances cease, it ceaseth to hate good, and hates that which is evil.
• 2. It is carried to the right object, which is every thing that is really evil to us, the will shuns and opposeth it.

Two sorts of things are really evil:

• 1. What ever is opposite to our natural being, our life, peace, wealth, name, as sicknesse, affliction, death.
• 2. What is contrary to our spiritual being, as sin.

All evils of the first nature come from God. Gods will is the rule of all holi∣nesse, therefore we should submit,

• 1. Our will to God to do what he pleaseth. That is the greatest evil which is against the greatest good, God: sin and wicked men oppose him, the greatest evil must have the greatest opposition, I hate every fal••e way, sin strikes at the being and excellency of God, we must dislike wicked men for sins sake.
• 2. The work of grace appears in the degree and measure of working when it sanctifieth any affection. It is according as the light of understanding guided by Gods counsel orders the Spirit, of evils sin is to be more hated then punishment, and the greater the sin, the greater should be the opposition.
• 3. The work of Gods grace in sanctifying this affection is much seen in the fruits of hatred.

This stands in two things:

• 1. Hatred is a Sentinel to the soul to keep out evil, it makes the soul warily shun and avoid those things which are really evil to me, it is a deep and severe passion, not sudden as * 1.182 anger.
• 2. It quickens the soul to the destruction of the thing hated, it maketh it endea∣vour its ruine.

Signs.

I. Of Hatred.* 1.183

Speaking against a thing still, and disgracing, it is displeased at its compa∣ny, and cannot endure its presence.

II. Of Sanctified Hatred:

• 1. If it be sanctified, thou ceasest to be a hater of God. This makes a creature

• so like the devil that no man will believe he hates God. Hatred is an opposition to love, love of God makes us endeavour an union with him, thou carest not for a knowledge of God or being nigh him.
• 2. A desire that another may not be so excellent as he is, wicked men would not have God have a being or so excellent a being, would not have him be so holy, pure, just.
• 3. A great sign of hatred is contrariety or opposition of wils. Gods will is re∣vealed in his Word, when there is an opposition to it, we sinne against him, Exod. 20. 2^d Commandment, Those that love me and keep my Commandments, those hate God that do not keep his Commandments. God chooseth holinesse, you filthiness, if thy will be contrary to the choice he makes, thou hatest him.
• 4. That which is feared, unlesse it be with a reverential fear, is hated. To stand in awe of God a•• the Indians of the Devil, who dare not but offer Sacrifices lest the Devil should hurt them.

Secondly, For the evil of punishment, how far sanctified hatred may be carried against crosses.

We may use all lawful means to have the crosses removed, but with a quiet resi∣gnation to the will of God, if he will have it so.* 1.184

If our hatred be sanctified, then it is carried against sinne primarily and properly, because it is Gods great enemy and ours, and the great evil in it self.

How to know whether our heart be rightly carried against sin.

This is a great part of Repentance. Repentance is the turning of the affections, especially those two great affections of love and hatred in our lost condition. Our hatred was against God, and our love set on sin, now contrarily,

• 1. Where ever this affection of hatred is carried aright against sinne, the minde judgeth of sinne as Gods Wotd doth, counteth it the greatest abomination, and dislikes it not onely because it brings damnation, but because of the nature of it. The Scripture cals it our deformity, uncleannesse, nakednesse, a run∣ning issue.
• 2. Here sinne is grieved for as the greatest evil, if one have an antipathy against a creature, yet if that be farre enough there is no great trouble, Rom. 7. Wretched man that I am. It is the greatest spiritual, though not sensitive grief; we are most troubled at those evils which most affect the body, have the greatest sense of grief for them, as the ••amp, gont, stone, but here the intellectual nature is most offen∣ded with sin, chuseth more to be rid of it then trouble, and judgeth himself more abominable for it.
• 3. A constant hatred of sin.
• 4. It endeavours to ••uine and destroy it, the Scripture often expresseth it by kil∣ling of sin, Mor••isi. ••our members.
• 5. It hates it upon those grounds that God hates it, because it is a rebellion against God, crucifieth Christ, grieves the Spirit, is at enmity to the grace of God in me, I hate it upon such spiritual grounds.
• 6. Where ever sin is truly hated, there we hate it most in those that are nearest to our selves. Hatred of sin is one half of repentance, sin is a hatred of God, and a loving of sinne; in Repentance our love is turned to God, and hatred set on sinne.

Means to get our hatred of sin sanctified:

First, Study to get a right information of sin, what ever can be the object of hatred meets in sin in the highest degree, in crosses there is something evil, but in sin there is nothing good, it is not only evil, but hath in it all kinde of evil.

• 1. A defiling evil.
• 2. Deprives us of all other good, robs us of God, peace, comfort.

Secondly, Principally get thy heart filled with the love of God and his wayes, you that love God hate that which is evil, Psal. 119. I love all thy Commandments▪ therefore I hate every evil way, love the holy Spirit, and thou wilt hate filthinesse.

CHAP. XXII. II. Desire and Flight.

THe next affection is that of Desire.* 1.185

It differs no more from love then the Act from the Habit, it being the exercise of love.

The surest Character you can make of a man is by his desiresa 1.186, as much as the Physician can judge of his patients condition by his appetite.

In this affection four things are considerable:

• 1. The Nature of it.
• 2. The Image of God in it before the fall.
• 3. How extreamly depraved our desires are in their natural condition.
• 4. The work of grace in sanctifying of it.

Desire is the going out of the will endeavouring after that we love, a good thing not yet enjoyed or not perfectly, the making out of the soul for the fruition of that good.

There are three affections conversant about good, say some, Love about good in general, present or absent, Desire about good absent, Joy about good present. Des Cartes saith, not only the presence of good absent, but also the conservation of a good present is desired.

God gave to the soul of man when he created it a two-fold appetite:

• 1. Sensitive or natural, whereby the desires are carried violently after their own preservation.
• 2. Rational, or the will, these rational desires are exercised about spiritural things in the fruition of which one placeth his happinesse.

Of the Image of God in our desires in our innocent condition.

The understanding then lookt on God as his only absolute Good, and the will of man did adhere to him, and acquiesce in him.

He desired, 1. A more perfect fruition of God, and that he might lay out him∣self more for him. Natural desires were few, moderate, subordinate to this, to be helps and furtherances of the perfect enjoying of God.

2. The depravation of this affection.

A great deal of our original corruption is vented out this way, the corruption of the understanding, will, love, hatred, thoughts, fall in here.

• 1. The object of the desire, whereas God should be only desired, in our sinful condition we have no desire after him, only vellieties, faint wishings and would∣ings. Though the soul be full of desires, they are taken off from God and wholly carried to some poor empty creature.
• 2. The Qualities or Properties of these sinful desires.
• 3. The woful fruits of them.

The qualities of our corrupt and carnal desires.

• 1. The vanity of them, which appears in three particulars,
  • 1. There is no reason to be given of our corrupt desires, as Samson, Give me her, she likes me.
  • 2. The things that we desire appear to be toyes.
  • 3. The innumerablenesse of them.
• 2. They are intense and violent, the soul pursues such things.
• 3. They are insatiable.

3. The woful effects and fruits of them.

1. These corrupt desires have got the regiment of the soul, they enslave rea∣son the most noble faculty of it.

2. Destroy all hope of profiting, they take up our time and study, the soul is ever imployed about some of these unworthy desires.

3. They make the soul extreamly unthankful for the mercies already recei∣ved, they make the Soul and Spirit of a man base.

4. The work of Gods grace in renewing or sanctifying our desires.

The activity of grace appears chiefly in our love and desire, for the good things of Christians are not yet enjoyed, and therefore is this affection so much ex∣ercised.

1. In general, the work of grace is to renew that which our original corruption spoiled in the affections, or to repair the image of God once stamped there. It takes off the desire from the creature and turns it to the proper object of it in a due order, method and measure.

2. Particularly.

1. The true object of a sanctified desire, primary and ultimate, is God, Christ,* 1.187 and all the graces of his Spirit, and the means of Grace, the Ordinances, and in a due place moderately the creature, and what ever is helpful to me.

We ought to desire,

1. For our selves only good things, Prov. 11. 23. God chiefly, Psal. 42. 2. & Revel. 3.

2. Christs righteousnesse and the vertues of the Spirit, the means and helps to grace, as the sincere milk of the Word, and the company of the Saints, and the like helps, as Paul desired to see Timothy, places and occasions of doing good if we finde our selves furnished for them, 1 Tim. 3. 1. Natural benefits and good things, health, liberty. We ought to desire for others, their conversion, Rom. 10. 1. and growth in grace and salvation, the welfare of the Church.

Secondly, The act or measure of it carried to its proper object, God and Christ, with greatest intensnesse, called hungring and thirsting, As the Hart pants after the water brook, and moderately carried to the things of this world, grace is a spur to our desires for spiritual things, and a bridle to them for earthly.

We must 1. Desire spiritual things more then temporal, Mat. 5. 6.

2. Among spiritual things those most which may do us most good, as Paul bids us covet spiritual gifts, chiefly that we may prophesie.

3. The publick good more then our own.

There is no evidence of grace so constantly to be found in a gracious heart, as the holinesse of their desires, Nehem. 1. 11. The desire of our hearts is toward thee, Rom. 7. Cant. 1. Draw me, and we will run after thee.

Reasons. 1. Because their good is absent from them, the heart which cannot say, I pray and believe, can say, I desire to pray and believe. The true desire of grace is grace it self in a degree.

2. The Saints of God have ever pleaded their desires as an evidence of their interest in God, when they could plead nothing else, My soul longeth for thy sal∣vation.

Marks to try whether our desires after these things be sanctified:

First, Then thou desirest all that is good, Christ, Grace, the Ordinances; the Gospel holds out Christ to be good to me, therefore one may somewhat desire this, and not be sanctified. I must desire him to be my King and Lord as well as my Saviour.

Secondly, It hath five Properties:

• 1. It is the greatest and strongest the soul hath of rational not sensitive desires, therefore set out by hunger and thirst, panting after God, Whom have I in heaven but thee, and in the whole earth in comparison of thee? Desires put out on Ele∣ction and counsel are put out most on these things.
• 2. It is accompanied with sadnesse and languishing if it attain not the thing desi∣red, Hope deferred makes the heart sick.
• 3. They would enjoy the object presently. Balaam could desire it at later end; If I desire a thing as an end, I cannot but desire it presently.
• 4. These desires are constant till the thing be fully enjoyed, Ioh. 4. 14.
• 5. Such desires are operative, otherwise if they put us not on the use of means, they are not right. Such an one will be at any cost for exalting, adorning that thing. What is a mans happinesse, end, glory, he desires to make as excellent

• as may be. Who ever truly desires spiritual things, desires them as their glory, they will give all for the glory of Christ, and the beauty of the Gospel.

How to know whether our desires after the things of this life be sanctified, try that by two things:

• 1. In the point of subordination, as they may stand with subordination to the great things he desires. As farre as these outward things may be usefull and help∣full to the things of Gods Kingdome. One thing have I desired, saith David, as an end. Ze••h. 7. 5, 6. Whether you eat or drinke, or what ever you doe, and so desire, do all to the glory of God.
• ...

  2. You shall try it by the moderation of your spirit, If you desire these things as inferiour goods, 1 Cor. 7. 27.

  Means or Directions to keep your desires strong and vigorous after spiritual things, and to moderate your desires after earthly things.

Of the first,

• 1. Labour for a thorow knowledge and acquaintance with these spiritual things, knowledge of a thing stirs up the appetite. Two men did vehemently desire a spiri∣tual communion with God, Moses and Paul, and none knew more of Christ then these. Study the things of God, of Christ, and Gods Kingdom, not only a spe∣culative knowledge but a practical taste of God, rest not till thou hast some expe∣rience of this supernatural object. Other truths quickly ••loy, when one understands an Art or Tongue, the knowledge of spiritual things quickens the appetite and en∣largeth the soul.
• 2. Labour to be acquainted with thine own emptinesse, how empty of all grace, and full of corruptions thou art, Tecum habita, labour to get a sense of these things, what a great evil an hard heart is, and what it is to be deprived of God, so the Lord counsels the Angel of Laodicea.
• 3. Hope of attaining is the whetstone of desiring, study those promises, He will satisfie the hungry soul, and those that thirst after the Well of life, and open thy mouth and he will fill it.

Directions how our desires after the things of this life may be sanctified.

In general. The sanctification of these desires stands in their moderation we must have a care that they be not inordinate.

First, Labour in general for a contented minde, Heb. 13. Be without cove∣tousnesse, Get a contented spirit which may stand in an indifferency to these things.

3. Rules: 1. Let thy desires be fully let out after the things of heaven, this will moderate them to all other things, because they will satisfie them.

2. Labour to be rightly informed what all these worldly things are, and thy soul will be moderate toward them, know six things of them.

• 1. None of all the things of this life have any good in them to us further then they are useful. There is a necessity of food and raiment to uphold our natural being, but otherwise all these things are but useful in a subordinate way, not good further then of good use.
• 2. They are of no use at all to the saving of thy soul; I am going to a place, said the Martyr, where money is nothing worth, the thing I am to look after is the saving of my soul.
• 3. They are all by Gods own appointment most inconstant and fading things; Riches take themselves to their wings, they are but flowers, these three considera∣tions limit the good in them.
• 4. They are all vain, empty not simply, but entitatis debitae, a Well is em∣pty, though it be full of Air, if it have no water in it Salomon challenged all the world to finde more in learning, pleasures, then he did, What can the man do after the King?
• 5. They are vexation of spirit, either in getting, keeping, fear of losing or real parting.
• 6. They beguile, bewitch and make us worse,
  • 1. Blinde the judgement with erroneous principles, that they are prone to think amisse of God and his wayes.
  • ...

• ...
  • 2. Draw the heart from God, he (who is the great disposer of all earthly blessings) out of his fatherly love will measure out of all these mercies the best portion unto thee, therefore be careful for nothing, but let your request be made known to God.

The affection opposite to Desire is * 1.188 Flight. This was Moses his fault, Exod. 4. 13.

It is a stirring of the soul to get away from the evil before it come too near, and have surprized a man.

We have an example of it in him that owing a man money, knowing or think∣ing that he will come to such a place, findes a kinde of lothnesse to meet with him, and is moved to go out of the way, or absent himself that he may not meet with him.

It must be exercised on such things as are fit to be loathed and shunned.* 1.189

1. Such things as may be hurtful to us:

• 1. All manner of sinful actions, Luk. 12. 1, 15. 2 Tim. 2. 22, 23. & 1 Pet. 3. 11. 1 Cor. 10. 14. & 6. 18.
• 2. All manner of occasions and sollicitations to sin, 1 Ioh. 5. Babes keep your selves from Idols. Prov. 5. 8. Ioseph ••••ed from his mistresse.
• 3. The familiarity and friendly society of sinners, chiefly such as would and do sollicite us to sin, Prov. 1. 15. & 4. 14. Away from me you wicked, saith David, 2 Tim. 3. 5. 2 Thess. 3. 6. Rom. 16. 17.
• 4. Natural evils, when we are not put upon them by necessity of our calling; as poverty, disgrace, danger of limb or life, liberty and the like, and such things as may be hurtful to others.
• 5. Things unprofitable, vain and uselesse, Tit. 3. 9.

For measure of working

We ought

• 1. To loathe and shun spiritual evils more then temporal, sin then danger.
• 2. To loathe publick evils and shun them more then private, the hurt of the Commonwealth or Church more then our own losse or danger, as David did when he went against Goliah.
• 3. To shun those natural evils most which most hinder goodnesse, vertue and the discharge of the duties of our place, as the losse of life more then of goods, of good name more then of liberty.

CHAP. XXIII. III. Ioy and Sorrow.

THe next pair of affections are Joy and Sorrow. The Philosophers make these two the ground of all our vertues and endeavours.

Of Joy.

Four things are to be considered in Joy:

• 1. The nature of the affection.
• 2. What the Image of God was in this in our primitive condition.
• 3. The corruption of it in our Apostate condition.
• 4. What the Spirit of God doth to the repairing of this in our conversion.

1. What the nature of Joy is,

Joy is acquiescentia cordis in bono sibi congruenti, the acquiescence of the will in the* 1.190 presence of a sutable good.

It is either

• 1. Bodily, then the content the soul takes in it is called voluptas pleasure.
• 2. Spiritual, then the content the soul takes in it is called gaudium joy.

These things are required to make up this affection.

• 1. It must be a sutable good which gives satisfaction.
• 2. Proper, one must have an interest in and a title to it.
• 3. Present, the desire accomplished is the joy of the soul.

Secondly, Mans joy in his primitive condition.

Then it was our happinesse, because in that pure estate man was not only freed from all evils which might molest him, but was compast about with all good suta∣ble to him. He enjoyed God himself and all things which might conduce to his hap∣pinesse.

2. The holinesse of this Joy.

The Image of God in this affection stood in the sutablenesse and proportionable∣nesse which was betwixt all the good which man enjoyed and this affection. The re∣ctitude of any faculty is when the faculty and the object meet: God is the only ab∣solute, adequate and supream good, therefore the greatest joy of the soul of man was placed in the enjoying of God, he found a sutable joy in all other good things, yet so that he did above them all prize God, and by them all did rise up more and more to the service of God.

3. Mans joy in his fallen condition.

The Object of it

• 1. Privatively, is not in God.
• 2. Positively.

It is much placed,

• 1. In the deeds of darknesse, Rom. 1. 32. They take pleasure in unrighteousnesse.
• 2. In all things wherein bruit beasts and man do agree.
• 3. In meer fictions, Chymaeraes, fancies and imaginations.
• 4. The comforts that the rest of the creatures may give the soul, it is irregular in all.

The properties of sinful joy:

• 1. It is unlimited, we place all our happinesse in these things, Psal. 49. 18. The rich glutton, Soul, take thy ease.
• 2. Vain, an immortall soul cannot finde reall satisfaction in an imaginary object.
• 3. Various, the soul rests not in any one of these comforts, but slits from one thing to another.

Thirdly, The woful effects of these depraved joyes.

• 1. They wholly keep the soul from seeking or accepting the only good which may give rest to it, all Ordinances, the motions of the Spirit, the thoughts of God and goodnesse are in vain proposed to the soul, Eccles. 11. 9. Like the Ivy that seems to adorn the tree, but eats away all the sap of it.
• 2. They leave a sting and venome of sorrow after, Prov. 14. 43. Iob 20. 5. the end of that joy is sorrow.

Fourthly, What is the work of Grace in sanctifying this affection?

Although Gods people actually enjoy not the benefits of this affection, as of some others, because of the weaknesse of Grace, yet a great part of our happi∣nesse lies in this. The Spirit of God turns it from the corrupt to the right object, and helps the affection to act in the measure and order upon that object as it de∣serves. He turns the stream from rejoycing in those sensual and imaginary things, 1 Cor. 1. 13. it rejoyceth not in iniquity, 2. Is turned to God in Christ, hath inte∣rest and communion with Christ. We are the circumcision who rejoyce in Christ Iesus. I will go to God (saith David) who is my exceeding joy. See Psal. 104. lat. end. He is the full object of a regenerate soul. God in Christ is not here to be enjoyed im∣mediately, but in and by the Ordinances, the more of God is in them, the more joy doth the soul take. There are divers Commandments to rejoyce in God, Psal.

68. 3. & 105. 3, 4. Phil. 4. 2. it is for the honour of God that his servants rejoyce. It was* 1.191 not lawful to be sad before the Persian Kings, they thought it to be a disparage∣ment to their graciousnesse and honour. See Col. 1. 10, 11. Phil. 3. 3. Gal. 5. 22. Rom. 14. 17. We are as much bound to make God our joy as sinne our grief. We can∣not love God with all our strength, unlesse we rejoyce in him. It is not only a du∣ty but a priviledge to joy in God: What is your happinesse in Heaven but joy in God which is begun on earth?

2. It is a priviledge peculiar to justified persons, Rom. 5. 5. Adam after he fell, saith, He heard the voice of God and was afraid. See Psal. 106. 4, 5.

3. It is the highest priviledge that Saints can enjoy on this side heaven, God is the chiefest object for this joy to be placed upon, and joy in God is the chiefest of all joyes, Psal 4. 6.

Secondly, The Spirit of God makes the soul close with the object in that mea∣sure and proportion that the object deserves, therefore joy in God and Christ are the most transcendent; it is called Ioy unspeakable and glorious; Rejoyce exceedingly you righteous, Ephes. 5. 18.

This is often called The joy of the holy Ghost, Rom. 14. that is, not only joy which is sutable to the Spirit of God, but that joy which the holy Spirit works in us.

There are seven things which every childe of God hath received from God, that give him occasion to rejoyce abundantly though he be in tribulation.

• 1. All their sins are pardoned and freely done away in the bloud of Christ, Isa. 40. begin. Christ said to the man sick of the palsie, Son, be of good chear thy sins are forgiven thee.
• 2. They are covered with the perfect robes of Christs righteousnesse before the Lord, Isa. 61. 7, 8. they may rejoyce in their inherent righteousnesse, their sorrow for sinne, love to the Lord and his people, much more in the imputed righteous∣nesse of Christ, Revel. 17. the guests were to rejoyce at the Brides marriage, much more the Bride.
• 3. Because they are reconciled to the Lord, and all their services accepted not∣withstanding their mixture of corruption.
• 4. All evil is removed from them; Sorrow is the apprehension of the heart, be∣cause of some evil object, Psal. 9. No evil shall come nigh his dwelling that is under the protection of the Almighty.
• 5. The Lord hath undertaken in his Covenant to supply them with all good, and to provide him whatsoever shall be needfull for him, whilst he lives in this world.
• 6. When this life is ended there is provided for them a glorious condition in hea∣ven, the Angels will carry thee thither, and Christ receive thee, Mat. 5. Rejoyce and be exceeding glad, for great is your reward in heaven.
• 7. All these things are kept for them by Christ, thou art therefore more happy then Adam in Paradise, or the Angels before they fell, they had the image of Gods grace, yet in their own power to lose, and they did lose it,

The Properties of this joy:

• 1. It is spiritual, its working is in the inward and most spiritual faculty of the soul, the intellectuall nature, of the same nature that the joy of God and Christ is.
• 2. It is given for the time of afflictions and trial especially, Rejoyce in tribulation, 2 Cor. 7. exceedingly rejoyce in all our troubles.
• 3. It is built on such things as will never fail, on pardon, free favour, unchange∣able promises.
• 4. Everlasting, Everlasting joy shall be upon their heads.

Motives to sanctified joy:

• 1. The Lord cals for the exercise of this affection as frequently and earnestly as any; we are not more frequently exhorted to fear God, to love him, to desire and seek after him, then to rejoyce in him.
• 2. God is offended if his people rejoyce not in his service, Deut. 28. 47.
• 3. Joy breeds thankfulnesse, the Psalmist often joyns these two together, joy∣fulnesse and singing of Psalms.
• ...

• 4. It breeds spiritual strength, The joy of the Lord is your strength, Neb. 8. 10.
• 5. This is a great honour to the profession of Religion, and glory to Christianity, it will satisfie others that there is some secret excellency in that way.
• 6. The example of other men who rejoyce in vanity, and wilt not thou rejoyce in Christ?

Marks and Evidences of spiritual and sanctified Joy:

First, By the Antecedents of it.

• 1. It is promised to the mourners in Sion, Isa. 61. 1. Matth. 5. 4. till sinne be our sorrow we shall never have this joy, Iohn 16. 9. The first work of the comforter is to convince the soul of sin, and so of sorrow.
• 2. To believing in Christ, one is not capable of Gospel-joy till he believe in Christ, Rom. 15. 13. 1 Pet. 1. 8. Phil. 1. 25.

Secondly, By the object of it, it is Christ and the things he brings with him, the sutablenesse betwixt these and our souls is the joy. In what proportion any crea∣ture brings Christ with it, in that proportion we rejoyce, as David, Ieremiah, Iob; in the word, because there is abundance of Christ in preaching, the Sabbath is Christs visiting-day, therefore their delight; prayer because there is an inter∣course betwixt God and the soul, Communion of Saints.

Thirdly, By the Companions of it, the rest of the fruits of the Spirit, Gal. 5 22, 23. they come by clusters, love, meeknesse, patience, temperance. 2. It is jealou•• and fearful lest it should be mistaken, the two Disciples believed not for joy.

Fourthly, By the fruits of it.

• 1. Hereby we are fortified against sinning.
• 2. It will make one readily part with any thing for Christs sake, Endured with joy the spoiling of their goods, Heb. 11. Psal. 51. 12. Ignatius said, Bring the Lions, I shall make brave bread when I am ground.

Means to get our joy sanctified and to keep it.

It is gotten in the new-birth, all affections are sanctified at once.

How we may come to make God in Christ our supream joy.

• 1. Thou must labour to know God and Jesus Christ, Mat. 13. 44. when he found the treasure and saw the worth of it, he rejoyced, know how good, merciful and gracious the Lord is.
• 2. Faith will produce joy, strengthen faith and strengthen joy, 1 Pet. 1. 6, 7. Rom. 13. 15. and hope likewise, Rom. 12. Rejoycing in hope.
• 3. Beg it much at Gods hand, pray him that thou maist rejoyce, Iohn 16. 31. say, Lord in mercy fill my soul with the light of thy countenance.
• 4. Meditate of the things thou hast heard and learned concerning the Lord Jesus Christ, ponder on the good things given thee of God in Christ, ponder how ex∣cellent it is to be a pardoned man, to be accepted of Gods Son, to have the promi∣ses of the Gospel belonging to thee.
• 5. Labour to preserve uprightnesse of Spirit in thee, no man can rejoyce in God that doth not walk with him, true righteousnesse may be without joy, but true joy cannot be without righteousnesse.
• 6. Frequently renew godly sorrow, carnal mirth ends in sorrow, godly sorrow ends in joy, this will keep thee low in thine own eyes.
• 7. For maintaining of your joy, be careful of your bodies, next to sin nothing is more to be shunned then to be under the power of melancholy.

How our joy may be sanctified in respect of the outward mercies and good things of this life.

God allows his children to take joy and comfort in all the things of this life, in wine, musick, Live joyfully with the wife of thy youth.

This Joy is sanctified:

• 1. When we take joy in every creature, so as we finde God in it, see his love to us.
• 2. As any creature bears Gods Image. David loved Salomon because he was a Iedidiah.
• 3. Be as if not in all the joy that thou takest in them, 1 Cor. 7. be moderate.
• 4. Let not thy heart draw thee from God.
• ...

• 5. All the joy thou takest in the creatures must be in due season as well as in due degree, not in time of mourning, Rejoycing alwayes in the Lord.

See M^r Wheatleys Oyl of Gladnesse.

CHAP. XXIV. Of Sorrow.

THe opposite passion to Joy or Delight, is Grief and Sorrow.

It is a passion which doth tie up, binde and streighten the heart through* 1.192 the apprehension of evil present.

Grief in it self is a good affection planted by God in mans nature at the first to be a means of causing him to avoid things that were evil for him, and would procure his hurt.

It is procured by the gathering of the worst and grossest bloud about the heart, which causeth a dulnesse in the Spirits, and consequently unlivelinesse in all the other parts, for the bloud and spirits are the instruments of all af∣fections.

To grieve is natural, to grieve for sinne is a strain above nature, Grace doth not destroy but correct nature.

Contrition of spirit is called the Sacrifice of God, Psal. 51. 17. he will not de∣spise* 1.193 it, that is, will most favourably accept it. See Isa. 57. 17. This was signified by the Meat-offering of fine flower mixed with oyl which was to be joyned with their burnt offerings. That fine flower did type forth this contrition, by which the heart is as it were ground to pouder that it may by the holy Ghost be offered up unto God, Levit. 2. 1. Isaiah speaks of this Chap. 66. 2. Contrition of heart is that grace whereby a mans soul is truly humbled in the sight of his sins, Matth. 5. 4. It differs somewhat from the grace of humility. For humility was in Adam du∣ring his innocency, and should have been in all of us if we had never sinned, and (as some think) is in the Angels, for all creatures that are truly good, do cast down themselves before God, and make no account of themselves in regard of him, which to do is to be humble: but contrition of spirit doth necessarily presup∣pose sin, and when the soul doth so apprehend the nature of sinne, and its own sin∣fulnesse, that it is thereby cast down, abased, afflicted, this is brokennesse of heart. It differs also from terrour of conscience, stiled attrition by the Schoolmen, that looks to the punishment of sinne, this chiefly to the evil of sinne as it is sinne, and to the very fountain of all sin, the corruption of nature from which all actual sins arise.

Few affections or graces contribute more to a Christians welfare then this; a great part of Gods image and the practise of holinesse lies in it.

There is a two-fold sorrow:

• 1. Sensitive, expressed in a sensible manner.
• 2. Intellectual. The sorrow of the will or rational sorrow is a being displeased with a thing as having the heart distasted and disliked with it, a feeling of sinne as evil with an aversnesse of the will. Passionate sensible sorrow is such a stirring of the heart as brings forth tears, this follows the bodily temper. Not so much the great∣nesse of the sorrow as the efficacy of it must be looked unto, and the motive of it that it be the consideration of the spiritual mischief of sin in provoking God and causing his displeasure, the smallest measure of sorrow thus grounded and working is repentant.

The work of Gods grace in sanctifying it:

• 1. The Author of it.
• 2. The true Object.
• 3. The gracious Effects.

First, Of the Authour of it.

It is the holy Spirit that is the worker of all godly sorrow. It infuseth such a prin∣ciple that it turns it from all evil objects, and sets it on the right objects in that mea∣sure and proportion that the thing requires.

Secondly, The true Object of it.

We must grieve,

First, For the sins of others, even of particular men, and the publick sins, Psa.* 1.194 119. 136. David saith in another place, He beheld the transgressours and was sorrow∣full; and Ieremiah saith, He would weep in secret for their pride, Jerem. 13. 17. 2 Pet. 2. 7.

Secondly, For the miseries and calamities of others, which is pity, chiefly pub∣lick calamities of the Church and State, as Nehemiah and Mordecai.

Thirdly, Our own crosses and afflictions which befall us in our selves and others, as Iob did mourn when the evils befell him, and David when he was threatned his childe should die, and Paul was sorry for the sicknesse of Epaphroditus.

Fourthly, Our own sins and offences for which we are called to afflict our selves and mourn, and to turn unto the Lord with tears and lamentations.

2. The measure of our sorrow.

• 1. Simply all our sorrows must be proportionable to their cause.
• 2. Moderate, not as men without hope neither for friends nor crosses, nor con∣tinue overlong.
• 3. Comparatively, we ought to grieve more for our sins then crosses, for the faults of others then their afflictions. We should grieve most for sinne appretiativè, if not intensivè. It should be a Christians best sorrow for quality, if not his great∣est for quantity; Sorrow for sinne is more intellectual and durable, Semper dolet & de dolore gaudet, the matter of this sorrow still continues, yet a Christian is to testifie his godly sorrow, sometimes more then another, 1 Sam. 7. 6. Zechary ••2. 10, 11.

The Objects of it, are

Such things as are principally and properly matter of grief to him, either the absence of that wherein their real goodnesse lies, or the presence of a real evil.

• 1. The want of Gods presence in his favour and grace, the want of his Image and Ordinances.
• 2. The presence of that which is really evil, Gods wrath and displeasure. David and Heman could have no peace, because God was angry. To lie under the guilt of sin, Psal. 51. to be under the power of corruption, Rom. 7. when Gods name is dishonoured. Psalm. 119. Rivers of tears runne down mine eyes, because men keep not thy Law, Rom. 9. I have great heavinesse of heart, because my brethren are cast off.

The gracious Effects or Fruits of godly sorrow.

Eccles. 7. 3. that is, by the sadnesse of the heart exprest in the countenance, the heart is made better, 2 Cor. 7. 10, 11.

• 1. In general, it is a marvellous help to Repentance, it brings forth Repentance never to be repented of. There are two comprehensive duties Faith and Repent∣ance, Repentance is the turning of the soul from evil unto good, it stands chiefly in our affections, and consists in turning them from evil, godly sorrow and hatred do this.
• 2. More particularly, it worketh great care and fear of being overtaken with sin, indignation and zeal, it makes the soul very humble.
• 3. It is an excellent help to patience and meek subjection to the hand of God, I will bear the indignation of the Lord, because I have sinned against him.

Some think it is a crime to mourn for their own sins, and those that would be counted Christians of the higher form, they say▪ Ministers which presse this duty are legal, the Gospel taketh not away the conscience of sinne, though it doth the fear of damnation. To scoff at mourning and humiliation was once a badg of pro∣phanenesse; Those that say justified persons must not mourn for sins, may as well say they must not have an heart of flesh.

Marks of godly Sorrow:

Consider, 1. When we mourn, whether we grieve for sinne when we are quiet from crosses, and when our sinne is kept from the world, and when we have no terrours of conscience, then our sorrow for sin is because we have offended God. Sin is made grievous indeed by the other effects, and when they come the sorrow is made more and more troublesome.

2. For what sins we mourn, If for such sin as will not bring discredit in the world, yet if they offend God more we grieve more, this is a good sign.

3. In what sort we behave our selves in mourning, if we go to God, complain against our selves to him, confesse to him, lament before him, seek to reconcile ourselves to him. Iudas ran crying to the high-Priest; Peter wept to God in secret.

Motives to godly Sorrow:

First, It is a great evidence of thy love to God, Ezekiel 16. later end, the Church mournes when he was pacified to her, to thinke how she had grie∣ved him.

Secondly, Often meditate of the wonderful fruit godly sorrow brings forth in the soul of man, the mournfull Christians which grieve when God cals for sorrow, are the most fruitful in afflictions.

Means or Helps to godly Sorrow:

1. Meditation, 1. Of the necessity and profit of it, if we bewail not our sins* 1.195 we cannot attain pardon of them, for Christ is sent to binde up the broken in heart, to comfort mourners, to refresh and give rest unto the weary soul, Zech. 12. 10, 12. & 13. Iames 4. 8, 9. Voluntary sorrow or remorse of heart whereto the soul doth of it own accord strive to work it self by taking pains with it self, is exceeding medici∣nable, it hath a purging power, a healing vertue, Gods Spirit doth work with and by it, to the making clean of the heart and hand; Godly sorrow breedeth Repen∣tance, that is, Reformation of heart and life. Only the bloud of our Lord Jesus Christ can cleanse from the guilt of sinne, and deserve by way of merit the remissi∣on of the punishment thereof, but the tears of penitent sorrow will help to wash away the stain and filth of sinne, and to break the dominion of it from off the soul, and to confirm the heart against it, a man must grieve for his sins here, or* 1.196 howl for them hereafter, and by this he shall prevent many chastisements, and be armed against carnal sorrow, and be made capable of sound consolation.

2. Prayer to God that he would perform his promise of taking away the stony heart, and giving a fleshy heart in stead of it.

3. A good man must represent his sins unto his own soul, as exceeding grievous* 1.197 and dangerous and loathsome. He must aggravate sinne to himself, and cause his understanding to apprehend it a very vile thing, worthy to be lamented and wept for more then any thing in all the world besides, and to that end he must consider,

• 1. How exceeding many and innumerable his sins are?
• 2. The greatnesse of some of them in regard of aggravating circumstances, most grosse and palpable for matter, presumptuous for manner, against plain and evident light, conscience, reproofs, purposes, vows and all helps, made even a trade of them. I know your great sins, saith the Prophet; And this people hath committed a great sin, saith Moses; and so David, Forgive mine iniquity for it is great.
• 3. The hatefulnesse of sin in regard of the vile effects thereof.

First, It doth wrong and offend God in his Soveraign Authority and great∣nesse, and in his wisdom, and in his right to the creatures who is so excellent and great.

Secondly, It hath brought much misery upon all the creatures, the earth is barren, the Sea troubled, the air infected, and every thing out of order, be∣cause of sinne. We have lost the state of innocency, are cast out of Paradise, deprived of Gods favour, his Image, the dominion over the creatures that we had, forfeited our right to heavenly glory, lost our knowledge of God, and of all his excellent creatures. The soul of man is dead in sins by reason of sin,

and his body mortall, and both subject to eternall death. We are cursed in all that we put our hands to, because we have transgressed the Law of God.

Thirdly, Consider Christs sufferings, in which we may see the odiousnesse of sinne.

Fourthly, The torments of hell which the damned do suffer, because they did not in time bewail their transgressions, and we shall endure if we grieve not.

Fifthly, Call to minde the examples of those which have mourned for sins, David, Peter, Mary Magdalen.

The affections of the irascible appetite follow, viz. those which respect their ob∣ject with difficulty of attaining or avoiding of it.

CHAP. XXV. Hope and Fear. I. Of Hope.

1. THe Nature of this Affection.* 1.198

Philosophers call it Extentionem appetitus naturalis.

It is an earnest and strong inclination and expectation of some great good apprehended as possible to be obtained, though not with∣out difficulty.* 1.199

It is a great Question, Whether it be more difficult to trust in God for spiritual or temporal blessings? The promises for temporal things are not so expresse, and they are not fulfilled in the letter. On the other side, there are more natural pre∣judices against pardon of sinne then daily bread. We do not so easily believe Gods supply of temporal blessings, because bodily wants are more urgent. He that will not trust in Christ for provision for his body, will not trust in him for salvation of his soul.

First, The object about which it deals is some great and sutable good, especially salvation, Gal. 5. 5. Col. 1. 3.

The good is thus qualified:

• 1. It is Futurum, Hope is of good things to come. Joy is in a good present, fear is of evils to come.
• 2. Possibile, else we never expect it, herein it differs from despair.
• 3. Difficile, because it ever looks on the good it waits for, as not to be obtained by its own strength.

Secondly, The act of what the soul doth in reference to this object, an expecta∣tion, this the Scripture expresseth by waiting, patient abiding.

All hope is either Humane, the expectation which the rational creature hath from some second cause, this the Scripture cals A vain hope, A Spiders-web, A lie. Divine, the expectation of the will to receive good from the hand of God. The ground of such a hope must be the Word of God, by which alone his power and truth stand ingaged to us, and to hope for any thing but from them, is vain. So we must either have a general or particular promise * 1.200 of the thing hoped for, or else it is idle to expect it. Therefore David repeateth it more then once, that he hoped in Gods Word, Psal. 130. 5. & Psal. 119. 49, 81. So Abraham had Gods promise for a son in his old-age before he expected one.

The measure of Hope.

It must be strong and firm without wavering, so as to hold out even against hope, all likelihood.

The continuance of it. It must hold out against all delaying and procra∣stination,

1 Pet. 1. 13. this is waiting on God, which is commanded.

2. The Image of God in this affection. There will be no use of hope at all in glory, there was little use of it in the primitive condition of man. The object of his happinesse was present and enjoyed, God, his favour and communion, and all things in him, but this did not continue.

3. The corruption of this affection.

1. The corrupt object of our hope when we are depraved.

2. The woful effects and cursed fruits it brings forth.

First, The object, that which is the only excellent object of it a wicked man hath wholly lost, God, his Image, favour, grace, Ephes. 2. 14. & 1. 11. That object though sutable is not lookt on by him under that notion.

2. There is no declaration of the will of God to reach out this unto him. Al∣though there be no real hope, yet there is a bastardly hope which the Scripture cals presumption, the hope and vain expectation of the wicked will be cut off, it is an ungrounded confidence whereby a sinner without warrant will promise himself all good.

Secondly, The woefull effects which this false hope produceth in the soul of man.* 1.201

• 1. It is a great means to draw them violently into the wayes of sinne. Young men are therefore easily beguiled, because they are full of hope.
• 2. This corrupt hope wraps up the soul in a cursed carnall security, Iob 18. 13, 14.
• 3. When this is cut down it usually ends in bitter despair, because the confidence it had to uphold it self was a meer sigment.
• ...

  4. The Sanctification of this affection:

  Because the greatest part of a Christians good is unseen and unenjoyed in this world, therefore hope must have a great influence on a believers life to comfort, stay and refresh him, Rom. 8. 24, 25.

The work of Gods Spirit in sanctifying this affection:

• 1. In turning it to its right object, and upon a right ground.
• 2. In producing the right, proper, and natural effects of it; hope thus rectifi∣ed is the establishing of the soul in all storms. It looks at two things▪ the good to be enjoyed, and the means whereby it is to be enjoyed.

God in Christ, and the Spirit, is the principal object that hope closeth with,* 1.202 Ier. 14. 8. Rom. 15. 13. Col. 1. 27. 1 Pet. 1. 21.

2. The lesse principal are the promises concerning this and a better life, Heb. 11. or rather the things promised.

Secondly, The means, the good will of God, the Intercession of Christ, the Ordinances.

The ground of hope is faith in the Word; the act of hope is expectation, the putting out of the rational appetite in the expectation of a future good which is* 1.203 difficult, not a vain uncertain expectation, but a sure expectation of it, the object is sure, if I believe it, this makes the soul possesse it self in patience, Rom. 8. 24, 25. Heb. 11. 1. Faith looks at the truth as present, Hope closeth with it as future.

There is a Certainty▪

• 1. Of the object, when the thing I believe or hope for is infallible.
• 2. Of the subject, when the thing is made sure to my soul.

Two things are contrary to Hope, Despair and Presumption:

Despair is a falling of the heart from the future good conceived, as inattainable at least to the parties self. It is a soul racking it self with what is, and what will be. See Iob 13. 14.

We must despair of attaining any good thing by our own industry without Gods special help. We must not despair of attaining any good thing by Gods gracious blessing, favour and mercy, viz. power against sinne, pardon of it, deliverance out of crosses and life eternal. It is not a bare absence or privation of hope, but a passion contrary to hope, as love to hatred. Francis Spira in the despair of his soul, cried out, Verily desperation is hell it self, he said, My sin is greater then Gods mercy.

Presumption, which is the excesse of hope; the Papists expect heaven as a reward of their obedience. It is a taking of things asore-hand, or a looking for that God hath not promised.

What the proper use of this holy affection is to Gods people whilst they live in this world.

• 1. To be a stay and safeguard to their souls in all times of difficulty, Heb. 6. The Anchor of the soul.
• 2. It is while we are in this world all the possession we have of the other world, Rom. 6. We are saved by hope.

Marks of a sanctified Hope:

• 1. The holy Scripture breeds it, Rom. 15. 4. Col. 1. 23. it discovers thy desperate* 1.204 condition in thy self, Lam. 3. 24, 25.
• 2. It is grounded upon true faith in Christ, Rom. 15. 13. Col. 1. 27.
• 3. Such a one minds heavenly things more then earthly, Heb. 11. 15, 16.
• 4. He that hath true hope to go to heaven will be careful to prepare and fit him∣self for it, 2 Cor. 5. 9. 1 Ioh. 3. 3. Psal. 37. 3. because the soul expects good from God, it labours to walk acceptably with him.
• 5. It carries the soul chearfully on in the use of all those means which the Lord hath appointed for attaining that end, Heb. 10. 23.
• 6. The use of it principally appears when storms and difficulties arise, the real use* 1.205 of it is to stay the soul; when troubles come, it quiets the soul and makes it patient and content under pressures, 1 Tim. 4. 10.

Motives to Hope:

First, There is a necessity of it, we cannot live without it; it is an expectation of an absent good, we shall be dasht on the rocks continually if we have not this An∣chor of our lives, Prov. 10. 28. 1 Pet. 1. 13.

Secondly, When this grace is wrought in the soul it will keep it in a quiet calm condition.

Thirdly, It will be a great help to Holinesse. He that hath this hope will puri∣risie himself as he is pure. One cannot have a Gospel-hope, and lead a wic∣ked life.

Fourthly, This hope will never deceive you, or make the soul ashamed, Rom. 5. 5. The hope of the wicked is like a Spiders-web, and the giving up of the ghost.

Means to get a sanctified Hope:

In general you must labour to be new-creatures, the Spirit of God must work it.

• 1. Let thy hope never rest on any thing but a word of God, Rom. 15. 4. there is no bottom for this Anchor but that.
• 2. Meditate on the All-sufficiency of God who hath given thee that word, Rom. 4. 18, 19. Psal. 9. 10.
  • 1. On Gods Almighty power, how infinitely able he is to help.
  • 2. On his free grace, on his own accord he makes and keeps the promise.
  • 3. His mercy, goodnesse and faithfulnesse.
• 3. Experience of Gods dealings with others, Iam. 5. 11. and our selves, Psalm 42. 8. Rachel when she had one son, she called him Ioseph, saith she, God will adde* 1.206 another. Psal. 77. 10, 11. The servants of God of old did write some special name on their deliverance, or named the place so as to remember it, to help them both to praise God for mercies received, and to strengthen them to hope in God for time to come, as Eben-ezer, The stone of help, Iehovah-jireh, The valley of Berach••, Psal. 78. 9, 10.
• 4. The examples of his mercy and favour to others, Psal. 22. 4. & 44. 1, 2.
• 5. Such a one must be careful to walk in holinesse and righteousnesse before God, 1 Ioh. 3. 3, 29. Iob 31. 24.

CHAP. XXVI. II. Fear.

IT is that passion which makes the heart to shrink and withdraw it self from an* 1.207 imminent evil which it conceiveth it self now unable to escape or suffer.

First, It must be exercised alone upon fit objects. The things we may and must fear are real evils.

1. Natural, as poverty, shame, danger, death, when God or our lawful Go∣vernour threaten them against us, for we must fear Gods threats and trem∣ble at his Word, or when God or the Magistrate executes them, there∣fore when we hear of the punishment of sinners, also it must make us fear. Iacob feared Esau, and David saith, He feared reproach, that is, due and just reproach.

2. Spiritual, at all times, viz. sinne, Gods anger and eternal damnation, we must fear to sinne, to incurre Gods anger, and bring our selves to death, as Io∣seph feared, How shall I do this great evil? and Paul saith, Having this terrour, we perswade men; and Iob feared the judgement of God, and durst not wrong his servant. So long must we fear eternal punishment of sin till we be freed from it by Christ, and then we must fear it no more.

Secondly, The measure of our fear in two things.

1. All our fears of what things soever ought to be moderate, so farre as to awa∣ken wit, courage and care to avoid peril, and no farther. For all the affections of man were planted in him to further his welfare, and they must be fitted to that end in the measure of their working. As we see in Iacobs fear of Esau, and in Christs fear in the Garden; yea our fear of Gods anger and eternal death should be so moderate as only to move us to use the right means of escape, even of submitting our selves to God. Only in one case excessive fear is no sinne, but alone a fruit of weaknesse, viz. when God shews himself extraordinarily in terrible signs, or when an Angel shews himself.

2. We must fear spiritual evils more then natural, sinne more then mans displea∣sure or any losse, and damnation above all other evils whatsoever, as the Saints of God and Martyrs in former times have done. David saith, I will not fear what man can do unto me; And I will not fear though I walk in the valley of death.

We must not fear

• 1. The causlesse anger or reproach of men, nor imaginary evils, The wicked stie when none pursueth. The noise of a leaf shall chase them, Levit. The shadows of the mountains seem men to them, Iudg. 4.
• 2. More real evils when they oppose us in a way of our duty, Fear not them that kill the body; fear not any of these things that thou shalt suffer.
• 3. The evils against which God hath secured us by his gracious promise, as the Lord bids Ioshua not to fear, and the people are commanded not to fear when they shall see a great army. David said, God is my light and shield, I will not fear what man can do unto me. A Christian reconciled to God should not fear any outward danger, for he hath God ingaged to him to save and deliver him in all extremity. The fearfull must to hell, those which fear when and what they should not.

The way to rectifie this passion is to get faith in God, true fear of God and a good conscience toward God; pray to him to sanctifie it.

The affection of fear must be distinguished from the grace and vertue of fear. Though where ever this vertue is there the affection by power of the vertue will be ordered also aright, yet they must be distinguished, for the affection of fear is in all men naturally, yea in the very Devils, but the grace of the fear of God is a part of sanctification, and cannot be found but in the elect childe of God.

The fear of God may be thus defined.

It is a grace whereby a man is so overawed with the apprehension of Gods great∣nesse* 1.208 and presence, that he dare not offend him, Deut. 23. 12, 13, 14. Eccles. 8. 12. Prov. 23. 17.

The fear of God is an excellent grace, 1 Sam. 12. 14, 15. Mal. 1. 6. Ier. 5. 22. I will shew you whom you shall fear, him that can cast soul and body into hell fire, saith Christ.

There is not any one vertue more frequently commanded nor abundantly com∣mended in Scripture. It is the first and chiefest point of wisdom, Prov. 1. 7. & 9. 10. Psal. 111. 10.

Fear of the Lord is taken

• 1. Generally for all graces and gracious dispositions, Eccles. 12. 13. as faith in the New Testament carries all graces with it, so fear in the Old: compare those two Proverbs, Prov. 13. 14. with 14. 27.
• 2. For that affection whereby the soul in a filial manner is overawed with the greatnesse and goodnesse of God, Hos. 3. 4.

Reasons. 1. From God, he is in himself every way surpassing excellent, having in him a perfect mixture of greatnesse and goodnesse, able to destroy, and yet willing to save and help, and in respect of us he hath an infinite and unlimited So∣veraignty, as being a Creator who hath full and absolute power to dispose of the creature which he hath made of nothing, he can save and destroy, he hath autho∣rity to command, and reason to be displeased, if any thing be done by us otherwise then becometh us.

Secondly, From our selves, we are mean and vile in comparison of God, no way* 1.209 able to resist him or flie from him, or to deliver our selves out of his hand, and worthy to be subject to him in the lowest degree.

Thirdly, The effects of this fear are most excellent.

1. It interests him in whom it is to all the gracious promises of God for this and a better life, it plainly proves a man to be regenerate and sanctified, and to be Gods true childe and faithful servant.

2. It worketh a great tranquillity of minde, and a most setled quietnesse of heart, it armeth the heart against all carnal and inordinate * 1.210 fear of other things, Exod. 1. 17. Isa. 8. 12, 13. Luk. 12. 4, 5. and strengthens against all temptations.

There is a double fear:

• 1. Of Reverence, a reverent respect to God, this is kept up by considering Gods Attributes discovered in the Word, Psal. 16. 8. Iob 31. begin. Isa. 6. 3. Exod. 23. 11. Hab. 3. 16.
• 2. Of caution or circumspection in our conversation. This is stirred up by con∣sidering,
  • 1. The strictnesse of the Law, Psal. 19. 9. it condemns not only acts but sinfull lusts and motions, Psal. 119. 96. 1 Cor. 2. 3.
  • 2. The sad fals of the Saints when they have laid aside the fear of God. Peter fell by a damsels question.

There is a servile fear of God as a Judge, and a filial fear of him as a Father, the one is ne puniat, the other ne deserat. Aug.

Courage or Boldnesse:

It is a passion quite contrary to fear, which stirreth up and quickneth the minde against evil to repel or bear the same without dejectednesse.

Saul, David, and Davids worthies, Ionathan, Caleb and Ioshua were couragious. A godly man is bold as a young Lion. Be of good courage, Be strong, saith God to Ioshua. Caleb and Ioshua would have gone up to possesse the Land notwithstanding the strength of the Canaanites.

There is a double Resolution:

• 1. In sinne and iniquity, Ier. 18. 12. The devils are consirmed in wickednesse.
• 2. In the truths and wayes of God, Dan. 3. 18. This is an almighty work of Gods Spirit, whereby a Christian is able to do and suffer glorious things for God and his cause, Dan. 1. 8. Act. 21. Nehemiah, Esther, Athanasius, Luther and others were thus couragious.

There is boldnesse with God that flows from innocency, Iob 11. 15. and that flows from slattery, a boldnesse that ariseth from a seared conscience, Deut. 29. 19. and from a reprobate conscience, Heb. 6. 1. Iohn 14. 17.

It must be well ordered:

First, For the Object of it, it must be exercised against all sorts of evils, Natu∣ral, which may come upon us in the way of our calling and duty, as David used courage against Goliah, 1 Sam. 17. 34. Ionathan against the Philistims, and Esther against the danger of death; the Judges of Israel were couragious; and Paul in his sufferings, and chiefly Christ Jesus, when he set himself to go up to Ierusalem and to bear the curse of the Law. It must be withdrawn from unfit objects, we must not be couragious against Gods threats, nor great works, as thunder, nor against our betters, nor against the evil of sinne and damnation. To be bold to do evil, and to despise Gods threats is hardnesse of heart. This was the sinne of the old world, and the Philistims when the Ark came against them, and of Pharaoh.

Secondly, For the measure of our courage, it must be alwayes moderate, so as to resist and bear such evils as do necessarily offer themselves to be resisted and born, not to provoke danger.

2. It must be used more against publick enemies and evils then private, and against spiritual evils then natural; we must resist Satan, strong in the faith.

Motives to true Christian Courage:

• 1. It is both munimentum, the armour of a Christian, and ornamentum the ho∣nour of a Christian.
• 2. Consider what examples we have in Scripture of this vertue, Moses, Exod. 10. 26. Ioshua, Daniel, Esther, Peter, Paul.

Means of getting Courage.

• 1. See your fearfulnesse with grief and shame, and confesse it to God with sor∣row, for in the acknowledgement of the want of Grace begins the supply thereof.
• 2. Consider of the needfulnesse, worth and excellency of this Grace.
• 3. Beg of God the Spirit of Courage.
• 4. Take heed of self-confidence, Heb. 11. 34. Frustra nititur qui non innititur. Bern. Remember Peter and D^r Pendleton.

In the last place I shall handle some compound affections, Anger, Reverence, Zeal. It sutes well with Gods Attributes and his Dispensations, that we should Love, Joy, and be confident, and yet fear, Psal. 11. Matth. 8. 8. God discovers different Attributes of Mercy and Justice, on which we are to exercise different affections. His Dispensations also are various, as there is a fatherly love, so there is ira paterna, Deut. 26. 11. Jude 11. See Phil. 2. 13.* 1.211

Of Anger.

Anger is a most powerful passion, and hath by an excellency engrossed the gene∣ral name of passion to it self.

The most usual name used by the Hebrews to signifie Anger is Aph, which signifies also the nose, and by a Synecdoche the whole face, either because in a mans anger the breath doth more vehemently and often issue out of the nose, which is as it were the smoke issuing from the flame kindled about the heart, or else because in the face anger is soonest discerned. The Grecians used two names to expresse this affection 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Latine it is called ira, because it maketh a man quasi ex seire, as it were to go out of himself; Ira furor brevis, It is the rising of a mans heart against one that behaveth himself amisse, to punish him.

It is a mixt affection compounded of these three affections, Hatred, Desire, Grief.

1. There is hatred in pure just and innocent anger, of the sinne and fault prin∣cipally, and a little for the present, of the faulty person: but in corrupt anger of the fault little or nothing, of the person most of all.

2. There is Grief in pure anger at the dishonour done to God, in cor∣rupt

anger at the wrong done to ones self or his friend.

3. There is desire in pure anger of using means according to our vocation of* 1.212 bringing the party to repentance, and hindering the infection of the sinne: in un∣just anger of revenging our selves upon the party, and delighting in his smart, therefore it is so violent a passion, because it is composed of those three, all which affections are fiery. It is easie to perceive all these three concurring in every angry person. Therefore such as are in love or in pain, or in sorrow or hungry, in deep studies, are very teachy and soon moved to anger, for in all these there is an exces∣sivenesse of some one or two of these passions, whereof anger is made, and there∣fore anger is soon provoked, seeing that these will soon breed a third, as wood and fire will cause a slame with a little blowing.

The formal cause of it, is when any thing is highly esteemed by us, and that is* 1.213 contemned by another.

I. The rectitude of it.

In the state of Innocency there was little use of it, while man did not offend God, nothing offended him. Christ was perfectly holy and yet angry at the hard∣nesse of mens hearts, and the pollution of the Temple; so man might have been angry at the sin of the devils when he knew it. Then it would have been no pertur∣bation to his spirit nor blinding of his minde.

II. The corruption of it.

Wherein observe

• 1. The Object this corrupt anger is conversant about, and the measure of it.
• 2. The Causes which produce it.
• 3. The many cursed Effects it produceth in mens lives.

Of the first.

There are many Objects of anger. The right object is dishonour done to Gods* 1.214 name, sin, that only displeaseth God.

The object of it is mistaken,

• 1. When I am angry with God, he is exempted in regard of his excellency and spotlesse holinesse. Ionah was faulty this way, and Salomon notes it of men who have perverted their wayes, that they fret against God.
• 2. When I am angry with my Superiours, it being the passion of correcting, pu∣nishing, the faults of such should grieve us not anger us, therefore Iona∣than was not altogether blamelesse for being angry against his father Saul in the behalf of David.
• 3. When I am angry with an innocent party, where there is no fault there should be no displeasure.

Lastly, In most cases to be angry with unreasonable or senslesse creatures which are too mean to be the objects of anger, as Balaam was wroth with his Asse; so to be angry with a horse for stumbling or starting, unlesse when they be exorbi∣tant from their natural goodnesse, as when the Lion and Bear would worry a sheep.

Secondly, One offends in the measure or quantity of anger, when he is angry more then enough. The proper end of anger is to awaken courage and set it a work to chastise evil, or to resist and beat it down that the minde may not be surprized with it; such a moderate stirring of this passion as doth serve thus to set the minde a work to resist and oppose a fault or evil thing, is allowable, but if it come to a greater heat or flame then so, then it exceeds and is naught. If it be more vehe∣ment where the offence is less, then it is excessive. There may be a fault in the defect, when we are not moved, a just occasion of anger being offered, as in admonishing, reproving or correcting.

Secondly, The Causes which produce it.

Since the fall the natural humours of the body. The immediate cause of it is pride and arrogancy the fruit of self-love, Proud and haughty scorner is his name that deals in fierce wrath, Should such a one as I be thus dealt with?

2. Our low esteem of others in comparison of our selves.

3. Those things which should cause us to be meek and quiet, as learning, wis∣dom, any affront done to that excellency which God hath given us, whereas these should cause us to be meek, our weaknesse (which should also make us meek) puts us into passion, simple and sick folks are most passionate.

Thirdly, The cursed Effects and fruits of this passion of anger.

• 1. It produceth a great deal of sorrow and woe in this world, The angry man ne∣ver wants woe; who hath reproaches, enemies?
• 2. It disarms the soul of its own force, and layes it open to be invaded by an ene∣my, In patience possesse your souls. Prov. 25. ult.
• ...

  3. Puts out the eye of our reason, Ira furor brevis, Eccles. 7. 9.

  Impedit ira animum, ne possit cernere verum.

  Ionah said to God, I do well to be angry to death.

• 4. It hurries all the other passions of the soul its own way.
• 5. It is destructive to one of the principal ends of mans being, to humane society, Prov. 22. 24.
• 6. It sets the tongue on fire, whence comes reviling, raging, Moses when he was angry spake unadvisedly with his lips.
• 7. It produceth abundance of wicked actions, swearing, cursing, quarrelling, hurting and rude carriage, crying, stamping, staring.
• 8. It hinders a man from any communion with God:
  • 1. From hearing, Receive the ingrasfed word with meeknesse.
  • 2. Prayer, 1 Tim. 2. 8. Unbelief and anger hinder our prayers.
  • 3. The Sacrament, that is a feast of love.
• 9. It quencheth all the motions of Gods Spirit and closeth with the devil, he by it possesseth the very soul, Ephes. 4. 26, 27.

Mans nature is enclined to causlesse, ungrounded and excessive anger, 1 Sam. 20. 30, 31. Eliab was angry with David, when he spake valiantly. Nebuchadnezzar raged against the three children for not worshipping his golden Image, and against the Wise-men of Babel for not being able to declare his dream. Herod also was wroth against the Wisemen, because they returned another way, and brought him not word back again concerning the childe Jesus whom they came to enquire of and worship. A godly man may fall into passionate fits, be over-cholerick, as Da∣vid and Ionah.

Reasons why man is so prone to this unreasonable distemper.

• 1. The abundance of those vices in every one which concur to the working of unjust anger.
  • 1. Self-love which makes one prone to anger, because it is so wakeful, jealous, observative.
  • 2. Folly, Anger rests in the bosom of fools; A fool in the day of his wrath is known: An angry man exalteth folly, gives it a high room in his heart, makes it a great ruler and commander within him, now all men are in the corruption of nature fools, and have that title given them by the holy Ghost.
  • 3. Pride, By pride alone cometh contention, saith Salomon.
• 2. Anger is a common fault, therefore Salomon saith, Make no friendship with an angry man, lest thou learn his wayes.
• 3. Men make small account of it, a little passion, choler, they say.
• 4. The bodily temper in the farre greater number furthers it, the fiery choler which is in a mans body is the instrument of this hot vice.

So having a soul defiled with those vices which beget anger, a body consi∣sting of such humours as will set anger on work, finding many examples of it, and making little account of it, no wonder if a man do prove a wrath∣full creature.

This anger is greatly disgraced in Scripture, Prov. 12. 16. & 14. 17, 29. & 21. 24. & 19. 19. & 22. 24. & 29. 22. it is a fruit of the flesh.

Lastly, The work of grace in sanctifying anger.* 1.215

• 1. The efficient cause of holy anger. The principal cause is the Spirit of God in planting a new nature in the soul, and so in this affection. Morall Philo∣sophy may go a great way in moderating anger, but the Spirit of God only makes it holy.
• 2. Sanctified reason is the immediate caller of it out and orderer of it: if it be* 1.216 holy anger it is a grace, and therefore must be called out by reason.

Secondly, The motive or occasion of it, we are angry for what we should

• 1. Grosse and presumptuous sins done wilfully, openly, as Christ was angry with the Pharisees and Peter. Sins grosse for matter, presumptuous for manner, and mischievous in effect, not common imperfections, weaknesses.
• 2. Insolencies against the Church and Commonweal.
• 3. For wrongs offered to us in a publick place, a place of Authority, as Moses.

Thirdly, The object about which it is conversant, only sinne, the persons with whom we may be angry, are

Our Inferiours, or near Equals, not our eminent Superiours, though they do us some wrong, Eccles 8. 3. It is an affection of punishing, and we may punish no others, least of all must we be angry with God, Prov. 19. 3.

Fourthly, For the quicknesse of it, we must be slow to anger, Eccles. 7. 9. Pro. 14. 17▪ 29. Mat. 5. 22. not without a cause or unadvisedly.

Fifthly, The measure of it.* 1.217

• 1. It must be alwayes temperat, so much as to quicken spirits, not darken reason.
• 2. It must not exceed the proportion of the evil, when God is much disho∣noured it must be more, as in Moses.

Sixthly, For continuance.

It never must be long, The Sunne must not go down upon our wrath, it must not be a bed-fellow. There must not be more anger then is requisite for the true and proper end of anger. The corrupt end of corrupt anger is re∣venge. But the true and proper end for which God did plant it in the heart was twofold.

• 1. That it might serve as a means to inable the body and minde more to pro∣cure its just defence against any evil or hurt that should be offered it, especially against any sinful temptation: Christ was angry with the Devil when he tempted him to worship him; Iacob with Rachel, Gen. 30. 2.
• 2. To stir us up when need is to use earnestnesse for the reforming of sinne in others which have committed it, so Christ was angry against them that did buy and sell in the Temple, and often against the hypocritical Pharisees, which made him so sharp with them oftentimes.

Marks of sanctified anger:

• 1. What is the thing which stirres this passion? Is it because God is disho∣noured? Moses his spirit was never stirred above twice in his own cause, but he was impatient when the Israelites worshipped the golden Calf. The zeal of Gods house consumed Christ.
• 2. Such a one is most of all angry with himself, because he knows no man com∣mits more injuries against that which is dear to himself, Gods glory, his own peace, against his own wanderings, failings.
• 3. He observes that rule, Be angry and sin not, because it is against sin.
• 4. Holy anger will provoke him to his duty, Nehemiah was troubled when the Sabbath was prophaned.
• 5. It doth not exceed for measure.

Means. 1. To provoke this affection against sin, 2. To bridle our inordinate passion about things for which we should not be angry.

Of the first.* 1.218

Consider first how amiable a thing it is for a man to be impatient for God, a

great part of our holy zeal (which is the edge of the soul) is anger against sinne. It is intensus gradus purae affectionis, zeal is a composition of love and anger.

Secondly, God himself is extreamly angry with sinne, and the workers of in∣iquity. He is jealous, wrathfull, he drowned all the world, burned five Cities, made his Sonne drink of the cup of his wrath, was never angry for any thing but sinne.

Thirdly, Rightly understand the nature of sinne, what ever may call out anger meets only in sinne, it is an injury against God, a contempt, an ingratitude against him, who is the holiest, wisest, excellentest in heaven and earth: who are they that do this, base creatures, worms, potsherds, that receive every thing which is good from him?

Secondly, How to bridle our inordinate passions:

• 1. Take heed of pride and overweening thy self, Pro. 11. 2. & 21. 24. David was much provoked at Nabal, but suffered Shimei to rail at him, there is nothing to be esteemed but the glory of God, his favour, communion with him.
• 2. Avoid suspition, love which is opposite to anger, is said not to be suspi∣cious.
• 3. Abstain from all occasions of anger, take heed of tale-bearers, resist it in the beginning.
• 4. Consider the excellency of meeknesse and long-suffering, rightly understand the hand from which every injury comes, real or supposed: Shimei cannot curse Da∣vid, but God bids him, he orders it.
• 5. Look to thy own thoughts, passe the thing over, doe not think of it, Matth. 15. 19.
• 6. Consider the glorious examples of Moses, David, Christ himself.
• 7. Often disgrace this vice unto your selves, call to minde how earnestly God hath condemned it, how he hath vilified it, and those that give themselves unto it. Anger rests in the bosom of fools; the holy Ghost bids us put away anger and wrath, bitternesse, crying and evil speaking; he bids us, Walk not with an angry man, nor have fellowship with a furious man; he saith, An angry man aboundeth in transgressi∣on, it is opposite to Love, the best of vertues, a very drunkennesse, and disgrace thy self to thy self.

Reverence.

It is an affection by which the soul is stirred to entertain the good which appear∣eth* 1.219 to be of some worth or excellency according to its worth.

It must be exercised upon fit objects, things and persons reverend.

The holy things of God, his Sanctuary, Sabbath, Word, Sacraments and other Ordinances in which men draw near unto him, Levit. 26. 2.

The Image of God consisting in righteousnesse and holinesse. Salomon saith, that wisdom shall give a comely ornament.

The Persons to be honoured, are

• 1. The godly and vertuous, whom we must respect for the image sake of God that is in them.
• 2. Governours and rulers of all sorts, Commandment 5^th.
• 3. The Ministers of the Gospel.
• 4. Aged persons having a stamp of Gods eternity.

Reverence is properly exercised upon a person esteemed excellent and eminent in grace and vertue, especially if it be also joyned with Soveraign Authority. If Au∣thority be separated from Vertue, yet in well considering men it will beget Reve∣rence, for the place will be loved, though not the party. If Vertue be separa∣ted from Authority, that will beget a great measure of Reverence in a well-judg∣ing soul.

Secondly, For the measure, we must honour and reverence things and persons more or lesse, as they are more or lesse reverend, every person and thing according to its degree.

We must not reverence:

• 1. Idols and false gods, I mean the image of any God-head set up to worship

• or any conceited imaginary God. To kisse the Calves (a sign of Reverence) was a sinne.
• 2. Vile and base men of sinful and wicked carriage, in regard of wealth, wit, beauty and other paintings. Masters, Parents, Kings must be reverenced for their Authority, but not for other vain things.

Zeal.

Zeal is by some defined the heat and intention of all the affections, as varnish is* 1.220 no one colour but that which gives glosse and lustre to all, Act. 26. 7.

It is a holy warmth wrought by the Spirit of God, whereby all the affections are drawn out unto the utmost for the Lord and his glory.

It is nothing but heat or warmth, whence zealous men in Scripture are said to burn in the Spirit, but it is a spiritual heat wrought in the heart of man by the holy Ghost, improving the good affections of Love, Joy, Hope, for the best further∣ance of Gods glory; using the contrary affections of hatred, anger, grief against Gods enemies.

D^r Holland when he went any journey was used to say to the Fellows, Commendo vos dilectioni Dei & odio Papatus.

All the servants of God should be zealous for the Lord, Revel. 3. 19. This is re∣quired in the Minister, Act. 18. 25. the hearer, Luke 24. 32. of them that would pray with comfort, Iam. 5. 16. in every part of the service that we do unto God, Rom. 12. 11. it is in general required of us in our whole profession and practice of Religion, Tit. 2. 14. Iehosaphat is praised for it, 2 Chron. 17. 6. See Chap. 31. 25. 2 King. 23. 25.

Reasons. God is a Spirit, a pure act with whom we have to do, therefore we must be spiritual: he would not accept the first-born of an Asse, because it is a dull sloathful creature.

Secondly, It is conversant in matters of Religion which are of highest concern∣ment in the world, all the heart, soul and strength, are to be laid out about them.

Thirdly, This is an excellent grace,

• 1. Because it is the best evidence of a Christian, the Spirit of God works like fire.
• 2. The greatest means to draw out the soul to service for Christ, Isa. 6. when he was toucht with a coal from the Altar, then he cries, Send me.
• 3. It will save a sinking Church, Numb. 25. 10. Ier. 5. 1.
• 4. It is the glory and beauty of all our services, as varnish adds a lustre to all other colours, makes them amiable.

Two Cautions.

• 1. It must be guided by knowledge, Rom. 10. 2. Zeal without knowledge is like mettle in a blinde horse; Knowledge without zeal is like a precious stone in an old Toads head.
• 2. Mannaged by wisdom, we must not go beyond our calling.

Signs of holy Zeal:

• 1. One is impatient for injuries done against God, so Moses, Exod. 32.
• 2. It is ready to be imployed in any service which may advance God, as Isa. 6.
• 3. It makes a man do it couragiously; a zealous man is bold for God, Shall such a man as I flee, said Nehemiah.
• 4. He will spare no cost in the cause of God, Cant. 8. 7.
• 5. What ever it hath done for God it never thinks it hath done enough, Phil. 3. 12, 13.
• 6. This heavenly fire shines abroad, but burns most within.
• 7. Makes one take pleasure in the zeal and forwardnesse of others, I would all the Lords people were Prophets.

CHAP. XXVII. Of the Sensitive Appetite.

THus I have done with sanctifying the intellectual Nature, the Understand∣ing, Will, Conscience, Memory and the Affections. Now I come to Ap∣pet••tus Sensitivus, The Sensitive Appetite.

It is an inclination of the soul to imbrace those things which are good or* 1.221 evil according to the judgement of the sense.

There are five external Senses, Seeing, Hearing, Smelling, Touching and Ta∣sting; and three internal, the Memory, Fancy, Common Sense. In these men and bruit beasts are alike.

In man this sensitive appetite differs from that in a bruit beast in three things:

• 1. That in a bruit beast is all the soul which he hath, but in man it is not a distinct soul, but an inferiour faculty of the reasonable soul.
• 2. The motions of a bruit beast according to sense, are not guided by reason.
• 3. In a bruit beast his sense is all the guide he hath by which he is to make his judgment: mans rule is reason guided by God.

All the motions of the will which the soul takes upon the representation of the senses, is the bruit part.

1. The rectitude of it before the fall or the image of God in it.

It was wholly at the command of reason, is was to be a servant to the soul, only to bring intelligence and represent all the things which were done abroad. A man in his pure condition had not a desire to a thing till reason had judg∣ed of it.

Since mans fall, much of our depravation lies in this low brutish faculty, the Scripture saith, Every man is a beast. The Apostle ten times in the sixth, seventh and eigth of the Romans, cals concupiscence sin. Some think it is but the deprava∣tion of this he there means.

Man falling off from God and making him his portion, turns to the creature, and makes it his portion.

• 1. The power which this brutish part hath over reason.
• 2. Over the will and affections.
• 3. The abominable fruits which slow from both these.

Of the first.

Whereas reason should impartially take all things without prejudice, and weigh them in the right balance; it puts out the eye or deludes it.

2. It takes up the will before any thing be propounded to reason, it often ravish∣eth the will, which the Scripture expresseth by madnesse.

3. The woful fruits of this.

Hereupon man who was made after Gods Image, and most like him, becomes a carnal, earthly, brutish man, the spiritual part is drowned, Iude v. 10. His joy is in his musick, wine, horse, garden, cloaths. Though he have an intellectual na∣ture, yet his reason invents wayes and means to follow some sensual good, and to avoid some sensual ev••l, and in this case are all natural men. Corruption first came into the soul by the sensual appetite: Eve by seeing the fruit, hearing the Serpent, touching and tasting the fruit, and by imagining what good might come to her by it, was deceived. Scholars and wise men when corrupt are often taken up more with the things which work upon the senses, then with what works upon reason. Many among the Arabians are learned in the Tongues and Mathematicks, yet their happinesse and all their Religion from Mahomet is what pleaseth the sense. Popery is a meer pompo••s sensual Religion. Men often do vertuous things that they may have the reward of vertue, and hate punishments because they are sensual.

The work of Gods grace in sanctifying this part.

The proper office of it was to present the intellectual nature with what of God may be found in the creature.

The Sanctification of it stands in two things:

• 1. God by his grace spoils the relish of that good which is presented to us by the senses, it discovers to the soul better good to feed upon, the taste of spiritual things, the consolations of Christ.
• 2. The soul is not much troubled at the evil which the senses present, sicknesse, reproach. Though grace do not so far subdue the appetite that it shall not be med∣ling, yet it stayes the will. In a gracious man the dictates of reason and conscience conclude the businesse, as in Samsons love of an uncircumcised Philistim, if grace had prevailed that had soon ceased.

There is a great deal of wickednesse in the sensual appetite, it is impetuous since* 1.222 the fall.

2. It is a great debasement for a man to be under that which should be his slave.

Directions how to get this faculty sanctified:

• 1. We shall never get it under the yoke untill we can get the soul to finde satis∣faction in better things, Communion with God. Paul could abound and want. All the Philosophy in the world cannot take thy soul off till grace doe, their own rules took not their hearts off, because they had not better things to sa∣tisfie it.
• 2. Watch diligently over thy senses, Satans Cinque-ports, what undid Achan? I saw a fine garment, and then I coveted. The Whore in the Proverbs allured the young man by inveigling most of his senses. I made a Covenant with my eyes, saith Iob.
• 3. We must be careful of our inward senses, our thoughts of earthly things.
• 4. Pray much to the Lord that he would keep us in his holy fear.

The vegetative soul is a power of attracting, concocting and expelling what is superfluous, it was not gracious in innocency, nor sinful by the fall, the perversness of it was brought in by sin, but sub ratione poenae.

CHAP. XXVIII. Of the Sanctification of Mans Body, and all the External Actions.

THe body as well as the soul was redeemed by the price of Christs bloud, taken into union with him, and shall be glorious to all eternity.

I shall here handle four things:

• 1. The Nature of the Body.* 1.223
• 2. The Image of God in it before the fall.
• 3. Its Corruption.
• 4. Its sanctifying by the Spirit.

Of the first.

It is one of the most curious pieces of all Gods workmanship, Psal. 139. 14, 15.

The operation of the soul much depends on the temper or distemper of the body.

2. What the Image of God was in mans body before the fall.

God is a Spirit, how can the body be his Image?

The Schoolmen say it stood in three things:

• 1. In the admirable frame and composure of it, this is not probable.
• 2. In its Majesty which carried a beam of God in it, bruit beasts did stoop to him as their Lord.
• ...

• 3. It bore Gods Image significativè, it was the vessel wherein the soul did act that holinesse which was Gods Image. The comlinesse of any mans body depends not on outward decking, but when it is imployed in the works of holinesse.

3. The depravation of the body since mans fall.

It is a great Question, Wherein the sinfulnesse of the body lies, because there is no sin in it till the soul comes, nor when it is gone: Yet that there is sin in it ap∣pears by 1 Thess. 5. 23.

Its sinfulnesse consists in three things:

• 1. In its fitnesse to sin, Rom. 6. 13.
• 2. In its readinesse to sin; there is not only a passive fitnesse, but an active rea∣dinesse in the members to sinne, Act. 13. 10. The feet are swift to shed bloud.
• 3. In its greedinesse to the service of sin, Deut. 29. 19.

The whole body of original corruption dwels in our bodies, Rom. 6. Let not sin reign in your mortal bodies. This corruption desiles the body within, and issues out likewise, sometimes it will inwardly burn with lust and anger.

The members of our bodies are the instruments of sin:* 1.224

The Tongue was given man to be an instrument of Gods glory, therefore David calleth it his Glory; since our fall the Spirit of God saith, It is a world of wicked∣nesse. One hath written a large Treatise of the sins of the Tongue, with that we curse God and rail on men, much uncleannesse is acted by it. One reckoneth up four and twenty several sins of the Tongue, lying, swearing, ribaldry, scoffing, flattering, quarrelling, deceiving, boasting, tatling, &c. It is compared to a sharp two-edged sword, to a razor, to sharp arrows, to an Adders sting, to the poyson of an Asp, to fiery coles, to the fire of hell.

Eyes] Eyes full of adultery, 1 Pet. 2. an evil eye, a covetous eye.

Ears] A deaf ear to that which is good, itching ears.

Hands] Full of violence, oppressing.

Feet] Swift to shed bloud.

4. The work of Grace in sanctifying mans body.

When the whole work of Sanctification is intended; God sometimes names onely the sanctifying of mans body, Rom. 12. 1 Thess. 4. 3, 4. Rom. 6. 12, 13. 1 Cor. 6. 13, 19.

The work of Grace in sanctifying the body, stands not in making it the immedi∣ate and proper subject of Grace, that being spiritual cannot have its seat in mole corporea, but in these particulars.

• 1. It shall be no longer at the command of the devil or a lust, 1 Cor. 6. 15. Iob 31. 1. Psal. 141. 3.* 1.225
• 2. It is consecrated to the Lord, Rom. 12. 1. 1 Cor. 6. 19, 20. It is made the Tem∣ple of the holy Ghost; where the holy Ghost resides he will spiritually adorn it that it shall be no more inthralled to sin.
• 3. It is taken into a real and indissoluble union with God himself, 1 Cor. 6. Your bodies are the members of Christ.* 1.226
• 4. Our bodies are the instruments by which the Spirit of God and our souls work Sanctification, Rom. 6. Give up your members as instruments of righteousnesse, 1 Cor. 6. 20. David often calleth on his tongue to blesse God, naming it his glory; it exalts Gods praises, ministers grace to the hearers. Psal. 141. 3.

The bridling of the tongue standeth,

1. In forbearing words,

• 1. Sinful simply, whether
  • 1. Impious against Gods
    • 1. Being, Authority and Greatnesse.
    • 2. Worship and Word.
    • 3. Name and Honour.
    • 4. Sabbath and Rest.
  • 2. Injurious against
    • 1. Those that we have relation to
      • 1. Betters, irreverent.
      • 2. Equals, comparing and disgracing.
      • 3. Inferiours, vilifying, contemning.
    • ...

• ...
  • ...
    • 2. All men, viz.
      • 1. Unkinde, passionate, provoking and bitter words against the sixth Commandment.
      • 2. Impure, unclean against the seventh.
      • 3. Fraudulent and deceitfull against the eighth Com∣mandment.
      • 4. Whispering, slandering, flattering, bragging, back∣biting against the ninth Commandment.
  • 2. Superfluous, too many Prov. 10. 8, 10. 1 Tim. 5. 11.
  • 3. Impertinent, not to the purpose, not concerning ones self, Psal. 73. 9.
  • 4. Idle, to no purpose, Matth. 13. 36.
  • 5. Unseasonable, uttered out of time and place, as to apply the comforts of the Gospel to him which is not at all humbled, or denounce the terrours of the Law against one who is too much already pressed with the sense of his sins.
• 2. In using speech, which is
  • 1. Alwayes gracious, viz.
    • 1. Discreet.
    • 2. Gentle.
    • 3. Lowly.
    • 4. True.
  • 2. Often religious.* 1.227

Motives to preserve our bodies in purity.

Consider

First, What an excellent piece the body of man is in the Lords Creation of it, wherein the Power, Wisdom and Goodnesse of God appears.

Secondly, Rather then it should be lost, Christ hath bought it with his precious bloud, 1 Cor. 6.

Thirdly, Thy body is joyned to Christ, and all the members are made members of his body.

Fourthly, The holy Ghost dwels in it. God hath two thrones the highest hea∣vens and the body and soul of a believer, God would not let any natural filthiness be amongst them while he was present with them.

Fifthly, Thy body shall be raised out of the dust and made like the glorious bo∣dy of our Lord Jesus Christ.

Sixthly, Look upon thy body in the relation it stands to thy soul, it is to be the vessel thy soul should use, by defiling it and regarding it more then enough, you make the soul a slave to it.

Seventhly, Consider that our bodies without a great deal of looking to and watching over will never be kept clean; originall sinne hath over-spread them.

Eighthly, A small temptation prevails over our bodies, they are more subject to spiritual then bodily evils.

Ninthly, Satan well knows, that although God most looks at the grace and corruption which acts in the inward man, for judging of the inward goodnesse or badnesse, yet when grace breaks out in the body it is majoris gloriae, and when cor∣ruption appears there it is majoris infamiae & turpitudinis.

Tenthly, In the judgement of God the greatest beauty and comlinesse to be found in our bodies is to have them thus devoted and consecrated to God, and thus imployed. The bravery of our cloathes, washing, and trimming, is to set out our bodies, because we would not appear deformed in the eyes of others, Prov. 3. 22, 23.

Means to possesse our bodies in purity:

• 1. Take heed of over-loving or over-valuing the body, then I shall not put my body on any duty of mortification, the body is but a Scabberd, the soul is the Tool.
• 2. Above all look to thy heart within, keep that in a right frame, and the body will easily be kept. Ierom saith, I left the City and went into the wildernesse, but I took my wicked heart thither.
• 3. Look to the senses, sinne came into the world by our senses, the devil spake

• slattering words to the ear, shew'd the fruit to the eye, she touched it and tasted of it, and perhaps smelt to it, Prov. 7. The harlot kist him for his touch, she had the attire of an harlot for his eye, perfumed her bed for his smell, her words dropt as the honey comb for his ear.
• 4. Keep the body as well as the soul in frequent Communion with God, exercise thy hands, eyes and ears in prayer.
• 5. Because our bodies being filthy vessels ever since our fall, and prone to be de∣filed, our care must be to wash them in clean water, 2 Cor. 7. 1. Heb. 10. 22, 23. We must daily renew our faith and repentance, Psal. 51. Besprinkle we with ••ys••p and wash me.

For our external actions, they are

• 1. Sinfull, and here is all new, the grosse sinfull actions are removed, Old things are past away: Ye were sometimes thus, but ye are washed, cleansed. Hence they are called Saints, and called from the world, Let him that stole steal no more.
• 2. Common infirmities are much subdued, and what is yet remaining is much bewailed, Gal 6. 24. You shall not see the same anger and love as before. He that was a very Nabal before is turned to a meek Moses, and he that was a Tiger before is changed into a Lamb.

2. Natural and civil actions, they are altered

• 1. They are put upon a right end, Whatsoever you do do all to the glory of God; so that as God made all things for himself, so we desire to live to him; whereas natu∣rally a man doth all these actions for himself, as the utmost end; we eat, drink, and do every thing to the glory of God, either immediately when we give him the glory and acknowledge him the author of these mercies we partake of, or else me∣diately, when we do imploy and lay out the strength, comfort and profit we have, in the way which God hath required at our hands.
• 2. They are made but the accessary, and heavenly things the principal, Matth. 6. Seek first the kingdom of Heaven, John 6. Labour not for the meat which perisheth: And what will it profit a man to gain the whole world? Naturally a m•••• i•• so ••••t on the world that he is taken up with it; if there were no heaven, no soul, no better thi••gs to be looked after it were another matter, but the conversation of the godly is in heaven, and their affections are set upon things above.
• 3. In the use of all these they live by faith, Hab. 3. The just shall live by faith, it is thrice repeated in the New Testament, a man depends upon Gods promise in the most trouble some straights, believeth in God as a Father, Matth. 6. who will pro∣vide for him; Care and distractions what thou shalt do, how thou shalt live, op∣pose the work of converting grace. Paul knew how to abound, and how to want; he saith, he had all things, because he that by faith hath God as his, hath all things of God, his wisdom, power.

3. Their religious actions, they are altered

For, 1. These are done with the inward man, with inward sorrow and delight; people think that praying and doing other duties is godlinesse it self, but here if any where grace makes a great change; for whereas before these duties were done out of custom and more verbally, now he performs them with more sense of his un∣worthines, the Spirit making groans unutterable, and taking away the s••onin••s of our hearts, now they are earnest and ••ervent in prayer, and hear the Word diligently.

2. They are effects of faith reconciling us to God, whereas before his conversion all his duties were abominable things, yet he had high conceits of them, now they are accepted, converting grace working faith in them, which laying hold upon Christ, doth cover them all with his worth and excellency: before they were but the meer desires of nature, such as any Heathen would make, and they did no more prevail, and if God did hear them it was in a common way of providence, such as he shewes to the Ravens when they cry to him, but now they are the pray∣ers and duties of those which are in Christ in whom God is well-pleased. There is as much difference between a beleevers prayer and a naturall mans prayer, as between Lazarus dead, and him risen again.

3. They are done eff••••aciously to make us grow more, and to get more strength, that is the end of prayer, of hearing the Word, of the Sacraments, partly to cleanse

us, and partly to further us in the way of salvation; the godly man faithfully using these Ordinances, findeth them such bread, that in the strength of them he liveth and groweth: but the natural man is never reformed by these though he live under the Minstry, he retains the same old lusts and sins.

4. They are so done as that we go out of them and relie on Christ only. This is a wonderful change wrought on the godly mans heart, that he goeth out of all his prayers, All our righteousnesse is as a menstruous cloth; naturally a man relieth on these, and till God make us see the spiritual purity of his Law, and all the in∣ward filth of our hearts, it spoils all our duties, and it is impossible that we should depend upon Christ and go out of all.

General Rules for the sanctifying of Meats and Drink, Apparel, Sports and Labor.

• 1. All these being in themselves neither morally good nor evil, but indifferent, we may use and desire them too much or too little, therefore we should be moderate in the use of them.
• 2. They should be sanctified by the Word and Prayer, 1 Tim. 4. The Word shews us the warrantable use of them, and teacheth how to use them, prayer obtains a blessing upon them, 1 Cor. 10. 31.
• 3. Our liberty in the use of them must not be a scandal to our brethren.

CHAP. XXIX. Some special Graces Deciphered, I. Bounty.

BOunty or Liberality is the vertue of spending riches well.

It is an aptnesse to give good things abundantly and freely. The object of it is riches, the proper act of it is to spend them well.

It is a very commendable thing, He that hath a bountifull eye shall be blessed, saith Salomon, See 1 Chro. 22. 14. & 29. 13, 17. Mat. 26. 7, 9. Paul commends the Church of Macedonia for it in the Thessalonians and Philippians.

Reasons. 1. It shews that a man rightly understands the nature and end of wealth, viz that it is but an instrument of well-doing, and all the good of it stands in using it well.

2. It is a useful vertue amongst men, therefore praise-worthy, it brings forth many good effects, it feeds and cloathes men.

The occasions of this Bounty are these,

• 1. To a Superiour in times of some solemnities, or when we have occasion to deal with them to shew our subjection to them. Thus the people gave presents to Saul, those which came to Salomon brought gifts * 1.228, and those which came to David.
• 2. To an enraged enemy to pacifie him, as Iacob to Esau, for a gift in secret doth pacifie great wrath.
• 3. To a wronged friend or neighbour, to make satisfaction, as Abimelech restored Abrahams wife with gifts.
• 4. To an acquaintance to nourish love and kindenesse, especially in times of so∣lemnity, as they sent gifts to each other in celebrating the daies of Purim.
• 5. To any one which hath shewed himself careful of us, and done us much good to requite him, as Saul brought a present to Samuel.
• 6. To such as we have occasion any way to use or imploy for our good, that they may more willingly help us, as 1 Sam. 17. 16.

The goods of this world are well spent and bestowed:

• 1. When the object is good, in good works, chiefly Mercy and Religion. Not to spend much is to be bountiful, but to spend upon things that are good, usefull and profitable: we must learn to maintain good works, 1 Tim. 6. 17, 18.
• 2. The quantity or measure of it, so much as the nature of the thing, and the ability of the person doth bear.
• ...

• 3. The manner of giving must be free and willing, prompt and ready, Rom. 12. 8.

Cautions.

• 1. A gift must not be a bribe to pervert Justice.
• 2. One must not rob the poor to give to the rich, refuse to pay debts that he* 1.229 may have to give, this is not liberality but robbery. The matter of bounty must be goods honestly and justly gotten.
• 3. A man must not overcharge himself with gifts.
• 4. The motive and end must not be vain-glory, applause and conceit of merit, Matth. 6.

The offering of our hands, a giving part of our goods to God to maintain his worship and service is required, for he will not be served alone with the tongue and ear, but hand also. We must as well give to him as receive from him, that we may declare our homage unto God, Prov. 3. 9. The chief of all thy increase shews it undeniably that he means it not of common honouring him by a right imploying of them in thrift and liberality, but by a special honouring him in devotion, for the chief of ones increase denotes a gift to the God of his life, the chief Lord of all, Psal. 76. 11. Bringing of gifts is required to a true real testification of our fear of God as well as vowing and performing our vows. We have also clear examples of it. The Princes and people offered to the building of the Tabernacle, and at the Dedication of it. David and his Princes and people offered to the building of the Temple. Also the Wise men Matth. 2. 11. offered to Christ gifts and presents, as a real acknowledgement of their faith in him. Act. 24. 17. Paul thought that something was to be offered to God as well as given to the poor. It is not meant of his offering for his vow, for he came not to Ierusalem for that purpose, but agreed to do it by advice of the Apostles after he was come, the end of his coming is by him named to be bringing of Alms and Offerings, it is meant therefore of such things as divers among the Gentiles had given to maintain the worship of God at Ierusalem, as well as Alms to maintain the poor. A voluntary occasional offering and giving what we see good of that God hath blessed us withall, either upon special occasion of using cost for Gods service to maintain it, as David to the buil∣ding of the Temple, or for acknowledgement of some special blessing, as we see they did after great victories.

Rich men must chiefly be bountiful but not onely, A cup of cold water from him that hath no greater a gift, hath promise of a very great reward, the widows mite out-weighed all the rich gifts of the wealthier persons.

Motives to Bounty:

• 1. From God who hath commanded it and promised to reward it, and punish the contrary.
• 2. All creatures invite us to it, the Sun, the Sea, the earth, the flowers, all crea∣tures, and especially the Creator who gives us all things abundantly to enjoy. Christ poured out his heart-bloud for thee.
• 3. From wealth, which is fickle and uncertain, and which we must all part with and which will give no comfort nor bring no credit it self, there is no comfort in having but in well bestowing a large estate.
• 4. From our selves which must part with all at last, and why should not we use our goods well, we are but Stewards and must give an account of the using of them and all that we have of Gods, of thine own have we gi∣ven thee.
• 5. What cost have we been at for our lusts?
• 6. We expect that Christ should be every day at cost with us; we look for a full Table, a great deal of Gods Spirit and love.
• 7. Consider the cost that the Jews were at in all their services, and that many Pa∣pists and Mahumetans are at.

Means to get this vertue:

• 1. Chase away the hinderances of it, covetousnesse, love of money, such a one will be unwilling to part with it for good purposes; frugality cuts off sinfull and superfluous expences in cloathes, fare.
• ...

• 2. Fall to prayer and practice, lay out on Christ, his Saints, ordinances, truths, relieve the poor.

It is a Question amongst learned men, Whether of the two extreams of libera∣lity, prodigality in the excesse, or covetousnesse in the defect be worse? Cove∣tousnesse is the worse, because

• 1. It is the root of all evil, Iudas sold Christ for it.* 1.230
• 2. The covetous doth good to none, nor to himself neither, the prodigal doth good to many.
• 3. Age is some remedy as against other vices, so against prodigality, covetous∣nesse then grows young.

II. Humility.

It is that grace whereby a man doth make little or no account of himself, Iob 42.* 1.231 6. Ezek. 20. 43.

Or, It is a grace of the Spirit of God, whereby a man out of true knowledge of himself, his state and condition, accounts himself vile and walks accordingly be∣fore God and man.

Every good man is humble, Prov. 30. 2. Luke 18. 13.

Poverty of spirit is the first step to heaven, Matth. 5. 3. High in worth and hum∣ble in heart, saith Nazianzen of Athanasius. All the Stars the higher they are the lesser they appear, so must all the Saints.

Humilitas virtus Christianorum, prima, secunda, tertia. Aug.

Augustin being asked, What vertue was most to be desired? he answered, Hu∣mility: being asked, What was the second? he answered Humility: Which was the next, he said still Humility.

Primislaus the first King of Bohemia kept his shoes by him to put him in minde from whence he rose.

We reade of Agathocles that King which was at first but a Potters son, and after advanced to the Kingdom of Sicily, that he would, together with his plate of* 1.232 gold and silver have earthen vessels on his cup-board, to put him in minde of that condition he was in before. Iacob saith, I am lesse then the least of all thy mercies. Abraham cals himself dust and ashes. David terms himself a dead dogg, 1 Sam. 2. 4. a flea, that is, a poor, mean, base, worthlesse person. Paul terms himself, The* 1.233 least of all Sainis, and the chiefest of sinners, 1 Tim. 1. 15. Though I be nothing (saith he) and I am the least of all the Apostles, not worthy to be called an Apostle.

God often cals for this grace, Ephes. 4. 2. Col. 3. 12. Phil. 2. 3.

God teacheth the humble, exalts the humble. He hath two thrones, one in the highest heavens and the other in the lowest heart.

Humility hath the promise both of temporal benefits, Prov. 22. 4. and Spiritual, Prov. 3. 34. Grace, Prov. 11. 4. Wisdome, Prov. 22. 4. the fear of God, and finally Blessednesse, Matth. 5. 3.

Reasons. 1. Because a godly man knows Gods excellency, the foulnesse of sin, and his own littlenesse and sinfulnesse, therefore must needs be mean in his own eyes. Iob 42. 6. Isa. 6. 6.

Secondly, There is no way to exalt mercy but by abasing self, it will not be prized unlesse self be abased, Deut. 26. 5. The whole have no need of the Physician, but the sick.

Marks of this excellent grace:

• 1. We may judge of it by the efficient cause, the Spirit of God must be the worker* 1.234 of it. God when he converts a man shews him his own misery and the excellency of Christ.
• ...

• 2. The effects of humility. It discovers it self in its carriage to God upon his dispensations toward us, if his waies be waies of mercy and enlargement, it admires free-grace in them all, 1 Chron. 29. lat. end. that I should enjoy such blessings, if God send afflictions he acquits his severity, and saith, The Lord is righteous, and sub∣mits to him.
• 3. Such a one rejects himself as vile and abominable in the sight of God. Paul* 1.235 after his conversion saith, I know that in me dwels no good.
• 4. Such a one willingly imbraceth every service belonging to his relation. Christ washed his Disciples feet. Queen Bathsheba taught Salomon her son.
• 5. He is far from censuring and undervaluing of others. Be not many masters, Iam. 3. 1.

The whole design of the Gospel lies in two things:

• 1. To make the creature nothing.
• 2. To make the grace of God in Christ all things.

Quickning Motives to provoke us to get Humility.

Meditate on three things:

• 1. The absolute necessity of it.
• 2. The difficulty of it.
• 3. The excellency of it.
  • ...

    1. The necessity of it.

    God takes no pleasure in men, till he hath brought them into such a frame. Hu∣mility is necessary also for every condition of life, if God send crosses thou wilt never bear them till he have humbled thy spirit.

  • ...

    2. The difficulty of it.

    It is hard to get the heart into such a temper, all that is in thee is against thee; The Grecians and Philosophers thought humilitie was not a vertue but a despon∣dency of Spirit, all thy corruptions are against it, thy excellencies, wit, authority, thy graces against it, grace will be against grace, thou wilt be proud because thou art humble.

  • ...

    3. The excellency of it.

    Thy heart shall be Gods Temple, a broken Spirit is in stead of all Sacrifices, it will nourish all graces in thee, a humble man seems to creep, but he flies to heaven, saith Parisiensis, not one administration of God will passe without doing thee good if thou hast an humble spirit.

Means to get it:

First, See thy pride, all sin is resolved into pride, Ier. 13. 17.

Secondly, Meditate, 1. Of the basenesse of thy beginning and original, thou comest* 1.236 immediately from the slime of thy parents loins, and mediately from the dust of the earth, and just nothing.

2. Consider thy extream sinfulnesse. How little do we know in comparison of what we should know, how little do we love, serve and obey God in comparison of that our duty bindeth us? What a deal of atheism, blindenesse, vanity is in our mindes? How forgetful are we of God and our later end, how foolish and sensual.

3. We must put our selves in minde of our death and later end, we must shortly rot, putrifie, stink and crawl with worms, we must return to the dust, lie down in the grave, must be without wealth, honour, beauty, strength, wit, learning, know∣ledge, celebrate thy own funerals.

4. Consider of the torments and wofull condition which we have deserved, to which we must go, if we be not humbled in the sense of our having deserved it we cannot escape.

Thirdly, Adde to these meditations hearty prayers to God to humble you, to con∣vinte you of sinne, to open your eyes to know your selves and him. The know∣ledge

of Gods holinesse, excellency, majesty, glory, will also abase us, Isa. 6. 5. Iob 42. 5, 6.

The worst pride is an overweening of our selves because of our graces. Con∣sider,

• 1. That this holinesse is received from God, 1 Cor. 4. 17.
• 2. It is imperfect.
• 3. It is in its own nature defective, being a creature: Grace is depositum as well as donum, a talent or pledge that the Lord hath left with you, as well as a gift.

Iustice.

Iustinian defines it thus, Est constans & perpetua voluntas suum cuique tribuendi, he begins his Institutions so. D. Ames de consc. lib. 5. cap. 2. saith, it is a vertue by* 1.237 which we are inclined to perform all due offices to our neighbour.

D. Hall * 1.238 saith, Justice comprizeth all vertue, as peace all blessings.

Antiochus of Asia sent his letters and missives to his Provinces, that if they re∣ceived any dispatch in his name not agreeable to justice, Ignoto se has esse scriptas, ideóque eis non parerent. See Speed in the Reign of Henry the 5^th concrning his Ju∣stice, p. 625.

Scepters born by Kings and the Maces of all Magistrates, are straight, emblems of Justice. D. Clerk.

The Rules which must be observed in executing of Justice:

• 1. The doer must have a calling and authority to it; Peter had none when the High-priests servants came to lay hold on Christ, and he cut off the ear of Malchus.
• 2. He must indifferently hear both parties. Philip kept an ear alwaies for the Defendant, therefore Suetonius justly chargeth Claudius with injustice for preci∣pitating his sentence before he had given a full hearing to both parties, nay some∣times to either, Pronunciabat saepe altera parte audita, saepe neutra.
• 3. He must lay all he hears in an even balance, and poyse them together: Res cum re, causa cum causa, ratio cum ratione concertet.
• 4. He must maturely advise and seriously consider of the matter before he passe sen∣tence, Iudg. 19. 30.
• 5. The person punished must be indeed an offender or guilty person, not made so to appear by forged cavillation, as Naboth; nor so reputed out of the rage of the punisher, as the Priests of Nob in Sauls conceit, but having indeed done some, and being duly convicted to have done some thing worthy of stripes, bonds, imprison∣ment; for else to strike the innocent is abominable to God.
• 6. The punishment must be proportioned to the sinne, as a plaister to the sore, a lesse punishment must be inflicted on a lesse sinne, and a greater on a greater, with this proviso, that the greatnesse of the sinne be not measured alone by the matter of the thing done, but also by other circumstances considered together with that, and chiefly by the mischiefs which will ensue upon the doing thereof, and so those faults must be punished with capital punishments, which are either in themselves very enormous, or in their consequents and effects very mischievous.
• 7. The motive and end in punishing must be a single eye to the stopping and preventing of sinne, that God may not thereby be dishonoured, not any self∣regard.

Severity is the executing of punishment fully without sparing in any part of the punishment, and speedily without too long deferring and putting it off, Deut. 13. 8. & 19. 21. Ezek. 8. 18. Salomon tels us, That a wise King * 1.239 turneth the wheel over the wicked, that is, is severe to them: See Psal. 101. 8. a parent must correct his son, and not spare for his much crying. God therefore often saith, I will not spare, nor mine eyes shall not pity: we must be just as our heavenly Father is, as well as merciful as he is.

Reasons. 1. In respect of God we ought to shew a love to him and conformity to his judgement, and a detestation of that which he detests, and a care to please him in doing what he commands.

2. In respect of the sinne, it is a thing wholsome and profitable for their souls, the welfare of which is to be preferred before ease. Punishment to a fault is like a medicine to a disease, or a plaister to a ••ore.

3. This is requisite for the good of others, as the Scripture expresly noteth, that others may hear and fear, and do no more so wickedly.

4. It is requisite for the publick safety, for what sins are not duly punished, will grow frequent, ordinary, general.

5. For the honour and credit of the Laws and Law-makers, if they did well in appointing such a correction for a fault, why is not their order observed and put* 1.240 in practice? If ill, why did they make the Law?

6. The Governour is guilty of the sin if he forbear to punish when there is no just and due cause of sparing. David and Eli were sharply punished for failing herein.

Knowledge or Wisdom.

Wisdome is, 1. Intellectual, which consists in the knowledge of the languages,* 1.241 and the liberal Arts and Sciences.

2. Moral, which consists in a gracefull, comely and discreet carriage of our selves, Ephes. 5. 15. Col. 4. 5.

3. Civil, which consists in an orderly Government of Corporations and Socie∣ties committed to our charge.

4. Spiritual, which consists in the knowledge of the true God, and in the serving of him in a true manner, Prov. 1. 7. 1 Chron. 28. 9.

The knowledge of God and Christ is the ground of all our good, 2 Pet. 1. 3. Col. 2. 2. Conversion it self is wrought in a way of conviction and illumination, Iohn 16. 8, 9, 10. therefore it is called Illumination, Heb. 10. 32. Vocation comes in by knowledge, Ephes. 1. 8, 9. Justification, Isa. 53. 11. Glorification, Iohn 17 3.

There is a two-fold Knowledge:

• 1. Speculative, whereby we assent to the truth revealed, this is found in the de∣vils in as large and ample measure as in the Saints, they being knowing Spirits, know and assent to the truth of every proposition that a childe of God knows.
• 2. Experimental, whereby we do not only know that it is so, but taste and see it to be so, Heb. 5. 14. Phil. 1. 9. where this is there must needs be faith.

We should labour not only to know God as God in the creatures by the light of nature and reason, but to know him in the Gospel by the light of revelation, and Christ in the excellency of his person, as God-man, and the sufficiency that is in him, the riches of his grace and satisfaction, and our communion with him, Matth. 16. 16, 17. to know God and Christ, as calling and converting us, Ephes. 1. 17, 18, 19. Col. 1. 27.

Such a knowledge of God and Christ will fill us with high thoughts of them, and high apprehensions will breed strong affections to them, and increase all gra∣ces, Exod. 33. 19. Isa. 6. 5, 8. Col. 3. 16.

The devil much opposeth this knowledge, 2 Cor. 4. 4. Eph. 6. 12. whenever God intends good to any soul, he brings it to the means.

Wisdome is an excellent endowment, a principal, and one of the cardinal Ver∣tues, much to be desired and esteemed. Wisdome is the chiefest, saith Salomon, he speaketh of spiritual wisdome, but the proportion holdeth fitly; as spiritual wisdome is the principal among spiritual graces, so natural wisdome among natural. The excellency of a thing, saith Salomon in another place, is wisdome, and who is as the wise man? and also, Wisdome maketh the face to shine; As light is better then darknesse, so is wisdome then folly. A poor wise childe is preferred before an old foolish King. Wisdome is one of the principal Attributes of God for which he is most exalted by his Saints, To the onely wise God be glory for ever and ever. To the onely wise God our Saviour be glory and majesty, dominion and power for ever.

Wisdome is one principal part of the excellency of the holy Angels, as they excel in power so in wisdome, so saith the woman to David, My Lord is wise as an Angel of God, intimating that wisdome is an angelical thing. Salomon being put to his choice, asked wisdome at Gods hands, and God himself approved and com∣mended* 1.242 his choice, and rewarded it also with an addition of other things, as it were advantages and appendices to it, giving him, as a wise heart, so likewise store of riches and honour.

Reasons. 1, It perfecteth the best faculty of the best part of the best creature, of all that God hath made in this inferiour world; Wisdome is a gift peculiar to men, beasts have strength, swiftnesse, beauty; Wisdome also is a quality that per∣taineth to the best part of man, his soul, it perfecteth reason, the understanding, and the will too, making the one to judge and discern rightly, and the other to choose rightly; the one to see the best things, the other to take the best and leave the worst, and to persist in using the best means for attaining the best things; for wisdom standeth in these two things, in ability to discern what is most beneficial and good, and what helps do most conduce to the getting of it, and to sway the soul to a ready choosing of those means, and right using them for the gaining of those benefits.

By wisdome the holy Ghost meaneth not so much the speculative wisdom, which* 1.243 is called learning, the universal knowledge of all things humane and divine, the understanding of great and wonderfull things, as one defines it, but that which is termed Prudence, the ability of managing affairs discreetly, the vertue of getting things necessary for our welfare.

The Scripture telleth us of two sorts of wisdome, a good wisdome and a bad, the good properly so called, because it is worthy that name, the bad improperly, because of some resemblance it hath in some respects unto the good.

The good wisdome is first and chiefly spiritual, by which the minde is enabled to see and attain its chiefest, highest, most noble end, its fellowship with God, its eternal welfare and happinesse, called, A being wise to salvation.

2. Natural, which is an ability to see and obtain the natural good, even those be∣nefits which God hath provided for men to enjoy in this world.

Secondly, Evil wisdome, called by S^t Iames, Earthly, sensual and devilish; ter∣med so from the objects of it, the things about which it worketh, even about earth∣ly, sensual and devilish things.

Wisdome is an excellent gift for these reasons also; three things commend a thing and make it appear most excellent.

• 1. Rarity.
• 2. Difficulty.
• 3. Usefulnesse and profit.

First, It is a rare thing, Eccles. 8. 1.

Secondly, It is a most difficult thing to get, therefore the holy Ghost bids us Dig for it, cry for it, search for it as for hid treasure.

Thirdly, It is most usefull and beneficial in regard of himself that hath it, and others too.

• 1. He that hath it gets by it comfort, good successe and constant prosperity.
• 2. It is an honour to him before all men, The wise shall inherit glory; it will make the face to shine like an ointment; Solomons wisdome commended him to all the world. Dr. Hall cals him the Oracle, the Miracle of wisdome. VVhere shall we find a wise man like this? said Pharaoh of Ioseph.
• 3. It makes him very beneficial to others; A poor wise man delivered a City that* 1.244 was besieged by a mighty man. A skill to perform things well and fitly, that is meant by the word wisdome in Scripture; Bezaleel was filled with wisdome: A wise master-builder, saith Paul. It is such a knowledge of things as inableth a man to order his actions and whole life aright.

Wisdome, whether natural or spiritual, all good wisdome is Gods gift, the in∣spiration of the most high giveth wisdome, out of his mouth cometh under∣standing.

The chief ground, The beginning of wisdome is the fear of the Lord. A good

understanding and obedience have all they which do his precepts. This is the foun∣dation of spiritual and true natural wisdome, without which a man may have wit and craft, but wisdome he cannot have, except such wicked wisdome as S^t Iames describes.

These vertues of fearing God and obeying him, are both main parts of wisdom, and the foundation of it.

Some common means for attaining both these kinds of wisdome.

First, See our own want of wisdome, together with the worth of it, that we may* 1.245 earnestly desire it; for spiritual wisdome, Paul saith, If any would be wise, he must become a fool that he may be wise, his meaning is, he must take notice of his own folly, 1 King. 3. 9.

Secondly, We must pray for it earnestly, Iam. 1. 5. Spiritual wisdome was never obtained without it, and the other is not else sanctified to a man.

Thirdly, Converse with the wise, Prov. 13. 20.

Fourthly, Oppose those things which are contrary to it,

• 1. Strong passions, especially wrath and anger; this dwels in the bosom of fools and exalts folly.
• 2. Conceitednesse of ones self, There is more hope of a fool then one that is wise in his own conceit.
• 3. Rashnesse, in doing things hastily and on a sudden, and of his own head, with∣out deliberating with himself, and consulting with others.
• 4. Voluptuousnesse, He that follows the idle is destitute of heart.

The special means of getting spiritual wisdome:

1. To be constant and diligent in reading and pondering on the Scriptures, Gods oracles, Prov. 1. 4. Psal. 119. 98, 99, 100. These writings will make us wise to salva∣tion, and teach us also how to be wise in the world, and to order all our affairs with judgement. To which adde prayer and practice.

Manifest Signs and fruits of wisdom:

The Scripture gives some general rules of discretion,

First, To take the due time and fit season of things, As the Ant la∣bours in Summer against Winter, so Salomon saith, the wise man will labour in harvest.

Secondly, To be wary and deliberate, walking by advice and counsel, and not follow his own head, A wise man is of a cool spirit. In the multitude of counsellors is peace.

Thirdly, To use due secrecy, to know how to keep such things to ones self as should* 1.246 be reserved.

Fourthly, To be somewhat hard of belief, A fool believes every thing, but a wise man will enquire into matters.

Fifthly, To know and preferre the most needfull things in the first place.

Sixthly, Will take reproof well, Rebuke a wise man and he will love thee.

Great natural wisdome separated from holinesse makes a man the more wicked* 1.247 and mischievous, as Ahitophels wisdome, 2 Sam. 16. 22, 23. enabled him to do more mischief. The Apostle saith, The wisdome of this world is foolishnesse with God; And S^t Iames tels us, That this wisdome is earthly, sensual and devilish. We may see it evident in the Devil, who is of great understanding, but utterly unholy, and therefore the worst of all Gods creatures.

Reasons. 1. This wisdome looks only to the things that are inferiour, and false goods, and so carry a man further from God the chiefest good.

2. Such wisdome inableth a man better to devise and contrive sinful enterprizes, so that he can finde out means fit and apt to bring to passe any evil design or inten∣tion which is within him.

3. It knows, how if need be, to hide and conceal sin and cover it with fair preten∣ces and shifts, and to excuse and defend it.

4. It causeth him in whom it is to be more regarded by others, they listen to his counsel, and are ready to take and follow it.

The understanding of divine truths revealed in Scripture may be found in a greater measure in some hypocrites then some true Saints, because of their greater natural abilities, more ample instruction and better education. We know▪ saith Paul, that all men have knowledge. He that knows his masters will and doth it not, saith our Saviour. To him that knows how to do well, and doth it not, saith Iames. Thus the Pharisees bragged of the knowledge of the Law, upbraiding the people with ignorance. Those that shall alledge prophesying in the name of Christ, had a large measure of knowledge. S^t Paul yeeldeth to the Jews, that they had a form of knowledge out of the Law. But the difference between the knowledge of a godly and wicked man stands chiefly in these things.

• 1. In the matter of this knowledge: the true Christian is ready to know all truths that God doth offer to his knowledge, submitting his reason and understanding wholly to God, and not detaining any part of the truth in unrighteousnesse, not willingly winking or refusing to know, but the hypocrite refuseth knowledge in some things, and will wink with his eyes, as the Pharisees would not under∣stand that Christ was the Messiah, and of the mockers Peter saith, Of this they are wil∣lingly ignorant.
• 2. The hypocrite is most studious and inquisitive into the niceties of the Scripture and of Religion, as I may term them, matters of doubtfull dispu∣tation, speculative points. But the true Christian is solid in his knowledge, cares to know nothing but Christ and him crucified, the substantial and essential points of Christian Religion, concerning Faith, Love and a good Conscience, which tend to practise.

Secondly, In the manner, the knowledge of the hypocrite is confused, of the* 1.248 true Christian is distinct. The knowledge of the one is only literal, the others is a spiritual knowledge. A wicked man may have apprehensions of the truths of the Gospel, as great and good: the other hath an application of them as good to him.

Thirdly, In the Effects of it.

• 1. The Christian applies his knowledge to himself, to discover his own wayes and* 1.249 to rectifice and teach himself, but the hypocrite only to teach and instruct others, and to censure, or only to talk and discourse with applause.
• 2. The Christian man fals to practise his knowledge, he hears and does, the hypocrite only talketh, and though he know how to do well doth it not, building* 1.250 upon the sand.

Lastly, The hypocrites knowledge puffs him up, 1 Cor. 8. 2. and makes him de∣spise those which do know lesse then himself. These people which know not the Law are accursed, thou art altogether born in sin, and dost thou teach us? but the true knowledge of the sanctified man humbleth him.* 1.251

Motives to Gospel-knowledge:

Consider first the necessity of it, no knowledge no grace, Iohn 6. 44, 45. Ephes. 4. 24. Col. 3. 12.

• 1. Humility comes by it, Isa. 31. 18.
• 2. Strength to bear afflictions, Heb. 10. 36. No knowledge no duty, our service must be reasonable, God regards not blinde obedience, 1 Chron. 8. 9. Ioh. 4. 22. with∣out knowledge the heart is not good.

Secondly, The possibility of it, God hath appointed the Ministery for this very end, Acts 26. 18. Observe how the promises runne, Psal. 19. 7. Ier. 31. 34. Isa. 35. 18.

Thirdly, The dignity of it, it is a noble study, the excellency of the knowledge of Christ, it is the highest wisdome to know God in Christ, 1 Cor. 1. 20.

• 1. In the matter of it, onely the Bible teacheth this knowledge.
• 2. The way God alone must teach you, you must see God by his own light. The Jews were honoured above all other Nations for their knowledge of the true God.* 1.252
• 3. It is very profitable:
  • 1. It hath a healing vertue, heals the understanding.
  • 2. Makes every one spiritually wise that hath it.
  • 3. Will keep the mans soul from every evil way, Prov. 2.
  • 4. The Devil much opposeth it, he would have the Bible burnt or corrupted.

Mercy.

A godly man must be a merciful man, 2 Sam. 22. 25, 26. Our Saviour imitating* 1.253 or alluding to these words of David, saith, Matth. 5. Blessed are the mercifull. S^t Paul bids the Colossians, As the elect of God holy and beloved, to put on humblenesse of minde and bowels of mercy. You see what apparel we must wear, if we will ap∣prove our selves to be chosen and beloved of God, that is, what vertues we must get and practise as constantly as we put on our cloathes to keep our bodies warm and decent, one is bowels of mercy, tender mercies, Mioah 6. 8. I will have mercy and not sacrifice. God prefers it before all Sacrifices Isa. 32. 8. See 2 Cor. 8. 2. 3. 7.

Queen Anne of Bullen, besides the ordinary of a hundred Crowns, and other* 1.254 apparel which she gave weekly a year before she was crowned, both to men and women, gave also wonderful much prime alms to widows and other poor houshol∣ders continually till she was apprehended, and she sent her Subalmner to the Towns about where she lay, that the Parishioners should make a Bill of all the poor hous∣holders in the Parish, and some Towns received seven, eight or ten pound to buy Kine withall, according as the number of the poor in the Towns were. She also maintained many learned men in Cambridge. She carried ever about her a certain little purse, out of the which she was wont daily to scatter abroad some alms to the needy, thinking no day well spent, wherein some man had not fared the better by some benefit at her hands.

M^r Fox himself was so zealous in his love to the poor, that he was in a holy man∣ner cruel to himself, to give the very cloathes off his back, rather then the naked should not be cloathed.

My Lord Harrington gave the tenth of his allowance to the poor, and other good uses, his allowance being 1000^lb per annum.

Master Whateley did the like, as Master Schudder relates in his life, he was both very bountifull himself, and did much stirre up others to that duty in his preaching.

The like did Mr. Iohn Underwood of All-Hallows in Bread street. Every year* 1.255 when he made up his Books, and had summed up his debts and gains, he would constantly reserve the tenths, and write himself, So much debtor to God. The bet∣ter tenth of his estate he gave to God also in his last Will.

Reasons. First, This is to be like God who is good in himself, and does good to others.

Secondly, God hath therefore given to us, that like good Stewards we may give to others.

Thirdly, Faith if it produce not charity is a dead and counterfeit faith, it works by love; this grace is a most necessary, proper and inseparable fruit of true Christian cha∣rity.

Fourthly, All Devotion and religious Worship of God is feigned and hypocri∣tical, if destitute of mercy, Iam. 1. 27. Religion must be tried by mercy, our wor∣shipping of God by our mercifulnesse to our neighbour. Fasting is no otherwise acceptable to God then as it is joyned with mercy, Isa▪ 58. 7, 8, 9, 10. as Christ hath joyned Alms, Prayer and Fasting together, Matth. 6. so must we, Acts 10. 30, 35.

Fifthly, Without it we cannot attain mercy from God, his mercy is limited to merciful men, 2 Sam. 22 25. He shall never finde mercy with God that shews* 1.256 not mercy to men; judgment without mercy shall be to them that shew no mercy, Iam. 2. 13.

We should be merciful,

• 1. In all our relations, Christ was a merciful and faithful high-priest.
• 2. To the poor and needy, Heb. 13. 2. to our enemies, Mat. 5▪ 44, 45.
• 3. To the dumb creatures, Exod. 23. 5. Prov. 12. 16.
• 4. To our selves, to our own souls, and next, to the people of God, Gal. 6. 10. to their names, states, lives, liberties, bodies, souls.

We should shew mercy,

• 1. In giving that which is good, ministring to the necessities of the Saints.
• 2. In forbearing one another, Ephes. 4. begin.
• 3. In forgiving one another, Eph. 4. la••▪ end.
• 4. In forgetting injuries, as God doth our offences.
• 5. In pitying and praying one for another, Heb. 13. 3. 2 Cor. 1. 29. See 1 Cor. 5. 14. Heb. 12, 15.

Mercy is a vertue by which men order themselves rightly to the miserable for* 1.257 their help and comfort. The object of mercy is a person miserable, the end of mer∣cy is the help and comfort of such a person; the proper act of mercy is to cause a man to order himself aright for that end. Misery is the being obnoxious to some evil of pain, at least to some evil that makes him unhappy. A man is miserable ei∣ther in deserving or in act; in deserving, when he hath done something that makes him obnoxious to misery, subject to it, that bindes him to it, for it is a misery to lie open to punishment, to be in such a case that he may and must suffer it. In act a man is miserable when he doth now suffer evil of any kinde. Mercy takes order either to prevent this misery that it come not in some cases, so farre as is agreeable with justice and equity, or to mitigate and ease it when it lies on, or to remove it so soon as is fit.

There are two verses, one for outward, and the other for spiritual alms. The first is,* 1.258

¹ Visito, ² Poto, ³ Cibo, ⁴ Redimo, ⁵ Tego, ⁶ Colligo, ⁷ Condo.

The other is,

Consule, Castiga, Solare, Remitte, Fer, Ora.

There are seven works of corporal Alms, and six of spiritual.

The Fathers and Schoolmen hold that spiritual Alms Coeteris paribus are more ex∣cellent and acceptable then corporal, because

• 1. The Gift is more noble in its own nature.
• 2. The Object more illustrious, mans immortal soul.
• 3. The Charity more heavenly, which aims at our Brothers endlesse Salva∣tion.

The poor is he who hath not enough of his own to maintain life, or to maintain it with any chearfulnesse and plenty.

There are three sorts of poor,

• 1. The Devils poor.
• 2. The Worlds poor.
• 3. Christs poor.

And there are three Degrees of Necessity,

• 1. Extream, when there is nothing left, but they will starve if they be not sup∣plied: in such a case the most wicked should be helped.
• 2. Grievous, when something is left, but they are in great want: in this neces∣sity the worlds poor should be relieved.
• 3. Common and ordinary, Christs poor should then be releeved.

Aquinas hath this Question, Utrum ille qui est in potestate alicujus constitutus,* 1.259 possit eleemosynam facere? Whether he which is under power may give alms? and resolves it negatively, because Inferiours must be regulated by their Superiours. But saith, If a wife hath any thing besides her Dowry, or gains any thing her self, or gets it any other lawful way, she may give moderate alms of that, without re∣quiring her husbands consent, otherwise she ought not to give alms without her husbands consent, either expresse or presumed, unlesse in case of necessity.

Dr. Gouge in his Domestick Duties resolves this Question much after the same manner.

Motives to Mercy:

First, Consider the exceeding plainnesse and frequency of the Commandments* 1.260 which cut off all excuse of ignorance, the exercise of this grace is so comman∣ded that other commandments must give place to it, Mat. 12. 7.

Secondly, We can do no service that the Spirit of God more delights in next to the snatching of souls out of hell then this, Isaiah chap. 1. & 58. Micah 6. 7, 8. Heb. 13. This shews love to Christ to releeve his members. It discovers and adorns all our graces, Col. 3. 12. Isa. 28. 4. & 62. begin.

Thirdly, God rewards no work more then this when done in a spiritual manner, and to a right end, Psal. 18. 25. Matth. 5. 7. He that gives to the poor lends unto the Lord.

• I. In this world.
  • 1. To their own persons whilst they live, Eccles. 11. Psal. 41. 1.
  • 2. To their posterity, Psal. 112. 1. Isa. 58. 12.
• II. At the last day we shall meet with all in heaven what ever we do in this kinde, I was naked and ye cloathed me. See Luk 14. 13, 14, 15. & 16. 8, 9.

Fourthly, They are commended often in Scripture who abounded in alms, as Tabitha, Act. 9. 36. and Cornelius, Act 10.

Fifthly, God hath threatned judgement without mercy to the unmercifull, Iam. 2. 13.

Sixthly, Thou desirest to find mercy both with God and man when thou art in any distresse; we should do as we would be done unto, Matth. 7. 12. We our selves may be as miserable and afflicted as any. God promiseth to forgive us as we for∣give others.

Means to make one merciful:

First, Meditate and ponder upon the motives, till they have brought you to sorrow and repentance for not having been merciful. The plaister must be applied that it may cure the sore. The Word must be pondered upon, that the soul may receive the impression of it, and be made obedient to it. Take some time to call to minde Gods Commandments, promises, and threats.

Secondly, You must adde Prayer to Meditation, and confesse to God your un∣mercifulnesse,

beseech him to pardon the fault for Christs sake, and to make you merciful like himself hereafter. To beg pardon of a fault and help against it from God is the way to mend it.

Thirdly, We must adde thereto resolutions and purposes of our own, saying, By Gods help I will be more merciful, I will even stirre up my self to shew mercy, Is it not my duty? Will it not be my profit? Shall I not have the benefit of it? Must I not obey Gods Commandments? Away objections, away fleshly reason, I must be merciful, and by Gods help I will be merciful, I can no further be a true Christian then I am merciful.

Lastly, Must follow practice, a man must consider of some present occasion, that requireth the exercise of mercy, or if he finde none he must open his purse and lay aside some pence, or shillings, or pounds, as his estate will afford, and say, This I will sequester from my self, and lay aside for the performance of the next work of mercy I meet with occasion of performing: if one have not done so already, he must begin now, and put aside some such summe as his present abundance may well spare, and say, This shall be by me till the next opportunity of a merciful deed, and then will I bestow some or all of it as need requireth.

This is the way to make you merciful, Meditate, Pray, Resolve, Practice, these four things will work any grace and increase it.

The chiefest impediments to mercy remov'd,

• 1. Taken from our selves.
• 2. From those we should shew mercy to.
• 3. From others.

First, From our selves, one is, I have little enough for my self and mine own, I have such a charge, and but such an estate, and what would you have me do? if I should give still I might soon give all away.

To which I answer. First, Dost thou think thou shalt have the more for thy self and thine, because of pinching from works of mercy? Hath not God said in his word, He that saveth more then enough it is only for poverty? Nay thy sa∣ving from works of mercy will cause God to crosse thee in other things with sick∣nesse, ill debters, losse of cattel, unfaithful servants, riotous children, with some or other losse in thy body or state, but if thou wouldst give to the poor, thou shalt be blessed and have abundance.

2. This is a self-loving heart, thou maist have for thy self and thine; Hast not thou some overplus too, if thou wouldst think any thing enough for thy self and thine?

Secondly, Some object they have not wherewithall to be merciful in so great quantity.

Answ. He that hath wherewithall to fare well and go well himself, and to di∣spatch any other thing that he desireth, hath wherewithall to shew mercy too if he want not will; when thou wantest any thing for thy self, thou canst finde wherewithall to supply thee, but when God cals for it in works of mercy, thou hast it not, this is to adde lying to unmercifulnesse, and to go about to mock God as well as disobey him.

2. From others.

I am as merciful as such and such.

I answer, 1. Thou canst not tell what another doth in secret. But

2. Suppose thou art so. God hath not given the liberality or mercy of men to thee for a patern and president of mercy, but his own, Be mercifull as your heavenly Father is mercifull.

3. What harm is it if thou shouldst outstrip others in mercy, and gain a greater blessing to thy self then they do seek after.

Objection 3. From the persons to whom.* 1.261

Their faultinesse and unworthinesse in regard of ill carriage in general or to ones self.

First, They are idle, unthrifty, carelesse.

I answer, Art thou sure of it, or dost thou think so, or hast heard so? Take heed of following thy own conceit, and receiving others slanders, for then thou wilt

adde slandering to thy unmercifulnesse: Hast thou ever admonished them hereto∣fore, and laboured to amend them? if not, it is not hatred of sinne that makes thee withdraw from shewing mercy, but unwillingnesse to shew mercy that makes thee pretend hatred of sin, and so here is hypocrisie as well as unmercifulnesse, but if thou hast told them, and they would not amend, then admonish and help too, for so doth God to thee, or else thou must perish. And if thou alledge particular injuries against thy self, or unthankfulnesse, know that of all persons to whom one should shew a work of mercy, none should be prefer'd before such a one, for this is most nearly to resemble God in mercy who doth good to those that rebell against him. And his mercy is not spiritual that cannot hold out to be merciful to his enemies. Here is the perfection of a Christian mans goodnesse, he will do good to them that do evil to him.

Patience.

Patientia est malorum, quae aut inferuntur aut accidunt, cum aequanimitate perlatio▪* 1.262 Lactan. l. 5▪ de Iustitia.

It is a grace of the sanctifying Spirit of God, whereby the soul doth silently and freely submit to the will of God in bearing its own burden without inordinate sor∣row or fretting discontent.

• 1. A grace of the sanctifying Spirit, not a natural or moral patience, but wrought by Gods Spirit, Gal. 5. 22. the foundation of it is laid in regeneration.
• 2. It is a silent submission to the will of God. David had a great trial by his Sons treason and Subjects rebellion, yet he submits to Gods appointment, 2 Sam. 15. 26. Levit. 10. 3.
• 3. It is a free submission, Act. 21. 13. Paul lookt on his sufferings as a Sacrifice▪ Phil. 1. 27. therefore it was to be voluntary.
• 4. Must submit to God in bearing his own burden, the object of it is malum tri∣ste, a man must take up his crosse, Ezek. 24. 16. Lam. 1. 10.
• 5. He must bear it without inordinate sorrow or anger.

Marks of Patience:

• 1. Such a one will finde matter to blesse God in the greatest evils he lies under.* 1.263 Nemini mirum debet videri, si pro nostris saepè delictis castigamur à Deo. Immo vero, cum vexamur ac premimur, tum maximè gratias agimus indulgentissimo Patri, quod corru∣ptelam nostram non patitur longius procedere; sed plagis ac verberibus emendat. Ex quo intelligimus esse nos Deo curae; quibus quoniam peccamus, irascitur. Lactant. l. 5. de justitia.
• 2. Such a one more desires the right use of the crosse he lies under, then to be freed from it.
• 3. Such a one will not give over serving God, loving and fearing him for any evil he lies under.
• ...

• 4. He will seek deliverance only in Gods way, Heb. 11. 35. If God will not help Saul he will seek to a Witch.

  Flectere si nequeo superos, Acheronta movebo.

• 5. A patient heart will wait Gods time as well as go his way, Hab. 2. Psal. 27. lat. end.
• 6. Till deliverance do come, he can finde matter of joy and comfort in God in the midst of all pressures, Hab. 2. 17. Paul and Sylas sang in the stocks.

Motives or Arguments to perswade the heart to patient bearing of Af∣flictions:

• I. From God, consider
  • 1. His absolute Soveraignty over us and all creatures, he may throw thy soul and body into hell if he will, Psal. 39.
  • 2. His infinite wisdome, he doth nothing rashly, but knows how to order all things for the best, his will is a wise and holy will, the rule it self, Good is the word of the Lord, said Hezekiah, when ill tidings came.
  • 3. His will is good to thee, All the wayes of God are mercy and truth, he aims at the good of his even when he corrects them.
  • 4. Consider that this God which hath laid this upon thee affords thee all the good things thou enjoyest, thou hast one crosse, and perhaps ten thousand mer∣cies, all these come from the same hand, Iob 2. 10.
  • 5. This God beares with thee every day, else what will become of thee?
• ...

  II. From our selves:

  We have reason to stoop to Gods will even when he pleaseth to correct us,* 1.264 because

  • 1. We have provoked him by our sins to strike us, and have deserved farre more evil then we suffer.
  • 2. We cannot ease or any way deliver our selves from miserie by mur∣muring.

This is, 1. A worthy service, a childe that quietly bears the stripes which his Father sometimes laies upon him, pleaseth his Father as much as he that readily goes about the things he is bidden. Christ himself learnt obedience by suffer∣ings. The principall part of his merit stood in that he submitted himself to be made of no reputation, and became obedient even to the death of the Crosse.

2. It is a most profitable dutie, turning evil into good, and making evils easie to* 1.265 bear, and procuring a safe and speedy issue out of evil.

3. From the grace of patience it self.

• 1. The necessity of it, thou canst not live without it, we cannot perform a* 1.266 duty▪ mortifie a lust, bring forth fruit, without patience; the good ground brings forth fruit with patience.
• 2. The excellency of this grace, it makes thee most like to God, it is a great part of his Image, to Christ: he was patient to death, 1▪ Pet. 3. 3, 4. it will make one enjoy himself in the worst times, Luk. 21. 19. it will be helpful to all graces and duties, make thee an amiable Christian, it will strengthen thy faith, subdue thy flesh in thee, bridle thy tongue.

  Magna & praecipua virtus est patientia, quam pariter & vulgi voces publicae, & Philosophi, & oratores summis laudibus celebrant. Lactant. l. 5. de Iustitia.

4. From the things we suffer, the right consideration of the nature of Affli∣ctions.

• 1. Afflictions, whether upon the Soul, State, Friends, Name, are no evi∣dences at all of Gods displeasure, for they are the lot of all Gods people, his dearest servants, Prov. 3. 12. Iob 7. 17, 18. Heb. 8. 6, 7. 8.
• 2. God really intends his peoples good, and doth them a great deal of good by afflictions, Heb. 12. 6, 7.
  • 1. Hereby Christ makes all his people conformable to himself, Rom. 8. 28.
  • 2. He purgeth out the reliques of corruption, takes down our pride, self∣love, love of the world.
  • 3. He exerciseth abundance of grace in his people, 1 Pet. 1. 7.
  • 4. Makes them grow in grace, more heavenly-minded.
• 3. God will uphold thee in afflictions, 1 Cor. 10. 13.
• 4. We shall have a most seasonable and merciful deliverance out of afflictions, Psal. 34. 19. and God will do his people good according to their afflictions, leave in them an excellent frame of spirit. Iob and David were rare men after afflicti∣ons; God makes the hearts of his people more holy and chearful after, most of all do they finde the fruit of their afflictions when they come to heaven, for though that be given of free-grace, yet God rewards them proportionably to their good services and afflictions, 2 Cor. 4. 17. If we suffer with Christ▪ we shall reign with him.

Means to get patience:

First, The frequent Meditation of the former Motives, studie those Argu∣ments.

Secondly, Get faith, study to know thy interest in Christ:

• 1. Know the nature of the Covenant, how fully and freely Christ offers grace to thee.
• 2. Give thy consent that Christ should be a Saviour to thee, that he should sanctifie thee as well as pardon thy sinne; Faith is an assent to the truth and consent to the goodnesse of it, that Christ should be my Saviour, Psal. 112. 7.

Peace.

* 1.267

Peace in the general notion and nature of it, is the correspondency or harmo∣ny of one thing to another, working in its proper place to the common end, the good of the whole.

It is a kinde of sweet, divine and heavenly concent, harmony or beauty of things subordinate one to another. D. Gauden.

If the world be a Ring, peace is the Diamond of it. The Hebrews use it often for all prosperity of soul and body, they use Shalom in their letters, and say ordi∣narily, Peace be to this house, that is, All happinesse attend you. It was Henry the 7^th usual Preface in his Treaties, That when Christ came into the world Peace was sung, and when he went out of the world Peace was bequeathed. Sir Francis Bacon. The A∣postolical Benediction is Grace and Peace. More properly it signifies Concord, Uni∣ty and Reconciliation.

Firm and stable peace is and must be the fruit of righteousnesse, Heb. 7. 1, 2. first King of Righteousnesse, then of Peace, Isa. 48. 18. Jam. 3. 18. Righteousnesse is the qualification of the person to whom God will grant peace, it takes away all the matter which provokes God to wrath. No peace is to be had without Christ, Isa. 48. ult. all peace by him.

• 1. With God, Rom. 5. 1.
• 2. In our own consciences.
• 3. With all the cereatures, Ezek. 34. 25. Hos. 2.

Perseverance.

All agree that perseverance is necessary to the end that one may be saved, Mat.* 1.268 10. 22. The negative may be gathered from the affirmative, That no man therefore shall be saved which shall not continue to the end, Heb. 3. 14. But all do not agree what is the ground of perseverance, and to whom it belongs.

Reasons and Grounds of the Perseverance of Gods people:

• 1. The eternal love of God, Psal. 103. 17. Iohn 13. 1. he loves his people with an everlasting love, Rom. 8. 38, 39. See Iohn 10. 28, 29, 30. & 11. 29.* 1.269
• 2. The Covenant that is betwixt God and them, is a stable and everlasting Co∣venant, Ier. 31. 31. & 32. * 1.270 40. Hosea 2. 19. 2 Samuel 23. 5. the Covenant made at first with the Angels and Adam might be broken, but this cannot, Christ is the Surety of it.
• 3. The Union between Christ and the faithfull is indissoluble, Iohn 14. 19. 1 Iohn 5. 11.
• 4. The Intercession of Christ for them, Heb. 7. 25. Luke 22. 31. Iohn 17. 11, 20. God the Father hears him alwaies, Iohn 11. 42.

Object. Though Christ have purchased the Spirit, and bestowed it upon us, yet we may cast off the Spirit.

Answ. We have the witnesse of the Father, Isa. 59. 21. and of Christ, Ioh. 14. 16. that the holy Ghost shall never depart from us.

S^t Augustine hath observed out of the Exposition of the Lords Prayer made by Cyprian, that almost in every Petition we pray for perseverance. B. Carlet. against Mount. c. 7. See more there.

5. The perpetual inhabitation of the Spirit of God, Iohn 14. 16. He is Christs Deputy.

Object. Christ prayed conditionally, keeps them if they will, if they be not want∣ing to themselves, and he prayes for the Apostles.

Answ. There is no condition, and he prayes for all those which his Father had given him, Iohn 17. 20.

6. The Lord hath ingaged his omnipotency to uphold them against all difficul∣ties, Iohn 10. 28, 29. That is a fond exception, that none can take them away whilst they remain sheep, but they may cease to be sheep, for that cannot be done except they be snatched out of Christs hand, whose sheep they are. See 1 Pet. 1. 5.

Self-denial.

All Christs Disciples must deny themselves, Matth. 16. 24. and Mark 8. 34. Luke 18. 26.

There is a three-fold self:

• 1. Natural self, a mans being and well-being, life, learning, parts, riches,* 1.271 possessions, relations, these must be denied upon supposition, if the glory of God, and the good of the Church call for it, Acts 21. 13.
• 2. Sinful self, all sinfull desires, temptations, Iam. 1. 14. these must be bsolutely and utterly denied without any reservation or limitation, and above all a mans da••∣ling sin, Hos. 14. 8. Rom. 6. 2, 6. & 8. 10, 13.
• ...

  3. Renewed self, which consists in habits infused by God, Faith, Hope, Love, or in the acting and improving of these, all these must be denied when they* 1.272 come in competition with the righteousnesse of Christ, either that I should expect acceptation of my own righteousnesse, or look upon my self as the spring of life.

  The extent of this Duty:* 1.273

  1. In regard of the object and thing to be denied. We must especially deny our selves where the wisdome of the flesh works.

  • I. In our understandings or wits, in three several things:

• ...
  • ...
    • 1. In the Mysteries of Salvation which are above our reason.* 1.274
    • 2. In the Means of Grace which are against them, The foolishnesse of preaching.
    • 3. In the Dispensations of Providence which are beyond them.
  • II. In our Wils:
    • 1. In what we do by self-resignation, as Abraham.
    • 2. In what we suffer, Iam. 5. 11.
    • 3. In what we have and are, Paul a patern of contentment, Phil. 4. 12.
  • III. In our Affections:
    • 1. In principling them.
    • 2. In right ordering them.
• 4. Our excellencies of parts and outward priviledges.
• 5. Our own comforts and carnal interest.

Secondly, In regard of the Subject.

All Callings, Sexes, Ages, Degrees.

• 1. Magistrates; Ioseph had no great possessions in Aegypt; Ioshua in dividing the Land of Canaan took his own lot last, Iosh. 19. 49.
• 2. Ministers of all men must denie their own ends, in their learning, parts.
• 3. Private men must be content to suffer losse for publick and pious reasons, Luk. 19. 8. Acts 19. 24.
• 4. Women must deny themselves in the delicacies of life, that they may not wax wanton against Christ.

God will try every Christian some time or other in this duty, Genesis 22. 1.* 1.275 Matth. 19. 22.

Prayer and praise is a practice of self-denial, prayer an humble appeal to mercy, praise a setting the Crown on Christs head.

This is a difficult work, its hard to conquer the World and Satan, more to resist and conquer a mans self; self-love is natural, Proximus egomet mihi.

2. This self-love is universal, all men agree in seeking themselves.

3. Self is subtil and deceitful, gets into Religion, Gen. 34. 23. Acts 9. 9, 13, 21, 22. & 20. 29. Mat. 6. beginning.

Reasons. 1. No man can be a Disciple of Christ, but he that enters in at the straight gate, which is conversion; the great thing God hath to deal with in Re∣generation is self.

2. Whosoever will be a Disciple of Christ must close with him in a work of faith,* 1.276 there is no benefit by Christ unlesse we be united to him, 1 Iohn 5. 12. Faith is the great instrument of union, it receives all from another, therefore supposeth an emptinesse in ones self, Isa. 55. 1. one goes out of himself for righteousnesse, Cant. 4. 15. Phil. 3. 8, 9. to deny self-righteousnesse is to deny the highest part of self, Rom. 10.

3. Therefore it is so hard to convert hypocrites and temporary believers, because they look on themselves as such who need no repentance, Phil. 3. 9.

Secondly, Faith returns all to another, upon him is all our fruit found, he works all our works for us.

Thirdly, He that will be Christs Disciple must follow him, 1 Iohn 2. 6. all that he did in a way of moral obedience was for our example, 1 Pet. 2. 21. what ever he did he did in a way of self-denial, so must we, Phil. 2. 7. he was obedient to his Parents, subjected himself to the creatures, denied his own glory, Iohn 1. 14. and ease.

Fourthly, All the Saints went to heaven by self-denial, Abraham, Isaac and Iacob that lived in Tents. See Numb. 32. 32. Rom. 9. 3.

Fifthly, Christs Disciples are not their own men, Rom. 14. 6, 7. We are servants, such are not sui juris; children, such are under government; the Spouse of Christ, 1 Tim. 2. 12.

Rules to know whether we deny our selves:

• 1. Such a one is carried purely with respect to God and community though there be nothing for self.
• 2. He shuts out private interests if the good of community come in the way.
• ...

• 3. He is content to be nothing in service, 1 Kings 3. 17.
• 4. Is contented that others be exalted, though he be abased, 1 Sam. 23. 17.
• 5. He is meek towards all men, Rom. 12. 16.
• 6. He is willing to his utmost to do that service which others refuse, Phil. 2. 30.

Motives to Self-denial:

First, Your condition both as creatures and Saints cals for it.

• 1. As creatures, God hath absolute Soveraignty over you; he is the first cause therefore should be the last end, Rom. 11. 26.
• 2. As Saints, you were created for him, Psal. 102. 18.

Secondly, Self-opposition to God makes us like the devil, 1 Tim. 3. 6. Pride is an overweening of a mans self, 2 Thess. 2. 4.

Thirdly, Self supports Satans Kingdome, Revel. 12. 9. cast down self and you cast out Satan.

Fourthly, The spirituality of religion chiefly consists in self-denial, Abraham and Iohn Baptist denied themselves and Christ himself for you.

Fifthly, This is a general or universal grace, not a particular grace, as Faith, Love, Hope, Joy. There are three universal or general graces which have an in∣fluence upon all the rest, Sincerity, Zeal, Self-denial. It fits a man to do or bear any thing from God; God onely honours such as deny themselves, Luke 12. 34, 35.

Sincerity.

It is the grace of the will, whereby it refuseth evil and chooseth good for Gods* 1.277 sake, when one laboureth to walk well out of this intention and purpose to please God, 1 Thess. 4. 1. When the thing moving us to be good is Gods command, and the end whereat we aim is the glorifying and pleasing of God, then we serve him in truth.

Iosiah pulled down the Images of Baal and broke his Altar, so did Iehu too, but alone for his own sake, to establish his Kingdome by pulling down the Religion which Ahab had set up, but Iosiah was upright, because he did it to please God and for Gods sake. This grace is much commended, Psal. 51. 6. & 45. 18. Iohn 1. 47. Isa. 38. 3. 1 Cor. 5. 8. Ephes. 6. 14.

David being an upright man is entituled, A man after Gods own heart, 1 Sam. 13.* 1.278 14. such a one as God would have him to be, all the promises are made to such, Blessed are the upright in heart, Lord, do good to those which are upright in heart, it becometh upright men to rejoyce, No good thing will he withhold from them that walk uprightly.

It is a defence,

• 1. At time of death, so to Hezekiah, Remember, O Lord, how I have walkt be∣fore thee in truth and with a perfect heart. See Iob 33. 6. The devil will tell thee all thy holy duties were done in hypocrisie, the devil laboured to perswade Iob all was false.
• 2. In calumnies and reproaches of men, so Paul was slandered by false Apo∣stles, but saith he, We have the testimony of a good conscience that we did it in sincerity.

Signs of it:

• 1. He is fearful of himself, fulfilling his salvation with fear and trembling.
• 2. Such a one will presse Gods Commandments and Threatnings upon himself in secret, and laments before God, and confesseth, and resists the secret evils of his heart and life.
• ...

• 3. Extends his desire and endeavour of doing good and shunning evil, to all kinds and degrees of evil and good, to all times * 1.279 and places, Psal. 18. 22. desiring in all things to live honestly.
• 4. Is still humbled for his imperfections and failings.
• 5. Gives the praise of goodnesse he hath attained to God alone.
• 6. It makes him easie to see and confesse a fault in himself.
• 7. Rejoyceth to see others exceeding him in good, and pities those that are bad.
• 8. Loves him that plainly admonisheth him, and is thankful for the admonition.
• 9. Is at peace with those that differ from him in judgement.
• 10. Suffers wrongs patiently.

There are three main signs of it:

• 1. Such a one is set against every known sin, especially his darling sin, Psal. 18. 23.
• 2. Hath universal respect to all the Commandments, Psal. 119. 6.
• 3. He is much in examination of himself, and jealous of his own heart, Ps. 26. 2.

The right Causes of it:

The Spirit, the Word, Faith, Love.

The right ends, the pleasing and glorifying of God and obtaining his favour.

The right Subject, both the inward and outward man too, the will is chiefly the seat of it. We are perswaded (saith the Apostle) that we have a good conscience (which is never separated from this uprightnesse) willing in all things to live honestly.

It is a firm purpose of the will, not a slight, weak and sudden qualm or motion, as was sometimes in Saul to leave persecuting David, and in Pharaoh to let Israel go, but a well-grounded, stable, setled, lasting, durable purpose, which holds out con∣stantly, and is rooted in the heart, such as David noteth in himself, saying, I have sworn and will perform it, to keep thy righteous judgements.

Motives to it:

• 1. The Lord hath pleasure in uprightnesse, 1 Chron. 26. 2. Iob 14. 15. Isa. 26. 3, 4, Psal. 147. 10.
• 2. God will be upright with thee, if thou wilt be upright with him, Psal. 18. 25. if you be upright in the waies of obedience, he will be upright in his rewards, Psal. 11. 7.

Means to get Truth or Sincerity:

• 1. See ones want of it.
• 2. To see the great danger of wanting it.
• 3. To desire it, and to pray to God for it.
• 4. To muse and meditate much of the goodnesse of God in his great worthiness in himself, and to accustom our selves to direct our thoughts and intentions actually to him in the particular deeds we do.

The End of the seventh Book.

Notes

• * 1.1

  The Fathers hyperboles this way, followed by Luther, gave occasion to this.
• a 1.2

  Dr. Hill on Ephes. 4. 15.
• b 1.3

  That is, partaker of one and the same Spirit, and so united by the Spirit. There is a uni∣on between Christ and his people, 1. In refe∣rence to impu∣tation, so that what Christ did is accounted theirs. 2. In reference to inspiration, they have the Spirit dwelling in them. 3. In reference to compassion. 4. In reference to vindication, what injury is done to them is looked on as done to him.
• * 1.4

  Some say, the actions of the Saints are of infinite value, as the obedi∣ence of Christs humane na∣ture, because of the hypo∣statical Union, and that they are so one with Christ that they can sinne no more then Christ can sinne.
• * 1.5

  Not imagina∣ry, Ephes. 5. 30. We reade of Christs being in us, & our be∣ing in him, 1 Co. 1. 13. Col. 1. 27. Rom. 8. 10. of Christs dwelling in us, and our dwelling in him, 1 Ioh. 3. 24. of Christs abiding in us, Ioh. 15. 17. and our abiding in him. Christs living in us, and we in him, Gal. 2. 20.
• * 1.6

  The hypasta∣tical union. A spiritual or mystical union This union non mutat natu∣ras nec miscet personas, sed con∣foederat mentes & consociat vo∣luntates. I may know that I am one with Christ al∣so by my faith, Ephes. 3 17. I may know I have that by two principal effects of it, 1. It purifieth the heart, Act. 15. 9. not only the wayes and outward man. 2. It is an ope∣rative vertue, Gal. 5 6. sets all graces awork. From our uni∣on with Christ flows,

  • 1. Spiritual life.
  • 2. Spiritual acting.
  • 3. Spiritual growth.
  • 4. Spiritual duty, Ioh. 15. 5. Col. 2. 19. Eph. 4. 15, 16.
• * 1.7

  Omnis commu∣nio fundatur in unione. Christ will do nothing unlesse we be united to him, what∣ever he doth he doth as a head, a root, Ioh. 15. 4. As by the personal union he meriteu all things for us, so by this uni∣on of persons he dispen••eth all to us. We should la∣bour, 1. To get into Christ. 2. To grow up into him. That consists, 1. In being emptied more and more of our own righteousnesse, and going to Christ for acceptation of our persons. 2. In going to him for strength in duty, and acceptation of our services. 3. In doing all for Christ and his glory. 4. In going to Christ for a rule in all our actions. 5. In doing all out of a principle of love to Christ, 2 Cor. 5. 14. 6. In making Christ the reward of our services, to serve Christ for Christ.
• * 1.8

  See M^r Pem∣bles Vindiciae Gratiae, pag. 42, 43. Vocatio alta & secreta. Aug. Efficax vocatio, Rom. 8. 30. Solenne vobis est profitert fa∣cultatem credendi & resipiscendi ex mera Dei gratia dari. Sic olim Epicurus verbis Deos posuit, resustulit〈…〉〈…〉ed & Pe∣lagius post Ecclesioe censuras, professus est Dei gratiam; quo artificio propemodum imposuerat Augustine, adeò ut ipse Au∣gustinus professus fit se gavisum esse quod dogmata ejus aut recta essent, aut correcta. Quibus tamen diligenter expensis ad∣vertit tandem haec ab eo ita disserta esse, tantum, ut frangeret invidiam, affectiones{que} declinaret. Nam sola suafione & hor∣tatione gratiam Dei circumscripsit. Twis. contra Corvin. c. 9. Sect. 7. Vide plura ibid.
• * 1.9

  Isa. 53. 1. Trahit Deus & volentes.
• * 1.10

  Praebet vires efficacissimas voluntati. The Armini∣ans say, Effe∣ctual Calling is nothing but holding out an object, and u∣sing arguments Those are spe∣cial places a∣gainst them, Rom. 9. 15, 16. Jam. 1. 18. 1 Pet. 1. 3. In praeparationi∣bus tam regene∣rationi quàm generationi pro∣priis, agnosco successionem; at ipsam regene∣rationem instan∣taneam esse judi∣cant Theologi, sicut & genera∣tionem instanta∣neam esse tra∣dunt Philosophi. Twis. contra Corv. Tam essicax, tam potens Dei ope∣ratio optimo jure dici potest irresi∣stibilis, si terminum barbarum nuper malis avibus excogitatum liceat aut lubeat usurpare, & irresistibilis quidem est, 1. Ex parte gratiae Rom. 9. 19. Luc. 2. 15. Act. 11 17. 2. Ex parte voluntatis, Jon. 6. 37. Acta Synod. Dord. Art. 13. propos. 3. Nos per vim, suavissimam Dei motionem atque in voluntatem humanam influentiam designamus; quam irresistibilem esse dici∣mus, non tam respectu voluntatis conversae (neque enim illa omnino vult resistere, dum eam omnipotenti facilitate uti loquitur Augustinus convertit Deus & ex nolenti volentem sacit) quàm respectu Diaboli, qui gratiae Dei resistere vel maximè cupit, ne scilicet miserae hominum animae laqueis ipsius quibus implicatae tenentur exercentur. Hortationi unumquemque resistere posse dici∣mus, sed regenerationi suae hominem non magis resistere posse dicimus, quàm potest cadaver Deo resistere si modò libitum fuerit Deo ipsum resuscitare. Twis. contra Corvinum cap. 8. object. 16. N••hil in hac tota causa, quod adversariis est magis in ore, quàm conversionis gratiam esse resistibilem. Rescriptio Ames. ad responsum Grevinch c. 8. Vox ista irresistibilis à nostris usurpatur duntaxat ad operationem graetiae explicandam in oppositione positam sententiae ipsorum qui volunt gratiam Dei in opera∣tione sua pendere ex nutu voluntatis nostrae, & libero hominis arbitrio subjici. Interea minimè negamus libere credere, libere resi∣piscere, libere bonum opus quodcunque operari, quotquot per Dei gratiam credunt, resipiscunt, quodlibet bouum opus operantur. Twis. contr. Corv. c. 6. Digress. 2. Vide illum ibid. Sect. 1. Aphoris. 10. & Acta Synod. Dordrecht. exam. Act. 4.
• * 1.11

  Vocationis par∣tes duae sunt: oblatio Christi, & ejusdem re∣ceptio, Joh. 1. 11 Ames. Medul. Theol lib. 1. cap. 26. Vocatio externa nihil aliud est praeter suasionem aut hortationem ad credendum nomine Dei mandantis ut credamus medò salvi esse velimus. Vocatio interna est ipsius sidei sive conversionis nostrae ad Deum effectio. Twis. contra Corvin. c. 4. Sect. 1. Vide plura ibid.
• * 1.12

  This distincti∣on of calling into outward and inward, is opposed by Mr. Plaifore in his Apello E∣vangelium, c. 7. We should try whether God hath called us not only with an external call by way of proposal and com∣mand, but by an internal influence of his Spirit, he hath then conveyed a quickning principle into us, then the soul will be enabled to give up it self to God, to choose him for its portion.
• * 1.13

  Some describe it to be a turn∣ing from all sin as sin, and to all righteousnesse for the love of righteousnesse.
• * 1.14

  Finis specificat inpracticis. Quod sorma est i•• naturalibus fi∣nis est in morali∣b••••, 1 Cor. 10. 3 ••. Finis ultimus perfi•••••• ••am agentem quam ••ctionem.
• * 1.15

  Entire, there must be all the parts of con∣version, one as well as ano∣ther.
• * 1.16

  We may con∣sider the sweet∣nesse and pow∣er of grace in this wo••k. 1. The sweet∣nesse of grace, Ezek. 16. 6. 2. The power of Gods grace, Ioh. 7. 44. when you had such a corrupt nature, and could not think a good thought, that God should then change you.
• * 1.17

  God must be be exalted as the highest good and ut∣most end. Live in the Spirit, walk in the Spirit.
• * 1.18

  Luke 15. God the Fa∣ther, 1. Requesteth and command∣eth conversion, and saith, He doth delight in it. 2. He giveth us time and leisure to convert, and doth not cut us off. 3. He vouchsafeth us means to convert, the light of nature, the Doctrine of the Word. 4. He will afford help to us in converting. 5. He will accept us, and therefore gave Christ that converts might be saved. Secondly, His holy Attributes make him a fit person to turn to. 1. He is just and cannot abide sinne. 2. Mighty and can punish sinne. 3. Gracious to pardon sinne.
• * 1.19

  Let thy dislike of that which is but an image of obstinacy in the creatures, make thee a∣shamed to be obstinate thy self.
• * 1.20

  As the Prodi∣gal saith, I will go to my Father.
• * 1.21

  Vide Augustini confess. l. ••. c 5. & 7▪ What hindered his conversion and the means of it, c. 12.
• * 1.22

  Liberi arbitri•• phrasis quae apud Latinos scripto∣res in usu est, & jam olim usurpata fuit, non legitur in vulgata interpre∣tatione Latina veteris & Novi Testamenti; vox Graeca 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quam usur∣parunt Scriptores Ecclesiastici Graeci, & quae à Classicis etiam autoribus acce∣pta fuit, pro eo qui sui juris est & liber, neque apud LXX. ne∣que apud autores librorum Apo∣cryphorum qui Graecè scripse∣runt, usquam comparet. Rivet. Disput. 8. Thes. 1.

  Nominatur ar∣bitrium respectu mentis mon∣strantis volunta∣ti objectum, li∣berum respectu voluntatis ultrò sequent••s indi∣cium intellectus aut repudiantis. Id. ib.

  Arbitrii vox propriè signifi∣cat mentis sive intellectus, tum facultatem, qua mens de aliqua re sibi proposita judicare potest: tum ipsum judicium à mente secundum istam facultatem peractum Transfertur autem à me••••e ad voluntatem propter arctissimam quae inter illos est, unio∣nem. Libertas arbitrio tributa propriè affectus est voluntatis, quanquam radicem suam habeat in intellectu & ratione. Armin. Thes. Publ. 11. Si quis vo••is hujus usum non prava intelligentia sibi permittat, per me quidem non vexabitur ob eam rem: sed quia sine ingenti periculo non posse retineri cens••o, magno contrà Ecclesiae bono futurum si aboleatur, neque ipse usurpare velim, & alios, si me consulant, abstinere optarim, Calvin. Institut. lib. 2. cap. 2. Vide Bellarm. de Gratia & Libero Arbitrio, lib 3. cap. 2. & lib. 4. cap. 6.
• * 1.23

  Non controver∣titur, an homo ratione utens sit liberi arbitrii, quateuus libe∣rum arbitrium in genere intelli∣gitur: Ergò non quaeritur an sit in homine ta∣lis facult as, quam liberum arbitrium ap∣peliant, etsi propter ambigu∣itat••m locutio∣nis disputatum sit an ita appel∣lari debere••, vel servum potius di∣ci quam liberum: Verum quoniam eidem facultat•• servit••s & li∣bert as tribui po∣test diversa con∣sideratione, cum agitur de natura liberi arbitrii in se, non de viribus ejusdem objectorum variorum ratione, non existimamus rejic••. endam esse liberi arbitrii receptam appellationem, etsi in Scriptura totidem verbis non reperiatur. Rivet. Cath. Orth. Tract. 4. Qu. ••. Vide Qu. 3. A man dead cannot enliven himself: Lazarus being dead is an instance of mans natural condition, not the man half wounded. When we deny that a natural man hath any free-will unto good, by a natural man we un∣derstand one that is without Christ and destitute of his renewing grace, by a free-will a thing that is in our own power to do, and by good a Theological not a Philosophical good, Bonum verè spirituale & salutare, a spiritual good and tending to salvation. An unregenerate man is a stranger from the life of God, Ephes. 4. 18. Dead in sins, Ephes. 2. 1, 5. and so no more able to lead a holy life acceptable to God, then a dead man is to perform the actions of him which is alive. B. Ushers Answer to the Jesuites charge.
• * 1.24

  See D^• Field of the Church, l. 3. c. 15. Est in Deo opti∣mo maximo, est in bonis Angelis, est in Daemoni∣bus omnibus liberum arbitri∣um. Arbitrii li∣bertas à coacti∣one in omnibus om ni••o est qui∣bus voluntas est. Nulliusvoluntas cogi potest. Si cogitur non voluntas est, sed nolunt as. Est quoque in his omnibus libertas contradictionis, ut hoc velle possint aut non velle: Etsi libertas contrarietatis, ut liberè velint vel bonum vel malum, nec in Deo sit, nec in Angelis confirmatis in gr••••••s, nec in animabus beatis. Nam hi omnes sic liberè volunt bonum, ut malum nec volint, nec jam velle possint. Daemones quoque & homi∣nes non renati, quamdiu renati non sunt, ita liberè malum volunt, ut bonum nec velint, nec in eo statu velle possint. Crakanth. Defens. Eccles. Anglic. contra Archiepisc. Spalat. c. 35.
• * 1.25

  The Pelagians say, God goes along with him that prepares himself for conversion, and that this is the reason why some are converted, and some not. Vide Bellarm. de Gratia & libero arbitrio, lib. 5. c. 15, 16, 17, 18, 19, 20, 21, 22, 23, &c. & lib. 6. cap. 10, 11, 12, 13.
• * 1.26

  Mihi haec sen∣tentia altius animo insedit, ex∣cidisse Christo qui vol••••tati hu∣manae & viri∣bus liberi arbi∣trii vel minimū in negotio salutis tribuunt, qui Spiritui Dei so∣lus suadendi partes reliquunt, nec aliter cum in suis quam in hy∣pocritis agere contendunt. Cameron▪ de gratia & libero arbitrio See M. Pemb. Vindic. gratiae. pag. 133, 134, &c. All men natu∣rally minde the outward act more then the inward frame of the heart, Rom. 2. 15. the work of the Law, avoid grosse acts of sinne and perform outward duties, they seek not to order the frame of their spirits, and to avoid lusts as well as sins. 2. The reason and aim upon which they do any thing is not spiritual. Their aim is according to their principles, which are but carnal, ci∣vil or legal at the best, to satisfie natural conscience, Mic. 6. 6. 1 Tim. ••. 5. The power of nature is more seen in things moral then religious: the Heathens were famous for temperance, justice, but brutish in worship.
• * 1.27

  Divinae gra∣tiae adversus utrosque, & Pelagianos & Semi-Pelagia∣g••anos, assertor ille invict us, bea∣tissimus. Augustinus. R. Usser. de Britan. Eccles. Primor. l. Plus uni Augustino jam veterano, & in ista causa versatissi∣mo tribuendum est, quam centum Corvinis, Grotiis, Bertiis, Brentiis, Tilenis, & id genus recentioribus dogmatistis. D. Ward in Phil. 2. 12.
• * 1.28

  Vincentius Ly∣rinens adversus haereses commo∣nitor, l. 1. c. 34.
• * 1.29

  Doctor Abbot against Bishop in his answer to the Epistle to the King.
• * 1.30

  Id. ibid.
• * 1.31

  B. Mort••ns Ap∣peal, l. 2. c. 10. Sect. 5.
• * 1.32

  〈◊〉〈◊〉
• * 1.33

  B. Carl. against Mountague. c. 3. Aug. de corrept. & gratia cap. 14.
• * 1.34

  See Rom. 9. 18.
• * 1.35

  Ubi eminus de gratia lo∣quuntur speciosa aspergunt elogia, ubi vero cominus ac punctim de gratiae ipsius con∣flictu agitur, nervos ipsos suc∣cidunt, & vim gratiae victricem tollunt. D. Ward in Phil. 2. 12. Vide plura ibid.
• * 1.36

  Precepts to du∣ty are no mea∣sure of strength 2. To the elect they conveigh grace, Ier. 31. 18.
• * 1.37

  Gratia non au∣fert libertatem arbitrii licet ve∣ra & physica operatione determinet arbitrium, sed potius libertatem illi ad bonum restituit & confirmat. Dicimus enim determinari voluntatem ad benè agendum liberè. Twis. contra Corvinum cap. 4. Sect. 1. Arbitrium igitur voluntatis tunc est verè liberum, cum vitiis peccatisque non servit. Tale datum est à Deo, quod amissum proprio vitio, nisi à quo dari potuit reddi non potest. Joan. 8. 36. Id ipsum est ac si diccret: Sivos silius salvos fecerit, tunc verè salvi eritis. Inde quippe liberator, unde salvator. Aug. de civitate Dei, lib. 14. cap. 10.
• * 1.38

  Facienti quod in se est, Deus fa∣ciet quod in s••. Pelag. Arminians say, That they can repent, that they can be converted, it is from God, but that they do believe, that they do repent, that they are converted, is from the liberty of their own wils. See John 6. 44 45. 1 Cor. 4. 7. Semen naturae non consurg•••• in fructum gratiae Aug. Si in op••re conversionis Deus operatur tantum pos••e conver••ere, & sola voluntas det ipsum velle convertere, tum in operanda conversione & salute potiores partes erunt voluntatis, quam gratiae: hominis, quam Dei: si∣quidem potiores partes ejus sunt qui dat operari, quam ••jus, qui solum dat posse operari; cum operari sit actus atque adeo prior & per••ectior potentia, & operatio sit complementum & per••ectio opera••tis. D^r Ward on Phil. 2. 12. Si ex r••rum naturalium usu concedenda est gratia Evangelica, certè ex non recto naturalium usu privandi erunt homines gratia Evangelica. At univer∣s•• rerum experienti•• nititur in adversum. Twis. contra Corvinum cap. 11 Sect. 2. Dicit Arminius Deum hoc ••popondiss•• isto Christi dicto, Habenti dabitur, Matth. 25. 29. Apostolus Pau••us dispensationem gratiae supernaturalis procedere docet, non secundum usum & opera voluntatis humanae, sed secundum propositum & consilium voluntatis divinae. Ephes. 1. 11. Dent no∣bis adversarii vel unum hominem ab orbe condito, qui bono usu naturae pertraxit ad se donum gratiae. Episc. Davenant. Quaest. 4. Determ. & Tiss••rtat de morte Christi, cap. 6. Vide plura ibid. Et Twis••um contra Corvinum, cap. 6. Sect. 2.
• * 1.39

  Vide Bellarm. de gratia & li∣bero arbitrio, l. 5 c. 7.
• * 1.40

  Aug. de civitate Dei. l. 5. c. 9.
• * 1.41

  Fidem Ebra•• Emunah veri∣tatem, à comma∣ni objecto, com∣modè appella∣runt, quod enim verum est, id credendum. Graecis est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per∣suadcor, latinis sides à sido, q••ia in genere qualitas ea est qua quis fidit, cùm activè sumitur; ut passivè, ob quam alicui sides ••thib••atur. Hic de side activè sumpta quaestio est: nec de humana, pro assensu quo sibi mutuo homines sidem adhibent, sed de ea quam deserimus Deo, revelanti nobis veritatem ali••ujus rei, cut firmiter assentimur propter asseverationem ipsius, quae pro∣pterea divina vocatur ab objecto, veritate nempè divinitus patefacta Rivet. Disp. 10. de side justif.
• * 1.42

  Rivet. Grot. Discus. Dialys. Sect. 3.
• * 1.43

  〈◊〉〈◊〉. l. 1. ••. 7, 8▪ 9, 10, 11.
• * 1.44

  Rescript▪ ad ••••spons. G••e∣••inch. c. 1••.
• * 1.45

  Ut mea non pla∣cent nisi m••cum, sic tua non sati∣ant nisi ••ecum. Bern.

  The promises are Objectum q••o, Christ Objectum quod, that which faith ultimately closeth with, and is terminated.
• * 1.46

  Gods word is the objectum adaequatum of our faith; but we are justified and saved by beleeving in Christ, there∣fore in the Scripture justi∣fying faith is ordinarily cal∣led faith in Christ.

  Act. 20. 12. 21. & 26. 18. Gal. 3. 26. and sometimes the faith of Christ, Rom. 3. 22. Gal. 2. 16, 20. & 3. 22. Phil. 3. 9. and sometimes his knowledge. B. Down. of Justi∣fication, l. 6. c. 4. See also c. 6. The proper object of justifying faith is God in Christ, 2 Cor. 5. 19. or the promise of Gods mercy to us in Christ Jesus. This faith is therefore expressed to be faith in Christs name, Act. 2. 16. Faith in his bloud, Rom. 3. 25. Abbot against Bishop. Fidei objectum primarum omnes divinae veritates revelatae. 2. Medi∣atum, Christus ut Mediator▪ 3. Ultimatum, ens incomplexum, inquiunt ••cholastici.
• * 1.47

  On Psal. 51. 6. Lect. 83.
• * 1.48

  Knowledge and belief are often joyned. Job 19. 25. John 17. 8. 2 Cor 5. 2 Tim. 1. 12. 1 John 4. 16.
• * 1.49

  De Iustif. cap. 7. Pontisicii per sidem implicitam intelligunt cam sidem quâ Laici ignota & nondum intellecta sidei dogmata credunt implicitè in illo general••, quòd vera sint omnia quae Romana Ecclesia credit & pro veris amplectitur, quae quidem sides non est divina sed humana, id est, non nititur Dei, sed hominum testimonio. Baron. Philos. Thcol. Ancil. exercit. 3. Art. 5. Vide plura ibid. In which sense implicite faith cannot be defended, although B. Mountague Appar. 1. saith, that is a p••••fi••able as well as vulgar distinction of Fides explicita and implicita, and that it is not always a servile opinion or Babylonish bondage, because there are in faith and things belonging to saith, as in other Sciences, certain things more abst••use. Quando{que} sides vocatur implicita ab imperfecta apprehensione rerum quasi implicitarum. Nam quem admodum quod complicatum ac con••elutum est, ex toto nec conspicitur nec attingitur: sic mysteria plera{que} sidei Christianae. 2. Vocatur quando{que} impropriè implicita sides, ipsa promptitudo, seu generalis animi praeparatio ad sidem adhibendam verbo Dei, simul ac dogma quodeunque sub formali rationc nobis innot••scet. Atque hoc sensu quilibet Christianus implicitè dicitur credere quicquid in Scripturis Deus revelavit. 3. Illa sides à Papist i•• implicita vocari solet, & Laicis summo opere commendari, quae in cognitione Praelatorum involvitur, populo interi••▪ dogmata illa quae sic credi dicuntur omnino neseientc. Episc. Dav. Determ. 1. Quaest. 29.
• * 1.50

  The lowest act of faith is an assent, a yeelding in thy soul to the word of God, an agreement to the truth of it, Exod. 14. 31. Some say the resolution of an humbled sinner to cast himself on Christ, is the lowest degree of saith, which is discovered by desires, pursuit, and rejoycing in future hope.
• * 1.51

  It is a Questi∣on among Di∣vines, Wh•••• is the subject of saith? By the heart a man beleeveth, Act. 8. 37. See 12. 13. there saith is seated where the acts of it are exercised, therefore the whole soul is the subject of it, but chiefly the will. It is seated both in the understanding and the will, because it is a voluntary assent. To believe is an act of the understanding as it is an assent, of the will as it is voluntary. Down. of Justificat. l. 6. c. 5. Vide Baron. Philos. Theol. Ancil exercit. 3. Art. 21. Icy done nous remarquons cn la soy, deux principales parties, dont la premicre, est la cognoissan••c, & l'autre l'apprehension, l'application particuliere, ou la siance, qui tesmoignent assez que ceste excellente vertu a son siege, &c•• l'entendement & en la volontè, en tout l'homme nouveau, regenere & sanctifie par une grace speciale, & sur nature elle de l'••sprit de Dieu, qui tout entier recoit l'abondance des benefices offer••s, & desployez en Iesus Christ. Mais pre∣micrement en son entendement pour les cognoistre comme veritables, & puis en sa volontè pour se les appliquer comme salutaires, & bons, Motmet Sermon 2. sur 19. Iob 25. Vide Examen epist. expostulat. Amyrald. ad Rivet. per Spanhem. Est sides habitus quidam mixtus, neque omninò intellectu, neque omninò voluntate, sed corde, id est, utroque defini••nd••s. Et certè quem ad modum corde ad justitiam creditur, Rom. 10. 10. ita quoque intellectus ipse sidei corde consistit, Matth. 13, 15. Cordis illuminatione persicitur. 2 Cor. 4. 6. Cordis plerophoria s••ncitur, Col. 2. 2. Abbot ••n Thom••. Diat. de In∣cis. Iust if & Grat. cap. 25. Fidei subjectum duplex est, in quo & cui subjectum sidei in quo, est anima humana, ac in ca principales facultates, intellectus ac voluntas subjectam cui est Homo, Homo solus: Mali Angeli illius non sunt ••••∣paces, Jud. 6. Sancti ea non egent, Matth. 18. 10. D^r Benefield de side salvisica.
• * 1.52

  Fiducia est par∣ticularis qui∣dem & appli∣cativus assen∣sus, pro objecto habens primò Evangelicas promissiones. Secundò, Internum testimonium sancti Spiritus: Nam per siduciam & assentimur Doctrinae Evangelij, & testimonio Spiritus Dei, unà testantis cum nostro Spiritu, nos esse filios Dei; atque ita nobis ipsis applicamus Evangelicas promissio∣nes certò statuentes & judicantes nos esse filios Dei, & proinde illas promissiones non solùm aliis credentibus, sed nobis etiam in particulari esse factas. Baron. Philos. Theol. Ancil. exercit. 3. Art. 19.
• * 1.53

  M^r Gatak a∣gainst Saltmarsh Shadows with∣out substance, p. 56.
• * 1.54

  The truth of any thing doth not depend on the greatnesse but quality of it, a childe though never so weak hath the true nature of a man, one drop of water is true water. 2. If faith be weak it will bring forth weak effects, little comfort, yet Christ will have regard to it.
• * 1.55

  That faith is not assurance, see M. Downs Treat. of the true nature and definit. of just. faith, p. 5. to 8.
• * 1.56

  In a state of adherence the motive which acts the soul is obedience to God (Isa. 50 10.) in a state of assurance a sense of the love of God, 1 Cor. 5. 12. 2. In a state of adherence one doth all to obtain mercy, but in a state of assurance from thankfulnesse, because one hath obtained mercy. 3. In a state of adherence the motive is to ob∣tain grace and communi••n with God therein, of assurance further and constant communion, John 14. 21. 1 John 4. 16. 4. In a state of adherence one doth perform the commands of God as a duty, in assurance as a priviledge; Iacob prayed and as a Prince prevailed.
• * 1.57

  The Word preached is the most powerful but not the only ordinary means to be∣get faith, as M^r Down proves in a Treatise con∣cerning the force and effi∣cacy of read∣ing. The Spirit of God common∣ly and prima∣rily is convey∣ed by the Word preached, Act. 10. 44. & 13. 48. The Manna came with the Dew, unbelief came by hea••ing; God would beat Satan by his own weapon, sinne entred by the ear. 2. God doth this to humble us, that we may not ascribe any thing to our selves, we are beholding to others for what we hear. Gillesp. Aarons Rod blos∣soming, lib. 3. cap. 14.
• * 1.58

  Christ hath revealed in the Gospel that accepting of him for a Sa∣viour to be∣leeve in, is an acceptable ser∣vice. 2. God rejects all works which are not accompanied with faith. Heb. 11. 6. 3. This is the great com∣mand in the Gospel, this is the will of him that sent me, that you be∣leeve in him. 4. The Lord hath made great promises to faith, and admired it in the woman of Canaan, the Centurion. 5. It was Christs great design to work faith, John 20. two last verses. As this grace honours God most, Rom. 4. 20. so God honours it most. All actions of all vertues regularly performed slow from faith. See Heb. 11. per totum. Therefore the Schoolmen say, Faith is not onely it self a vertue, but mat••r, radix, auriga omnium virtutum.
• * 1.59

  Vide Ames. in Rescript. ad Grevinchov. cap 10. Arminiani in∣terrogati an credant fidem esse donum Dei, rotundo ore pronuntiant, & plenis buccis intonant se credere Deum dare sidem. Sed homines vasri haec verba non accipiunt •••• sensu quem sonant. Nam corum mens est, Deum dare omnibus vires credendi, si velint, & per Deum non stare qui•• credant: At censent Deum non dare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 credere, ipsumque actum credendi; ne vis inferatur libero arbitrio. Cui impuro dog∣mati opponimus vorba illa Apostoli Phil. 1. 29. & Cap. 2. 13. Quibus verbis ipse actus credendi designatur non vero vir••s ••re∣dendi. Molinaeus contra Amyraldum.
• * 1.60

  Per sidem in in∣fantibus intelli∣gimus principi∣um sive semen sidei: non ha∣bitum sidei a•••• actualem sidem: quae infantes ha∣bere non possunt, quit gratia prae∣supponat natu∣ram: in infan∣tibus autem non∣dum ea naturae est perfectio, ut in iis ratio se exerere possit; ne lum habitus supernaturalis, actusve ex co ort••s, esse possit. Vossius de Sacramentorum vi & efficacia. De fide habitualtres est manifesta: nam infantes, in statu in∣tegritatis nati, fuissent habitibus originalis justitiae ornati, ut docent non solum Sententiarii, lib. 2. Sent. Dist. 20. Verùm etiam Evang••lici •• hcologi, cum differunt de primo hominis statu, qu••m integritatis vocant: unde patet manifestè, habitus sidei, spei & cheritatis, etiam nune tis inesse posse: quia quicq••id olim possibile suit, etiam nunc esse potest, modò respiciamus poten∣tiam Dei absolutam. Fidem etiam actualem, seu actum credendi, ••is posse inesse, facilè probatur exemplo Joannis Baptistae, qui L••cae 1. 24. dicitur exultasse in utero matris in gaudio. Ergo cognovit Domini sui praesentiam, & proinde infans potest intelligere, & per consequens actu credere. Baron. Philos. Theol. Ancil. Exercit. 3. Art. 10. Vide plura ibid.
• * 1.61

  Vide Baron. Philos Theol. ancil. Exercit. 3. Art. 13.
• * 1.62

  See M. Pemb. Vindis. grat. p. 110, 111, 245, 246. and of Justificat. p. 38 c. 2. Sect. 2. L'homme n'est point obligè à croire en Iesus Christ, que quand il luy est annoncé. Adam n'y estoit pas obligé avant qu'il pechast. ••l a commence à y estre oblige, & luy a promis la semence, qui briseroit la teste du Scrpent. Esclaircissement Des controverses Salmuriennes, par Pierre du M••ulin.
• * 1.63

  See M. Pemb. Vindic. grat. p. 100, 101. Vide Bellarm. de gratia & lib. arbit. l. 6. c. 1, 2, 3.
• * 1.64

  The general means are the word & prayer, we must ask for it in prayer, and wait for it in the answer of the Word.
• * 1.65

  I will come to you and mani∣fest my self to you. Christ imparts his graces and communicates his counsels to them. Unregenerate men have ma∣ny communi∣cations from Christ, no communion, that is founded in union.
• * 1.66

  See M^• H••rris of the Beati∣tudes▪ p. ••5. and Pa•• on Rom. 8. p. 33.
• * 1.67

  The Civilians thus define it, Est gratuita assumptio perso∣nae non habentio jus in haereditate ad participatio∣nem haereditatis Adoptio imita∣tur naturam▪
• * 1.68

  Adoptio nuptia∣rum subsidium, fortunae remedi∣um, supplet ste∣rilitati, vel or∣bitati. Juris••.
• * 1.69

  Profectò haec est indulgentia non indigentia, Ber.
• * 1.70

  Ephes. 2. 18. There are three great fruits of our Adoption,

  • 1. Dignity▪ 1 Joh. 1 2.
  • 2. Liberty, Rom. 8. 21.
  • 3. Inheritance▪ If sons then heirs.
• * 1.71

  Certum est tam in Veteri quam in Novo Testa∣mento verbum justificandi & nomen justifica∣tionis (intelligo autem aequiva∣lentia in linguis originalibus) Hebraicum Hist••ik & Graecum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum nomini∣bus derivatis) communiter ac∣cipi significatio∣ne forensi, pro justum habere, censere, pronunciare, maximè ubi agitur de eo qui accusatur tanquam injustus Prov. 17. 15. Ubi evidens est, verbum justificandi, per oppositum verbum intelligi debere, quod cum non possit de reali infusione iniquitatis & injustitiae intel∣ligi, quasi ejus aliquis habitus in corde justi generaretur à judice iniquo: sic neque intelligi potest, ab codem aliter justificari impium, quàm justum pronunciando non efficiendo. Non potest aliter hoc verbum intelligi, quam per justum agnoscere aut de∣clarare Matth. 1••. 19. Luc. 7. 35. & 39. v. Communiter haec vox opponitur accusationi & condemnationi Isa 50. 8. Rom. 8. 33, 34. Rivet. Cathol. orthodox Tract. 41. Qu. 1. Vide Pemb. de Iustificat. lib. 1. Sect. 4, 5, 7, 8, 9. Est vocabulum soren∣se, à foro soliad forum poli, sive à judiciis humanis ad judicium Deitranslatum: qui non imputans peccata, sed peccatorem à re••tu exgratia absolvens, cum justificare dicitur, Rom. 3. 4, 5. Capp. Alting. Exeg. Aug. Confess. Art. 4.
• * 1.72

  Camer. collat. cum Tilen.
• * 1.73

  The Papists confound Ju∣stification and Sanctification, they say to ju∣stifie signifies to make righ∣teous by in••u∣sion of grace Remission of sins (saith Bellarmine) is extinctio peccati in subjecto, The extinguishing of sinne in the subject. Iustificatio & Sanctificatio peccatoris sunt duo beneficia, à se invicem valde diversa & distin∣cta, sed minimè separata. In Papatu non distinguuntur, à multis Protestantibus separantur. Nos non quaerimus Iustifi∣cationem in Sanctificatione nostra, nec quaerimus Iustificationem nostram sine Sanctificatione, 1 Joh. 5. 6. Streso in Act. Ap. c. 13, 38, 39. Conc. 157. Amisso articulo Iustificationis amissa est simul tota Doctrina Christiana. Lutherus. Stante arti∣culo gratuitae Iustificationis, stabi•• Ecclesia. Id. Praecipuus est sustinendae religionis cardo. Calv. Instit. l. 3. c. 1. Sect. 6. Inter orthodexa Religionis Christianae capita, nullum (post illustrem illam, de Deo & Christo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doctrinam) magis necessarium, quam de hominis coram Deo Iustificatione dogma. Gomar. Disput. elenctica de Iustificationis materia & forma. Est re••••ra d••gma illud, de Iustificatione, è primariis maximeque cognitu necessariis religionis Christianae capitibus; quodque distinctam intelligi multum condu••at, cum ad pietatem, consolationemque itidem seriam solidam{que} promovendam, tum & ad contro∣versi is alias haud incelebres (de quibus plurimum disceptatur) explicand••s ac dirimendas. Cl. Gataker. Gomar, Disputat. Elenct. De Iustif. Elench.
• * 1.74

  Though God punisheth be∣lievers for their sin, yet there is no be∣liever that hath the punish∣ment of sin, the punishment of sin beginneth in the wrath of God, and endeth in eter∣nal damnati∣on. M. Hook••r on Tit. ••. 14.
• * 1.75

  M. Burgess of Justificat. pag. 216. Some urge Rom. 4. 7. & Rom. 8. 33, 34 Acts 13. 38, 39. to prove Remission of sins to be Ju∣stification. Iustificatio & Remissio plauè non sunt idem, quae enim subjecto differunt & inter se differunt, at subjecto ista haud rarò differunt, potest enim justificari, cui nihil remissum sit, cum falsò delatus fuerit; potest remitti peccatum, ubi nulla justificatio fuerit, cum & peccatum in con∣fesse sit▪ nec intervenerit satisfactio. Nec satis fuerit objicere, Deum nulli remittere quem non justificet, nullum justificare cui non remiserit, de quo tamen quaeri potest; vide Psal. 78. 36, 38. neque enim sequitur, ista eadem planè, quia simul sunt▪ Gatak. Animadv. in Piscat. & Lucii Scripta part. 1. Sect. 3. Ista duo revera, eadem prorsus non sunt: nec tamen, qui idem esse utrumque censet, aut unum ex altero consequi necessario, is, aut veram Christi justitiae imputationem, qualem sacrae liter•• docent, aut salutem inde pendeutem è medio tollit. Gatak. Elench. Gom, Disp. Elentic. de Iustif.
• * 1.76

  Imputandi verbum aut re∣putandi veteri Scripturarum Interpreti re∣spondet Graeco 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; quibus utitur Paulus, exempla sunt Rom. 4 4. & Cap. 8. 13. 2 Tim. 4. 16. ad Philem. v. 18. Usurpatur autem negativè & affirmativé. Primò modo, cum dicitur non imputare peccatum, nempe ad poenam, quia est remissum. Altero, Imputari justitiam, sine operibus, id est, justum aliquem haberi apud Deum, & ut justum tractari, qui in se consideratus justus non est, sed acceptation•• Dei gra••••ata, qu•• tamen non fit sine fundamento. Rivet. Grot. Discus. Dalys. Sect. 3. Albertus Pighius ex Institutionis Calvini lectione (quam tamen refellendi studio evolvebas) adductus est ad ejus doctrinam de justitia credentibus in Christum imputata, secundum Apostolum Rom. 3. 24. & 4. 5. probandam tuendamque. Rainold de Roman. Eccles. Idolat. Christiano Lectori. Vide Episc. Ca••l. Consens. Ec∣cles. Cathol. contra Trid. de Gratia c. 3.
• * 1.77

  Justification (say they) is one act respe∣cting two terms, the term from which, & so it is called Remission of sins, and the term to which, and so it is cal∣led the impu∣tation of righ∣teousnesse. By the same act of Justification a sinner is absolved from the guilt, and pronounced righteous, as by the same act of cloathing a man there is the putting on of the garment and the covering.
• * 1.78

  Disput. E∣le••ct. de Iustif. ••nateria & forma.
• * 1.79

  We are justifi∣ed in Gods Decree, in esse cognito & in esse volito, be∣fore we believe, not actually. We must di∣stinguish be∣tween the De∣cree and exe∣cution of it, we may as well say we are glo∣rified ab aeter∣no, as that we are actually ju∣stified.
• * 1.80

  A Leper could not make use of his house, though he had a right to it.
• * 1.81

  There is Iu∣stificatio vi•• & patriae. Si quis dixerit opera omnia quae ante Iustifica∣tionē ••iunt, qua∣cunque ratione facta sunt, verè esse peccata, vel odium Dei mereri, Anathema sit. Concil. Trid. Decret. 15. Can. 7.
• * 1.82

  Aquinas fun∣damenta jecit meriti, tam de congruo quam de condig no. Scotus autem, quod attinet ad meritum de con∣digno, dissentit a Thoma; Sed Doctrinam meriti de congruo, vel ad insaniam usque ex••ulit. Episc. Carl. consens. Eccles. Cathol. contra Trid. De Fid. Iust. c. 8.
• * 1.83

  Lib. 4. de Iustif. c. 10. Bona renatorum opera habent omnia, quamvis non perfectè & in summo gra∣du, quae ad mo∣ralem actionis bonitatem essen∣tialiter requi∣runtur. Sunt enim bona 1. Quoad objectum, quia versantur circa rem licitam & lege divina praeceptam. 2. Quoad principium, quia fiunt ex side, & vero Dei amore. 3. Quoad sinem, quia ad Dei gloriam referuntur. Et 4. Quoad circumsta••tias, quia debi∣tae circumstantiae in iis faciendis observantur. Dicuntur tamen mala & peccati labe aspersa secundum quid, & quodam respectu, quia quaedam ex his requisitis, non iis insunt eo perfectionis gradu quo secundum rigorem legis inesse debent: Baron. de possibili∣tate implendi legem. Sect. 2. Vae etiam la••dabili hominum vitae si remota misericordia discut••at eam Deus. August. Confes. lib. 9. cap. 13.
• * 1.84

  Deus coronat dona sua non meritatua. Aug. in Psal. ••02. Merita mea mi∣seratio Domini. Bern. in Cant. Scrm. 16.
• * 1.85

  M. Hildersam on Psal. 51. 6. Lect. 96.
• * 1.86

  See D. Willet fully to this purpose in the end of his Synopsis Papis∣mi. 5. Edit. pag. 22. See M. Hilders. on Psal. 54. 7. Lect. 130. and M. Pembl. of Justisic. Sect. 3. c. 1.
• * 1.87

  Si re ipsa inju∣sti & solum pu∣tativè justi su∣mus, magis dia∣boli quam Chri∣sti imaginem g••r••mus. Rectius enim denomina∣mur ab eo quod sumus, quàm ab eo quòd esse putamur. Bel∣larm. de Iustif. l. 2. c. 3. Si per justitiam Christi, nobis imputatam, verè dici possumus justi & Filii Dei, ergo poterit etiam Christus, per injustitiam nostram sibi imputatam dici ve∣rè peccator, & quod horret animus cogitare, silius diaboli. Id. ibid. cap. 6.
• * 1.88

  Vide Bellar. de Iustificat▪ l. 2. c. 2, 3. M^r Goodw. of Justificat. part. 2. cap. 4.
• * 1.89

  Arminius asse∣rit in hominis co••am Deo Iu∣stificatione ju∣stitiam Christi non imputari in justitiam, verum ipsam fidem seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 credere, per gratiosam Dei acceptationem, esse justitiam illam nostram qua coram Deo justificamut. Twiss contra Corvinum cap. 14. Sect. 6.
• * 1.90

  There is a three-fold righteousnesse, 1. A perfect righteousnesse, but not inhe∣rent, 2 Cor. 5. 21. 2. Inherent, but not per∣fect, Luke 1. 75. & Revel. 22. 11. 3. Perfect and inherent, Heb. 12. 23. The first is the righteous∣nesse by which we are justifi∣ed. The second by which we are sanctified. The third by which we are glorified. D^• Featleys Speech before the Assembly of Divines.
• * 1.91

  Socinus putat, à Iustificatione tantum excludi opera perfecta sine interruptio∣ne praestita, non verò quae ex side cum magna im∣perfectione si∣unt: q••um ta∣men sub Evan∣gelio verum sit, si quis perfectè Deo obediat, eum ex operibus justificari, Rom. 2. 13. & ••ic vitam adipisci Luc. 10. 28. ut taceam ridiculum esse imperfectam justitiam nos justificare posse, non verò perfectam. L'Empereur. Thes. Artic. 1.
• * 1.92

  Per inhaerentem justitiam intel∣ligimus superna∣turale donum gratiae sanctifi∣cantis, oppositum originali pecca∣to, & in singu∣••is animae facul∣tatibus reparans & renovans illam Dei imaginem quae per peceatum originale foedata ac dissipata fuit. Davenant. cap. 3. de Habituali justiti••. Vide Bellarm. lib. 2. de Iustificatione, cap. 15. & 16.
• * 1.93

  Quod perinde est, ac si dice∣ret, Quanquam ego ad scriben∣dum à Romano Pontifice conductus, haec contra solius fidei justificationem, & solius misericordiae fiduciam scripserim, Profiteor tamen ha••e Doctrinam, quam oppugnavi, tutissimam esse. Et quia nulla sententia de fide tutissima esse potest, nisi quia est verissima, ean∣dem profiteri cogor verissimam esse: ac proinde contrariam seuteutiam, quam de operum meritis ex congruo hominum nondum reuatorum consirmare volui, esse falsissimam. Episc. Carl. Consens. Eccles. Cathol. contra Trident. de Fide Iustifi∣cante, cap. 6.
• * 1.94

  B. Carlton Con∣sens. Eccles. Ca∣thol. contr. Trid. de Fide Iustif. cap. 3. D. Featley in his Sacra neme∣sis, p. 24, 29, 30. 36, 37, 38. L'Emper. in his Thes. Artic. 1. and many others are for both Christs active and passir•• obedience. Etsi autem in negotio Iustificationis magno periculo erratur, prout ea de re controversia procedit inter nos & P••••∣tificios, utrum scilicet gratiá Dei Iustificatto nobis contingat, an meritis nostris: Attamen prout inter nos & Piscatorem ••on∣troversia instituitur, passiváne tantum, an etiam activa Christi obedientia justificemur coram Deo, nullo prorsus erratur peri∣culo. Utrobique enim Iustificationis causae gratiae & Christi meritis adscribuntur, non autem operibus nostris. Twiss. i•• Corv. Defens. Arm. contra Tilenum Animadversio. Scriptura Christi passioni Iustificationem passim adscribit; idque eu i•• locis, in quibus exprofesso argumentum istud pertractat: nulla tamen justitiae, quae in obedientia legi exhibita consistat, facti mentione vel levissima Rom. 3. 24, 25. & 4. 24, 25. & 5. 9, 10. Gal. 3. 11. 13. Gatak. Ammadv. in Piscat. & Lucii Scripta Adversaria, p. 2. Sect. 10. Vide plura in cjus Gom. disput. Elentic. de Iustif. Elench.
• * 1.95

  M. Hilders. on Psal. 51. 7. Lecture 119.
• * 1.96

  Id. ibid.
• * 1.97

  See M. Brad∣shaw of Justi∣ficat.
• * 1.98

  Peccati remissio∣nem & justitiae imputationem non esse eadem planè, certissi∣mum est, potest enim justitia alicui imputari; cui non remittitur peccatum, Psal, 106. 31. potest & peccatum alicui condonari, eui justitia tamen non imputatur, 2 Cor. 2. 7. Gatakerus Animadvers. in Piscat. & Luc. Scripta de causa meritoria nostri coram Deo Iustificationis, partis primae Sect. 8.
• * 1.99

  Isa. 55. 7. Rom. 5. 16.
• * 1.100

  Mark 2. 7.
• * 1.101

  See M. Cartw. Rejoynd. to the Marques••e of Worcest. p. 159, 160.
• * 1.102

  See M Hilders on Psal. 51. 3. L••ct. 32. M Man••on on Jam. 5. 15. M. Cartw. Re∣jo••nd. p. 162, 163, 164.
• a 1.103

  Concil. Trid. Sess. 14. c. 5.
• b 1.104

  De poen••tentia, lib. 3. c. 20. Ibid. c. 12.
• * 1.105

  Papists speak much of con∣fession of sins in all their Cat••chi••ns, which they urge as a mat∣ter of so great necessity, which they call a Sacra∣ment, and make one of the essential parts of true repentance without which they say no man can re∣ceive absoluti∣on and remis∣sion of his sins, nor en∣trance into the Kingdom of Heaven, but they ascribe all this not to the confession of sins that is made unto God, but that which is made in the ears of a Priest. Quis ad••ò unquam Catholicus tam fuit indoctus, ut ex hoc loco confessionis probaret Sacramentum. Maldonatus in Matth. 3.
• * 1.106

  The first Co∣venant requi∣red perfection, but promised no remission, therefore unre∣generate men can never be saved till their Covenant be changed, Heb. 8. 8, 12.
• * 1.107

  Iustificati ho∣minis in Christo longe alia condi∣tio est, quam A∣dami fuit Fuit ibi quidem posse non peccare, sed in Christo consecuti sumus non posse peccare, quodae••si in vita hac mortali nondum absolutè perfe∣ctum sit, hic tamen certo aliquo modo inchoatum esse testatur Joannes Apostolus, 1 Joan. 3. 9. Abbot. in Thomps. Diatribam.
• * 1.108

  See M. Hilders. on Psal. 51. 7.
• * 1.109

  Heb. 12. 5, 6, 7, 8, 9.
• * 1.110

  The Gospel brings in com∣mutationem per∣sonae, but not justitiae.
• * 1.111

  Bellarm de amiss. grat. & statu peccati. l. 4. c. 10.

  How can it stand with reason that they by the Popes indulgences should be made partakers of the merits and good works one of another, and it be against reason, that we by the Ordinance of God should be made partakers of the merits and righteousnesse of Je∣sus Christ? Abbot against Bishop.
• * 1.112

  Marks to try whether we have Christs righteousnesse. See M. Cotton on 1 Joh. 5. 12. Serm. 7. p. 101, 102, 103.
• * 1.113

  But the thing that David did displeased the Lord.
• * 1.114

  Vide ejus Cin∣num l. 2. c. 4. Tenenda est Iu∣stificatio duplex, personae altera, altera sacti. Iustificatio per∣sonae est qua ac∣ceptum habet Deus hominem ad vitam aeter∣nam, quae revo∣cari aut rescindi nunquam potest. Qua certè manente, damnat tamen Deus justificatorum & siliorum suorum facta malè, & usque adeo non justificat ut gravissimè nonnunquam puniat, & punienda praecipiat, iisque mortem aliquando infligat, 1 Cor. 11. 30. Serva∣••a interim misericordia illa aeterna, quae in Iustificatione per Spiritum Sanctum consignata est. Abbot. in Thomps. Diat. &c. cap. 16.
• * 1.115

  Concil. Trident. Sess. 6. c. 9. Vocat certitudi∣nem remissionis peccatorum va∣nam & ab omni pietate remotam fiduciam. See M. Hilders. on Psal. 51. 7. Lect. 121, 122 123, 124, 125, 126, 127. and on v. 6. from Lect. 86. to 87 M. Cartw. Re∣joynder to the Marquesse of Worcester, pag. 139. to 251. M. Burgess of Grace and As∣surance, Sect. ••. Serm. 5, 6, 7, 8.
• * 1.116

  Habakkuk 3. ult. had assur nce in the height, so had many of Gods wor∣thies, Heb. 11. 13, 15. Psal. 48. This God is our God.
• * 1.117

  Sententia com∣munis est ferè omnibus •• heo∣logis, non posse homines in hac vita habere certitudinem fi∣dei de sua justi∣tia, iis exceptis, quibus Deus speciali revela∣tione hoc indica∣re dignatur. Bellarm. lib. 3. de Iustificatione cap. 3. Sensum electionis nullum in hâc vitâ Remonstrantes agnoscunt. Et qui agnoscunt: Qui non vivos, sed mortuos eligi statuunt, ij non vivis sed mortuis ejus fructum tribuant oportet Scultet. Orat. de certitudine & sensu electionis. Vide plura ibid. The Remonstrants hold, 1. That none truly regenerate can in this life be certain of his salvati∣on without a special revelation. 2. That doubting of our salvation is laudable and profitable. The Scripture teach∣eth: 1. That all the faithful may and ought to be certain of their salvation, and without a peculiar Revelation, 1 Iohn 2. 5 Rom. 8. 16, 17. 2. That doubting is contrary to faith, and pernicious to man, Luke 24. 18. Jam. 1. 6, 7, 8. The Papists grant an assurance of hope but not of faith. There can be no assurance of hope till there be an assurance of Faith, Hope works after Faith, we hope for those things which faith beleeves, and proportionably to the measure of our Faith.
• * 1.118

  There is not an Article of the Faith which doth not necessarily carry with it a special faith, I beleeve that God is my Creator and Christ my Re∣deemer. We receive the Sacraments that we may be assured of Gods love and goodnesse to us, Rom. 4. 11. Bellarmine saith, Sacra∣ments are seals on Gods part of our justifi∣cation, and of his love to us; but all the Question is, Whether we have done our duties? for a man may think he putteth no impediment to sacramental grace, and yet do it, the Apostle bids us examine our selves. There are rich and precious promises concerning assurance of Gods favour, Psal. 50. 23. Mal. 4. 2. Psal. 85. 8, 9. & 97. 11. Joh. 14. 15. Gods people, 1. Give thanks for faith and an inward Call, Psal. 10 3. 2, 3. Rom. 7. ult. & 8. lat. end. Gal. 2. 20. 1 Pet. 1. 3, 8. 2. They rejoyce with joy unspeakable, bo••dnes••e ariseth in the heart from the assurance of Gods love, Ephes. 2. 3. Rom. 5. 1. The Papists ever run to the deceit fulnesse of mans heart, yet the Spirit of God searcheth our hearts, and makes us see what things are wrought in us, the heart of a godly man is in part sincere as well as deceitful. They say Paul and Peter, and some special Saints might have it by immediate revelation, but Paul concludeth it Rom. 8. 28. 39. upon such arguments as are general to all the godly.
• * 1.119

  1 John 4. 6. Psal. 89. 15. Such go about duties with comfort, resist sin, bear crosses patiently, Heb. 11. 17. He whom God loves, though he know it not is an happy man: He that knows it, knows himself to be happy.
• * 1.120

  In times of desertion keep up faith, in times of com∣munion keep up fear. Though we blame Papists for teaching to doubt, and ma∣king doubting a duty, yet we presse for an holy search, and a godly fear and trembling in the trying of our hearts, lest we be deceived.
• * 1.121

  Fear the with∣drawing of the light of Gods countenance, Hide not thy face from me. We should be tender of Gods honour. Christ abode in his Fathers love by being zealous of his glory, The zeal of thy house hath consumed me, Josh. 7. 9. Stand for his truths, 2 Tim. 2. 12, 13. Prize every manifestation of the love of God, Lift up the light of thy countenance upon me, Luke 17. 5. Take heed of nourishing jealousie and suspitions of God in your hearts, Ier. 29. 11. Take heed of sinning presumptu∣ously. Be constant with God, 1 Chron. 28. 17.
• * 1.122

  Vide D. Carlet. Consens. Eccles. Cathel contra Trident. de fide Iustif. l. 1. c. 1, 2 4, 5, 6, 7, 8. See M. Pembl. of Justif. Sect. 2. c. 3. p. 42, 43, 50, 51, 52, 53, 54, 55. Satis constat omnem religionem à vera religione alienam, juxta statuere Iustificationem hominis coram Deo fieri secundum opera. Hinc videre mihi videor mysterium doctrinae Arminianae in negotio justificationis. Nam licet fortè dixerint nos justificari fide, non autem ex operibus, tamen fidem istam non accipiunt relativè ut solent nostri sed formaliter ut qualitas est sive ut opus est. Nostra sententia est, cum dicimus fide justificari hominem, sola Dei gratia & propter obedientiam Christi justificari hominem. Per fidem enim intelligimus obedientiam Christi fide apprehensam. Sed quia dicimus justificationem istam nemini contingere nisi credat; Ideo dicimus hominem justificari fide sin•• operibus: Hoc est justificari hominem justitia imputata, non inhaerente. A•• ••••r••inia•• nostri sicut Sociniam atque etiam Pontificit hactenus concordant justificari hominem fide, tanquam sanctuate homini inhaerente. Twiss. contra Corvin. cap. 9. Sect. 1.
• * 1.123

  Fides saluta∣ris pro qualitate sumpta non ju∣stificat nos, nem∣pè propria dig∣nitate sua & merito, sed tan∣quam instru∣mentum recipi∣ens & applicans nobis imputatam Christ•• justi∣tiam. Rive••. Cathol. orthod. Down of Justif. l. 1. c. 2.
• * 1.124

  Perkins on Heb. 11.
• * 1.125

  Nihil est in Scriptura fre∣quentius, quam nos justificari fide, gratis, sine lege, non ex operibus, non ex propria justitia. Rivetus ubi supra. Bishop Down of Justification, lib. 6. cap. 6. See more there.
• * 1.126

  Scripsit librum de justificatione Gaspar Conta renus, Cardina∣lis vir doctus, & pius, post∣quam jam Lu∣therus, alliqu•• suam sententian de hac re declarassent. Quo libro testatur Protestantes & Catholicos in hac re convenire. Rectè Contarenus, qui, quum ex industria Protestantium doctrinam examinasset, nihil in ea invenire se prositetur, quod à Catholicorum sententia dissentires At in sententia de justificatione non convenit Protestantibus cum Concilio Tridentino, non igitur erat illud Concilium conventus Catholicorum. D. Carl. Cons. Eccles. Cathol. cont. Trid. de sid. justif. c. 6.
• * 1.127

  Id. ibid.
• * 1.128

  Occurrendum Pontificiis, qui hinc nos operibus justificari tra∣dunt, quod fide quae opus est ju∣stificamur. Nam primum, est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adjun∣ctae fidei, pro subjecto Christo: ut si manum camque mancam & ineptam ad operis aliquid faciendum dicamus, Nos ditasse, quod infiniti pretii Margaritam acceperit. Deinde fides est ita Dei opus ut nostrum non sit, utpote in quo Deo non cooperamur, sed merè Deum operantem patimur; cum in aliis bonis operibus Deus ita operetur, ut nostrae animae sacultates ab operatione non excludantur. Cart w. in Harmon. Evang. Faith justifies instrumentally, correlatively, not because of any worth in it, but because of the excellency of Christ, not dispositively by being the root of other graces, so the Papists affirm, but then it would still be in the way of a work.
• * 1.129

  See M. Down of Reconcil. of Paul and Iames. M. Manton on Jam. 2. 24. There is a ju∣stification: 1. Ad Regnum, which brings one into the state of Grace, of which Paul speaks. 2. In Regno, Abraham was ju∣stified by works, and he was called the friend of God, of that Iames speaks.
• * 1.130

  Sanctification is of the same time with Ju∣stification, but Justification doth in order of nature go before it, for all the graces of Sanctification are bestowed on a man as in Christ, Ephes. 1. 3. so one.
• * 1.131

  God made man a holy creature, he was peculiarly de∣voted to Gods service; when man fell the devil defiled this Temple, God departed from us, he a••ain cleanseth away this filth and repaireth his image in us
• * 1.132

  Loc. Commun. Class. 1. c. 11.
• * 1.133

  There is a to∣tal change of the whole man, the Mind, Rom. 12. 2. Spirit, Ezek. 36. 26. Heart, Deut. 10. 26. Conscience Heb. 9. 14. Will, Phil. 2. 13 Affections, Gal. 5. 24. The body it self, Col. 2. 11. Rom. 6. 12. Christ is our Sanctification three several wayes: 1. Meritoriously, he hath purchased it from God by his being an offering for all our defilement. 2. As he is the exemplar or copy of it. 3. He is by his Spirit the effici∣ent cause, that brings into the soul the vertue of his Death to kill sinne, and of his Resurrection whereby his life is communicated to us.
• * 1.134

  See D^r Willet on Exod. 30. 34.
• * 1.135

  Impuritas u∣niuscujusque rei consistit in hoc, quòd rebus vili∣oribus immis∣cetur. Non enim dicitur argentum esse impurum ex permixtione auri, per quam melius redditur, sed ex permixtione plumbi, vel stanni. Aquinas 2a, 2ae, Quaest. 7. Artic. 2.
• * 1.136

  Puritan in the mouth of a Drunkard doth mean a sober man, in the mouth of an Arminian it means an Orthodox man, in the mouth of a Papist it is a Protestant, and so it is spoken to shame a man out of all Religion. It hath been an old custom of the world to hate and maligne the righ∣teous, to reproach them, to call them Puritans, though very Heathens have acknowledged that there is no Religion without purity. Cicero, Horace and others describing a man that is religious, say, that he is an entire man, a man pure from sinne. M^r Fenner on John 3. 20. See M^r Burrh. on Hos. 2. 5. pag. 307.
• * 1.137

  There is, 1. A beauty in ho∣linesse, 1. Every grace is an ornament 1 Pet. 5 5. See Psal. 45. 1••, 14, 16. Ezek. 8. 14. 2. Holinesse is called a new Creation, Eph. 2. 10. A Resurrection, Ephes. 4. 5. 3. Sinne is a deformity, 2 Pet. 3. 14 filthinesse it self, 2 Cor. 7. 1. Ephes. 5. 27. Corruptio optimi pessima, sinne is not only malum triste, but turpe. 2. This beauty of holinesse consists in four things: 1. It is a conformity to the image of God, 2 Cor. 3. 18. 2. Beauty consists in indeficiency when no part is wanting, 1 Thess. 5. 23. 2 Tim. 3. 17. they are in parts perfect as children, though not in degree. 3. Beauty consists in a symmetry, a due proportion of parts, the understanding guides the man, the will submits to the dictates of an en∣lightened understanding, the affections are subject to the command of reason, John 11. 33. 4. There is a lustre in beauty, the Spirit of grace is called the oyl of gladnesse, Psal. 45. 7. because it makes the face to shine. Sincerity is the harmony, and zeal the lustre or varnish of all graces, Psal. 42. 11. 3. There is that beauty in holinesse which is not to be found in any thing here below, 1. It is in the inward man, 1 Pet. 3. 3. Absolom though outwardly beau∣tifull was inwardly deformed. 2. This commends a man to God, 1 Pet. 3. 3, 4. 3. All other beauty will decay by sicknesse or old-age, not this, Prov. 31. 30. 4. This prepares you for the wedding; the time of this life is the time of Espousals, the Marriage shall be in the life to come, Revel. 19. 7.
• * 1.138

  Holinesse is the image of Christ.
• * 1.139

  Sin is wounded at our first conversion, Rom. 6. 13, 14. but this work is carried on by degrees till it be utterly ex∣tinct, Rom. 6. sin is called the the old man for its weaknesse and decay. See 1 Thess. 5. 22, 23.
• * 1.140

  Anno Christ•• 1262. exorta est secta Fla∣gellantium, qui ingenti turba obe••ntes pagos & oppida, nudi umbilico tenus, facie tect a sese flagellis cruentabant: manfit hic mos Romae, ubi septimana quae diom Paschatis proximè antecedit, poenitentes longo ordine, nudis seapulis, larvata facie publicè se diverberant flagellis: Quem morem ipsi vidimus Lutetiae sub Henrico tertio. Homines ad furorem usque superstitiosi, nesciunt Deum amare immutationem cordium non verò dilaniationem corporum. Molinaei Hyperaspistes, lib. 1. cap. 29. Vide Novar. Schediasm. Sac. prophan. lib. 1. cap. 22. They are hostes naturae not peccati.
• * 1.141

  Sin 1. abuseth us, Man being in honour con∣tinued not, a wicked man is called a vile person, Psa. 15. 2. It de••iles us, and stains all our actions, Tit. 1. 15. 3. Deceives us, Heb. 3. 12. Ephes. 4. 22. 4. It keeps away all good, Isa. 9 2. 5. It lets in all evil, Jer. 2. 19.
• * 1.142

  The death of Christ is useful for mortifying of sin.

  1. By way of representation, it shews us the hatefulnesse of sin, Isa. 53. 10. Consider his agony and sor∣row on the Crosse though sin was but im∣puted to him, 1 Cor. 5. 21. 2. By way of irritation, it stirs up in the soul a displi∣cency against sin, Isa. 43. 24. shall sin live that made Christ die? 3. By way of pattern and example, therefore the Scripture often expresseth our Mortification by our crucifying, Gal. 2. 20. & 5. 24. & 6. 14. Of all deaths crucifying is the most painful and shameful, it notes that sorrow and shame which Christians feel in the remembrance of sinne, that which was done really in Christ must be done in us by analogy, Phil. 3. 10. 4. By way of merit, Christ shed his bloud to redeem u••: 1. From the world, Gal. 1. 4. that it might not be so pleasing an object. 2. From our vain conversation, 1 Pet. 2. 24. Grace is a part of Christs purchase as well as pardon. 5. By way of stipulation and ingagement. Christ ••••ood as a Surety before Gods Tribunal. He was Gods Surety and ours; on Gods part he undertook to bestow on us not only remission of sins, but the Spirit of God to become a principle of life to us, and of death to our corrupti∣ons, Rom. 8. 13. 1 John 3. 19. on our part he undertook that we should no longer serve sin, Rom. 6. 13.
• * 1.143

  About means of mortifica∣tion of sin▪ See M^r Hilders. on Psal. 51. 5. Lect. 64, 65, 66, 67.
• * 1.144

  Spiritual life is that supernatu∣ral grace by which the whole man is disposed to live to God.

  1. A superna∣tural grace, be∣cause it comes from our uni∣on with Christ Joh. 6. 57.

  2. By which one is disposed to live to God, Gal. 2. 20.

  The supream or fundament∣al principle of spiritual life is the indwelling vertue of the Spirit, Gal. 4. ul••. Rom. 8. the Apostle speaks of being led by the Spirit, li∣ving by the Spirit, walking by the Spirit, and following the guidance of the Spirit.
• * 1.145

  Life in the creature is an ability to per∣form the acts proper to that life, the ability sentive is the life of a beast, to discourse the life of reason. Spiritual life is the abi∣••••ty which God hath given to the soul to act unto God as his portion and utmost end.
• * 1.146

  There is 1. A spiritual life imputed when the guilt of sin is removed by the imputation of Christs righteousnesse. 2. Inherent, whereby the soul is inabled to live unto God. Christ is the treasury of the life of the Saints, as life is taken for righteousnesse, holinesse, com∣fort or glory.
• * 1.147

  To live to God is, 1. To exalt him in our hearts as the chiefest good, whom if we obtain we are happy, Psal. 27. 40. 2. To own God and ap∣pear for him here, and at such times, and in such places as it will be prejudicial to us so to do: Noah was righteous when all flesh had corrupted his wayes, when Christ is made a reproach. 3. When we prefer his interest before our own, stand for the truths and ordinances of Christ, Psal. 1••9. 36. 4. When we can be meek and patient in our cause, and zealous in Gods cause, Numb. 12. 3. 5. When we rejoyce that others act for God, though we have no part in it, Jam. 4. 6. 6. When we desire to live to glorifie God, Joh. 12 27, 28. 1 Cor. 10. 31.
• * 1.148

  See M. Pembl. Vindiciae grat. 200, 201, 202.
• * 1.149

  Sicut olim Deus in••hoa••it opus creationis à lu∣mine corpor••o & sensibili, ita etiam opera re∣generationis & glorificationis nostrae à lumine spirituali ordi∣tur: cum enim Deus ••ssi••••iter electos vocat ad salutem per Spiritum Sanctum; Primò, corum intellectum illuminat lumine fidei & collustrat. Secundò, voluntatem emollit & sanctificat. Similiter in opere glorificationis ordine naturae praecedit illuminatio intellectus nostri, per lumen gloriae, ad Dei essentiam clarè & perspicuè videndam; deinde sequitur voluntatis inflammatio & in••ensio per ardorem charitatis. Ra∣tio hujus ordinis est, quia cognitio praecedit amorem, atque adeo clara cognitio seu visio praecedere debet ardentem & perfectum a••orem. Baron. Philos. Theol. ancil. exercit. 3. Art. 6.
• * 1.150

  There is a dif∣ference be∣tween com∣mon illumina∣tion which may carry men far, Heb. 6. and special illumi∣nation, Heb. 10. 32. To be rightly illuminated or spiritually minded, Rom. 8. 6. is 1. To minde the things of heaven rather then the things of earth, •• Cor. 15. 48. 1 John 2. 15. 2. To be more mindful of the good of the soul then of the body, Mat. 16. lat. end. 3. To regard the things of eternity beyond things of time, 2 Cor. 4. ult. 4. To judge of things as the Scripture judgeth them, what that commends we commend and judge worthy of commendation; what that condemns we condemn and judge it worthy of condemnation; we will then judge of things by the end. Such will minde spiritual Ordinances, so as to prepare for and profit by them; Spiritual gifts and graces so as to choose and use them; Spiritual priviled∣ges, so as to make sure of them, and glory in them; Spiritual persons, so as to pray for and sympathize with them.
• * 1.151

  Voluntas est ap∣petitus rationalis per quem homo sponte sua, & cum cognitione se movet ad bo∣num ass••quen∣dum, sive illud sit verè bonum sive apparens. Molin Enodat. gravis. Quaest. de Lib. Arbitrio. Ezek. 38. 26. Deut. 30. 6. It is willing to be convinced, Psal 141. 5. Prov. 15. 31. The offers of Christ & grace are mainly made to the will, Rev. 22. 17. The com∣plaints also of rejecting grace are of it, •• would and you would not, Israel would none of me. Josh. 24. 22. Isa. 44. 5. Psal. 119. 30. Exod. 33. 5. Judg. 5. ••. Psal. 57. 8.
• * 1.152

  Joh. 14. 15, 20, 21, 23, 31. 1 Joh. 2. 5. & 5. 3. There is a three-fold obe∣dience, 1. Voti, of a mans de∣sires, but comes short in his actions. 2. Of confor∣mity▪ when in some measure my actions an∣swer. 3. Of resigna∣tion, when ones will is gi∣ven up to God, and that with delight.
• * 1.153

  Psal. 40. 8. Rom. 12. 2. Ephes. 5. 17.
• * 1.154

  Conscience is the faculty or power of the practical un∣derstanding in man, whereby he is privy to all his actions, whether they be immanent and conceived within, as thoughts, or emanant and issuing ••orth, as his words and works. M. Down Sub∣ject. to higher powers. Conscientia est cordis scientia. Bern. Scientia cum alio. Aquinas. Cum ••lia s••it ammus scientia dicitur, cum se∣ipsum conscientia
• * 1.155

  Jer. 8. 12. Ephes 4. 19.
• * 1.156

  Conscience is the greatest comforter or terror, 2 Cor. 1. 12. Rom. 8. 1. if we suffer it to be our coun∣cellor and commander, it will be our comforter. A good consci∣ence is 1. An enlight∣ned conscience Prov. 19. 2. 1. An awaken∣ed conscience, 2 Tim. 2. ult. I sleep but my heart wakes. 3. A working active consci∣ence, Act. 24. 16.
• * 1.157

  See Hackwels Apol l. 3. c. 6. Sect. 1. p. 211, 212.
• * 1.158

  Lam. 3. 19, 20. John 14. 26. There is a dou∣ble act of a good memory, saith the Phi∣losopher, 1. Ut fideliter conservet. 2. Ut promptè reddat.
• * 1.159

  August. de civ. Dei, l 9. c. 4. Vide Crakan. Log. p. 163. Non Ciceroni assentio, qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perturba∣tiones vertit. Nam perturbatio nomine ipso declarari vitiosa videtur: ut ipse fatetur, lib. 3. de Fin. Requiritur vox, quae locum etiam habeat, quaudo metus consistunt intra modum. Quare place•• affectuum nomen, quo usus Ovidius, Livius, Valerius, Se∣neca, Plinius, alii: five affectiones, quod est apud Cic. 1. de Invent. l. 1. Gell. l. 1. c. ult. Quanquam nec improbem com∣motiones animorum, vel simpliciter permotiones. Vos. Rhet. l. 2. c. 1. Affections are the motions of the will, as carried out to the prosecution of good or avoiding of evil: they are as the Philosopher speaks, Exitus animae, the out∣goings of the Soul, like Wheels to the Cart, sinewes to the Body, Wings to the Bird, Winde to the Sails spread.
• * 1.160

  Mr. Fenner on Col. 3. 2. Ser. 1.
• * 1.161

  The Epicures allow of im∣moderate pas∣sions, and would have a man wholly swayed by his affections. The Stoicks utterly extin∣guish all passions. Gratia non tollit, sed attollit naturam, hos affectus Stoici amputandos, peripatetici temperandos putant, Lactant. Div. Instit. Epit.
• * 1.162

  There are three kindes of faults found in the passions of mens minds 1. That▪ they arise before reason be con∣sulted, or give direction. 2. That they proceed fur∣ther then they should, and stay not when they are requi∣red. 3. That they transport rea∣son and judge∣ment it self. Christ had these passions, but in a sort free from all these evils. For neither did they rise in him before reason gave direction, J••hn 11. 33. neither did they proceed any further, if once reason and judgement command∣ed a stay and retreat, whence they are called Propassions rather then passions, because they are beginnings of passi∣ons to be staid at full and perfect leisure, and therefore much lesse had they any power to transport judgement and reason it self. D^r Field of the Church, l. 5. c. 18.
• * 1.163

  Iure pruientis∣simus Deus ani∣mis nostris in∣didit affectus, ut sint quasi admi∣nicula ad prae∣claras actiones. Quod enim ventus navigio, ••d nobis affe∣ctus: in quorum temperic animi nostri tranquil∣litas, imò vitae hujus soelicitas consistit. Ves. Instit. orat. l. 2. cap. 1. Sect. 2. Tres affectus, vel ut ita dicam tres furiae sunt, quae in animis hominum tantas perturbationes ciunt & interdum cogunt ita delinquere, ut nec famae nec periculi sui respectum habere permittant; Ira quae vindictam cupit. Avaritia quae desiderat op••s, Libido quae appetit voluptates. Lact. Divin. Inslit. Epit. lib. & de vero cultu, l. 6.
• * 1.164

  Gal 6. 14. Vide Dudleii Fenneri Sac. Theolog. l. 2. c. 2.
• * 1.165

  The affections are specificated per actus & ob∣jecta, say the Schoolmen. Two things perfect every faculty and grace, when they take in the whole object and exercise perfect acts upon it, Jam. 1. 4. Spiritual and eternal objects are of great compasse. 2. When they act freely and fully on these objects, answerable to the nature of them, love God with all the heart, soul, strength, it notes not only all the faculties, but the intention of them, Psal. 119. 20. The affe∣ctions are, 1. Disingaged from lusts and creatures to which they were wholly inthralled. 2. Set upon God and the things that are above, Lphes. 2. 6. Col. 3. 3. 3. Grace composeth the affections that could never agree one with another, before conversion, hope and fear, joy and grief, humility and resolution were repugnant one to another, but after conversion when the soul is most full of hope of heaven, one is most afraid to displease God, spiritual joy and grief sweetly agree, Psal. 2. 11. Moderation and zeal, Numb 12. 3. yet Moses was all on fi••e when God was dishonoured, humility and resolution also accord, none more humble, nor yet more resolu•••• then Paul after his conversion. 4. The desires are satisfied, yet exceedingly inlarged.
• * 1.166

  Iehu's zeal, and ••hab's mour∣ning had not a holy motive. Almost all the signs of a good man in Scri∣pture are taken from the affe∣ctions, they love the Lord, hate evil, desire that which is good, hunger and thirst after righteousnesse. Christ takes content in the affections of his people, Simon Peter, lovest thou me? See how she loves me, much was forgiven Mary Magdalen, because she loved much.
• * 1.167

  Psal. 86. 11. See Jer. 32. 39▪
• * 1.168

  Affectus, u•• op∣timè Thomas Aquinas disse∣rit, vel locum habent in facul∣tate concupisci∣bili, vel irasctbi∣li. In concupiscibili sedem obtinent sex affectus; nam si offerat se res bona, oritur ejus amor: ac si absens sit, desiderium cjus existit: ubi verò iliud consecuti sumus; gaudium exsurgit, seu delectatio. It idem si quid se obtulerit sub specie mali, ejus nas∣citur odium, quod amori opponitur: si malum absit, fuga seu aversatio ejus erit, quae repugnat desiderio: sin malum praes••ns erit, exoritur dolor sinc tristitia, quae gaudio adversatur. At affectus, qui in irascibili sedem habeant, quinque numero sunt: duo ratione boni, tres ratione mali. Nam bonum arduum (quod irascibilis facultas respicit) vel ejusmodi est, ut aliquis se credat il∣lud consequi posse; atque exoritur spes: vel tale est, ut credat aliquis, se id non valere adipisci, ac nascitur desperatio. Ratio∣ne verò boni ardui praesentis, nulius in irascibili est motus, quia, quod quis jam obtinet ardui habere rationem defiit. Ratione autem mali ardui, tres exsurgunt affectus: quia autem malum arduum est absens, aut praesens. Si absens, vel refugimus, & est metas sive formido: vel obviam ei imus, & est audacia. Sin praesens sit, fuerit ira, qua exardescimus ad malum depellen∣dum. Voss. Institut. orat. l. 2 c. 1, Sect. 3.
• * 1.169

  Vide Aquin. 1a 2ae Quaest. 23. Art. 1, 2. Objecta passio∣num appetitus concupiscibilis sunt bonum & malum absolutè, objecta autē pas∣sionum appetitus irascibilis sunt bonum & ma∣lum cum quad∣am elevatione & arduitate. Aquin. 1a, 2ae, Quaest. 46. Artic. 3.
• * 1.170

  The simple affections are

  • 1. Love, Hatred.
  • 2. Joy, Sorrow.
  • 3. Desire, Flight.
  • 4. Hope, Despair.
  • 5. Fear, Courage.
• * 1.171

  Pretium homi∣nis amor.
• * 1.172

  Nerembergius A man is worth no more then his love.
• * 1.173

  Si terram amas terra es, si Deum amas quid••i di∣cerem Deus es. Aug.
• * 1.174

  To love God is to become godly, and to have the mind after a sort deified, 2 Pet. 1. 4. To love the world is to become a worldling. The Schools mention three kindes of love, which indeed are rather three effects of love, 1. Love of benevo∣lence, whereby one wisheth, and so farre as he can procureth the welfare of the thing loved. 2. Love of concupi∣scence by which it is carried with a longing to be united to the thing loved, or to enjoy it. 3. Love of compla∣cency by which the soul is satisfied, contented and made to rest in the thing loved when it doth enjoy it. So when our hearts so cleave to God as the chief Good, that we wish all Glory, Honour, Felicity to him, and long to enjoy him, and be satisfied so far as we have power or hope of enjoying him.
• * 1.175

  Two things draw out our affections to∣wards good things, 1. The good that comes by them. 2. The good that is in them, a wicked man may love good things for the good that comes by them, a godly man for the good that is in them. Two things draw out our affections against evil things, 1. The evil that comes by them, so a wicked man may be affected with the evil that comes by them, Exod. 10. 17. Act. 8. 24. a godly man is affected with the evil that is in them, he loves God and hates sin for it self, Hos. 14. 1, 2. 2 Sam. 24. 25. Luk. 15. 18. Zech. 12. 10. Jer. 31. 19.
• * 1.176

  The love we owe to God is setling our hearts in the liking of him as the chief, and in a manner the only good, Deut. 6. 5. Matth. 22. 37. the main intent of that precept is to shew what love is appropriated to God, we must not love any person or thing with all our hearts, this is proper only to God. There are two things in the precept, 1. The extension of parts, the heart, soul, minde, strength. 2. The intention of degrees, our understanding must think of God, our will cleave to him, our love, fear, confidence, de∣light must be carried out to him without division or derivation to other things. We must love God in his creatures, Christ in his members, love other things in subordination to him, Luk. 14. 26. Dupliciter contingit ex toto corde Deum diligere. Uno quidem modo in actu, id est, ut totum cor hominis semper actualiter in Deum feratur: Et ista est perfectio patriae. Alio modo, ut habitualiter totum cor hominis in Deum feratur: ita scilicet quod nihil contra Dei dilectionem c••r hominis recipiat: Et haec est perfectio viae. Aquin. 2a, 2ae Quaest. 44. Art. 4. Praecipitur nobis, ut tota nostra intentio feratur in Deum, quod est ex toto corde: Et quod intellectus noster subdatur Deo, quod est ex tota mente: Et quod appetitus noster reguletur secundum Deum, quod est ex tota anima: Et quod exterior actus noster obediat Deo, quod est totis viribus Deum diligere. Aquinas ibid. Art. 5.
• * 1.177

  The School∣men say, we first love God with a love of concupiscence, after with a love of com∣placence. Comparing our affection to God with our affection to other mat∣ters is the best way to shew the temper of our love, 2 Tim. 1. 4. Luke 12. 21. 2. This love is not to be mea∣sured so much by the lively acts of love, as by the solid esteem. 3. It is not al∣together to be judged by our time and care, bodily necessi∣ties are more pressing. God hath gi∣ven us six days for our world∣ly imploi∣ments, and re∣served but one day for him∣self.
• * 1.178

  Our love is many wayes inordinate, 1. We love sin which we should hate. 2. We hate good which we should love. 3. We love that much we should love little. 4. We love that little which we should love much. 5. We love a private good more then the publick, the body above the soul, the crea∣ture more then the Creator, prefer things of time before those of eter∣nity.
• * 1.179

  Amor est consc∣nantia quaedam appetitus ad id, quod apprehen∣ditur ut conve∣niens: odium verò est disso∣nantia quaedam appetitus ad id, quo•• apprehen∣ditur ut repug∣nans & noci∣vum: ficut autem omne conveniens in quantum hujusmodi habet rationem boni, ita omne repugnans in quantum hujusmod: habet rationem mali, & ideo sicut bonum est objectum amoris, ita malum est objectum odii. Aquinas 1a, 2ae. Quaest. 29. Artic. 1. Love is the affection and p••••pension of the minde toward some thing as good, hatred is an a••ienation of the minde from some thing as evil, to stand so affected to it, as those words, Farre be it, Farre be it from me, set forth, when the soul riseth against it.
• * 1.180

  Every man by nature is full of wrath against God, Ephes. 2. 3. Some inter∣pret that a∣ctively, Psal. 68. ••. There is an enmity in man, 1. Against the very being of God, Psal. 14. 2. His Attri∣butes, would not have him to be so just and jealous, Psal. 50. 21. so pure and emniscient, Isa. 29. 5. 3. Against the councels of God, Isa. 66. 3. Ezek. 14. 3, 7. 4. Against the precepts and prohibitions of God, Rom. 7. 5, 8. 5. The worship of God, Deut. 32. 17. Psal. 1••6. 37. 6. The threats and promises of God, Job 15. 7. His administrations, Rom. 3. 4.
• * 1.181

  Our hatred must be with∣drawn from such things and persons as are not to be hated. First, Things. 1. Goodnesse, vertue, piety, because it is the image of God, and is in it self most beneficial, Prov. 1. 22, 29. 2. The means of goodnesse, as Instruction, Reproof, Correction, Prov. 9. 8. & 12. 1. John 3. 20. Secondly, Persons. 1. The Church in general. 2. Any good man, 2 Tim. 3. 3. Psal. 34. 21. 3. He which admonisheth or correcteth, Prov. 9. 4. an enemy, Matth. 5.
• * 1.182

  Hatred dif∣fers from an∣ger in three things, 1. Anger is with a particu∣lar, Hatred against universals, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against the whole kinde, I hate every false way. 2. Anger may be cured by time, but no•• hatred. 3. Anger is content to render like for like, hatred aims at the destruction of things. Among the Aegyptians a Fish was the Hieroglyphick of hatred, because of all creatures they doe most devour one another.
• * 1.183

  We must hate sin as sin, for it self, else our hatred is not from a princi∣ple of love to God, as sin is a transgression of his Law, Psal. 97. 10. If we hate sin for it self we will 1. Hate all sin, à quatenus ad omne valet consequentia, as he that loves a Saint for himself, loves every Saint. 2. We will dislike sin under what shape soever it comes. 3. We will dislike it in all sorts of persons, those that are near us, Psal. 139. 20, 21. 4. We will hate sin in the being as well as acting of it, the Law requires a holy nature as well as life. 5. We will set no bounds to ou•• hatred, Isa. 33. 15. 6. Will dislike all occasions and means that tend to it.
• * 1.184

  Every Christi∣an should have his heart pos∣sessed with a l••••••hing dete∣station & ha∣tred of sin, that being indeed the first and principal, and most immedi∣ate object of hatred. Hatred of sin will bewray it self, 1. In a con∣stant jealousie and watchful∣nesse over the soul and over every small ri∣sing of corru∣ption. 2. By a serious resistance in the temptation Rom. 7. 15. 3. By bitter grief after the transgression, Jer. 8. 6. Rom. 7. 23.
• * 1.185

  See M. Pembl. Vindic. grat. p. 129, 130.
• a 1.186

  In these hun∣grings & thir∣stings of the soul there is as it were the spawn of faith, Semen sidei, there is aliquid sidei in them. Psal. 10. 17. & 145. 19. Isa. 55 1. & 44. 3. & Luk. 1. 52. Revel. 22. 17. Bolton on Mar. 5. 6.

  It is the reach∣ing of the soul after that which likes us, because it is like us.

  It is an assecti∣on of pursuing or following after the ab∣sent good. It is that by which the minde stirs up in it self long∣ing and wish∣ing, and quick∣ens it self to seek and attain that good which it lo∣veth, and yet is not present with it, Phil. 3. 14. Prov. 18. 1. Bonum delect a∣bil•• non est ab∣solutè objectum concupiscentiae, sed sub ratione absentis: sicut & sensibile sub ratione praeteri∣ti est objectum memoriae. Aqu••n 1a, 2ae Quaest. 30. Art. 1.
• * 1.187

  Christ brings the heart to heaven first, and then the person: His own mouth spake it, Mat. 6 21. He that had truly ra∣ther have the enjoyment of God in Christ, then any thing in the world, shall have it. Baxters Saints everlasting Rest, par. 1. c. 3.
• * 1.188

  Some call it Abomination. Scio equidem vulgò in Scholis opponi Passio∣nem quae tendit in bonum, & quae sola nomi∣natur cupiditas vel desideri∣um, ei quae ten∣dit in fugam mali, qu•• vocatur Aversio. Sed cum nullum detur bonum cujus privatio malum non sit, nec ullum malum, cujus privatio non sit bonum; Et cum quaerendo, exempli gratiâ, divitias, necessariò fugiatur Paupertas, ac fugiendo morb••s, quaeratur sanitas, & sic de aliis; mihi videtur eundem semper esse motum, qui simul fert ad prosecutionem boni, & ad fugam mali quod ipsi contrarium est. Des Cartes de Passion. Animae part. 2. Artic. 87.
• * 1.189

  We must not shun good things, as Christ shun∣ned not his sufferings, Act. 21. 13.
• * 1.190

  It is an open∣ing and dila∣tation of the heart upon the appearance of some present good, whence it hath the name of Laeti∣tià, as it were a broad and spreading pas∣sion. Laetitia à men∣tis latitudin••.
• * 1.191

  To joy in God is to joy, 1. That there is a God who could hang the earth on no∣thing, ballance the clouds, make such a glorious world but he? 2. That he is such a God, a living God, one that raigns and rules im∣mutably, Psal. 18. 46. 3. To joy in the wayes of his communi∣cating himself to us, his Word and Ordinan∣ces, Jer. 15. 16. Ps. 40. 6. Rom. 7. 14. to delight in his Sabbaths in his Com∣mandments and counsels, Psal. 110. 3. to rejoyce in those graces wherby we are made confor∣mable to him, when we re∣joyce not only in the professi∣on of his name, but in persecu∣tion for his truth, Act. 5. 41. Heb. 10. 34. rejoice in com∣munion with him, in hope of his appearance.
• * 1.192

  It is a passion whereby the appetite doth abhor with perturbation evil present, whether so in deed or in ap∣prehension. Par. on Rom.
• * 1.193

  Terror of con∣science appre∣hends wrath, fury, vengeance & damnation, and is thereby perplexed for a time. Contriti∣on looks chief∣ly to a ••ault, and a contrite person is trou∣bled, because he hath deserved damnation. Terrours of conscience drive men (in whom there is no contrition) to vain & idle helps, sports, company, and leave a man desperate. Contrition is joyned alwayes with an hum∣ble boldnesse to live to the mer∣cy of God in Christ.
• * 1.194

  See Mark 3. 5. & Luk. 19. 4••.
• * 1.195

  Int••eamur quemadmodum ubi Deum dixit nolle sacrificium, ibi Deum osten∣dit velle sacrifi∣cium. Non vult ergo sacrificium trucidati peco∣ris, sed vult sa∣crificium contri∣ti cordis. Aug. de civ. Dei, lib. 10. c. 5.
• * 1.196

  Meditate what mourning and sorrow sin hath cost thy Saviour
• * 1.197

  Often remem∣ber and reade over the evils that thy soul is guilty of.
• * 1.198

  Hope, trust and confidence are all one.
• * 1.199

  Spei objectum est bonum futu∣rum, arduum, pos∣sibile adipisci, saith Aquinas. We may and must hope, 1. in regard of our selves, for all good things both spi∣ritual and tem∣poral, both for this and a bet∣ter life: As 1. For salvation and remission of sins. 2. For mainte∣nance in this world, and all other needful comforts. 3. Deliverance out of crosses so far as shall be good for us. 2. In regard of others, we must hope for the welfare of the Church, and the ruine of the enemies therof.
• * 1.200

  Act. 26. 6, 7. Ephes. 2. 12. Heb. 6. 18. Col. 1. ••3.
• * 1.201

  Iuvenes multum habent de futuro & parum de praeterito, & ideo quia memo∣ria est praeteriti, spes autem futu∣ri, parum habent de memoria, sed mul••um vivunt in spe. Aquin. 1 a, 2ae Quaest. 40. Art. 6.
• * 1.202

  The Covenant is rather the ground then the object of Hope.
• * 1.203

  Falsum non po∣test subesse fidei.
• * 1.204

  It closeth with the good things the Gospel holds out, and in the way that it holds them out.
• * 1.205

  It is compared to an Anchor, and an Hel∣met, Ephes. 6. 17. compared with 1 Thess. 5. 8.
• * 1.206

  Rom. 5. 7.
• * 1.207

  Objectum timo∣ris est malum futurum dissicile, cui resisti non potest. Aquinas 1a, 2ae. Quaest. 41. Art. 2. Vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à mi∣litia sumpta est, propriéque dici∣tur, cùm quis se in fugam conji∣cit. Est enim à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod est fugere Timor appellatur, quia propriè sit expe∣ctatio ••orum censurae, qui in dignitate sunt constituti 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 censero. Plus autem est timere aut me∣tuere, quàm ve∣reri: unde illud: Malo vereri, quàm timeri me à meis. Metus est dolor quidam, ac per∣turbatio, ex opi∣nione impenden∣tis mali, quod vel perniciem, vel molestiam afferre possit. Arist. Vos. In∣stit. orat. l. 2. c. 6 Sect. 1. & 2.
• * 1.208

  Ioseph feared to sin against God. Obadiah feared the Lord greatly. See D^r Gouge on Eph. 5. 2••. M^r Wheatley on Noahs ex∣ample.
• * 1.209

  There is a na∣tural distance between him and us, he be∣ing the Crea∣tor we the crea∣ture, dust and ashes. 2. A moral distance, he is infinitely pure, we unholy and sinful.
• * 1.210

  This fear was a stain in the face of all Melancthons excellencies, Nemo modestior quidem sed nemo timidior, saith Zanchy of him, in an Epistle to Bulling. Pessimus in du∣biis augur timor metus pessimus tyrannas.
• * 1.211

  There is the passion or affe∣ction of anger, which is a good thing, as all na∣tural affections are, & the vice of anger which is sinful and wicked. It is the offence of the will up∣on the appre∣hensiō of an in∣jury done to it. Ira & iracun∣dia differunt, ut iratus, & ira∣cundus. Ira de causa est, ira∣cundia de vitio multum irascen∣tis, Donatus. A∣del. Act. 4. Sc. 7.
• * 1.212

  Romani non ha∣bent vocabula quibus irae gra∣dus distinguant. Nisi quod gra∣vior ira 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vo∣catur furor. Vos. Instit orat. l. 2. ••. 2. Sect. 1.
• * 1.213

  Ca••sa ob quam alii irascimur, est contemptus, five negligentia Vos. Rh••t. l. 2. c. 2.
• * 1.214

  The object of it is our cor∣rupt self, any injury offered to our name, ease. There is a dis∣order of anger in regard of the motive. Four kinds of things should not provoke anger in a man 1. Needful du∣ties which God hath enjoyned unto a man, so Nebuchadnez∣zar was angry with the three children for not worshipping the Images which he set up, and Iudas with the woman for anointing Christs feet. 2. Things lawful and indifferent, which neither God nor man forbid, but are left to my choice and liberty, ought not to be a motive to anger, as Eliah was angry with David for enquiring about the reward which should be given to him that did kill Goliah, he might do it the better to whet his own courage and the courage of others. 3. Natural imperfections are not to move anger but pity, as to be angry with one because he stammers, because he speaks over∣fast, is slow of wit, dull of capacity. Lastly, sins of meer infirmity and frailty, Gal. 6. 1. so the anger of Paul and Barnabas one against the other in the case of taking Mark with them to visit the Churches, was sinful.
• * 1.215

  The well or∣dering of this passion.
• * 1.216

  Sanctified an∣ger is zeal, and sanctified re∣straint of an∣ger is meekness and forbearing, a meek spirit is a thing much set by of God.
• * 1.217

  Passio appetitus sensitivi in tan∣tum est bona, in quantum ratione regulatur. Si autem ordinem rationis exclu∣dat, est mala. Ordo autem ra∣tionis in ira po∣test attendi, quantum ad duo. Primò quidem, quantum ad ap∣petibile in quod tendit, quod est vindicta. Alio modo attenditur ordo rationis circa iram, quan∣tum ad modum irascendi: Ut scilicet motus irae non immoderatè senescat, nec inte∣rius, nec exterius. Aquin. 2a, 2ae, Quaest. 158. Art. 2. Vide Art. 1.
• * 1.218

  Love God and hate sin.
• * 1.219

  It may be f••lt working when a man approa∣cheth a Prince or some emi∣nent superiour, he finds a kind of motion car∣rying him to give all due re∣spect to him. It seemeth to stand in the joynt-working of love, fear, desire, love to∣wards the per∣son or thing, fear to offend, lose or abuse the person or thing, desire to win it, and to be the better for it.
• * 1.220

  See Elton on Col. 4. 13. and M^r Wards Coal from the Altar.
• * 1.221

  It is a desire of food for the preservation of the individuum, and of genera∣tion for the maintaining of the kinde.
• * 1.222

  Phil. 3. 18, 19.
• * 1.223

  The work of Gods grace in sanctifying the body.
• * 1.224

  Psal. 30. 12. & 57. 9. Iames. When the A∣postle giveth up the Ana∣tomy of a na∣tural man in all the members of the body, he stayeth lon∣gest on the or∣gans of speech. Rom. 3. 13, 14. Capel of tentat. part. 3. cap. 4. Sect. 3.
• * 1.225

  The members are become fit and ready for good. Ps. 45. 1
• * 1.226

  The eye and ear are helps al∣so to the soul. Job 31. 1. Mary Magdalen wipes our Sa∣viours feet with those locks of hers which be∣fore she had been so proud of and inveig∣led others with. The body which hereto∣fore hath burn∣ed with lusts, is now ready to burn at the stake for Christ
• * 1.227

  Thess. 4. 4.
• * 1.228

  The Queen of Sheba gave precious things to Salomon.
• * 1.229

  Gift is a trans∣ferring of right from one to another by free will.
• * 1.230

  Quo minus viae restat, eo plus viatici quaerit. See D^r Prid. on 1 Pet. 5. 6. Elton on Col. 3. 12.
• * 1.231

  That properly is said to be humble which is even with the ground. Humility is well called by one a friendly enemy to ones self. Humilitas est animi demissio orta ex vera status & condi∣tionis suae agni∣tione. Cameron Praelect. in Mat. 18. 2.
• * 1.232

  Plutarch.
• * 1.233

  Psal. 22. I am a worm and no man. Peccator omni∣um notarum cum sim. Tert. Before honour humility. There is a double lowli∣nesse of mind, the one a mo∣ral vertue found in some natural men, whereby they do out of their own discretion & observation of their own defects account themselves very imperfect, insufficient and unworthy of any thing, this was in Saul, he is said to have been little in his own eyes, 1 Sam. 15. 17, 18, 19. that is, meanly conceited of himself, as of a man insuffi∣cient for the weighty imploiment of a Kingdom. The other a Christian vertue, whereby men perceive their vilenes in respect of sin, and their baseness in comparison with God.
• * 1.234

  Multi humili∣antur nec sunt humiles. Bern. A man may be much humbled by crosses and miseries, yet not truly humble.
• * 1.235

  The soul ap∣prehends it self empty of all good, Rom. 7. 8 and full of all evil, Rom. 1. 29 Unworthy of the least favor, the meanest service, to come into Gods pre∣sence.
• * 1.236

  The conside∣ration of our natural little∣nesse, that we are indeed little, our bo∣dies but a handfull of earth, not three yards long, and of little continu∣ance, our souls but little things, as be∣ing included for being and working with∣in the narrow compasse of the body, we understand, know, remember not the thousandth part of things which are to be understood, known and remembred, Jer. 10. 14. cannot do the thousandth part of things which are to be done, will breed that natural lowlinesse which was in Saul, but the consideration of our spiritual basenesse in regard of sinne will breed spiritual humility.
• * 1.237

  Remota itaque justitia, quid sunt regna, nifi magna latrocinia? Quia & ipsa latrocinia quid sunt, nisi parva regna? Aug. de civit. Dei l. 4. c. 4. Eleganter & veraciter Alexandro illi magno quidam comprehensus pirata respondit; Nam quum idem Rex hominem interrogasset, Quid ei videretur, ut mare haberet infestum? ille libera contumacia, Quid tibi, inquit, ut orbem terrarum? Sed quia id ego exiguo navigio facio latro vocor: quia tu magna classe, Imperator. Id. ibid.
• * 1.238

  True Peace∣maker. See more there p. 539, 540, 541. and Weems his Christ. Synagog. p. 187. Fiat justitia & pereat mundus. Ferunt Im∣peratorem Ma∣ximilianum quotiescunquc praetcriret locum supplicii publici, aperto capite cum salutasse his verbis, Salve sancta justitia. Luth. in Gen.
• * 1.239

  Comparing him to a thre∣sher, for in those dayes the greater grain had a wheel turned over it to pres••e it out of the husk, that being the manner of their threshing, it is as if he had said in our phrase, he thre∣sheth the wic∣ked.
• * 1.240

  He shews not due hatred against the sin, nor due zeal to Gods glory.
• * 1.241

  See M^r Hilders. on Psal. 5••. 6. Lect. 95. to Lect. 101. Concerning the several ac∣ceptions of the word Wisdom. See D. Pride∣aux on Luk. 7. 35. Job 28. 16. Prov. 6. 4, 7. & 8. 11. & 16. 9. Eccles. 9. 16. 18
• * 1.242

  David was commended to Saul for being a wise man.
• * 1.243

  Ephes. 1. 8. By wisdome he means in spe∣culatives, and prudence, that is, in practicals.
• * 1.244

  It hath two parts, a right understanding, and an aptnesse to use under∣standing.
• * 1.245

  A man knows nothing to speak of, and of what he knows most he knows but the bark and out∣side, the inside and the most excellent things he knows not nor can know, so that there are a world of secrets in a little grasse, a worm, which all the deepest Philo∣sophers on earth cannot search into.
• * 1.246

  Wisdome is meek, quiet, gentle. Wisdome is an ability to see and attain welfare and happinesse, an angry man cannot be happy, because he cannot be quiet, therefore neither can he be wise. Christ the wisest of men was the meekest also. It is also humble, lowly, well acquainted with its own manifold defects. A sool is wiser in his own eyes then seven men that can render a reason.
• * 1.247

  Aristotle and the Schools say Sapientia est altissimas causa contemplari. The foolish sinner is carried in all things, as if there were no God, no heaven, God is not in all his thoughts. Prudence is recta ratio agibilium, it is practical and applies generals to particulars. The Schools make this difference between wisdome and prudence, the one is in contemplation, the other in ordering of that contemplation to practice. The godly man doth not only know things but doth them.
• * 1.248

  1 Cor. 2. 15. 1 Joh. 2. 27.
• * 1.249

  Job 5. ult.
• * 1.250

  Pro. 2. 9, 10.
• * 1.251

  Prov. 30. 2.
• * 1.252

  See Jer. 9. 23, 24.
• * 1.253

  See Par. on Rom. 12. 7. Mercy is either moral or Chri∣stian, there is a natural mer∣cifulnesse found in Hea∣thens, when out of natural motives and inclination they are ready to succour the miserable. Christian, when out of a Christian inclination men are ready to help such. The one flows from faith and love to God, the other not, the one looks to spiritual miseries, the other only to temporal, the one is ready to shew it self to enemies, the other not, the one aimeth at God and intend∣eth to please him, the other at credit, or at best at pleasing it self.
• * 1.254

  The alms which she gave in three quar∣ters of a year in distribution, is summed to the number of fourteen or fif∣teen thousand pounds. Foxes Book of Mart. vol. 2. p. 332. See 2 Cor. 8. 2, 3. M. Fenner of the Affect. M. Stock in his Funeral Ser∣mon of him.
• * 1.255

  M. Hughes in his Preface to the embalming of dead Saints. Iohn the Patri∣arch of Con∣stantinople, was called the Almner, Eleemosynarius, because he had a great revenew, but laid it out all on the poor, and at years end would say, I have nothing left me but my Lord Iesus Christ.
• * 1.256

  Mat. 5. 7. Isa. 58. 9. Prov. 21. 13.
• * 1.257

  Alms in the Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mercy or compassion, because it is a gift given to the poor out of commiseration or pity, whence the French Aulmos••e. Est opus quo da∣tur aliquid in. digenti ex mise∣ricordia. Bellarm. lib. 3. de bon. oper. de Eleemos. cap. 1. In the Hebrew and Syriack it is called, Righteousnesse or Iustice, as if it were by right due to the poor, Prov. 11. 18. Alms and relief of poor people being a work of charity, is ac∣counted in Law divine service, for what herein is done to the poor for Gods sake, is done to God himself. S^r Ed. Cook on Lit. Vide Aquin. 2a, 2ae. q. 32. Art. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.
• * 1.258

  M^r Lapthorn hath written a good Treatise of spiritual alms, and M^r Whately of corporal, called The poor Mans Advocate, set forth by me in his life time. Eleemosynae spi∣rituales praeemi∣nent triplici ratione. Primò quidem quia id quod exhibetur nobilius est, scilicet donum spirituale quod praeeminet corporali. Secundò, Ratione ejus, cui subve∣nitur, quia Spiritus nobilior est corpore. Tertiò, Quantum ad ipsos actus, quibus subvenitur proximo: quia spirit••••▪ les actus sunt nobiliores corporalibus qui sunt quodammodo serviles. Aquin. 2a, 2ae q. 32. Art 3.
• * 1.259

  2a, 2ae Quaest. 32. Art. 8. Qui proprieta∣tem & dominium non habent, ut uxores quae sunt in potestate vi∣rorum, filii qui sunt in pote∣state parentum, servi qui sunt in potestate Domi∣••••um. non debent, nec possunt Eleemosynas facere, nisi vel in extrema pauperum necessitate, vel ex consensu tacito, vel expresso s••periorum. Bellarm. lib. 3. de bonis operibus, c. 12.
• * 1.260

  We should la∣bour to be rich in grace seeing other riches are so vain. See Eccles. 5. 10. to the end. 1. These are the true riches, Luk. 16. 9. other riches are deceiving. 2. These are our own riches, Luk. 16. ••2. 3. Unsearch∣able riches, Ephes. 3. 18. 4. Spiritual riches, Matth. 6. 25. 5. Heavenly riches, Matth. 6. 29. 1 Cor. 15. 44. 6. Eternal, Luk. 16. 9. We should strive to be rich, 1. In knowledge, 1 Cor. 1. 5. 2. In faith, Jam. 2. 5. but especially in mercy, otherwise we can∣not make it appear either to our selves or others, that we are rich in faith, Jam. 2. 18.
• * 1.261

  Proinde verum Sacrificium est omne opus quod agitur, ut sancta societate inhae∣reamus Deo, relatum scilicet ad illum finem boni, quo vera∣citer beati esse possimus. Undo & ipsa miseri∣cordia, qua bo∣mini subvenitur, si propter Deum non fit, non est Sacrificium. Etsi enim ab homine sit vel offertur, tamen Sacrificium res divina est: ita ut hoc quoque vocabulo id Latini veteres appellaverint Aug. le civ. Dei l. 1. c 6. Hic divitiarum maximus ac verissimus fructus est, non uti opibus ad propriam unius voluptatem, sed admultorum salutem; non ad praesentem suum fructum, sed ad justitiam, quae sola non in∣terit. Tenendum est igitur omnino, ut ab officio misericordiae spes recipiendi absit omnino. Hujus enim operis, & officii merces à Deo est expetenda solo: nam si ab homine expectes, jam non humanitas erit illa, sed benefici•• foeneratio; nec potest videri benè me∣ruisse, qui quod fecit, non alteri, sed sibi praestat; & tamen res eo redit, ut quod alteri quisque praestiterit, nihil ab eo com∣modi sperans, verè sibi praestet; quia mercedem capiet à Deo. Lactant. de vero cultu, lib. 6. Vide plura ibid. To good men we must do good, because they do deserve it: to strangers, because they may deserve it, and do stand in need of it; to all men, because God deserves it at our hands for them: to our friends, because we owe it them: and to our enemies to heap coals of fire upon their heads: The coals of charity to thaw and soften their hardnesse, if it may be, and at which we must aim: or else the coals of anger from God for their unplacablenesse towards us. Robinsons Essayes, cap. 5.
• * 1.262

  See D. Gouge•• Whole Ar∣mour, pag. 80. and so for∣ward. Doctor Taylors Parable of the Sower, pag. 404. M. Manton on Jam. 5. 7. It is a holy disposition, whereby the heart looking at Gods will in the dispo∣sing of all, things, doth sustain any adversity for the Lords sake, Job 1. 21. Virtus aut cerni non potest, nisi habeat vitia contraria, aut non est perfecta, nisi exerceatur adversis, Hanc enim Deus bonorum ac malorum voluit esse distantiam, ut qualitatem boni ex malo sci••mus, item mali ex bono, nec alterius ratio intelligi, sublato altero potest. Deus ergo non exclusit malum; ut ratio vir∣tutis constare posset. Quomodo enim patientia vim suam, nomenque retineret, si nihil esset quod pati cogere∣mur? Quomodo laudem mercretur devota Deo suo fides; nisi esset aliquis, qui à Deo vellet avertere Lactantius lib. 5. de Iustitia.
• * 1.263

  We suffer with Christ, 1. When the cause is Christs for which we suffer. 2. When the graces are Christs by which we suf∣fer.
• * 1.264

  We have cause of patience, 1. If we look upon our selves as crea∣tures. 2. As sinners, Lam. 3. 29, 39. Non tam miseri qaam mali. 3. As Chri∣stians, Col. 1. 24. Defendenda religio est nam occidendo, sed moriendo, non saevitia sed patientia; non scelere, sed fide. Lactantius lib. 5. de Iustitia.
• * 1.265

  Act. 5. 41. Hab. 3. 18.
• * 1.266

  Cum videat vulgus dilace∣rari homines variis tormen∣torum generibus, & inter sati∣gatos carmsices invictam tenere patientiam; existimant, id quod res est, nec confensum tam maltorum, nec perseverantiam morientium vanam esse; nec ipsam patientiam sine Deo cruciatus tantos posse superare, latrones & robusti corporis viri ejusmodi lacerationes perferre nequeant. Exclamant & gemitus edunt, vincuntur enim dolore; quia deest illis in∣spirata patientia. Lactant. de Iustitia l. 5. Vide plura ibid.
• * 1.267

  Pax ita{que} corpo∣ris, est ordinata temperatura par∣tium. Pax animae irratio∣nalis, ordinata requies appetitio∣num. Pax animae rationalis ordi∣nata cognitio∣nis actionisque consensio Pax corporis & ani∣mae ordinata vita & salus ani∣mantis. Pax hominis morta∣lis, est Dei immortalis or∣dinata in fide sub aeterna lege obedientia. Pax hominum, ordinata concor∣dia. Pax do∣mus, ordinata imperandi atque obediendi con∣cordia cohabitantium. Pax civitatis, ordinata imperandi atque obediendi concordia civium. Pax coelestis civitatis, ordi∣natissima & concordissima societas ••ruendi Deo, & invicem in Deo. Pax omnium rerum, tranquillitas ordinis. August de civit. Dei lib. 19. cap. 13.
• * 1.268

  Vide Thes. Theol. Salmur. part. 1. De perseverantia fidei.
• * 1.269

  The sure mer∣cies of David, Isa. 55. 7.
• * 1.270

  Quae promissi•• non potest esse conditio nata ut quidam excipi∣unt, quia cond••tio esset nugatoria, quasi diceret Da∣bo ut non rece∣datis, si non re∣cedatis, ut per∣severetis, si perseveretis. Rivet. Disp. 11. de persev. sanct. Vide Croc. in Aug. confes. Quaest. 4. c. 67.
• * 1.271

  2 Cor. 5. 14.
• * 1.272

  Phil. 3. 7.
• * 1.273

  We must deny our own natu∣ral wisdome in the things of God.
• * 1.274

  Prov. 3. 5.
• * 1.275

  Christianity is a school & sect of men that de∣ny themselvs on religious reason
• * 1.276

  See Luk. 24. 27, 28, 29. We should not only look to the set∣ling of our par∣ticular assu∣rance, but also cast up our rec∣koning what religion may cost us, Matth. 19. 21. Psal. 45. 10. Rom. 8. 3. 29. & 15. 2 Cor. 8. 9. He denied himself for us in the joyes of heaven, and in the glory of his Father.
• * 1.277

  See M. Hilders. on Ps. 51. Lect. 74. M. Ball of the Cov. ch. 11. D. Gouge on Ephes. 6. 14. One is said to please one when the chief cause which swayes him to a thing is the consideration of his will made known unto him that he would have it so. It respects three several things, 1. In reference to the act of any grace, it implies truth opposite to hypocrisie, prayer which proceeds not out of feigned lips, truth in the inward parts, Heb. 10. 22. Repentance, Faith, Love must be unfeigned. 2. In reference to the object, it takes it entirely, thorowly, without reservation, loves God, all in God, his holinesse as well as his mercy, hates all sinne, and all in sinne, Psal. 119. 6. & 12. 7. 12. 8. 3. In respect of the motive or end, singlenesse, onenesse of heart, Isa. 44. 20. Jam. 4.
• * 1.278

  The comfort of all the Scri∣ptures, right to all the crea∣tures, benefit of all the Ordi∣nances belong∣eth to the up∣right, M. Harris The same bold∣nesse that inno∣cency gives us before men, sincerity will give us at the judgement of God.
• * 1.279

  He is the same at all times, when goodnesse is persecuted he is good, when evil is in cre∣dit he is against it, in all com∣panies & places he is the same, in secret and publick, be∣cause God is alwayes present and the same, and so appre∣hended by the true hearted.