The tryal & triumph of faith: or, An exposition of the history of Christs dispossessing of the daughter of the woman of Canaan Delivered in sermons; in which are opened, the victory of faith; the condition of those that are tempted; the excellency of Jesus Christ and free-grace; and some speciall grounds and principles of libertinisme and antinomian errors, discovered by Samuel Rutherfurd, professor of divinity in the University of St. Andrews. Published by authority.

SERMON XVII. 27. And she saith truth, Lord,* 1.1 yet the whelps eat of the crums that fall from the Masters table. (Book 17)

OBserve 1. The womans witty answer by retortion in great quickness by concession of the conclusion, and granting she was a Dog, she borroweth the Argument, & taketh it from Christs mouth to prove her question: She Ar∣gueth from the temptation: Let me be a Dog, so I be a Dog under Christs feet at his Table:* 1.2 Wisedoms Schollers are not fools: Grace is a witty and understanding Spirit, ripe and sharp; so its said of Christ, Isa. 11.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vatablus: Odorari facit illum Forerius respi∣rare ejus erit in timore Domini. Grace has a sagacity to smell things excellently; so Prov. 1.4 The wisdom of God in the Proverbs gi∣veth subtilty to the simple; Vatablus ductili∣bus calliditatem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Petaim, à Rad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aquila, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 such as may easily be milked, and flattered, and perswaded: in young ones, reason sleepeth, affection ruleth all: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gnarma, the 70. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quicknesse in all

things: and the other word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendered Discretion, its Thoughtfulnesse: grace furnish∣eth the soul with quick, sharp, deep thoughts, to know a Divel, & an Angel; Heaven, & hell; and that stollen waters are not sweet, Heb. 5.14. They have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their spirituall senses are as wrestlers experienced, or as learned Scholers in Universities, acquainted with the knowledge of good and ill. 2. Faith is thus pregnant, as to draw saving conclusions from hard principles, and to exstract the spirit of the promises. Christ came to save sinners: then saith Paul, to save me: for 1 Tim. 1.15. I am the chief of these sinners, and though a temptations lan∣guage be the language of hell and unbelief; as thus, Thou art a sinner, a lost and a condemned one, and therefore hast nothing to do with Christ: Faith argueth the language of Heaven, and the Gospell from this: I am a sinner, and a lost one, but one of Christs sinners, and one of Christs lost ones, and for that same very cause, I be∣long to Christ.

* 1.33. Faith doth here contradict the temptati∣on, and modestly refute Christ, if Christ say, Thou art a transgressor from the womb: Ans. I confesse Lord, But Christ died for transgres∣sors: 2. If he say, Thou art under a curse: Ans. With a distinction, Its too true Lord: So I am by nature, But Christ was made a curse for me: 3. If he say, Thou hast holden me at the door: I confesse Lord it is so; But if Christ

say, I came not for thee, thou art a Dog, to such belongeth not Christ the bread of children: you may then Answer, O Lord, with all reverence to thy holy Majesty: Its not so, I am thine, thou didst come for me, the bread belongeth to me: When a sinner dare not dispute his actions with Christ, yet he may dispute his estate:* 1.4 The state of Son-ship is not sin, and therefore we must adhere to this, as Christ did, when he was tempted; If thou be the Son of God, &c. He refused to yeeld that, if then Christ himself should say, Thou art a Reprobate, expound it as a temptation; far more if Satan, if conscience, if the world say it: you are not to acknowledge these to be Heralds sent to proclaime Gods se∣crets; Job would not believe his friends in this: Then to be tempted, to deny your son-ship and claim in Christ may be your temptation, not your sin; injections of coals to try, may come immediately from God, as well as from Satan: 2. It is good (say Antinomians) To lay the Saints under a Covenant of works,* 1.5 * 1.6 because it doth this good, to make us make sure our evi∣dences, that Christ is ours: yea some desire a wakened conscience, that the terrors of God may chase them to Christ: But 1. that is a mur∣muring at Gods dispensation: Let Christ tu∣tour me as he thinketh good, he hath seven eyes I have but one, and that too dimme: 2. We are not to make sad, whom God hath not made sad, Eze. 13.22. Nor to make a lie of Grace: Nor [ 1] [ 2]

[ 3] 3. To usurpe the Devils office, to accuse a bro∣ther, far lesse your self.

Truth Lord, the Dogs] Behold where humi∣lity sitteth: 1. Christ cannot put humility low∣er, [ 1] it sitteth in the dust, Luk. 15.19. I am not worthy to be called thy son:* 1.7 O great Paul▪ What is lesse then nothing, and lesse then the least of all? Eph. 3.8. Vnto me who am lesse then the least of all Saints, is this grace gi∣ven, 1 Tim. 1.13. I was a persecuter, a blasphe∣mer:* 1.8 1 Cor. 15.9. I am the least of the Apostles; humility is no daring grace, it dare scarce seek to be a door keeper in heaven; it setteth it self in hell: 2. Though humility be well born, & of [ 2] kin to sweet Iesus, who is lowly and meek: Yet Christ, and Christ only is humilities free-hold: The humble soul knoweth no Land-lord but Christ,* 1.9 and is only Graces humble Tenant: there is none to him but the Lord Jesus with his rich ransom of blood, 1 Tim. 1.16, 17. So there is much humility in heaven: if it were possible that tears could be in heaven▪ the humble Saints that are there should not see Christ reach out a Crown to set on their head, but they should weep and hold away their head; yea, the glo∣rified are ashamed to bear a crown of glory on their head, when they look Christ on the face, and so cannot but cast down their crownes be∣fore the Throne, Rev. 4.10. 3. All the Saints [ 3] truly humbled cry up Christ, and down them∣selves: and in their own books are farre from

Christ as any, Matth. 8.8, 9. I am not worthy that thou shouldst come under my roof, but speak the word only, and my servant shall be healed; yea, we gather from Jobs pleading, chap. 14. that humble Saints think not themselves on∣ly below grace and mercy, but also below the glory of justice and wrath, Job 14.2.* 1.10 Man fle∣eth also as a shadow and continueth not: 3. And dost thou open thine eyes upon such a one, and bringest me unto judgement with thee? 4. Who can bring a clean thing, out of an unclean one? Not one: he would say, I am not only frail by condition of nature being a shadow of clay, v. 1, 2. But also by birth, sinfull and un∣clean, by reason of sin originall: I am therefore a party unworthy of the anger of God; as a Beggar is not worthy of the wrath of the Em∣perour, or a worm of the indignation of an An∣gel: 4. Any man is nearer God then the humble soul, in his own eyes, Psal. 22.24. Our fathers trusted in thee, &c.* 1.11 6. I am a worme [ 4] and no man: Because humility is a soul smoo∣thed, and lying levell with it self, no higher then God hath set it, Ps. 131.1. I do not exercise my self in great matters, or in things too high for me: The proud soul hath feathers broad∣er then his nest: 5. The humble soul is a door-neighbour to Grace:* 1.12 Christ is near a casten-down [ 5] mourner in Zion; to give him beauty for ashes, the garments of praise for the spirit of heavinesse, Isa. 61.3. Christ hath a Napkin

for the wet face of a humbled sinner. Christ the Chirurgion of souls hath a wheel to set in joynt the broken heart, Isa. 61.1. There's a Saviours hand in heaven to wheel in an ill-bo∣ned soul on earth, Ps. 51.8. O what consola∣tion: Christ doth both seek and save the self-lost soul, Luke 19.10. The Lamb one of the lowliest and meekest creatures hath a bed be∣side the heart, and in the bosome of Christ, Isa. 40.11. He shall carry the Lambs in his bosome; yea, he shall deliver the needy when he cryeth, the poor also, and him that hath no helper, Ps. 72.12. The Lord giveth more grace, he resi∣steth the proud, and giveth grace to the humble, [ 6] Grace upon grace is for the humble, Jam. 4.6. 6. The humble cannot complain of Gods dis∣pensation,* 1.13 1 Sam. 15.26. Humble David, But, if the Lord say, I have no delight in thee, behold here am I, let him do to me, as seemeth good to him: That I am not fettered with the Prince of darknes, is the debt of grace on me: [ 7] then that you are any thing lesse then timber and fire-wood,* 1.14 for Tophet, put it up in Christs compt, and strike sail to Christ, and stoop to him. 7. Yet is the hope of the humble green at the root, it shall not be as a broken tree, Ps. 9.18. [ 1] 1. Because God shall save the humble, Job 22.29. [ 2.3.] 2. And hear his desire, Psa. 10.17. 3. Revive [ 4] his spirit▪ Isa. 57.15. 4. Beautifie him with sal∣vation, [ 5] Ps. 149.4. 5. Honour him, Prov. 15.33. [ 6.7.] 6. Satisfie him, Psal. 22.26. 7. Guide him i••

judgment, Ps. 25.9. 8. Encrease his joy, Isa. 29.19. 9. [ 8] Blesse him, Mat. 5.5. and give him a sure [ 9] inheritance: None can extoll Crace as the hum∣ble soul, 1 Cor. 15.10. Not I, but the grace of God in me, 1 Cor. 4. I have written that ye be not puffed up for one against another: 7. For who maketh to differ from another? And what hast thou that thou didst not receive? 1 Cor. 1.27, 28, 29. Then because thou art litle in thine own eies, put not thy self out of graces writing, for God putteth thee in: Grace is mercy given for no∣thing, and the promise is made to the humble: In the judgment of sense,* 1.15 every one is to esteem another better then himself, Phil. 2.3. Peter is to have a deeper sense of his own sinfull condi∣tion, then of the sinfull condition of Judas the Traitor; Though Peter being graced of God, owe more charity to himself then to Iudas; when Judas is a known Traitor, yet should not humility decline to that extream, as to weaken Faith, and to say, because I am unworthy of pardon, therefore its presumption to believe pardon of sins.

Beware of Pride, the Elephants neck and knees that cannot bow, God must break: God know∣eth the proud afar off,* 1.16 Psal. 138.6. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gavoah is the high man, the Scripture word, Iam. 4.6. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the proud man is an appearance, not a reall thing, and an appea∣rance more then enough: the Phrase impor∣teth two: 1. Its borrowed from men, who see

things near hand, before they see things afar off, and so more of their eyes is fixed on that which is near hand, and so its more delighted in; we see things a far off with lesse delight to the sense. Lorinus, Quasi in transitu videre, and with contempt. The humble man lieth near Gods eye, the proud man is further from his eye, and seen in the by, and with contempt by God. 2. A man seeth his enemy a far off, and loveth not to come near to him; God hath an old quarrell against pride, as one of the oldest enemies born in heaven, in the breast of the fal∣len Angels, and thrown out of heaven, and it seeketh to be up at its own element, and coun∣trey, where it was born, as proud men are clim∣bing and aspiring creatures: But God a far off, resisteth the proud, and denieth grace, or any thing of heaven, to the proud Pharisee. When God first seeth a proud man, he saith, Behold my enemy: the lowly man is Christs friend.

4. Though the woman be a dog in her own eyes,* 1.17 and so a sinner; See, O sinner, rich mercy, that Christ should admit of dogs to his King∣dom: O Grace, that Christ should black his fair hands (to speak so) in washing foul and de∣filed dogs: How unworthy sinners, and so foul sinners, that they should be under Christs table, and eat his bread within the Kings house: What a motion of free mercy, that Christ should lay his fair, spotlesse and chast love upon so black, de∣filed and whorish souls? O what a favour, that

Christ maketh the Leopard and Ethiopian white for heaven? These two go together, Rev. 1.5. Who has loved us, and washed us: Humble sinners have high thoughts of free-grace; stand not afar off, come near, be wa∣shed, for fr••e-grace is not proud, when grace refuseth not dogs; salvation must be a flour planted without hands, that groweth only out of the heart of Christ. Take humble thoughts of your selves, and noble and high thoughts of excellent Jesus to heaven with you: A curse upon the creatures proud merits, if you make price with Christ, and compound with everla∣sting grace, you shame the glory of the Ran∣som-payer. Its no shame to die in Christs debt, all the Angels the Cedars of heaven are below Christ; Angels and Saints shall be Christs debt∣ers for eternity of ages, and so long as God is God, sinners shall be in graces compt-book.

The truely humble is the most thankfull soul that is,* 1.18 unthankfulnesse is one of the sins of the age we live in: it floweth from 1. Contemning and despising Gods instruments: The valour of Jeph••ah is no mercy to Israel, because the El∣ders hate and despise a bastard, Judg. 11.1, 2, 6. The curing of Naamans leprosie is not looked on as a mercy: Why? washing in Jordan must do it, and there be better Rivers in his own land, in Damascus: Not only God, but all his instru∣ments, that he worketh by, must be eye-sweet to us, and carry God and omnipotency on their

foreheads, else the mercy is no mercy to us. 2. Mercies cease to be mercies when they are smoaked and blacked with our apprehensions; David, 2 Sam. c. 18. and 19. receiveth a great victory and is established on his Throne, which had been reeling and staggering of late, but there's one sad circumstance in that victory, his dear son Absalom was killed, and the mercy no mercy in Davids apprehension; Would God I had died for Absolom: so a little crosse can wash away the sense of a great mercy: The want of a draught of cold water, strangles the thankfull memory of Gods wonders done for his peoples deliverance out of Egypt, and his dividing the Red-sea. What a price would the godly in England have put on the removall of that which indeed was but a Masse-book, and the burdensome Ceremonies, within these few years? But because this mercy is not moulded and shapen according to the opinion of many, with such and such a Reformation, and Church-government, I am affraid there's fretting in too many, in stead of the return of praise: and ha∣ting of these, for whom they did someties pray; God grant that the sufferings of the Land, and this unnaturall blood-shed may be near an end: except the Land be further humbled, I fear the end of evils is not yet come. This is a directing of the Spirit of the Lord, to teach God how to shape and floor his mercies toward us. Is it not fitting there be water in our wine, and a

thorne in our Rose? Shall God draw the li∣neaments and proportion of his favours after the measure of my foot? Shall the Almighty be instructed to regulate his wayes of superna∣turall providence, according to the frame of our apprehensions? O, he is a wise Lord, and wonderfull in counsell: Every mercy cannot be overlaid with Saphires and precious stones, nor must all our deliverances drop sweet smel∣ling-Myrrhe. God knoweth when, and how to levell and smooth all his favours, and remove all their knots, in a sweet proportion, to the main and principal end, the salvation of his own: There is a crook in our best desires, and a rule cannot admit of a crook, even in relation to the creature, far lesse to him who doth all things after the counsell of his own will.

Truely Lord, the Dogs] See and consider this woman, whose faith was great, as Christ saith, and so was justified: she confesseth,* 1.19 and esteemeth her self a Dog, and so an unworthy and prophane person.

Doct. A justified beleever is to confesse his sins, to have a sense and sorrow for them, though they be pardoned. The word is clear for both confession, and sorrow for sin: though Anti∣nomians make it a work of the flesh in the ju∣stified person, either to confesse sin, or to sorrow for it, or to crave pardon for it: For confession there is commandment, practice, promise, Num. 5.6. Speak unto the children of Israel, when [ 1]

a man or a woman shal commit any sin that men commit to do a trespasse against the Lord, and that person be guilty. Then they shall confess their sin, that they have done: This is not a duty of the unconverted onely, but tying all the children of Israel, men and women, Jam. 5.16. Confesse your faults one to another: Now its not confession to men only, as if they were sins only before men, which the justified per∣son committeth, and not sins in the Court of heaven before God, as Libertines teach there∣fore it is added, Confesse — and pray one for another, that ye may be healed, for the effectuall fervent prayer of a righteous man availeth much. Then justified persons are to pray for pardon of sins confessed. I take it to be a pre∣cept, that as many as say, Our Father, to God in prayer, should also say, Forgive us our sins as we forgive them that sin against us; and so pardon of sins, by a justified person, and a son of God, is to be asked when we pray for Daily bread, and the comming of Christs Kingdome, Hos. 14.2. Take with you words, and turn to the Lord, say unto him, Take away all iniquity: This must be a confession, that a people turned to the Lord are in their iniquities.

[ 2] 2. This is set down as a commendable practice, Exra 10.1. Ezra confessed and weeped, Neh. 9.1, 2. And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquity of their fathers. Dan. 9.4.

I prayed unto the Lord, & made my confession. So David, 2 Sam 12.13. I have sinned against the Lord. Isa. 64.5. the Church confesseth, Thou art wroth, for we have sinned—6. But we are all as an unclean thing. Isa. 59.12. For our transgressions are multiplied before thee, and our sins testifie against us, Job 7.20. I have sinned against thee, O preserver of man. Psal. 40.12. My sins are more in number then the hairs of my head. Jer. 14.7. Our iniquities te∣stifie against us — our backslidings are many. Its a vain shift to say, The Church prayeth and confesseth in name of the wicked party, not in name of the justified ones; for as many as were afflicted, confesseth their sins, for the which the hand of God was upon them; now Gods hand was upon all: Daniel and Jeremiah, were car∣ried away captive: yea, the whole seed of Ia∣cob, Isa. 42.24, 25. Isa. 64.5, 6, 7. and Ieremiah, Lament. 1.16. in name of the whole captive Church, saith, The Lord is righteous, for I have sinned. 3. There is a promise made to these [ 3] that confesse: Pro. 28.13. Who so confesseth and forsaketh their sins, shall have mercy. Ps. 32.3. When I kept silence, (and confessed not) my bones waxed old, &c. Vers. 5. I said I wil con∣fesse my transgression unto the Lord, and thou forgavest the iniquity of my sin. And this is not an old Testament-spirit onely, for the same pro∣mise is, 1 Joh. 1.8, 9. If we confesse our sins, he is faithfull and just to forgive, Lev. 26.40. If they

shall confesse their iniquity, 42. Then will I remember my covenant with Iacob. 3. Not to confesse, is holden forth as a guiltinesse. Jer. 2.35. Yet thou saidst, Because I am innocent, surely his anger shall turn from me, be∣hold, I will plead with thee, because thou sayest, I have not sinned: Its a token of impenitencie, Jer. 8.6. No man repented him of his wicked∣nesse, saying, what have I done?

* 1.202. Ephraim, Gods dear child, is brought in, as commended of God, and the Lord telleth o∣ver again Ephraims prayers and sorrowing for sin, Ier. 31.18. I have surely heard Ephraim bemoaning himself, &c. We have a precept for it in the New Testament, Iam. 4.9. Be afflicted and mourn and weep: Let your laughter bee [ 1] turned to mourning, and your joy to heavinesse, 10. Humble your selves in the sight of the Lord, and he shall lift you up. Now there is better reason to mourn for sin, because they did lust, war, and were contentious, then because there was afflictions on them. Nature will cause any cry, when punishment is on them; but not na∣ture, but Grace, not the flesh, but the spirit cau∣seth men sorrow for sin as sin, Lev. 26.41. If then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity, 42. Then I will remember my Cove∣nant with Iacob. 2. To mourn for sin is a grace [ 2] promised under the New Test. Za. 12.10. And I will poure upon the house of David, and upon

the Inhabitants of Ierusalem, the spirit of Grace and supplication, and they shall look up∣on me whom they have pierced, and they shall mourn as one mourneth for his onely begotten son. 3. Those for whom the consolations of Christ are ordained, are the mourners in Zion; But the consolations of Christ, are not for legal mourners, and such as are weary and laden for sin, and yet never cometh to Christ, nor belie∣veth:* 1.21 there's no promise made to such mour∣ners as Cain and Judas were. Can we say that God promiseth Grace and mercy to any acts of the flesh, or of unbelief? 4. Its a mark of a con∣science in a right frame, to be affected with the sense of the least sin as David was one in whose conscience there remained the character of a stripe, when he but cut the lap of Sauls Robe, 1 Sa. 24.5. And when wicked men sin, their con∣science is past feeling, Eph. 4.19. And seared with an hot iron, 1 Tim. 4.2. It is not an argu∣ment of Faith, apprehending sin pardoned, not to mourn for sin and confesse it; for if this be a good argument, that if we being justified, can∣not but out of unbelief, sorrow for a sin that before God is no sin, as it is, Jer. 50.20. Fully removed and taken away, Joh. 1.29. Mic. 7.19. Cast in the depths of the Sea, (as Libertines argue) for then (say they) we were both to be∣lieve, that that sin remaineth and maketh the justified person lyable to Eternal wrath, and so to sorrow for it, as sin before God; and also to

believe that it is taken away, and maketh the person not liable to Eternal wrath, which are contradictory. If this (I say) were a good Argu∣ment, then were we not to eschew evill, and to be averse to the acting of sin, before it be com∣mitted; for by the Doctrine of Antino. All sins, even ere they be committed, yea from Eternity (say some) are as fully taken away & pardoned, as after they be committed, and as when we do now believe and repent; For if we were to have a will averse to the acting of sin, before it be committed, it must be upon this ground, that it is sin before God, and not taken away by Christs death, else we should not abstain from it as sin; but this is a false ground to Antinomians, and inconsistent with the object of faith, which is to beleeve this truth, that all sins past, present, and to come, are equally removed, pardoned, yea, and in Christ taken away, as if they never had been: and so sorrow for sin committed, being an act of the sanctified will displeased with sin, if it be un∣lawfull, the will of the justified person is not to be displeased with it, ere it be committed; but by the contrary, if he is not to be displeased with sin commited, but rather to will its commission; not to sorrow for it, because he beleeveth its pardoned, and in Gods Court its no sin to him, being in Christ; by the same ground, ere it be committed, in Gods Court its no sin; and so, neither can he be displeased with it, ere it be committed, but may also will it, and beleeve its

pardoned, and he ought to have no act of re∣morse, nor reluctance of conscience, which is Gods Solicitour, before the committing of it: For how is it not equally an act of the flesh and unbeleef to fear sin to be committed as not par∣doned in Christ, as to fear sin already committed as not pardoned? 2. If it be a lie and an act of unbeleef for any justified person to say, (Lord I have sinned) O God, thou knowest my foolish∣nesse, and my sins are not hid from thee) as ju∣stified David saith, Psal. 69.5. in regard all his sins are pardoned, and the man in faith, contrary to the sense of his weak flesh, is to beleeve that they are all taken away. Upon the same pre∣tended ground of faith, he is to say, (Lord, I shall never sin, though I am to commit adulte∣ry, and to murther innocent Uriah to morrow, yet thou, O God, neither to morrow, nor at any time, dost see my foolishnesse and sins) because the sins to come are equally removed, and taken away in the free justification of grace, as the sins already past. Master Eaton saith, To hold,* 1.22 that when GOD hath justified both us and our works, God yet seeth us in the imperfection of our sanctification, is another evident mark of an hypocrite, that was never yet truly humbled for the imperfection of his sanctification— But these imperfections of our sanctification are left in us to our sense and feeling, that they may be healed in our justifi∣cation: And hee bringeth, pag. 375. diverse

Reasons to prove, That we are not both righ∣teous in the sight of God, and yet sinners in our selves.* 1.23 Let me answer, That Antinomians in this joyn hands with the Councell of Trent, who curse us Protestants, because we say, The guilt of originall sin is taken away in Baptisme, but that sin, and that which is essentially sin, dwel∣leth in us, while we are here, as the sad com∣plaints of justified Saints do testifie, as Chem∣nitius observeth:* 1.24 yea, Andradius saith, as An∣tinomians do, that we put blasphemy upon Christ his merits and grace, as if he could not in a moment wash us perfectly from all sin: And what Arguments Papists in this Point use, the same doth Eaton and Antinomians use also; yea, but justified Job saith, cap. 9.30. If I wash my self with snow-water, and make my hands never so clean; 31. Yet shalt thou plunge me in the ditch, and mine own cloaths shall abhorr•• me. Job 40.4 Behold, I am vile, what shall I answer thee? This Job after he was by Gods pen declared an upright man, saith of his own wayes, in his sufferings: And David, a justified man, faith, Psal. 143.2. Enter not in judge∣ment with thy servant, for in thy sight shall no flesh be justified; yet Job and David were no hypocrites.

Notes

• * 1.1

  Grace maketh quicknes and wit∣tines hea∣venly rea∣soning.
• * 1.2

  The Spi∣rit of the Lord shal mak him of an ex∣cellent faculty of smelling. Foreri∣us his breath∣ing or smelling of things shal be in the fear of the Lord.
• * 1.3

  3. Faith contradi∣cteth Christ temp••ing but hum¦bly and modestly.
• * 1.4

  The Saints may dis∣pute their state with Christ, when they dare not dis∣pute their actions.
• * 1.5

  Er. 66.
• * 1.6

  We are to ac••••p•• submis∣sively of a wakened conscienc but not to seek a storming conscienc
• * 1.7

  True hu∣mility & its way in seven particu∣lars.
• * 1.8

  Christ cannot put hu∣mility lo∣wer.
• * 1.9

  Humili∣ty know∣eth no Land-lord, but Christ and free grace.
• * 1.10

  Humilty as it ex∣tolleth Christ so it think∣eth the party not onely be∣low grace and mer∣ey, but al∣so below the ju∣stice and wrath of God.
• * 1.11

  Humili∣ty putteth all men above it self.
• * 1.12

  None so capable of Grace as the hum∣ble man▪
• * 1.13

  The hum¦ble man cannot complain of Gods dispensa∣tion.
• * 1.14

  Many ••ich 〈◊〉〈◊〉 con∣ferred on the hum∣ble soul.
• * 1.15

  How we are to e∣steem e∣very man better then our self in the judge∣ment of sense, not of charity alwayes, far lesse of verity.
• * 1.16

  3. Use. Pride hateful to God.
• * 1.17

  4. Use. Graces lowliness in taking notice of sinners.
• * 1.18

  5. Use.
• * 1.19

  Doct. A justi∣fied soul is to con∣fesse sin and to be sorry for it.

  Confessi∣on of sins made by the justi∣fied pro∣veth to be a duty.
• * 1.20

  2. Mourn∣ing for sin war∣ranted to those who are par∣doned.
• * 1.21

  If we are not to mourn for sin, because pardoned the par∣doned sin being no sin, nei∣ther are we to es∣chew the commit∣ting of sin, be∣cause it is also no sin before it be com∣mitted, being pardoned (as Li∣bertines teach) from e∣ternity.
• * 1.22

  Honey comb of justifica∣tion. 371
• * 1.23

  Dec. 5. sess.
• * 1.24

  Chemni∣tius exa. Con. Tri· pag. 94.

  Liber∣tines con∣spire with Pa∣pists in the Doc∣trine of justifica∣tion.