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CHAP. VI.

Of Gods Love to Man, of Election, Creation, Re∣demption, Vocation, Justification, Sanctification, Adoption, Regeneration, Conversion from Sin to Good Works, Repentance, and New-Obedience.

I.

THe greatest Evidence of Gods Love that could be given, consisteth in the Forgiveness of Sin, which is well known to all that know the end of Christs coming (which was to save Sinners, 1 Tim. 1.15.) and the extent of this Love of God reacheth to all Sins (except that against the Holy Ghost) which neither is unremissable in its own nature as it is sin, but as the party so sinning is uncapable of Repentance, and consequently of Mercy; so that there is no sin (that excepted) but cometh within the compass of Gods Mercy and Pardon upon Repentance: The Reason is, because the Mercy of God is greater then all sins whatsoever, and the Sacrifice of Christ is a sufficient Price of Redemption for all; his blood cleanseth from all sin, 1 Joh. 1.7. From this extent of Gods Love it may be well inferred, That Mans destruction is of himself, either because he ma∣liciously despights the Spirit of Grace, or wilfully rejects the offer of Pardon. In the order of Redemption God hath made mans sin pardonable, but man by his im∣penitency makes it not to be pardoned; for God excludeth none from the partici∣pation of his Mercy, his Pardon being offered to all; which yet must be understood of Gods outward Dispensation and Manifestation of his Mercy by the Ministery of the Word, wherein no difference is made betwixt persons, nor exemption of any: So as it calleth not into question the Secret Counsel and Eternal Decree of God. Again, it must be known, That it is to be referred to the several degrees, sorts and condi∣tions of men, betwixt which God maketh no difference; as Honorable, Mean; Rich, Poor; Learned, Unlearned; Old, Yong; Free, Bond; Male, Female; Ma∣gistrate, Subject, &c. Lastly, it is to be applied to the All sufficiency of Christs Sa∣crifice, which is available to take away the sins of the most notorious sinners that can be, as well as any other sinners.

Gods love to Man appears both

• 1. In this life,
  • 1. Before the Fall, in making us after his own Image.
  • 2. After the Fall, by repairing his Image again in us, which we had lost.
• 2. In the World to come, by crowning us with Immortality; for the Goodness of God endureth for ever, Psal. 103.17.

Gods love to Man opened in the Scri∣pture by these degrees; viz.

• 1. God hath no pleasure in the death of the wicked, but that the wicked turn from his way and live, Ezek. 33.11.
• 2. That he deferreth, mitigateth, and taketh away punishments, in∣viting all men to Repentance.
• 3. That he debaseth himself to relieve our infirmities, by his Spirit, Word, Sacraments and Miracles.
• 4. That he embraceth with singular love his Chosen, so that he saveth and delivereth them for ever from sin and all Evils, and comforteth all in Afflictions, Rev. 7.21.
• 5. That he chose rather to bring to pass this our Delivery even by the

• Incarnation and Death of his onely begotten Son, then that all Man∣kinde should perish, Joh. 3.
• 6. That he promiseth and performeth all those things of his own free goodness, Exod. 34.19.
• 7. That he doth those things towards sinners, not onely unworthy of them, but even his Enemies, Rom. 5.10.

Two things which highly commend Gods love; viz.

• 1. The Freeness of his Grace, which is every way so free, that the Goodness which he sheweth to his creature, is altogether of him∣self, and from himself, Joh. 3.16. Rom. 5.10. when there was none to mediate for us, Gen. 3.15. God offered Grace, and freely gave his Son to be a Mediator. This is to be opposed against mans unworthiness.
• 2. The Riches of his Mercy, which are unutterable, unconceiveable; according to Gods Greatness so is his Mercy, Infinite, and reacheth above the Heavens; so as he may be said to be Rich in Mercy, Eph. 2.4. Abundant in Goodness, Exod. 34.6. This is to be opposed to the Multitude and the Heinousness of our Sins.

God is Rich in Love and Mercy to Man divers ways; viz.

• 1. Because he doth perform more effects of his Love, in regard of himself, then we have need of, or our misery require; for to the Remission of sins a simple Pardon had been sufficient, but hereto he addes the gift of his Son by his death to satisfie for us, by his Spirit to Regenerate and Sanctifie us, &c.
• 2. He doth never cease to communicate his Love unto us, it is never dry.
• 3. He Loves us for our own good, having no need of us, he gets nought by it.
• 4. He Redeems us from all sins, gives us Faith and Repentance free∣ly, we deserve it not.
• 5. He Dyed for us even when we were his very Enemies, the Chil∣dren of wrath.
• 6. He Prevents us with his Grace, when we sought not to him for it.
• 7. He Bestows Temporal Favors, and withholds present Afflictions from the Reprobate.
• 8. He Prosecutes us with his Love unto the end, and in the end gives us the Salvation of our Souls, the end of our Faith.

The conside∣ration of Gods Love, must Teach us these Duties; viz.

• 1. To beware of all sin, whereby we do offend and displease our God who is so gracious unto us.
• 2. To trust God with our Lives, Healths, Bodies, Estates, and all we have for Food, Raiment, and Protection in the sober use of all lawful means.
• 3. To seek for help and succor from God in all distresses and want.
• 4. To love so bountiful a God, yea to enforce our hearts to all duties of love to him.
• 5. To be thankful to God for all good things we enjoy; for what∣ever good we have, comes from him.
• 6. We must labor continually in heart and life to walk worthy of the Lord, and to please him in all things, being fruitful in all good works, Col. 1.10.

The Duties required of such of us to whom Gods Love hath been specially manifested, in raising us who before were weak and con∣temptible in the world, to be Instruments of his Glory; viz.

• 1. We must confess our selves miserable by Nature, and no good thing in us to raise up our selves above others, being no way better then others.
• 2. We must consider, That whatsoever we have, it is Gods gift, we have received at his hands, it cometh down from above; and therefore let us not glory as if we had not received it, 1 Cor. 4.7.
• 3. We must walk worthy of our Calling, even of those Mercies which we have tasted, and acknowledge our selves to be unworthy of them.
• 4. We must be humble in our own eyes, and not boast of any thing in our selves, or in our own merits, nor think our selves worthy to be regarded of him.
• 5. If we be thankful for lesser Mercies, we may be assured of greater and of fatter blessings.
• 6. We must keep a Register of his blessings, and so settle them in our hearts, that we forget them not, but may thereby be provoked to set forth his praise.

II.

ELection is a Decree, in which God, according to the good pleasure of his Will, hath certainly Chosen some men to Life Eternal in Christ, and that for the praise of the glory of his grace, Eph. 1.4, 5. God Decree is that by which God hath necessarily, and yet freely from all Eternity, Isa. 46.10. determined all things: Howbeit, the Decree of God is the first and Principal Cause of all things, yet it doth not take away the nature and property of second Causes, Eph. 1.12. Mat. 10.29. Rom. 9.2. but brings them into a certain order, that is, directeth them unto the de∣terminate end, whereupon the effect of things are contingent or necessary, as the nature of the second Cause is. When Christ was offered freely to every man, and one received him, and another rejected him, then the Mystery of Election and Re∣probation was Revealed: The Reason why some received him, being, Because God gave them a heart, which to the rest he gave not; but in point of offering of Christ, we must be general, without having respect to Election. So that Predestination is the Decree of God, in as much as it concerns man, by which God hath ordained all men to a certain and everlasting estate; that is, some to Salvation in his Son, 1 Thess. 5.9. others to condemnation, for his own glory and their sins, Rom. 9.22. Reprobation is Gods Decree, in the which, because it so pleased him, he hath pur∣posed to resuse some men by means of Adams Fall and their own Corruptions, for the manifestation of his Justice, Prov. 16.4. 2 Cor. 13.5.

Again, Election is the eternal, unchangeable, free, and most just Decree of God, whereby he hath decreed to convert some to Christ, to preserve and keep them in Faith and Repentance, and by him to give them Eternal Life. So Predestination is an Eternal Decree or Purpose of God, in time causing effectual Grace in all those whom he hath Chosen, and by this effectual Grace bringing them infallibly unto Glory. Predestination being thus an immanent and eternal Act of Divine Under∣standing and Will, cannot be conceived as dependent upon any foreseen Temporal Acts of mans Free-will; for Election findeth or considereth all meer men in one and the self-same condition; and it is the Grace prepared for them in Predestina∣tion, which maketh the predestinate become holy and happy men. They who will have God in his Divine Predestination to behold all men, and elect those men conse∣quently, whom he considereth as believing and persevering in Faith and Holiness unto the last gasp, are in an Error: for our Election is not grounded upon any foreseen acts in us of Obeying, Believing, Persevering, and the like, but these acts are grounded upon our Election; for whoever is predestinated to Salvation, is

also predestinated to the Grace of Believing, Obeying, and the like, otherwise it were a conditional Predestination, but there is none such, for whoever is elected to Salvation, is predestinated also to the means of Salvation. God in his most gra∣cious Decree of Election, is as absolutely and certainly ordaining men unto Saving Grace, as unto Everlasting Life and Glory. And this Grace prepared for the Elect in Gods Eternal Predestination, and bestowed upon them in the Temporal Dispen∣sations, so causeth their Belief, Repentance, Perseverance, as that it imposeth no necessity or violent coaction upon the Wills of men, but causeth their free and vo∣luntary Endeavors.

All that are inwardly and effectually called, are Elected; but many are called onely outwardly, few such are chosen. Now that God hath chosen some, and pas∣sed by others, he is not at all cruel; for he owed not his Grace to any, but justly might have suffered all Mankinde to have perished. That some are Elect and some Reprobate, is known unto us in general, but not in special, whether this or that man be; but of our own Election every of us not onely may, but ought to be in special certain and assured, whereof he may be by the effect, which is Conversion, that is, true Faith, and true Repentance. Now if any one shall think that the Election of some before others, in regard of Gods special Mercy, came from this, That God foresaw something in them which was not in the others; let him hear what Moses saith to the Jews, The Lord did not set his love upon you, nor chuse you for your multitude, but because the Lord loved you, and would keep the Oath which he swore to your fathers, Deut. 7.7, 8. And in Mat. 7.23. Christ saith of some, I never knew you; yet speaking of others, he saith, I know my sheep, Joh. 10.14. And again, I know whom I have chosen, Joh. 13.18. and Paul saith, The Lord knoweth who are his: From which places we may safely gather, That the Lord puts a difference betwixt man and man, Angel and Angel, acknowledging some to be his own, and denying the same of others. If God himself had not avouched this in his Word, no man might have taught it; but being here plainly propounded, it is with all reverence to be acknowledged and received: whereof no other Reason can be given, but Gods good pleasure alone, Mat. 11.25, 26. For, Jacob hath he loved, and Esau hath he hated; neither did this difference come from their works, either good or evil, for this difference God put between them, before either of them had done good or evil; but it is wholly ascribed to the Will of God, who will have mercy on whom he will have mercy, and whom he will he hardeneth, Rom. 9. Neither must this seem strange unto us, for we permit unto men to use their own discretion in their own Affairs, and can we think it unreasonable in the Creator to use his touching his Creature?

Thus our whole Salvation is of Gods Free-grace, which in Christ is the Foun∣tain from whence it floweth, yea it is the Beginning, Continuance and Ending of our Salvation: So that as for any foreseen Faith and Good-works, they are not causes of our Election, but fruits and effects thereof: for what Faith or Good∣works could be foreseen in the Sons of Wrath, born dead in Sins. God chose us not because he knew we would believe hereafter, but to the end we should believe, that is, that he might bestow upon us Faith, and so save us in his Son, Eph. 1.4. Tit. 1.1. Acts 13.48. and Faith is the gift of God to us, and the work of God in us, Joh. 6.29, 44. And if Faith foreseen were the cause of Election, then Infidelity foreseen were the cause of Reprobation, which is false, because then all Mankinde should be reprobated and rejected, forasmuch as the whole Mass of Mankinde sinned, and God could foresee nothing in it as of it self but Incredulity and Unbelief.

Neither is our Election of Merit, which is a work undue, to which we are not bound, making the Reward and Recompence that was not due to be due; but all we can do is due unto God, for our Spiritual life is called a Debt unto him, both in respect of Creation, Redemption and Glorification; therefore neither is our Sal∣vation of Merit, but of Gods own Free-grace.

Neither is our Election of any Free-will in us to good, for there is not any co∣operation (as the bold Papists affirm) of mans Free-will with Gods Free-grace in the first act of our Conversion, but God does all, and we nothing in good things, save as Instruments: for, God worketh both the will and the deed; he preventeth us with his Grace, prepareth us by his Word, enclineth us by his Spirit, and worketh both the beginning and ending of our Salvation: For Election, Vocation, Faith, Adoption, Justification, Sanctification, and Eternal Glorification, are never se∣parated in the Salvation of any man, but like inseparable Companions go hand in hand.

Now the Elect regenerated and once come unto the Church of the Saints, may sometimes fall from it, but they can never forsake it wholly, because they never so fall, as to become the Enemies of God and the Church; nor finally, because they persist not in this Apostacy, but at length return to Repentance: Thus was it with David and Peter. Lastly, the Notes of Election are Vocation, Justification, Sanctification; and all they who are elected unto Salvation, if they come unto the years of discretion, are called outwardly by Gods Word, and inwardly by his Spirit. Of this Election Christ Jesus is the Foundation, 1 Thess. 5.9. The Decree thereof is that Book of Life, wherein are written the Names of the Elect, Rev. 20.12. 2 Tim. 2.19. And the execution of this Decree is an Action, by which God, even as he purposed with himself, worketh all those things effectually, which he decreed for the Salvation of the Elect: For they whom God elected to this end, that they should inherit Eternal Life, were also elected to those subordinate means, whereby, as by steps, they might attain this end, and without which it were im∣possible to obtain it, Rom. 8.29, 30.

Election is twofold:

• 1. Eternal, whereby God out of the Lump and Mass of Mankinde, hath before all Worlds chosen out some to life Eternal.
• 2. Tem∣poral,
  • 1. To some certain Office, Joh. 6.70. chosen to the Apostle∣ship: All such are not Redeemed by Christ.
  • 2. Out of the World into the Church, Joh. 15.19. Such are Redeemed by Christ.

Of Eternal E∣lection:

• 1. The Efficient Cause is the everlasting Purpose of God, Rom. 9.11.
• 2. The Material Cause is the Blood of Christ, 1 Tim. 1.18, 19, 20.
• 3. The Final Cause, or End, why both God the Father hath loved, and Christ for his Elect hath suffered, is the Glory of God and Salvation of man, Eph. 1.5, 6. Rom. 8.29.

The chief ef∣fects of Ele∣ction, are

• 1. Justification by Faith in this life, and Glorification in the life to come.
• 2. A Conformity to the Image of Christ, in suffering here, and en∣joying glory hereafter.

Indeed the Effect of our Election, is the whole Work of our Salvation, and all the Degrees of our Redemption; viz.

• 1. The Creation and Gathering of the Church.
• 2. The sending and giving of Christ the Mediator, and his Sacrifice.
• 3. The effectual Calling of Men to his Know∣ledge.
• 4. Faith, Justification, Regeneration, and Good∣works.
• 5. Raising unto Glory, Glorification, and Eternal Life.

The means whereby to come to the Assurance of our Election, as it is set down in the 2 Pet. 1. viz.

• 1. Faith, to put our sole trust and confidence in God onely.
• 2. Vertue, an upright doing of the Works of the Moral Law.
• 3. Knowledge, whereby to carry our selves warily before men.
• 4. Temperance, in natural Appetite, in Meat, Drink, Apparel, &c.
• 5. Patience, a moderation of sorrow in enduring Affliction.
• 6. Godliness, whereby we Worship God in the Duties of the First Table.
• 7. Brotherly Kindeness, to embrace Gods Church and the Mem∣bers thereof.
• 8. Love, whereby we are well-affected to all men, even to our Enemies.

The three princi∣pal grounds of As∣surance of Salva∣tion in the First of John:

• 1. He that hath communion of fellowship with God in Christ, may be undoubtedly assured of his Salvation, 1 Joh 5.11.
• 2. He that is the Adopted Son of God shall be saved, 1 Joh. 3.2.
• 3. They that are assured of the love of God to them in parti∣cular, may also be certainly assured of their Salvation, 1 Joh. 4.9.

From the Do∣ctrine of Ele∣ction follow two weighty Points to be known and be∣lieved; viz.

• 1. That the Promise of Remission of Sins and Everlasting Life in the Messias, is not universal to all, but indefinite to many of all sorts, kindes and estates: for if the Promise pertaineth to all, then there can be no distinction between Man and Man, People and People, in regard of Mercy; therefore the Opinion of Uni∣versal Grace, is erroneous.
• 3. That though Christ dyed for all (for so the Scripture saith) yet he dyed not effectually for all, but for all that have Gods Grace to make his Redemption effectual to them by such effe∣ctual Faith as is required to the right Application of Christs Merits.

Lastly, that we may not with the vul∣gar run into popular Er∣ror touching this weighty Point, consi∣der these two things:

• 1. That our Church doth not teach, That God doth simply ordain any to Hell fire; but touching Reprobation, the Doctrine is this, That God hath decreed and purposed to glorifie his Name in the due and deserved condemnation of some.
• 2. That no man from the Doctrine of Predestination take occasion to live as he list; for in Gods Decree the end and the means that bring men to that end go always together, and must never be severed; and therefore such as are ordained to Salvation, are ordained to the means thereof, Rom. 8.30. therefore they sin most grievously, that upon the immutability of Gods Decree, take oc∣casion to live prophanely. Hezekiah, though he had a promise of Fifteen years addition to his life, yet neglected not the means of Recovery, to cure his Sore, and to preserve his life.

III.

THe Creation, is that by which God made all things very good, of nothing; that is, of no matter which was before the Creation, Gen. 1.1. Gods maner of creating, as also of governing, is such, as that by his Word alone, he without any Instruments, Means, Assistance or Motion, produced all sorts of things: For to will any thing with God, is both to be able and to perform it, Heb. 11.3. Psal. 148.5. The goodness of the creature is a kinde of excellency, by which it was void of all defect, whether Punishment or Fault. The Creation is of the World, or Inhabi∣tants in the World. The World is a most beautiful Pallace, framed out of a de∣formed Substance, and fit to be inhabited. The parts of the World are the Hea∣vens

and the Earth. The Heavens are threefold; The first is the Air, the second the Sky, the third an Invisible and Incorporeal Essence, created to be the Seat of all the Blessed, both Men and Angels; this third Heaven is called Paradice, 2 Cor. 12.4. The Inhabiters of the World are reasonable creatures, made according to Gods own Image; they are either Angels or Men, Gen. 1.26. Job 1.6. the Image of God, is the goodness of the Reasonable Creature, resembling God in holiness, Eph. 4.24. The Angels each of them being created in the beginning, were setled in an upright estate. Man also, after he was created of God, was set in an excellent estate of Innocency: he was created perfect both in Body and Soul, and so had continued, had he stood still in Righteousness: His Soul is an Incorporeal Understanding, and an Immortal Substance, infused by God into an Instrumental Body, to inform and quicken it for the operation of certain motions and actions external and internal, by and without the ministery of the Body, constituting one person, namely, Man: for whose perfection it was sufficient, if he knew all those things concerning God and his Works, which God would have him to know; not that he should know all things, for that had not perfected Man, but transformed him into God. The same is to be conceived and thought concerning the perfect Wisdom, Righteousness and Blessedness of Angels.

Touch∣ing the Creation of An∣gels, ob∣serve these things; viz.

• 1. Their Nature: Angels are Spiritual and Incorporeal Essences, Heb. 2.16. & 1.7.
• 2. Their Qualities: They are wise, 2 Sam. 14.17. They are of great might, 2 Thess. 1.7. 2 Sam. 24.17. 2 Kings 19.35. They are swift and of great agility, Isa. 6.6. Dan. 9.21. and they are wonderfully full of clarity.
• 3. They are Innumerable, Gen. 32.1. Dan. 7.10. Mat. 26.53. Heb. 12.22.
• 4. They are ever in the highest Heaven, where they alway attend upon God, and have society with him, Mat. 18.10. Psal. 68.17. Mark 12.25.
• 5. Their Degree: That there are degrees of Angels it is most plain, Col. 1.16. Rom. 8.38. 1 Thess. 4.16. But it is not for us to search who, or how many be of each Order, neither ought we curiously to enquire how they are distinguished, whether in Essence, Gifts or Offices, Col. 2.18.
• 6. Their Office: which is partly to magnifie God, and partly to perform his Commandments, Psal, 103.20, 21.
• 7. The establishing of some Angels in that integrity in which they were created.

Touching Man in the estate of his Inno∣cency, these things are most chief∣ly to be re∣garded; viz.

• 1. The Place: The garden of Eden, that most pleasant garden, Gen. 2.15.
• 2. The Integrity of Mans nature, which was created in Righteousness and true Holiness. This hath two parts:
  • 1. Wisdom, which is a true and perfect knowledge of God and of his Will, in as much as it is to be performed of man, yea and of the Counsel of God in all his creatures, Col. 3.10. Gen. 2.19.
  • 2. Justice, which is a conformity of the Will, Affections and Powers of the Body to the Will of God.
• 3. Mans dig∣nity con∣sisting of four parts; viz.
  • 1. His Communion with God, by which as God rejoyced in his own Image, so also man did fervently love God. This is apparent by Gods familiar conference with Adam.
  • 2. His Dominion over all the Creatures of the Earth, Gen. 2.19. Psal. 8.6.
  • 3. The Decency and Dignity of the Body, in which, though naked, as nothing was unseemly, so was there in it imprinted a Princely Majesty, Psal. 8. Gen. 2.25. 1 Cor. 12.23.
  • 4. Labor of the body without pain or grief, Gen. 3.17, 19.

• ...
  • 4. Subjection to God, whereby man was bound to perform obedience to the Commandments of God: which were two; The one was con∣cerning the two Trees; the other, concerning the Sabbath, Gen. 2.3.
  • 5. His Calling, which is the Service of God, in the observation of his Commandments, and the dressing of the garden of Eden, Prov. 16.4. Gen. 2.15.
  • 6. His Diet was the Herbs of the Earth, and Fruit of every Tree, except the Tree of Knowledge of good and evil, Gen. 1.29. & 2.17.
  • 7. His Free-choyce, both to will and perform the Commandment con∣cerning the two Trees, and also to neglect and violate the same, where∣by we see that our first Parents were indeed created perfect, but mutable: for so it pleased God to prepare a way to the execution of his Decree.

There are four kindes of creatures in this world; viz.

• 1. Bare and naked Substances without Life, Sense or Reason, as Sun, Moon and Stars; the Sun serves the Plants, the Plants the Beasts, the Beasts Man, and he God.
• 2. That have Substance and Life, but no Sense nor Reason, as Plants, Trees, Herbs.
• 3. That have Substance, Life and Sense, but no Reason, as Beasts of the Land, Fish of the Sea.
• 4. That have all, as Substance, Life, Sense and Reason, as Man.

Every Creature is good:

• 1. Partly by Creation, as Sun, Moon, Water, Earth, Meat, Drink, &c.
• 2. Partly by Ordination: Thus the Evil Conscience, Hell and Death, are good, because they are ordained of God for the execution of his Ju∣stice, though in themselves and to us they are evil.

In Creatures there is a two∣fold goodness; viz.

• 1. A general and natural goodness, whereby God accepted and ap∣proved all Creatures.
• 2. A more special and moral goodness, Revealed in the Moral Law.

Or thus:

• 1. Uncreated, which is God himself, being absolutely and perfectly good.
• 2. Created, whereby the Creature is made good, being the fruit of that goodness which is essentially in God.

What the Image of God in man is; viz.

• 1. The Soul it self, together with the faculties thereof, endewed with Reason and Will.
• 2. In the Soul, Wisdom and Knowledge of God, his Will and Works; even such as God requireth of us.
• 3. A conformity with the Law of God, or Holiness and Righteous∣ness, under which are comprehended the heart and all affections.
• 4. Felicity without misery and corruption; perfect Blessedness, joy, and abundance of all good things, and glory, wherewith the Nature of man was adorned.
• 5. The Rule and Dominion of man over the creatures.

The rem∣nants of the Image of God in man; viz.

• 1. The Incorporeal Substance of the Soul, together with the Powers thereof.
• 2. Many Motions, as of those things which we know by Sense, as are Natural Principles; some Motions also of God, his Will and Works.
• 3. Some prints of Vertues, and an ableness concerning outward disci∣pline and behavior.
• 4. The Fruition of many good things.
• 5. The Dominion also over the creatures is not wholly lost.

God hath preserved those Remnants of his Image in us for these Reasons; viz.

• 1. That they might be a Testimony of the Bounty of God towards those who were not worthy of it.
• 2. That God might use them to the restoring of his Image in Man.
• 3. That they might leave the Reprobate without excuse.

The Repairing of the Image of God in us, is the work of all three Persons, and is in this maner; viz.

• 1. The Father restoreth it by his Son.
• 2. The Son by the Holy Ghost immediately regenerating us, 2 Cor. 3.18.
• 3. The Holy Ghost by the Word; the Gospel is the power of God unto Salvation, Rom. 1.16.
• 4. In this Life it is onely begun in the chosen, augmented to their lives end, and perfected in the end, as concerning the Soul, but as concerning the whole man at the Resur∣rection.

The use of the doctrine of mans creation; viz.

• 1. We must know, That man was created without sin, lest God be ima∣gined the Author of sin.
• 2. Whereas mans body was fashioned of clay, let us think of our frailty to abhor Pride.
• 3. Seeing Gods workmanship in man is so admirable, let us not make it a Sty of Devils.
• 4. Seeing God would have Mankinde consist of two Sexes, let each have his due place and honor.
• 5. Since man was created the Image of God, let his glory be acknow∣ledged, and let it not be made the Image of Satan.
• 6. Since Gods Image in man is impaired by sin, let us bewail the greatness of this unthankfulness.
• 7. Seeing the glory restored us by Christ, exceeds our loss by Adam, let us much the more exceed in thankfulness, profit and encrease in god∣liness.
• 8. Seeing the creatures were created for mans use, let us use them as the Creator hath commanded, and not abuse them to the satisfying of our Lusts.
• 9. Seeing the Soul is created more excellent then the Body, let our chiefest care be for the good of our Souls.
• 10. Seeing the end and blessedness of man is the participation and com∣municating of God, his Knowledge and Worship, let us thither refer all our life and actions to the glory of our Creator.
• 11. Seeing part of Mankinde are vessels of Wrath, let us magnifie the goodness of God that we are vessels of Mercy.
• 12. That we may learn and begin these things in this life, tender and help forward the common Society and Salvation of others, for which we are born.
• 13. Since we were created higher then other creatures, little lower then Angels, let us shew forth this excellency by an answerable holiness.

IV.

REdemption is a Deliverance from our Sins, by the Imputation of the Pains and Suffering of the due punishment thereof in the person of our Mediator: For Redemption is ascribed unto the Son, because he is that person which exe∣cuteth the Fathers will concerning the Redeeming of Mankinde, and doth imme∣diately perform the Work of our Redemption; for the Son onely was sent into the Flesh, and hath paid the Ransom or Price for our sins, not the Father nor the Spirit. Now Christ is called the Redeemer of all Mankinde, not because all are

actually Redeemed by him, but because no man is Redeemed by any other but Christ onely; the meaning is, he is the onely Redeemer of all men who attain this great benefit of Redeemption and Salvation: Or, he Redeemed all men; that is, in regard of the Sufficiency of that he did and suffered, for his Passion being suitable to his Person, his dying was more then equivalent to all the Worlds perishing everlasting∣ly in Hell: So that wicked men and unbelievers are not hereby secured, but more justly and deeply damned, as treading under foot the Son of God, and prophaning his Blood: For though Redemption be virtually Universal, yet the Faithful onely have their part in it, being ineffectual to them as have not the grace of God to receive it. Thus the Sun giveth light generally to all the World, yet are there many particular persons that enjoy it not. But all that are eternally chosen out of the World into the Church, and continue using the means of Salvation, are Redeemed; it is otherwise in respect of all chosen temporally to a certain Office in the Church, as it was with Judas. Thus Christ in his Passion and Death offereth himself to all, but is given onely to the Elect; to all by the Preaching of the Gospel, but he is the Savior onely of the Faithful, Rom. 1.16. Now the cause that moved God to send this Redeemer, was not any foreseen Faith or worthiness of man, nor any merit or desert by good Works, nor any inherent Righteousness in us, but the Free∣grace and Favor of God, his own Infinite and Incomprehensible love and goodness.

Redemption is twofold; viz.

• 1. Corporal, such as that of the Israelites from Egypt.
• 2. Spiritual, which is understood of our deliverance by Christ, typi∣fied in the former.

Redemption may be four ways; viz.

• 1. When the Captive is sent away freely and voluntarily: Sin and the Devil would never let us go so.
• 2. When one Captive is exchanged for another: No creature could be an exchange for man.
• 3. By a violent taking away of the Captive by force: Thus onely man was not delivered.
• 4. By paying a Ransom: And this way were we Redeemed by Christ; for the Devil did hold us Captive by right for Sin, till Christ paid his Blood, Eph. 1.7. Col. 1.14.

Christ is said to Redeem us three ways; viz.

• 1. Because he alone is both God and Man, so is neither the Father nor the Holy Ghost, which was necessary to the Work of our Redemption, Acts 20.28.
• 2. He alone was appointed of the Father to work our Redemption, Heb. 3.2.
• 3. In the Re∣deemer two things are required; viz.
  • 1. Power and ability to encounter and overcome the Enemy: This power was in Christ.
  • 2. The right of Redemption, which is two∣fold; viz.
    • 1. The Right of Propriety: This Right Christ hath in us as True God, it be∣longing to the whole Trinity.
    • 2. The Right of Propinquity: and this Christ hath as True Man, and this he hath alone.

Christ taketh away our sins three ways; viz.

• 1. By Imputation, whereby our sins become his, and his Righteous∣ness made ours, 2 Cor. 5.21.
• 2. By Expiation and Propitiation, whereby he removed them out of the sight of God, 1 Joh. 2.23.
• 3. By Mortification, thereby removing them from us in this life, and in death by perfect Sanctification.

Or thus; Christs Blood doth save us from all sin:

• 1. By Expiation, which is the satisfying of Gods Wrath due to sin, by bearing the heavy burthen thereof, Phil. 1.8. He laid down his life for us, 1 Joh. 3.16.
• 2. By Sanctification, which is the virtual diffusing of his Blood in our hearts, and in every corner thereof, by the working of his Holy Spirit, to the cleansing of them from sin; so as it hath no more dominion over us, Rom. 6.3.

This Redemption by Christ is Eter∣nal in two re∣spects:

• 1. In regard of Eternal Predestination, which was before the Foundation of the world.
• 2. In regard that the vertue of this Redemption doth extend it self from the beginning of the world unto the end thereof, neither is there any other to be looked for.

In this doctrine of Re∣dempti∣on, consi∣der

• 1. Who are Redeemed; and they onely the Elect of all sorts of people, both before and since the coming of Christ.
• 2. Who hath Redeemed us; that is, Christ alone the onely-Mediator be∣tween God and us, as being the onely Head of the Church.
• 3. That this Redemption is Spiritual from sin, the cause of Death Eter∣nal, and from Satan the Author of Sin, and all the ill consequents of sin.
• 4. Onely by the Blood of Christ, the onely purgation from sin.
• 5. The cause moving Christ thus to Redeem us, which was the riches of his Grace.

Christ Jesus hath made an Atonement between God and us by his Blood, and is thereby be∣come our Ad∣vocate and Redeemer:

• 1. Because thereby God is well pleased and his wrath appeased, so that he accounteth Christs Death as a full Price and sufficient Ransom paid for our sins, Mat. 3.17. Eph. 5.2.
• 2. Christ took the whole burthen of our sins upon his shoulders, pre∣senting himself before God in our person, and offering us to God in his person: So that he took upon him our Unrighteous∣ness, and imputed to us his Righteousness, Isa. 53.4, 12.
• 3. There could otherwise be no Remission of sins: So that it is the Blood of Christ in the Suffering of the Cross that purgeth away our sins, Heb. 9.22.
• 4. Nothing but the Death of Christ could quench the scorching wrath of God, as a consuming fire kindled against us, and coun∣tervail his severe Justice, Heb. 9.5.

In that Christ is said to be the lamb slain from the be∣ginning of the world, is signified,

• 1. That he is in respect of the Application of his Merit a per∣petual Sacrifice satisfactory, although the slaying it self is at a certain time.
• 2. He was slain typically from all Ages, in Types and Figures, which did shadow forth his Death to the life.
• 3. He was slain from the beginning in his Members, the Saints, as Abel, the Prophets, &c.
• 4. By the Eternal Decree of God the Father, he should expiate the sins of the world.

The Doctrine of the Eterni∣ty of Christs Redemption is a threefold Use:

• 1. Not to doubt of the Salvation of the Fathers in the Old Testament before Christ came.
• 2. Not to Judge, Censure or Condemn our Bre∣thren.
• 3. Not to despair of Gods Mercy.

The delivery we have by Christs Re∣demption, is fourfold; or Christ hath Redeemed us from a four∣fold Bondage; viz.

• 1. From the Bondage of Blindeness and Ignorance by the light of his holy Spirit, Ezek. 18.2. Tit. 3.3.
• 2. From the Bondage of Sin, enduing us with a lively Faith, and regenerating us: From Sin, which is the perfect, both pardoning of Sin, that it may not for ever be imputed, and also abolishing of it in us by Regeneration or Newness of life, which is begun here, but to be perfected in the world to come.
• 3. From the Bondage of Death and Corruption by the work of his Redemption, Rom. 8.21. 1 Cor. 15.54. From Death, both from Desperation, or the Feeling of Gods Wrath, which being in the wicked here begun, shall continue everlastingly; and from Cor∣poral Death, and all Calamities and Miseries, by our Resurrection and Glorification.
• 4. From the Bondage of the Law, by taking away the exaction and strict urging of perfect obedience, Gal. 3.13.

The use that we are to make of our Redemption:

• 1. To hate, loath and detest all sin whatsoever.
• 2. To glorifie Christ both in Soul and in Body.
• 3. To live wholly unto him, not to our selves.
• 4. To take heed of defiling our selves again with sin.
• 5. To love Christ unfeignedly, willingly, perpetually.
• 6. To live and walk as becometh those that are Redeemed.

The use that we are to make of the Freeness of Christs Redeeming us without any desert of ours; viz.

• 1. Not to abuse Gods Mercy by Carnal Presumption.
• 2. To accept of it, and Repent more speedily.
• 3. Never to Despair of this Mercy finally and to∣tally.
• 4. To give all possible Praise and Thanks for ever for this unspeakable Mercy.

V.

VOcation is that General Calling whereby a man is called out of the world to be a Childe of God, a Member of Christ, and Heir of the Kingdom of Heaven. This Calling belongs to every one within the compass of the Church, not any one excepted: for this General Calling is the Calling of Christianity, which is common to all that live in the Church of God. An effectual Calling, or a Calling to Grace effectually, is, whereby a sinner being severed from the world is entertained into Gods Family, Eph. 2.17, 19. Now though all the Called are Members of Christ, yet we must know, That of the Members of Christ some are living, some dying: A living Member of Christ, is every one Elected, which being ingrafted by Faith and the Spirit into Christ, doth feel and shew forth the power of Christ in him: A dying or decaying Member, is every one truly ingrafted into Christ, who hath no feeling of the power and efficacy of the quickning Spirit in him; he is like to a be∣numm'd Leg without Sense, which indeed is a part of mans body, and yet receiveth no nourishment. They who are effectually called, are onely the Elect; for whom God Electeth, them he calleth in the time appointed for the same purpose. This Calling of the Elect being nothing else but a singling and a severing of them out of this vile world, and the customs thereof, 2 Thess. 2.13, 14. to be Citizens of the Kingdom of Glory after this life, Eph. 2.19. And this severing or chusing of the Elect out of the world, is then performed, when God by his holy Spirit endueth them with true saving Faith, Col. 2.7. Joh. 15.19. This effectual Calling to Christ and to his Gospel, in which the Elect are onely called, is a benefit and effect of our Predestination; because it is by the Purpose and Grace of God which is given us in Christ, 2 Tim. 1.9. Rom. 8.30. it is not Universal to all, for Christ is Hidden Manna, Rev. 2.17. therefore effectual Vocation is definite and particular; and those

onely whom God had before predestinate, them he called, Rom. 30. So many as were ordained to life everlasting, believed, Acts 13.48. that is, were called unto the faith. It is not given to all to understand the mysteries of the kingdom, Mat. 13.11. These things are hid from most of the wise of the world, and revealed unto Babes, Mat. 11.25. All therefore are not called effectually.

The Calling of God is threefold; viz.

• 1. Gods general Calling, whereby he calleth all men to Repentance by the Gospel, and so to life Eternal, Rom. 8.30. & 11.29.
• 2. His particular Calling, when he calleth and assigneth men to some particular estate and duty, in Family, Church, or Common∣wealth.
• 3. God calleth some men to some private personal Duty, which he designeth not to others, but to be done by them alone. Such a Cal∣ling had he assigned him that would needs be perfect, Go, sell all that thou hast, &c. And to Abraham, when he called him to leave his Countrey, his Kindred, his Lands and Possessions, &c. Heb. 11.8.

For the better concei∣ving of the Na∣ture of Effectual Vocati∣on, consi∣der these 6 Points; viz.

• 1. The Ground and Foundation of it, namely, Gods eternal free Election of us unto life Everlasting, 2 Tim. 1.9.
• 2. The means thereof, both Preparing & Instrumen∣tal:
  • 1. The Reading of the Scripture, serving to beget a ge∣neral Historical Faith.
  • 2. Afflictions in Body, Goods, Name. Friends or other∣wise, tending to humble a man, and prepare his heart as soft ground.
  • 3. The denouncing of Gods Judgements, and Threats of the Law.
  • 4. The Preaching of the glad Tidings of the Gospel, which is the most principal and effectual means of this special and effectual Vocation, 2 Thess. 2.14.
• 3. The Persons that are called, those are mentioned Rom. 30. namely, those whom he had before predestinated.
• 4. The Time of this Calling. The particular time of any mans Calling is not revealed, but laid up in the Secret Counsel of God, in whose hands Times and Seasons are; some at the Sixth hour, some at the Ninth, and others at the Eleventh, &c. Defer not therefore, but accept the Acceptable time.
• 5. Wherein this effectual Calling doth consist, viz. both in the outward and inward Calling; especially in the inward, when the heart is pierced, Psal. 40.6. from stone, changed into a heart of flesh, made tractable and plyable, Ezek 11.19. a heart like that of Lydia's, Acts 16.15.
• 6. The Excellency of this Calling, being a great work, as was the Crea∣tion of man at first, Rom. 4.18. 2 Cor. 4.6. yea, this effectual Calling goes beyond the work of our Creation: for here a man is taken out of the first Adam and set into the second; in the Creation God onely called things that were not, as though they were; but here God calls not onely things that are not, but things that would not, and refuse to be. To raise a man out of the Blood of Christ, is more then to raise Eve out of Adams side; to raise a dead Soul from the death of Sin, far more glorious and powerful then to raise a dead body from bodily death; to raise a man to supernatural life, far greater then to a Natural onely.

The means whereby God exe∣cuteth this effectual Calling; viz.

• 1. The Saving Hearing of the Word of God; that is, when the Word preached comes savingly to one dead in his sins, and does not so much as dream of his Salvation, Ezek. 16.6. Isa. 55.1. John 1.12. Rom. 7.7. 1 Joh. 2.27. Acts 16.14. Psal. 40.6.
• 2. The Mollifying of the Heart, which must be bruised in pieces, that it may be fit to receive Gods Saving Grace offered unto it, Ezek. 11.19. The heart is mollified by the Spirit of God, and bruised by the know∣ledge of the Law, of Sin, and the Punishment due for Sin, by a feeling of the Wrath of God for the same sins, and by a holy de∣speration of a mans own power in the obtaining of eternal life, Acts 2.37.
• 3. Faith, which is a miraculous and supernatural Faculty of the heart, apprehending Christ being applied by the operation of the Holy Ghost, and receiving him to it self, Joh. 1.12.

The main duty of a Christian Calling are most chiefly these:

• 1. Invocation of the Name of God in Christ, Acts 9.14. 1 Cor. 1.2.
• 2. As much as possible we can, to further the good estate of the true Church of God, Psal. 122.6.
• 3. That every one become a Servant to his Brother in all the duties of Love, 1 Cor. 9.19. Gal. 5.13.
• 4. To walk worthy that Calling whereto God hath called us, Eph. 4.1.

The use we are to make of Gods Calling; viz.

• 1. Seeing we are called of God himself in the Ministery of the Word, we must labor to joyn the inward Calling with it, which is higher then that, by having first a grief because we cannot believe; next a ready minde; then an endeavor to believe; and lastly a sorrow because we believe no more, and fail so much in the Service of God.
• 2. We must walk worthy of our Calling, being holy in our conversa∣tion, as he that hath called us is holy; and there must be the same end of our lives which is of Gods Calling, that is, to bring us to Heaven. The end of our being in the world, is to be called out of the world.

VI.

JƲstification is that benefit whereby God doth pardon and forgive us all our sins for Christs sake, and doth acquit us and absolve us from the guilt of them, and doth accept us as Righteous before him in Christ: So that Justification is the Ab∣solving of a sinner, believing in Christ, from sin and the guilt thereof, and the Im∣putation of the Righteousness of Christ unto him, and the Acceptation to Life Eternal, freely for the Merits of Christ, with application of Christ on our part by Faith. The Papists say, That Faith and Works both are required to Justifie; we say, That nothing is required but Faith, and that Works follow Faith: They say, Faith and Works; we say, Faith onely, but it must be an effectual Faith, that is, a working Faith. This Proposition (We are justified by Faith) being legally under∣stood with the Papists, is not true, but Blasphemous; but being taken Evangelically, that is, with relation to Christs Merit, it is true: For the correlative of Faith is the Merit of Christ, which Faith also as a joynt relative or correlative respecteth, and as an instrument apprehendeth, being the true Object of Faith. Good Works and Faith are disjoyned in the work of Justification before God, but they are con∣joyned in the whole course of our lives and coversation, both before God and Man. No work in man but Faith is required to his Justification, but it must be an effectual, that is, a Living working, not a dead Faith; and in our lives Faith and Works must go hand in hand together. In the Fire is both heat and light, yet in

the warming of the body the heat hath force onely, and not the light, which though to many other uses serves necessarily: Even so in a childe of God are required both Faith and Works, but to justifie him Faith onely is required, though Works be neces∣sary through his whole life; for they justifie us before men, and give us a Testimony of our Justification before God, not onely in our own hearts, but from the Lord, Jam. 2.21. We may not therefore content our selves with a Faith in speculation, void of Works, for such is not true Faith.

There is a twofold Justi∣fication; viz.

• 1. A Justification of the Person; so was Abraham justified by Faith.
• 2. A Justification of the Faith of the Person; so Abraham justi∣fied his Faith by his Works; his Works justifie him that he was no Hypocrite; and as touching Sin, his Faith justifies him, and shews that he was made Righteous.

Again, Justification is twofold; viz.

• 1. Legal, which is the working of a conformity with God, or with the Law of God in us, when as we are Regenerated.
• 2. Evangelical, which is an Application of the Evangelical Justice unto us, but not a transfusion of the quality into us: or, It is an Imputa∣tion of anothers Justice which is without us, and an Absolving of us in Judgement.

Christs Righte∣ousness is made ours by a double Application; viz.

• 1. The former is Gods, who in respect of that fulfilling of the Law performed by Christ, accepteth us, and applieth the same unto us.
• 2. We then also apply unto our selves the fulfilling of the Law performed by Christ, when we are stedfastly perswaded that God doth impute, apply, and give it unto us, and for it im∣puteth us for Just, absolving us of all guilt.

Christ is in re∣spect of our Justification

• 1. As the Object or Matter wherein our Justice is.
• 2. As the Impellent cause, because he obtaineth.
• 3. As the chief Efficient cause,
  • 1. Because he together with his Father doth ju∣stifie us.
  • 2. Because he giveth us Faith whereby we be∣lieve and apprehend it.

We are justified by Christs Merit onely for these Reasons; viz.

• 1. For his Glory, that his Sacrifice might not be extenuated and made of less value.
• 2. For our Comfort, that we may be assured that our Justice doth not depend upon our own Works, but upon the Sacrifice of Christ onely, for otherwise we should lose it many Mil∣lions of times.

By Christs Righteousness we are to understand two things; viz.

• 1. His Sufferings, especially in his Death and Passion.
• 2. His Obedience in fulfilling the Law, both which go together: for Christ in Suffering obeyed, and Obey∣ing suffered.

In Justifica∣tion consi∣der these five things; viz.

• 1. There must be Faith, whereby we may receive the benefits of God offered unto us in his Son; so we are justified, not for Faith as a Merit, but by Faith as an Instrument.
• 2. There is an Absolving of the Sinner from sin.
• 3. Then the Righteousness of Christ is imputed to him.
• 4. This Righteousness being imputed, God accepts us to life.
• 5. All this is freely for the Merit of Christ, excluding all Humane Merit or Worthiness in man whatsoever, freely by Grace not by Works, Eph. 5.8, 9.

The Signs or Ef∣fects of Justifica∣tion; viz.

• 1. The true and sincere loving of God, Luke 7.47.
• 2. Inward peace of conscience, Rom. 5.1.
• 3. Rejoycing in Troubles and Afflictions, Rom. 5.3.
• 4. Sanctimony and holiness of life, a practice of piety and god∣liness, Rom. 6.22.

Two Reasons why the faith∣ful cannot be justified by good Works:

• 1. Because Justification, and therefore Sanctification and Salvation, goeth before Good Works; for the Holy Ghost joyning us with Christ, makes us fit, by Regeneration to do them: So that by Faith being made one with Christ, we are justified and saved by the Imputation of his most perfect Holiness and Righteous∣ness, the effects or fruits whereof be the Good Works that we do.
• 2. Because the Faithful after Regeneration cannot fulfil the Law, Rom. 7.14, 18. which is necessarily required for Salvation by Good Works; yea, we are justified by Faith, without the Works of the Law, Rom. 3.28.

The Reasons why Good Works are required, seeing they justifie not:

• 1. Because they evidence our Right in Christ.
• 2. Because God rewards us according to our works.
• 3. Because they are Necessary, though not to Justifi∣cation.

VII.

SAnctisication is an inward change of a man justified, whereby the Image of God is restored in him; or that whereby a man being justified, is cleansed more and more from the corruption of Nature, laboring to rise up daily to newness of life, living in a continual pra••tice of Holiness. To be sanctified, comprehendeth both a purging from the corruption of Nature, and an enduing us with inward Righteous∣ness. This corruption of sin is purged out of us by the Merits and Power of Christs death, Rom. 6.4. which being by Faith applied, is as a Corasive to abate, consume and weaken the power of all sin. And we are endued with inward Righteousness through the vertue of Christs Resurrection, Rom. 6.5, 6. which being applied by Faith, is as a Restorative to revive a man that is dead in sin to newness of life.

This Sanctification is wrought in every part both of Body and Soul, 1 Thess. 5.23. it is begun in this life, in which the Faithful receive onely the First-fruits of the Spirit, and it is not finished before the end of this life, Rom. 8.23. 2 Cor. 5.2, 3. And the Graces which do usually shew themselves in the heart of a man sanctified, are the hatred of Sin and love of Righteousness, Psal. 119.113. Justification goes with Sanctification, though Justification be before in Nature, yet they are wrought at the same time: for when God accepts a mans person, then is he made just, who is also sanctified: And know, That Sanctification is such a gift of God, as that in changing the man, it doth not change the substance of the Body, or the faculties of the Soul; but the corruption, disorder and sinfulness of man, it rectifieth, but abo∣lisheth not affections. Sanctification floweth to us, not from our Parents, though regenerate, but onely from Christ, who is made of God unto us Sanctification, 1 Cor. 1.30. Col. 1.19. in whom are hid all the treasures of it, of whose fulness we receive Grace for Grace, Joh. 1.16. Christs Holiness, as he is Man, being the Root of our Sanctification, as Adams Unrighteousness was of our corruption.

Thus Sanctification is nothing else but the repairing of the Image of God in us, which was lost in Adam; which Image of God was when the understanding was enlightned with the true knowledge of God and of his Worship, instead whereof by the Fall came the Ignorance of God and his Service, Wickedness, hating Vertue, and loving Sin, and weakness to every thing that is good. Now Sanctification

amendeth the corruption planted in our mindes, and repaireth the decay of the Soul, otherwise cast away and undone by Original Sin; for man by Nature is an enemy to God, full of wickedness, and a servant of Sin. This Natural corruption of the Minde, Will and Affections, which is amended by Sanctification, we call the Flesh; the created Qualities of Holiness wrought in the said Faculties by the Holy Ghost, we call Spirit; and Grace is the effectual working of the Truth of the Gospel, to the making of us indeed partakers of the Grace whereby we are justified before God. Now no man can see the Riches of Christ so as to be affected with them, without the help of the Spirit; for there is a maner of seeing proper onely to the Saints, and that is the work of the Spirit in them; otherwise we may reade the Scriptures a thousand times over, we may understand them, yet we shall not be af∣fected with them, till the Holy Ghost shew them unto us. This is the secret of God, which he revealeth to those whom he meaneth to save.

Now as the evidence of our Justification is a sound and true Faith; so the evidence of our Sanctification is a good and clear conscience; which Sanctification ever pre∣supposeth Justification, it being a fruit and evidence thereof, in which respect we are said to be justified by Works, Jam. 2.24. that is, declared or manifested to be justified by Works, which are the fruits of Sanctification, and that the fruits of Justification. And we must likewise know, That the Gifts of Sanctification that are simply necessary to Salvation, without which no man of years of discretion can enter into the Kingdom of Heaven, as Faith and Repentance (considered in them∣selves) may both wholly and finally be lost: for there is nothing in them or their Nature, in us or our Nature, to make them or us unchangeable. Angels fell when left unto themselves; and nothing in its own Nature is unchangeable but God, by whose Grace of corroboration, unless those Graces of absolute necessity be confirmed in us, they may perish fully and finally: So that the Reason why the Elect after their calling do not fall from Grace, is not in the nature of Faith, or the constancy of Grace it self, but proceedeth wholly from the merciful Promise of God made unto the Faithful.

The parts of Sanctification; viz.

• 1. Mortification, whereby the power, tyranny and strength of Original sin is weakned, and also by little and little abolished.
• 2. Vivification or Quickning, which is, when Christ dwells and reigns in our hearts by his Spirit, so as we can say, We henceforth live not, but Christ in us.

Another division of Sanctificati∣on is taken from the Faculties of Man; as the Sanctifica∣tion

• 1. Of the Minde, being that part of man which frameth the Reason; this Paul calleth, Eph. 4.5. The Spirit of the minde, which must be re∣newed; the Sanctification whereof is called, Rev. 3. The Eye-salve, for it is a Grace clearing the dark Minde and dim Understanding, enlightning it with the true knowledge of Gods Word.
• 2. Of the Memory, which is an aptness by Grace to keep good things, specially the Doctrine of Salvation, when it can retain what is good and agreeable to Gods Will, whereby David was preserved from sinning, Psal. 119.11.
• 3. Of the Conscience, which is an aptness to testifie always truly that a mans sins are pardoned, and that he preserveth in his heart a care to please God, 2 Cor. 1.12. This Testimony was Pauls rejoycing, and Hezekiahs comfort on his death-bed; and this is when the con∣science checks for the least sins before actual Repentance.
• 4. Of the Will, when God gives Grace truly to will good, as to Be∣lieve, Fear, and Obey God; when it can chuse that which is accept∣able to God, and resist that which is evil; when a man can say, That though he sinde not to perform that which is good, yet to will good is present with him, Rom. 1.18.
• 5. Of the Affections, which chiefly are Zeal of Gods Glory, The Fear

• of God, Hatred of Sin, Joy of heart for the approach of the second coming of Christ, A regard of Gods Commandments, A content∣ment and quietness of minde in all conditions of life, Love to God in Christ, and to Christ in Man, 2 Cor. 5.14. Rom. 9.3. An high Esti∣mation of Christ and his Blood above all things in the world, Phil. 3.8. To love our Neighbor, and to have a base Estimation of our selves in regard of our sins and corruptions.
• 6. Of the Appetite, which is a holy ordering of our desires in Meat, Drink, Apparel, Riches, &c. And the practice of Sobriety, Cha∣stity and Contentation, by which the Appetite must be go∣verned.
• 7. Of the Body, when all the Members of it are carefully kept and pre∣served from being the means to execute any sin, and are made the In∣struments of Righteousness.
• 8. Of the Life, which stands principally in three things:
  • 1. In an Endeavor to do the Will of God, that herein we may testifie our Thankfulness.
  • 2. In Testifying our love to God in man.
  • 3. In Denial of our selves, and resigning our selves up wholly to the Lord.

The first Begin∣nings and Moti∣ons of Sanctifica∣tion are these:

• 1. To feel our inward corruptions, and to be displeased with our selves for them.
• 2. To begin to hate sin, and to grieve so oft as we offend God.
• 3. To avoid the occasions of sin, and to endeavor to do our duty, using good means.
• 4. To desire to sin no more, and to pray to God for his Grace.

That we may not deceive our selves in this point of Sancti∣fication, consider, That the Gifts and Graces of Gods Spi∣rit are of two sorts; viz.

• 1. General and common Graces, whereby the corruption of mans Nature is onely restrained and limited, for the main∣taining of civil Societies, that man with man may live in some order and quietness. These and such like, evil men may have, for they are not sanctifying Vertues, but rather sha∣dows thereof, which may be utterly taken away and quite lost, as if they had never been given, never had been re∣ceived.
• 2. More special and particular Graces, whereby the corruption of mans Nature is mortified, and in some part abolished, and the Graces of Gods Image are renewed in man, which in the Regenerate are true Christian vertues indeed. These are of an higher nature, and of greater importance then the former, and are proper onely to the sanctified Servants of God; such are Faith, Repentance, Regeneration, and other fruits of Election: These shall never be quite lost.

The gifts pertain∣ing to salvation are also of two sorts; viz.

• 1. Simply Necessary, without which a man cannot be saved; such are Faith and Sanctification, which is begun in this life, where though it come not to full perfection (contrary to the Anabaptists Dream) yet can never be wholly lost.
• 2. Others less Necessary, not always going with Faith, but sometimes onely, and sometimes are separated for a time from it; of this sort are a plentiful feeling of Gods favor, boldness in Prayer, joy in the Holy Ghost, and a full assurance of Salvation; these being not absolutely ne∣cessary, nor always found in them (though onely proper to them) may for a time be wholly lost in the best and most approved Servants of God.

The out∣ward fami∣liar, gene∣ral, and easi∣ly discern∣able marks of Differ∣ence be∣twixt the state of sa∣ving Grace and formal Hypocrisie; viz.

• 1. The power of Grace doth beget in a Regenerate man a watchful∣ness, care and conscience of smaller offences, of secret sins, of sinful thoughts, of appearances of evil, of all occasions of sin, of prophane company, of giving just offence in indifferent actions, and the like: The unregenerate Hypocrite takes not these things much to heart.
• 2. The power of Saving Grace doth subdue and sanctifie our affections with a conscionable and holy moderation, so that they become ser∣viceable to the Glory of God, and for a more resolute carriage of good causes, and zealous discharge of all Christian duties; but the bridling of Passions in the Formal Hypocrite is not so much of Conscience, as of artificial Policy for advantage, and by the guidance of Moral discretion.
• 3. Every childe of God by the power of Saving Grace doth hunger and thirst after all those means God hath appointed, or offers for his furtherance in the way to Heaven, and doth make a holy use of whatsoever is publikely or privately laid upon him for his amend∣ment, therefore he continually profits and proceeds in Sanctifica∣tion by his Word, his Judgements and his Mercies; by the exercise, observation and sense whereof he grows sensible in heavenly know∣ledge, Faith, Humiliation, Repentance, Thankfulness, and all other Spiritual Graces: But the Hypocrite so far onely regards them, as they further his Temporal Happiness, or as his neglect of them may by consequence threaten danger to his worldly estate.

As the gifts of Gods Spirit are twofold, so the Grace of God in Man is also two∣fold; viz.

• 1. Restraining, which bridleth the corruptions of mens hearts from breaking forth into outward actions, for the common good, that Societies may be preserved, and one man may live orderly with another.
• 2. Renewing, which doth not onely restrain the corruption, but also mortifieth sin, and renews the heart daily more and more; and the least beginnings of Grace, be they never so weak, are accepted of God, provided they be not fleeting, but constant and setled.

How God saveth men; viz.

• 1. By giving of the first Grace, w^ch hath nine seve∣ral actions, or God gives this first Grace by nine operations, but the first four are indeed no infallible fruits of Grace, for so far a Reprobate may go:
  • 1. The outward means of Salvation, as the Ministery, Crosses, &c.
  • 2. A consideration of the Law of God.
  • 3. A consideration of our particular peculiar sins.
  • 4. A smiting of the heart with legal fear.
  • 5. A stirring up of the minde after the Promises of Salva∣tion in the Gospel.
  • 6. A kindling in the heart some sparks of Faith.
  • 7. Faiths victory by invocation over Doubting, Distrust and Despair.
  • 8. A quieting of the Conscience touching the Souls Salva∣tion.
  • 9. Grace to endeavor to obey Gods Commandments by New-Obedience.
• 2. By giving of the second Grace, which is nothing else but the continuance of the first Grace given; as God doth by his Providence in preserving what he crea∣ted at the beginning. Among all the Graces of God, which are many, the principal, the most special and necessary to Salvation, are Knowledge, Faith, Repentance, Hope and Charity; and when God begins to kindle any seeds or sparks of Grace in the heart, that is, a will and desire to believe, and grace to strive against Doubting and Despair, at the same instant he justifieth the sinner, and withal begins the work of Sanctification in him.

Again, there are two ways or Covenants whereby God offereth Salva∣tion to men; viz.

• 1. Of Works, by which Adam had been saved, had he stood in his Innocency.
• 2. Of Grace, which is a Board given us against Shipwrack. This Cove∣nant of Grace is twofold; viz.
  • 1. Absolute and peculiar, as onely to the Elect, Jer. 31. Ezek. 36. the choycest of all the gifts of Grace being to have Grace to accept of Christ; for though Christ be offered to all, yet God intends him onely to the Elect, and such as to whom he gives power, grace and ability by Faith and Re∣pentance to accept him. Though the Papists say, but most falsly, That his intention is the same to all, to Judas as to Peter, and that all have suffi∣cient grace to receive him.
  • 2. Conditional, that is, to all men; as, if you be∣lieve you shall be saved.

All they who are sanctified, have the true Testimony of the Spirit, known from car∣nal Presumption

• 1. By the Means, whereby the true Testimony of the Holy Ghost is wrought ordinarily, as Reading, Hearing, Prayer, Meditation, use of the Sacra∣ments, &c.
• 2. By the Effects and Fruits of the Spirit, as Prayer, Invocation, &c.

The Testi∣mony of the Spirit is wrought two ways; viz.

• 1. By clearing the Promises, shining into our hearts by such a light as makes us able
  • To Discern them.
  • To Believe them.
  • To Assent unto them.
• 2. By an immediate voyce, by which he speaketh immediately to our Spirits; so that a man shall never be so perswaded as to have any sure or sound comfort by the Ministery of the Word, be it never so powerful, till there be a work of the Spirit; which having done its work upon us, our understandings are presently enlightned, our de∣sires ravish'd, and our conversations reformed; for sanctified Know∣ledge, holy Affections, and good Actions, are never disjoyned.

The Proper∣ties whereby the joy of Spi∣rit differeth from carnal joy:

• 1. The joy of Spirit is brought forth of sorrow for sin, and for the want of Christ.
• 2. It is the fruit of Righteousness, that is, flowing from Christ, be∣lieved to be made unto us by God, Wisdom, Righteousness, San∣ctification and Redemption.
• 3. It is founded in the holy use of the Word, Sacraments, Prayer, and in the practice of Christian Duties.
• 4. It is so fixed and rooted in the heart that it cannot be removed.
• 5. It is eternal, abiding in the minde, not onely now, but for ever.

The Battel of the Flesh and Spirit:

• 1. The Flesh is puffed up with Ignorance and love of the World; but the Spirit is endued with the Knowledge, Love, and Fear of God.
• 2. The Flesh striveth to follow its own pleasures and wicked affections; but the Spirit giveth it self to this one thing, That it may obey God, and set forth his Glory.
• 3. The Flesh is full of distrust and impatience; but the Spirit humbleth it self under the mighty hand of God, resteth in his Mercy, and fashioneth it self unto his Will.
• 4. The Flesh holdeth us down in these earthly things; but the Spirit lifteth us up into heaven.

The Spirits defensive weapons to fight with the Devil in the combat of the Flesh; viz. Eph. 6.

• 1. The Girdle of Verity; that is, Constancy in the Doctrine and Truth of God.
• 2. We must stand fast, having our loyns girt about with Verity, which is to be grounded in the setled Truth of Gods Word, without in∣constancy.
• 3. We must put on the Breastplate of Righteousness, which is a setled purpose not to displease God in any thing, though never so seeming good in it self.
• 4. We must have our feet shod with the Preparation of the Gospel of peace; which is, a constant resolution to profess the Truth, should it cost us all the world can yield us.
• 5. Above all to take the shield of Faith, which is such a Faith as relieth wholly on God in Christ, with particular application, which will quench the fiery darts of the wicked.
• 6. To take the Helmet of Salvation, which is to stand assured that our Salvation is sealed up unto us; which assurance will enable us to with∣stand all the assaults of the Devil.

The Spirits offensive wea∣pons to fight with the De∣vil in the combat of the Flesh; viz.

• 1. We must get the Sword of the Spirit, which is the Word of God, wherewith our Head and Captain Christ did repel the Devil.
• 2. We must Pray with all maner of Prayer and Suppli∣cation in the Spirit, and watch thereunto with all perseverance.

The maner how we must behave our selves in this combat of the Spi∣rit with the Flesh; viz.

• 1. Kill sin in the very conception, otherwise it will grow from motion to liking, from liking to consent, from consent to action, from action to custom, from custom to hardness of heart, and thence to the heighth of all impiety.
• 2. Be sure to put no confidence in thine own strength.
• 3. Believe not the Devil, though he bring Truth in his mouth.
• 4. Be careful ever to make resistance to it, either by weakning the abi∣lity of sin, by taking away all occasion to sin, and by making a holy Covenant with every Member and Faculty of Soul and Body never to admit it, or else by opposing the contrary vertue to sin.
• 5. That thou be careful never to compare the pain of Resistance with the pleasure of Sin, but rather the gripings of Conscience with the pain of Resistance.
• 6. Thou must be careful to finde out the subtilties, devices and sleights of the Devil, by which he doth assault thee very cunningly.
• 7. When once thou hast given the Devil the foil, the Flesh will be the less able to assault thee, and thou the more able to resist it, but then be sure still to stand well upon thy guard, and keep diligent watch.

The weapons where∣by Satan labors to wound our fervency and faithfulness in the duties of Holi∣ness, and to hinder the entire exercise of the Graces of San∣ctification; viz.

• 1. Prosperity, and freedom from discomforts and misery, thereby to beget in our hearts worldliness and security, the two great and dangerous Consumptions of Spiritual Life; the one makes us insensible of Gods Mercies and our own Happiness; the other, of Gods Judgements and our own Misery.
• 2. By fasteniug upon us unchearfulness and unprofitableness in the means of the preservation of Grace, by making us cold and negligent, or onely formal or cursory in the daily ex∣amination of our Consciences, and in the exercise of holy duties, whereby there ever follows a languishing and decay of the Life of Grace.

• 3. By casting us upon ungodly and prophane company, which hath a se∣cret bewitching power to transform others into their own fashions and conditions, yea to make them sometimes to condemn their former forwardness and zeal in the service of God.
• 4. By putting into our heads some inordinate plot and forecast for prefer∣ment and greatness; and then farewel zeal, farewel Gods children, yea his Service, yea and himself too; for we then think we mis-time our imployment, if we make bold to borrow any from Policy to be∣stow it on Religion.

The Signs whereby the Son of God may be discerned from a childe of the Devil:

• 1. Truly to believe in the Name of the Son of God.
• 2. An hearty desire and earnest endeavor to be clean∣sed of his corruptions.
• 3. The love of a true Christian, because he is a true Christian.

The true Testimony of our Conscience may be discerned thus; viz.

• 1. By the grief of heart for offending God, called Godly Sorrow.
• 2. By a resolute purpose of the heart, and endeavor of the whole man to obey God in all things.
• 3. By savoring the things of the Spirit; that is, by doing the works of the Spirit with joy and alacrity of heart.

The working and property of saving Grace, vouchsafed peculiarly to Gods Children, which doth translate them from the corruption of Na∣ture to a state of supernatural Bles∣sedness, may be thus conceived & understood; viz.

• 1. It seats it self in the heart.
• 2. It is dispersed over all the powers and parts both of Soul and Body, over all the actions and duties whatsoever that are re∣quired of man.
• 3. It softneth and changeth the heart, and purgeth the inmost thoughts.
• 4. It awakes the Conscience, and makes it tender and sensible of the least sin.
• 5. It sanctifieth the Affections, and conforms the Will unto the Will of God.
• 6. It illightens the Understanding with Saving Knowledge.
• 7. It stores the Memory with many good lessons for Comfort, Instruction and Direction.
• 8. It seasoneth the speech with Grace.
• 9. It so rectifies and guides all a mans Actions, that they proceed from Faith, warrantable out of Gods Word, accomplished by good means, and wholly directed to Gods Glory.
• 10. It kindles in us a desire and zeal for the Salvation of the Souls of others, especially of all those that any way depend upon us.

The Signs of the Sanctified, or the Signs whereby all men may certainly know whether they are Sanctified, Re∣generated and shall be saved; viz.

• 1. A Separation of themselves from wicked and prophane men, and a purging themselves from the sins of the Times, 2 Tim. 2.21.
• 2. The Integrity of Soul, sincerity and uprightness in heart in the whole course of Gods Worship, Job 1.8.
• 3. A reverent hearing, and careful practising of Gods Word, and a keeping of his Covenants, Exod. 19.5.
• 4. A Soul-ravishing delight in his Word, with often and fervent Prayer.
• 5. A Love to Gods Children, and a zeal of his Glory.
• 6. A Denial of our selves, and a patient bearing of the Cross with profit and comfort.
• 7. Faithfulness in our Callings, with a just and conscionable deal∣ing in all our actions amongst men.

Reasons that may enforce us to labor for this Sanctifica∣tion; viz.

• 1. It is the Will of God that we should be holy, all impurity being contrary to his Will, 1 Thess. 4.3.
• 2. It is the end of our Vocation and Calling, not to live in filthy lusts and uncleanness, 1 Thess. 4.7.
• 3. It is the end of our Election, Eph. 1.4. we are not elected to live as we list.
• 4. Because hereby we like obedient Children resemble our heavenly Father, who is Holiness it self, 1 Pet. 1.15, 16.
• 5. Without this Holiness we have no part in the New-Birth, Rev. 20.6.
• 6. Without this Holiness we shall never see the Lord, Heb. 12.14.

VIII.

A Doption ariseth from our Union with Christ, and is that whereby they which are justified are accounted of God as his own children; it is annexed to Justification, and thereby all such as are predestinate to be Adopted, receive power to be actually accounted the Sons of God by Christ, Eph. 1.5. from whose Obe∣dience, whereby he stood in subjection to the Law, this Adoption springs. Hence it is that we are freed from under the Law, and have given unto us even the Adoption of Sons. And this alone is that whereby we stand before the Tribunal Seat of God, which also we are to oppose to the Judgement of God, to Hell, Death and Condemnation. In this Grace of Adoption there be two Actions of God; the one is Acceptation, whereby God accepts men for his children; the other is Regeneration, whereby men are born of God, when the Image of God is re∣stored in them in Righteousness and true Holiness. The outward means of Adoption is Baptism; not Baptism alone, but Baptism joyned with Faith: for the Scripture speaking of Baptism, comprehends both the outward and the inward Baptism, which is the inward Baptism of the Spirit, Mat. 3.11. & 1 Pet. 3.21. Now this Adoption gives us Assurance of Salvation; for he that is the Adopted Son of God shall un∣doubtedly be saved, Rom. 3.2. Moses had an higher esteem of this Grace of Adoption, when he chose rather to be the Childe of God, then the Heir of an Earthly Prince, Heb. 11.25. So did David, who though a King, yet regardless of his Royalty, setteth it at nought in regard of the Blessing of Adoption, who other∣wise could never have said, That the Lord, not the Kingdom of Israel, was his Portion, Psal. 16. And so also must we have an high esteem thereof, if we hope to have Heaven thereby.

Two Testimonies of our Adoption, whereby we may know that we are Adopted; viz.

• 1. The Spirit of God dwelling in us, and testifying to our Spirit that we are the children of God.
• 2. Our Spirit, that is, our Conscience sanctified and re∣newed by the Holy Ghost.

Six Notes of our Adoption out of the six Petitions of the Lords-Prayer; viz.

• 1. An earnest and hearty desire in all things to further the glory of God.
• 2. A care and readiness to resign our selves in subjection to God, to be ruled by his Word and Spirit in thought, word and deed.
• 3. A sincere endeavor to do his Will in all things, making conscience of every evil.
• 4. Upright walking in a mans lawful Calling, yet still by Faith re∣lying on Gods Providence.
• 5. Every day to humble a mans self before God for his offences, seeking his favor in Christ.
• 6. A continual Combat between the Flesh and the Spirit, for other∣wise Corruption would prevail over the whole man.

The Be∣nefit the Children of God have by Adoption, viz.

• 1. The Elect childe of God is hereby made a Brother of Christ.
• 2. He is a King, and the Kingdom of Heaven is his Inheritance.
• 3. He is Lord over all the Creatures, except the Angels.
• 4. The holy Angels minister unto him for his good, they guard him and watch about him.
• 5. All things, yea grievous afflictions and sin it self turn to his good, though in its own nature it be never so hurtful.
• 6. Being thus Adopted, he may look for comfort at Gods hand, an∣swerable to the measure of his afflictions, as God hath promised.
• 7. God will provide all things necessary for the Souls and Bodies of his Adopted ones, Mat. 6.26. So that they who drown themselves in worldly cares, distrusting the Providence of God, live like fatherless children.
• 8. In that we are children, we have liberty to come into the presence of God, and to pray unto him, Eph. 3.12.
• 9. Nothing shall hurt them that are the children of God, Psal. 91.13.
• 10. God will bear with the infirmities and frailties of them that be his children, if there be in them a care to please him, with a purpose of not sinning, Mal. 3.17. Let not any man hence sin, 'cause Grace doth abound.

Duties from A∣doption; viz.

• 1. If ye be the children of God, then walk worthy your Profession and Calling; for if we live according to the lusts of our flesh, as the men of the world do, whatsoever we profess, we are in truth the children of the Devil, Joh. 8.44. & 1 Joh. 3.
• 2. We must use every day to bring our selves into the presence of God, and we must do all things as in his sight and presence, presenting our selves unto him as Instruments of his Glory in doing of his Will. This is the honor the childe of God owes unto him, Mal. 1.6.
• 3. Our care must be, according to the measure of Grace, to resemble Christ in all good Vertues and holy Conversation; for he is our eldest Brother, and therefore we should be like unto him, 1 Joh. 3.2, 3.
• 4. We must have a desire and love to the Word of God, that we may grow thereby in Knowledge, Grace, &c. This is the food whereby God feeds his children, 1 Pet. 2.2.
• 5. When we are under the Rod of Correction (for God corrects all his children) we must resign our selves to the will and good pleasure of God. This is childe-like obedience, and herewith God is well pleased.

IX.

REgeneration is a renewing and repairing of the decayed estates of our Souls; or an Act of the Holy Ghost in Gods Elect, whereby they are entred into a constant and faithful exercise of a godly life. No general Preventing Grace in us which we have in our own power to use or refuse, but the special Grace of the Spirit onely worketh in us Conversion, the want whereof causeth in us our con∣tinuance in sin, for it is God alone who worketh in us both to will and to do; yet there is not one Effect ascribed to the Holy Ghost, another to mans Will, but the same to both; unto the Holy Ghost, the Principal Cause, unto Mans Will as a Se∣condary and Instrumental Cause. Like that vertue proceeding from that Art in the Artificers minde, which guides the Instrument to frame this or that, the which without it could not be done; which invisible passage or secret influence we see not otherwise then in the Effect: or like the vertue that directs the Arrow just to such a Mark, so far and no farther. Such is the Secret Vertue, Divine Power, and inexpressible

Efficacy of Christ, that works by his Spirit on the hearts of the Regenerate, being made New Creatures, 2 Cor. 5.17. The will and ability to do a work pleasing and acceptable to God, is no mo••e in the unregenerates power then their Creation.

Now by our Regeneration we are assured of our Justification, not as by the cause of the Effect, but as by the effect of the Cause; and though Regeneration be not per∣fect in this life, yet if it be indeed begun, it sufficeth for the confirmation and proving of the Truth of our Faith. And though the Faithful fail in the measure of those Graces they have, yet is it not such as can justly impeach the Truth of Grace: It is true though it may be weak, and their Sanctification is sound though imperfect; the Perfecting is not a work so powerful as the Beginning of it, for the very New-Birth and first act of Conversion is the most powerful work of Gods Spirit: for then a Sinner is anew created, of nothing (in regard of Spiritual Being) he is made something; of a man dead in sin, he is quickned and hath Spiritual life put into him. As a Childe born of a Woman hath all the parts of Soul and Body; so he that is born again of God hath all the parts of a New-man. All the Faithful have all such Graces as are absolutely necessary to Salvation, actually wrought in them; no Saint wanteth any Grace that may hinder his Salvation, though he should instantly dye: the perfection of Sanctification is but the highest degree of that which was begun before; and without Regeneration there is no attaining to this perfection: Except a man be born again by Water and the Spirit, he cannot enter into the Kingdom of Heaven, Joh. 3.5. Hereby a man of a limb of the Devil is made a member of Christ, and of a childe of Satan the childe of God.

Now the work of Regeneration in man, is a proper and immediate work of the Godhead; for to regenerate is to create, and man in that he is regenerated, is created again: Nothing then can actively regenerate but God, though Sacraments are said to regenerate as Moral Instruments, because when they are rightly used, God himself confers Grace by them. We receive not new and Spiritual life from the Son, but by the means of his Flesh, apprehended by our Faith; yet the power and efficacy of quickning or reviving is not in the Flesh, as in a proper subject, but in the Godhead. And we are not in this Regeneration perfectly sanctified, but onely in part, not perfectly till death: whence it is that a regenerate man, restored by Grace, is not by his Regeneration enabled to fulfil the Law perfectly; yet of a meer natural man is made a new man, in regard of Gods Image restored and re∣newed by Christ, Eph. 4.24. This is the restoring of that new quality of Righte∣ousness and Holiness lost in Adam; which is as it were a new Soul, for in a rege∣nerate man there is a Body-Soul, and besides the Spirit, which is the Grace of San∣ctification opposed to Flesh and Corruption of Nature, Rom. 8.10. This is as it were the Soul of a Soul renewed, without which we cannot see the Kingdom of God, Joh. 3.5. And lastly, he that is indeed regenerate, hath this priviledge, That the Corruption of Nature is no part of him, neither doth it belong to his person, in respect of Divine Imputation, Rom. 7.17.

In the work of our Rege∣neration these three Graces be required; viz.

• 1. The Preventing Grace; which is, when God of his Mercy sets and imprints in the Minde a new light, in the Will a new quality or inclination, in the Heart new affections.
• 2. The Working Grace; which is, when God gives to the Will the act of well-willing, namely, the will to Believe, the will to Re∣pent, the will to Obey God in his Word.
• 3. The Co-working Grace, when God giveth the Deed to the Will; that is, the exercise and practice of Faith and Repentance: The first of these gives the power of doing good; the second, the Will; the third, the Deed: and all three together make up the work of Regeneration.

The Re∣gerate man can∣not do the evil he would for these Reasons; viz.

• 1. Because he cannot commit sin at what time soever he would, 1 Joh. 3.9. Thus was it with Joseph, when he was assaulted by Potiphars wife to Adultery; and with Lot, when his righteous Soul was so vexed with the abominations of the Sodomites.
• 2. Because the man regenerate can∣not sin in that maner he would, whereof there be two Rea∣sons; viz.
  • 1. He cannot sin with full consent of Will, or with all his heart, because the Will so far forth as it is rege∣nerate, resisteth and dreweth back: It is a Rule, That sin doth not reign in the Regenerate: for how much Grace is wrought in the Minde, Will and Af∣fections so much is abated proportionably of the strength of the Flesh.
  • 2. Though he fall into any sin, yet he doth not lie long in it, but speedily recovers himself, by reason of Grace in his heart.

Two contrary Grounds or Be∣ginnings of acti∣ons in man after his Regeneration:

• 1. Natural Corruption of the Minde, Will and Affections, to that which is against the Law, called the Flesh.
• 2. A created Quality of Holiness wrought in the said faculties by the Holy Ghost, called the Spirit: These two are not se∣vered, but joyned and mingled together in all the faculties of the Soul.

Why the Wills of the Regene∣rate are enclined not onely to good, but to evil also; viz.

• 1. In this life the renewing of our Nature is not perfect, neither as concerning our knowledge of God, or our inclinations to obey him, Rom. 7.18.
• 2. The Regenerate be not always ruled by the Spirit, but sometimes are for a time as it were left to themselves, as if they were for∣saken of God, either for to try, or to chastise, or to humble them, but yet are called to Repentance that they perish not, Isa. 63.17. for as the beginning, so the continuance of our Con∣version dependeth on God.

The work of our Re∣generation is distinctly attributed in Scripture to each person in the Trinity; To the Father, 1 Pet. 1.3. To the Son, Jam. 1.18. To the Holy Ghost, Joh. 3.5. It is also attributed to the Ministery of the Word; As thus:

• 1. The Father, as it were, the Beginner of this work; of his own will begat he us; for this end he sent his Son into the world.
• 2. The Son put in execution the Will of his Father, Joh. 6.13. he took flesh upon him, that we might be of his flesh, being born anew: Christ is not onely the Author, but the Matter also of our New-Birth; the new Spiritual Being which the Saints have, encreaseth with the encrease of God, Col. 2.19. Eph. 1.3. This cometh to pass by his Incarnation, Zech. 13.1. Joh. 1.16.
• 3. The Spirit applieth unto us the vertue and efficacy of Christs slesh, Joh. 6.63.
• 4. The Word, and the Ministery of the Word, are as in∣struments which the Lord is pleased to use in this blessed work, Jam. 1.18.

The Difference betwixt Regene∣ration and Crea∣tion; viz.

• 1. In our Creation Christ was onely a Worker; but he is the very Matter of our Regeneration, we are of his Flesh, Eph. 5.30.
• 2. The Relation that then was betwixt Christ and Man, was Creator and Creature; but here the Relation is Head and Body, We are members of his Body, Eph. 5.3. so that the Bond is now much nearer.
• 3. The Being which then we had was from Adam; but the

• Being which now we have is from Christ, being flesh of his flesh, Eph. 5.30.
• 4. That Being was but Natural, this is Spiritual; for, that which is born of the Spirit is Spirit, Joh. 3.6.
• 5. Man might then wholly fall from that estate wherein he was, as indeed he did, and yet Christ remain as he was: Now it cannot be so, for the Saints fall not totally and finally. O the Riches of Gods Mercy, who might justly have left fain Man as he did the evil Angels!

The Difference between one and the same work in the Regenerate and Un∣regenerate, being sin in the one not in the other, and that for these Rea∣sons; viz.

• 1. Because the Regenerate are reconciled to God, the Unregenerate are not.
• 2. The Regenerate work to the Glory of God, the other quite contrary.
• 3. In both of them the work is imperfect, but the one is covered by Christs Righteousness, the other not.
• 4. The work of the godly is joyned with a beginning of Obedience, but the work of the ungodly with Sin reigning.

Of Regene∣ration or the New-Birth there be four degrees; viz.

• 1. The birth of a pure and holy Minde, hating Sin and loving the Law, Rom. 7.16.
• 2. A stirring and moving in holy Duties, which is a ceasing to do evil and a learning to do well, doing the Duties of Piety towards God, and of Love towards Man, Psal. 34.12.
• 3. An earnest desire of Food, whereby this new life may be main∣tained, 1 Pet. 2.2.
• 4. A growing up towards mans estate in Knowledge and Holiness, 2 Pet. 3.18.

The purifying of the Heart in the Regenerate is by a twofold action of the Holy Ghost:

• 1. By creating in the Minde a Saving Faith, which unites a man unto Christ, and as a hand applieth Christs Purity, that is, his Obedience, to the Heart, Acts 15.9.
• 2. When a man is in Christ, the Holy Ghost purgeth and puri∣fieth the Heart inwardly, by mortifying all the Corruptions in the Minde, Will and Affections, and by putting into it in∣ward Holiness, whereby the Image of Christ is renewed, Joh. 15.2.

We may know whether our selves be Rege∣nerated by the signs thereof, or these fruits of the Spirit:

• 1. A true touch of Conscience for our sins, both Original and Actual.
• 2. A godly sorrow and grief of Heart for offending and displeasing God by our Transgressions.
• 3. An earnest desire, or true Spiritual hunger and thirst after Christ and his Righteousness, testified by our constant and diligent use of those means, the Word, Prayer and Sacraments, wherein God gives Grace and assurance of Mercy.
• 4. An unfeigned turning unto God from all sin by new Obedience, having a constant purpose of heart not to sin, and a godly deavor in life to please God in all things.

X.

COnversion is a change or mutation of a corrupt Minde, Life and Will, into a good, stirred up by the Holy Ghost through the Preaching of the Gospel in the Chosen; on which ensue Good Works, or a life directed according to all the Commandments of God. This Conversion of a sinner, is not the change of the Substance of a man, or of the Faculties of the Soul, but a renewing and restoring

of that Purity and Holiness which was lost by Mans Fall, with the abolishment of that Natural Corruption that is in all the powers of the Soul. This is the work of God, and of him alone, who doth it not first in one part then in another; but the work, both for the beginning, continuance and accomplishment, is in the whole man, and in every part at once, specially in the Minde, Conscience, Will and Affe∣ctions: yet this Conversion is not wrought all at one instant, but in continuance of time, and that by certain measures and degrees, though in the very first act and de∣gree of Conversion, the sinner is both justified, adopted and incorporated into the Mystical Body of Christ. Now we must know, That man willeth not his own Conversion of himself by Nature, either in whole or in part, but by Grace wholly and alone; because of the want of that Original Righteousness which was in man by Creation, as also now by reason of his proneness and inclination to that which is evil, and to nothing that is truly good, Gen. 8.21. Rom. 8.7. for all Natural Free∣will of man in things Spiritual, is directly excluded, Phil. 2.13. yet mans Will hath a work in doing that which is good, not by Nature, but by Grace: for when God gives man power to will good things, then he can will them; and when he giveth him a power to do good, then he can do good, and he doth it; for though there be not in mans Conversion a Natural co-operation of his Will with Gods Spirit, yet is there a Supernatural co-operation by Grace, enabling man when he is to be con∣verted, to will his Conversion, 1 Cor. 15.10. Thus we see that man willeth his Conversion in the act thereof, but yet it is God that worketh that will in him, it is not of himself, as the blasphemous Idolaters affirm: which here offering it self to our consideration, may not be thought any great digression to speak a word or two thereof.

This liberty of the Will, is a Power, Right or Ability proper unto a reasonable Nature, to will any thing, to chuse or refuse any object, represented unto it by the Understanding, and to move it self by her own proper motion, without any con∣straint or violent compulsion from any external cause. Free-will before the Fall was a fitness or aptitude in man to chuse good or evil; after the Fall, in man unre∣generate a proneness onely to chuse evil; in the Regenerate a mixt aptitude partly to do good partly evil; in the Glorified to will good onely. Now the state of the prin∣cipal Question about Free-will, is this, Whether as man averted himself from God and corrupted himself, so on the other side he be able of his own strength to return to God and to receive Grace offered by God, and to amend himself: And further, Whether the Will of man be the first and principal Cause why some are converted, others persist in their sins, as well of the converted as not converted, others are more, others less good or evil, some after one maner, some after another doing good or evil. Now the erroneous Adversaries to this Question answer it thus, That so much Grace is both given of God, and left by Nature to all men, that they are able to return unto God and obey him; Neither that we ought to seek any other cause before or above mans Will, for which others receive or retain, others refuse or cast away Divine Succor and Aid in a voiding Sin, and do after this or that maner order and institute their Counsels and Actions.

Contrary to this Opinion do we learn out of the Sacred Scripture, That al∣though by Nature so much of God and his Will be known to all, as may suffice for taking away all excuse from them of sin; and although it be manifest, That many Works morally good may be done even of the Unregenerate, and the Will doth freely in them make choyce either of good or evil, yet no work pleasing to God can be undertaken or performed by any man, without Regeneration, and the especial Grace of the Holy Spirit; Neither can more or less good be in any mans Counsels or Actions, then God of his free and purposed goodness doth cause in them; Neither any other way can the Will of any Creature be inclined, then whi∣ther it shall seem good to the Eternal and good Counsel of God: and yet all the actions of the created Will are wrought freely, whether they be good or bad. Now Free-will to outward good actions, without an inward Faith and Obedience,

is not Free-will to good, for outward actions good in themselves, are made evil by want of inward Faith and Obedience, which is onely in the Regenerate; whose Wills are not taken away, but corrected, as which before would onely that which is evil, will now that which is good, Eph. 2.10. which being inclined, moved and governed by Gods Spirit, will themselves of their own accord, and are able to work do well and work well; that is, because God worketh good things not onely in them, but also by them, as joynt-workers with him, Phil. 1.6. and in them both the will and the deed even of his good pleasure, Phil. 2.13.

To do any thing with free arbitrement and will, is to do any thing upon a fore∣deliberation according to the Will of God, sometimes simply, and sometimes in some respect onely; yea, and against it also sometimes in some respect, but never simply against it: for the liberty of working is not taken away in any creature, when God is said so to rule and bend their Wills, that they be not inclined any other way then whither God will have them inclined, either simply or in some sort. And there is no such will of free working, as excludeth all action and work∣ing of the first Cause, guiding, inviting and bending the Creatures Wills whither it self listeth. The Wills of Angels and Men are so the causers of their actions, that nevertheless they are carried by the Secret Counsel of God, and his Power and Efficacy, which is every where present, to the chusing or refusing of any object; and that immediately by God, or mediately by Instruments, some good, some bad, as it seemeth good unto God to use; so that it is impossible for them to do any thing beside the Eternal Decree and Counsel of God: therefore God is said to be absolutely, perfectly, and simply his own, and at his own Will, but man onely vo∣luntary and free in some respects.

The Will is able notwithstanding not onely to withstand God moving it, but also of its own proper motion to assent and obey him, it self exercising and moving her own actions; and yet this is to be understood of the actions of the Will, not of the new Qualities or Inclinations which it hath to obey God: for these the Will receiveth not by her own operation, but by the working of the Holy Ghost: And the Will of man withstanding the Revealed Will of God, is yet guided by his Se∣cret Will, and therefore resisting doth not resist; for the Secret Decrees of Gods Will and Providence are ever ratified and performed in those, even in those who most of all withstand Gods Commandments. Neither yet are there contrary Wills in God, for nothing is found in his Secret Purposes, which disagreeth with his Na∣ture revealed in his Word; and God openeth unto us in his Law what he approveth and liketh, and what agreeth with his Nature, and the order of his Minde: but he doth not promise or reveal how much Grace he will or purposeth to give to every one to obey his Commandments. And though God be chiefly the Mover of wicked Wills, yet is he not the Mover of the Wickedness of the Wills; for they disagree from the Law, not as they are any way ordained by the Will of God, but as they are done by Men or Devils, by reason of this defect, that either they do not know the Will of God when they do them, or are not moved by the sight or knowledge thereof to do it; that is, they do it not to that end that they may obey God who will so have it. For this Reason God cannot be the Author of the wickedness of the Will: Besides, though now since the Corruption of our Nature by the Fall we have not Free-will to convert our selves, nor to turn unto God of our selves with∣out the operation of his holy Spirit, yet our inclinations bent by his Spirit, the Will works freely, though God works by it as an Instrument, otherwise the Will were idle, which cannot be.

And albeit God was able to have wrought what he would without the Will, yet because he will work by the Will, the working of the Will is not in vain; nor can God hence be said to will the actions of sinners, as they are sins; but he wills them as they are Punishments of sins, and the execution of his just Judgement. And we must know, That what liberty of Will we have to do good or to will it, is onely but in part, viz. as we are regenerated by his holy Spirit; but not in whole and full,

neither in that degree in which before the Fall we had it, and shall have in the life to come. And although the Unregenerate are able to will onely those things which are evil; yet they will them without constraint, even by their own proper and in∣ward motion, and therefore freely: but the will and ability to do good Works is no more in their power, then the Creation: for the liberty which is in man now after the Fall, and not yet regenerated and recovered, is the very bondage of sin: yet God had made man such a one as was able to perform that Obedience which he requireth of him. Wherefore man by his own fault and folly losing, and of his own accord casting away this ability, God nevertheless hath not therefore lost his Right to require Obedience from him.

Six things con∣cur to consti∣tute and make the liberty of the will; viz.

• 1. An Object, whether it be any end proposed, which still is con∣sidered as good, or the means whereby the end is attained.
• 2. The Minde knowing and understanding the Object.
• 3. The Will alike and equally apt to chuse and refuse the Object represented unto it.
• 4. The Will doing one of the two upon former deliberation.
• 5. The Will doing it of her self, or having the cause and beginning of her motion, internal; this is to do by her own proper motion.
• 6. Not being constrained by any external Agent.

This Faculty or Power of the Soul is called Free, in respect of the will, for these Reasons; viz.

• 1. The Will doth of her own accord follow the judgement of the Minde and Understanding.
• 2. Because it is by Nature equally fit to receive or refuse.
• 3. Because it moveth her self by its own proper motion.
• 4. In this Election or Rejection it suffereth no impediment or constraint of any external Agent.

There are four degrees of Free-will in Man, w^ch are distin∣guished ac∣cording to the diverse states and conditions of mans na∣ture; viz.

• 1. In Man not fain, before sin, when man had perfect liberty to con∣tinue good or to fall; and though most free, yet not so strong but he might fall, God not assisting him: which denial of Gods Grace was no cruelty, but a way to greater Mercy; nor any compulsion to make man fall, for he had Free-will to stand.
• 2. After the Fall, in man not Regenerate, in which state it is a prone∣ness in man to chuse onely evil; which evil necessity came from man voluntarily, and by his own will.
• 3. In Man Regenerated in this life, wherein the Will useth her liberty not onely to do evil, as when the work is not done according to Gods Commandment, but partly to do evil, partly to do well, as when it does it as God hath commanded, his Spirit working by the will, giving him power to will what he commandeth and approveth.
• 4. In Man perfectly Regenerated after his Glorification; in this state the will shall be onely free to chuse good, and not to chuse evil; and this liberty is greater then the first before his Fall, because this ex∣cludeth all possibility of falling, the other did not.

The disterence between the liberty of Gods will and ours; viz.

• 1. God knoweth all things, of himself, perfectly and perpetually; but the Creatures know neither of themselves, neither all things, neither the same at all times, but at such or such a time, and onely so much as is revealed unto them.
• 2. In the VVill; the will of God is governed or moved, or depend∣ing of no other Cause but it self, our wills are depending of him.
• 3. In the Understanding and the VVill: God determined all things which he will from everlasting, and wills them unchangeable; we determine what we will in time, and many times change from that which we first determine.

In the Will are two things common both to Angels and Men with God; viz.

• 1. To do things upon deliberation and advice.
• 2. To will without coaction those things which they have con∣sidered and thought of; that is, their will being by Nature fit to will the contrary, or diverse from that which it doth will, or also to defer and forbear the action, doth encline to the other part of its own accord.

The use of the doctrine concerning the diversi∣ties of li∣berty of the will in God and in Man, and of the diverse de∣grees of the liberty of Mans Will; viz.

• 1. That this glory may be given to God, That he alone is the most free Agent, whose liberty and wisdom dependeth on no other.
• 2. That we remember That they who wittingly and willingly sin, or have cast themselves into a necessity of sinning, are not at all ex∣cused; and so not God, but their own wills declining of their own accord from Gods Commandments, to be the true and onely Cause of all their sins.
• 3. That we may know God alone to be of himself and unchangeably good, and the Fountain of Goodness; but no creature to have more then God works and keeps in him.
• 4. That remembring what we are faln from, we may deplore our un∣thankfulness, and magnifie Gods Mercy in restoring us.
• 5. That knowing the naughtiness of our disposition, if God leave us to our selves, we may be humbled in his sight, and crave his Assistance.
• 6. That knowing the liberty into which the Son of God restoreth us, we may the more desire his Benefits, and be thankful unto him for them.
• 7. That knowing we alone are severed from them that perish, we be not lifted up with a any conceit of worthiness in our selves, but mag∣nifie the free Bounty of God to us more then others.
• 8. That acknowledging the weakness and corruption that still remain in the Regenerate, we may seek for Justification in Christ alone.
• 9. That knowing of our selves we are not able to withstand Tempta∣tions, we may ardently and daily desire to be preserved and guided by God.
• 10. That understanding we are not preserved against our wills but with our wills, we may wrestle with Temptations, and endeavor to make our Calling and Election sure, having received the Grace of Con∣version: whereof we now again proceed in a word or two.

Conver∣sion is twofold;

• 1. Passive, which is an action of God, whereby he converteth man be∣ing as yet unconverted: In this Man is but a subject to receive the im∣pression of Grace, and no Agent at all: for in the creating, setting and imprinting of Righteousness in the heart, and Holiness in the in∣ward man, Will can do nothing.
• 2. Active, which is an action whereby man being once turned of God, turns himself, in all his thoughts, words and actions. This Conver∣sion is onely of Grace; for Grace is the Principal Agent, and Will but the Instrument of Grace; for being first turned by grace, we can then move and turn our selves: And thus there is a co-operation of Mans Will with Gods Grace. He that made thee without thee, will not save thee without thee.

In the Con∣version of a Sinner there be three works viz.

• 1. The Holy Ghost; who is the principal Agent enlightning the Minde with true knowledge, softning the Heart, and changing the Will from evil to good.
• 2. The VVord; which is the Instrument of the Holy Ghost: for now he worketh not by Revelation or special instinct, but ordina∣rily in and by the VVord.
• 3. Mans VVill; which though by Nature be evil, and dead unto Grace, yet being renewed by the Holy Ghost, in the very first act of Conversion moveth and striveth to be turned. It is not like wax, onely passive, but as fire, so soon as it is fire, doth burn; and so soon as it burneth, it is fire: So the VVill, though by Nature it move not, yet being renewed by Grace, it moveth; and so soon as it moveth, it is renewed.

There is a fivefold Grace be∣stowed in the true Conversion of a sinner; viz.

• 1. Preventing Grace, whereby God inspireth into the Minde of the sinner that is to be converted, good thoughts, a good purpose, and a desire of supernatural Grace.
• 2. Preparing Grace, whereby it is given us to consent unto God offering Grace, or whereby the Minde and VVill are prepared, that they may yield Assent and Obedience to the Holy Spirit.
• 3. VVorking Grace, whereby we are delivered from the Dominion of Sin, and are renewed in Minde, VVill and Affections, having received power to obey God.
• 4. Co-working Grace, whereby God conferreth and perfecteth the Grace of Renewing, being received: And without this Grace fol∣lowing, the first is unprofitable.
• 5. Persevering Grace, whereby after that we have received the Grace of Renovation, we do also receive a will to persevere and continue constantly in that good which we can do, even by this gift of Per∣severance.

The Object of Conversion is

• 1. Sin or Disobedience, from whence we are converted.
• 2. Righteousness or New-Obedience, whereunto we are con∣verted.

The subject or matter of con∣version; viz.

• 1. In the Minde and Understanding a right judgement concerning God, his VVill and VVorks.
• 2. In the VVill an earnest and ready desire, purposing to obey God in all his Commandments.
• 3. A good and reformed Affection.

Mans Conversi∣on consists of these two parts; viz.

• 1. In mortifying the Old Man; that is, to be truly and heartily sorry that thou hast offended God by thy sins, and daily more and more to hate and eschew them.
• 2. By quickning the New Man; that is, to live to God through Christ, and an earnest and ready desire to order thy life ac∣cording to Gods will, and to do all good works.

The Causes of Conver∣sion; viz.

• 1. The Principal Efficient Cause of Conversion is the Holy Ghost.
• 2. The Instrumental Causes or Means are first the Law, then the Gospel; the next Instrumental Cause is Faith.
• 3. The Furthering Causes, are the Cross and Chastisements; as also Pu∣nishments, Benefits, Acts of Providence, and Examples of others.
• 4. The Formal Cause is the Conversion it self, and the Properties thereof.
• 5. The chief Final Cause is Gods Glory; the next and subordinate end is our own good, and the Conversion of others. When thou art con∣verted, confirm thy Brethren.

How the true Conversion of the godly differs from the false Repen∣tance of the wic∣ked:

• 1. In their Grief; the wicked are grieved onely for the punish∣ment ensuing, not for that they offend and displease God; the godly are specially grieved that God is offended.
• 2. In the Cause; the wicked repent by reason of a despair and distrust, so that they more and more offend God; but the godly repent by reason of Faith, and a confidence they have of the Grace of God, and Reconciliation in the Mediator.
• 3. In the Effect; for in the wicked New-Obedience doth not follow Repentance, which always accompanieth the Repen∣tance of the godly: so that the Repentance of the wicked is no true, no sound, no saving Repentance.

The former part of Conversion is called Mortifica∣tion, and that for these Reasons; viz.

• 1. Because as dead men cannot shew forth the actions of one that is living; so our Nature, the Corruption thereof being abolished, doth no more in such sort shew forth, or exercise her evil actions: For Mortification is, by the grace and ope∣ration of the Spirit, a decay and perishing of the deeds of the flesh, which are evil Actions and carnal Affections.
• 2. Because Mortification is not wrought without grief and la∣menting; and for this cause Mortification is called a Cruci∣fying, consisting in the subduing by a holy Discipline our in∣ordinate lusts which rebel against God, and in a patient bear∣ing of the Cross of Christ.

The latter part of Conversion is called Quickning; viz.

• 1. Because as a living man doth the actions of one that is living; so Quickning is a kindling of new Faculties and Qualities in us.
• 2. In respect of that joy which the converted have in God, which indeed is such as words are not able to express, nor any heart conceive, but his who hath it.

Quickning comprehend∣eth those things which are contrary to Mortifica∣tion:

• 1. A Knowledge of Gods Mercy, and the applying thereof in Christ.
• 2. A Joyfulness thence arising, for that God is pleased, and New-Obedience is begun.
• 3. An ardent or earnest endeavor or purpose to sin no more, arising from Thankfulness, and because we rejoyce that we have God appeased or pacified towards us; a desire also of Righteousness, and of retaining Gods love and favor, being now converted from sin: which next comes to be spoken of.

XI.

SIN in its proper nature is an Anomy, that is, a want of Conformity to the Law of God. The nature of sin lies not in the action, but in the maner of doing the action; and sin properly is nothing formally subsisting or existing, for then God should be the Author of it, but it is an Ataxy or Absence of goodness in the thing that subsisteth; whereupon it is truly said in Schools, In peccato nihil positivum, whatsoever a man doth whereof he is not certainly perswaded in judgement and conscience out of Gods Word, that it may be done, is sin. Original Sin is the Cor∣ruption of the whole man, and chiefly of the Soul of man, and is not onely an ab∣sence of goodness, but also a real presence of an evil property and disposition; and this infection of Nature doth remain, yea in them that are Regenerated. For the Principle of Flesh that is in holy men may sometimes prevail mightily upon them, yea so as to make them do as evil actions as the worst of men; for this is a true Rule, A man that excelleth in Grace, may sometimes excel in ill-doing; but he allows not himself therein, nor is it properly he that does it, but sin that dwelleth

in him; as the good that evil men do, it cannot be said that they do it, Gods Spirit may be there to help them to do much, but the Spirit dwelleth not there, so a man may do good and not be good.

On the other side, things though commanded, yet in the unregenerate become sins; it is sin when a wicked man giveth Alms, because it proceeds not from Faith and Love; yet the Moral actions of the unregenerate are not to be omitted by us, because in them they are sin, but we must avoid the sin, and perform the action; avoid not the works of Hypocrites, but the hypocrisie of their works. Thus is sin the Corruption of a Nature created good of God, but not any Creature, made of God in man; for it is onely an accidental Quality or natural Property of man cor∣rupted, but no substantial Property, nor of the nature of man simply as he was first created. Solomon hath drawn the picture of Sin to the life in the Description of an Harlot; the Fawns, Flatters, Pleases, Delights, but in the end Destroys; it speaks to us in Joabs language to Amasa, 2 Sam. 20.10. and his kisses are as mortal; or in Jaels language to Sisera, Judg. 4.18. & 5.26, 27. but the Butter in the lordly Dish will not balsum the wound it gives. All sin is like the painted Harlot, or the beauti∣ful forbidden Fruit; he that sucks the Honey-comb of sin, sucks the Poison of Asps; it is a golden Hook baited with all the Glory of the World. All sin is foul, filthy, unclean, infectious, contagious, and loathsom in the sight of God, Levit. 18.24. Ezek. 20.18. Matth 15.19, 20. Jam. 1.21. Zeph. 3.1. Rev. 21.27. It is compared to an unclean cloth, Isa. 64.6. to the Blood of pollution, Ezek. 16.6. Levit. 15.19. It polluteth and prophaneth the actions of greatest Devotion in the Service of God, Hag. 2.13. It defileth the Land and places where sinners are conversant, Lev. 18.24, 25. And as the Dropsie man, the more he drinks the dryer he is, and the more he still desires to drink: So a sinner, the more he sins the apter he is to sin, and the more desirous to keep still in a course of wickedness. Custom in sinning breeds hardness of heart, Hardness of heart brings Impenitency, and Impenitency, Condemnation; that men of years living in the Church are not simply condemned for their particu∣lar sins, but their continuance and residence in them; and though every sin be mor∣tal, yet are not all equally mortal, but some more, some less; nor do sins com∣mitted utterly take away Grace, but rather sometimes do make it the more to shine and shew it self. Thus can God turn every thing to the best to those that are his, yea so as we may say we gained by Adams Fall: whence descended unto us that Original Sin, which the Papists say is not Sin properly so called, but onely because this Original Corruption in all men at their conception is an occasion or cause of Sin, but as for the Sin it self which was in this corruption of Nature, they say it was taken away by Christ, Rom. 5.18. And herein the Anabaptists agree with the Papists, for they also hold that Original Sin was taken away by Christ; yet David, as righteous man as any Anabaptist or Papist, confessed that he was conceived in sin, and born in iniquity, Psal. 51.5. For Christ taketh not Sin away but as he saveth, viz. from all such as truly believe in him, to whom it is no more imputed: Nor is God (as some blasphemously imagine) the Author of Adams Fall; for the unchangeable Decree and Will of God, takes not away the liberty of mans Will or of Second Causes, but onely enclineth and ordereth the same, as the first and highest Cause: So that Gods Decree went before Adams Fall onely as an Antecedent, not as a Cause thereof; and though Adam fell not without Gods general permissive Will, yet without his special approving Will; and he having full power and liberty to stand, God can no way be said to be the Author of his Fall, nor consequently of Sin. And now when man is punished for Sin, other Creatures suffer with him, though had not man faln it had been otherwise; but now as Instruments of evil man oftentimes doth horribly abuse them, to the dishonor of the Creator; therefore do the Crea∣tures groan, as weary of wicked men: and yet to this ungrateful Creature (Man) doth the Goodness and Mercy of God appear infinite like himself, in that the Air doth still yield man breath and not poyson him; in that the Water so variously ac∣commodates him, and not drowns him; that the Fire comforts, and not con∣sumes

him; that the Earth bears and sustains him, and not through drought prove barren, parch up, and cleave asunder to swallow him; that his Food doth nourish and not choak him; that Death doth spare and not strike; yea, that Hell is con∣quered for him. O the depth, the depth, the depth of the Goodness of God to this faln, restored, yet ungrateful Creature Man! yea, there had not been any such thing at all as Death, had not man disobeyed, for God made not Death in the be∣ginning, nor should it have been, except of our selves: for it ensued on the volun∣tary Sin of man, God forcibly inflicting it, as a most just Punishment, and the pre∣sent Punishments of this life, are but the beginning of Everlasting, because they are not sufficient here to satisfie Gods Justice; and though God doth not so punish the sins of the godly, yet is not his Justice impeached thereby, because he punished them in Christ with a punishment Temporal, yet equivalent to Everlasting; which equa∣bility doth the Gospel adde unto the rigor and severity of the Law. Now the Judgements of God are not onely Punishments to the Sufferers and Offenders, but also Documents and Instructions to all others that behold them, know them, and hear them; they are as Sermons to Repentance, for this very end and purpose he worketh them, and therefore they must be Instructions to us, to avoid the occasion of them, which is Sin.

The Sin against the Holy Ghost, is, when any after that he hath by the Holy Ghost been lightned with the knowledge of the Truth of the Gospel, doth stand against that Truth, not for fear, or through infirmity, but on wilful Malice; for this Sin is a spightful resistance of the Gospel against the knowledge and light of Conscience, after the Spirit hath perswaded the heart of the Truth and Benefit thereof; and when a man sinneth out of malice and spight against God himself and Christ Jesus: which is not every sin of Presumption, or against Knowledge and Conscience; but such a kinde of presumptuous Offence, in which true Religion is renounced; and that of set purpose and resolved malice against the very Majesty of God himself, and Christ, Heb. 10.29. This Sin against the Holy Ghost is said to be unpardonable, not that it exceedeth or surmounteth the greatness of the Merit of Christ, but be∣cause he that commits it is punished with a final Blindeness, and without Repentance there is granted no Remission of Sins; neither is it unpardonable because it is greater then Gods Mercy, or as Cain thought, Greater then can be pardoned, Gen. 4.13. but because the heart of him who committeth it is uncapable of Mercy: As if a ventless Vessel be cast into the Sea, it cannot take in one drop of water, not because there is not water enough in the Sea to fill it, but because it had never a vent to receive water.

In every Sin these four things are to be consi∣dered; viz.

• 1. The Fault, whereby God is offended in the Action, which is the Root of all the rest.
• 2. The Guilt, whereby the Conscience is bound over unto Punish∣ment.
• 3. The Punishment it self, which is eternal Death, the wages of Sin.
• 4. A certain Stain or Blot, which it imprints and leaves in the offender.

The Seat of Sin in man is threefold, viz.

• 1. Reason: whereof
  • Some are of Knowledge.
  • Others of Ignorance.
• 2. The Will: whereof
  • Some are from the Will immediately.
  • Others are somewhat beside the Will.
  • Some are mixed, partly with the Will, partly against it.
• 3. Affection: whereof
  • Some are of Infirmity.
  • Others of Presumption,

In respect of the Law, Sin is two∣fold; viz.

• 1. Of Commission; but if we carry a constant purpose not to sin, and endeavor to resist all Temptations, our Concupiscence will not be imputed to us.
• 2. Of Omission, which obliges us to Punishment as much as Sin of Commission.

Again, Sins are either

• 1. Immediately against God, as all the Breaches of the First Table.
• 2. Against Man, as those against the Second, 1 Sam. 2.25. Matth. 28.

Sin may admit of Aggravations seven ways; viz.

• 1. By the object or person sinning.
• 2. By the object or party which is offended.
• 3. By the thing done in which the offence is committed.
• 4. By the place where it is done.
• 5. By the end in regard whereof it is done.
• 6. By the maner how it is committed.
• 7. By the time when it is committed.

One and the same Sin admits degrees four ways; viz.

• 1. By Temptation; when the Devil cast in the Motion.
• 2. By Conception; when the Will approves to act the Mo∣tion.
• 3. By Birth; when the Motion comes into Execution.
• 4. By Perfection; when men by Custom have got a habit in sin.

Three degrees of Lust in man; viz.

• 1. When the Temptation is first received into the Minde.
• 2. When the same Temptation prevaileth, though with some re∣sistance of the Minde.
• 3. When the Temptation so far prevaileth, that the Heart and Will are overcome, and the Duties of Religion for the time utterly hindred.

Again, in Sin consider two things:

• 1. The Corruption of Sin, or the matter of it, which still remain∣eth in us.
• 2. The Guilt of Sin, which we are freed and Redeemed from by Christ.

The general nature of Sin is a Defect; which Defect is an Absence

• 1. Of good Inclinations in our Minde.
• 2. Of the Knowledge of God and his Will.
• 3. Of Motions to obey the Law of God.
• 4. Of Inward Actions which are required in the Law.
• 5. Of Outward Actions which follow the Inward.

For Inclinations and Actions may in themselves be both good and bad:

• 1. As they are things in Nature, made and raised of God, they are good of themselves.
• 2. As they are in men corrupted, or as they are done by men, they are of themselves evil and vicious, because they are committed against the Law of God.

The four Crying Sins which are so often passed by in the world, yet cry to Heaven for Vengeance:

• 1. The Crying of Blood.
• 2. The Lust of the Sodomites.
• 3. The Noise of the oppressed.
• 4. The Hire of the Laborers.

There are five Prin∣cipal Di∣visions of Sin; viz.

• The First
  • Original, which is in all men, not by Imitation but Propa∣gation, Isa. 48.8.
  • Actual, which is every inward and outward Action repugnant to the Law of God.
• The Second
  • Reigning Sin, which is all Sin not repented of, nor resisted by the Grace of the Spirit.
  • Sin not reigning, which is repented, resisted, and whereof we obtain Remission.
• The Third
  • Against the Conscience, as in those who wittingly and wil∣lingly sin.
  • Not against the Conscience, which we unwillingly com∣mit, yet acknowledge, bewail, but are not able to avoid.
• The Fourth
  • Pardonable, whereof men truly repent and obtain Par∣don.
  • Unpardonable, which is a purposed Denial and oppugning of the known Truth of God, and his Will and his Works: Now they are excluded from Pardon who are from Repentance.
• The Fifth
  • Of it self Sin, as all things forbidden of God in the Law.
  • Sin by Accident, which is, when things in themselves indif∣ferent, do by circumstances become sinful, and are done with offence, or without Faith.

All Sins either in our selves or o∣thers, are all the works of Dark∣ness; viz.

• 1. Because they come from Satan the Prince of Darkness.
• 2. Because they are practised in the Kingdom of Darkness.
• 3. Because they are practised by them who are Darkness, Prov. 4.19.
• 4. Because they love Darkness.
• 5. Because they end in Eternal Darkness.

Four maner of ways is Sin committed in the Heart:

• 1. By Suggestion, which cometh by the Devil: The Serpent per∣swaded.
• 2. By Delight: Eve delighted.
• 3. By Consent: Adam consented.
• 4. By Boldness of defending Sin, by our elation and stubbornness: when Adam was urged to confess his fault, he defended it by an audacious Excuse.

The least breach of the Second Table, even all sin whatso∣ever that is commit∣ted, is committed against God himself; Proved,

• 1. Because Sin is nothing else but the Breach of the Law of God, 1 Joh. 5.17.
• 2. Every Sin is liable to Judgement against whomsoever it be committed, it is punished of God, he taketh the matter in∣to his own hands, Rom. 1.18.
• 3. No one can forgive any Sin but God, it followeth therefore that all Sin is committed against himself.
• 4. Because the Love of our Brethren is made the fulfilling of the whole Law, and the tryal of our selves whether we love God or not, Rom. 13.8, 9, 10.

No Sin in its own nature is venial, yet may Sins be said to be not mortal or venial 3 ways; viz.

• 1. In regard of the Event or Success; so such are venial which do obtain Pardon, and when forgiveness followeth them though they be in themselves most grievous, 1 Joh. 5.16. Thus may we say of Davids Adultery and Murther, 2 Sam. 12.13. though the least sin in its own nature is mortal, and merits Damnation: No sin is venial so long as we follow it, and no sin is mortal when once we forsake it,

• Prov. 28.13. All sins are made venial by Repentance, no sin is venial without it.
• 2. In regard of the Cause from whence they proceed: whereupon they sooner obtain pardon, if they are not done of malice and set purpose, but of ignorance and infirmity. This Paul sheweth to be the cause why his sin was venial unto him, and why he obtained mercy and for∣giveness, 1 Tim. 1.13. yet sins of all sorts springing from this Foun∣tain of Error and Ignorance, in themselves considered, are damn∣able.
• 3. In regard of the nature of the Sins themselves, so no Sin, not the least sinful thought, can any way be said to be venial, but deserveth tempo∣ral and eternal Punishment, whatever the Papists prattle, who most damnably teach, That some Sin in its own nature may truly and pro∣perly be called Venial.

The occasions of Provocati∣on to Sin are many, which may be redu∣ced to these six Heads; viz.

• 1. Bad Counsel; hereby came the Fall of the First Adam, and the Death of the Second, Mat. 27.20.
• 2. Consent or Ap∣probation of Sin, which is twofold:
  • 1. Secret, when men see sin committed, and are not grieved thereat, 1 Cor. 5.12.
  • 2. Open, when men countenance sinners and lewd persons, which make profession of bad practices. This is the horrible Sin of this Age.
• 3. Provocation unto Sin, when either by word or deed men excite or draw on others to some evil. This is the common fault of such as delight in drunken fellowship.
• 4. Neglect of good Duties unto our Brethren, as of Exhortation, Admonition, Instruction, Edification by word or example, Re∣proof or Rebuke.
• 5. Evil Example in the practice of any Sin whatsoever: This is like Wildefire.
• 6. The private Slandering of Gods Ministers, and the disgracing of their Ministery, which causeth many to contemn the means of their own Salvation.

Communi∣cation with Sin may be sundry ways. 1 Tim. 5.22. As thus; viz.

• 1. By Counsel; so Caiphas, when he gave counsel to put Christ to death.
• 2. By Commandment; so David in the Murther of Ʋrias.
• 3. By Consent or Assistance; so Saul, in keeping the garments of them that stoned Stephen.
• 4. By Provocation; this Paul forbids, Eph. 6.4.
• 5. By Negligence or Silence; of this too many Ministers are guilty.
• 6. By Flattery; when men sooth up others in Sin.
• 7. By Connivance or slight Reproof; so Eli in rebuking his Son.
• 8. By Participation; so such as are Receivers of Thieves are guilty of Theft.
• 9. By Defending another in his Sin.

Why the Infir∣mities of the Saints are record∣ed in Scripture; viz.

• 1. Not to disgrace them, but to keep us from a vain opinion of our selves, that we presume not on our own strength.
• 2. To make us the more careful to look to our steps, that we slip not as they did, for fear we cannot rise as they did; it is easie to fall, but hard to rise.
• 3. Having faln as they did, we should by their Example learn to rise as they did; having like Sins, we should have like Re∣pentance, that we may have like Forgiveness.

Now the Sin against the Holy Ghost (where∣of he is the object, not in regard of his Essence or Person, but in regard of his Office or Opera∣tion) consisteth of these Degrees; viz.

• 1. A rejecting of the Gospel, Heb. 8.29.
• 2. A spightful rejecting thereof, under which are comprised Malice and Hatred of Heart, Blasphemy of the Tongue, and Persecution.
• 3. A spightful rejecting of the Gospel against Knowledge, Heb. 10.26.
• 4. A spightful rejecting thereof after Knowledge against Conscience.
• 5. A wilful Gainsaying and Opposition against the inward Operation and supernatural Revelation of the holy Ghost.
• 6. A despighting of the Spirit in such things as he revealeth to them, for their own good.

This un∣pardonable sin against the Holy Ghost is di∣stinguished, & differeth from many other sins which come very near unto it; viz.

• 1. From many things against Knowledge, yea and against Conscience also; for they may be without malice of heart, which this cannot be; the Elect may fall into them, but not into this. David and Peter sinned against Knowledge, and also against Conscience, 2 Sam. 11. Matth. 26.70.
• 2. From many sins committed on Malice against Christ and his Gospel, which may be done out of Ignorance, 1 Tim. 1.13. As Paul did be∣fore his Conversion.
• 3. From Blasphemy and Persecution, which may be done also in Igno∣rance, or in Passion, 2 Cor. 16.10.
• 4. From Denial of Christ, which may be done out of Fear, like Peter, or other like Temptations.
• 5. From Apostacy from the Faith and Profession of Religion, which also may be done, not out of Malice, but through the Violence of some Temptation, like Solomon, 1 Kings 11.4, 5, 6. And the Levites in Captivity, who though barred from the Holy Things, yet were admitted to do other Services in the Temple, Ezek. 44.10, &c. where∣by it is manifest they fell not into this unpardonable Sin.
• 6. From Presumption and Sinning with an high hand, as Manasseh did, 2 Chro. 33.13.
• 7. From Hardness of Heart, from Impudency and committing Sin with Greediness; for so did the Gentiles which had not the Gospel Supernaturally revealed to them.
• 8. From Infidelity and Impenitency, yea, from final Infidelity and Im∣penitency, whereinto all the Reprobate fall, which is not perfectly committed till Death; but the Sin against the Holy Ghost is sooner, otherwise in vain had Saint Johns Caveat been concerning the not praying for them, 1 John 5.16.

This Sin against the Holy Ghost is unpardonable, not simply in regard of the Greatness and Hainousness of it, as if it were greater then the Mercy of God and Sacrifice of Christ, but ra∣ther in regard of that Order which God hath set down, and that fixed Decree and Doom which he hath both established and revealed. And though God is not bound to render man a Rea∣son of his Orders and De∣crees, yet it hath pleased him to make known some reasons thereof in his Word, for the better satisfaction of mens mindes, and justifica∣tion of his own proceed∣ings,

• 1. Because it is impossible that they who sin against the Holy Ghost should be renued again unto Repentance, Heb. 6.4, 5.
• 2. Because they utterly renounce and quite reject the onely Means of Pardon, which is Christ Jesus offered in the Gospel, Heb. 10.29.
• 3. Because they have wittingly so wholly cast themselves into Satans power, and utterly renounced to have to do with God, having as it were subscribed to be Satans, and ever to be with him, and on his side, being certified in their hearts, that they are wholly forsaken of God, and shall be damned: And thereupon they (like the damned in Hell) blaspheme God, whom they have renounced, and with spight oppugn the Gospel through an inward hatred of God the Author, of Christ the Matter, and of the Holy Ghost the Revealer thereof.

Seeing this Sin against the Holy Ghost is not committed without ma∣lice of the Will, we must know that of this malice of the Will there be two Degrees; viz.

• 1. Particular, when a man wittingly and willingly sinneth against some particular Commandment, as Acts 7.51: The Jews were stiff-necked, and always resisted the Holy Ghost; that is, the Ministery of the Prophets in some things, not in all.
• 2. General Malice, when a man is carried wittingly and willingly to oppugn all the Law of God, yea Christ himself, true Religion, and Salvation by Christ, and so re∣verseth all the Commandments. This is the sin against the Holy Ghost: And this being a general and uni∣versal Apostacy; of this degree the Apostle saith, If we sin willingly, after we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sins, Heb. 10.26.

The chief Points con∣siderable in this Sin a∣gainst the holy Ghost; viz.

• 1. The Name, it is called a Sin against the Holy Ghost, not because it is done against the Person, or Deity of the Holy Ghost (for so he that sinneth, sinneth also against both the Father and the Son) but it is so called, because it is done contrary to the immediate Action, namely, The Illumination of the Holy Ghost.
• 2. The Efficient Cause of it, which is a purposed and obstinate Malice against God, and against his Christ.
• 3. The Object, namely, God himself, and the Mediator Christ Jesus; for the Malice of this Sin is directed against the very Majesty of God himself, and against Christ, Heb. 10.29.
• 4. The Subject in which it is. This Sin is found in none at all, but such as have been enlightned by the Holy Ghost, and have tasted of the Gift of God, Heb. 6.5, 6.
• 5. The Elect cannot commit this Sin; and therefore they who feel in themselves a sure Testimony of their Election, need never to de∣spair.
• 6. This Sin cannot be forgiven not because it is greater then Christs Merit, but because after the Commission thereof, it is impossible for a man to repent.
• 7. It is very hard to know when this Sin is committed, because the Root thereof lurketh inwardly in the Heart.

That we may ever ab∣hor the very thought of sin, consider feriously these two most cur∣sed fruits and ef∣fects thereof; viz.

• 1. It converted happy and blessed Angels into cursed and damned Spirits, for the Devils by Creation were good Angels, as Powerful, Wise, Quick, Speedy, Invisible, Immortal, &c. as any other Angels; equal in every respect, but inferior in no respect to the very best Angels. Now when they fell, they lost not their natural Substance and essential Pro∣perties thereof, no more then man lost his when he fell: For as man remained to be not onely Flesh and Blood, but also a Living, yea, and a reasonable Creature after his Fall: So the Devil remained to be a Spirit, Invisible, Immortal, Quick, Speedy, &c. as before, onely the Quality of his Nature and Properties is altered from Good to Evil. Now the things which especially make them seem so terrible, are, Their Power, Malice, Subtilty, Sedulity, and Speed; for where Malice is strengthned by Might, Might whetted on by Malice, both Malice and Power guided by Craft, Craft and all stirred up by Diligence, Sedulity, and Speed, the Enemy is prevalent: Be wise therefore, Watch and Pray, stand fast in the Faith. Yet know, that the Devil is not able to do whatsoever he will; for this is proper onely to God, whose Power is Infinite, but the Devils Power is a created Power, and therefore limit∣ed within bounds of a Creature; yea, he is not able to do any

• thing simply above, or directly against that course which the Lord hath ordain∣ed unto his Creatures, which is commonly called, The course of Nature; for God hath tied all his Creatures thereunto, and hath reserved onely for himself, who is the sole Lord of Nature, power to alter it as pleaseth him. But the extraordinary power of the Devil consisteth in this, That he can do any thing that is within the compass of Nature, and may be effected by Natural means, as the violent moving of the Air, causing of Tempests and Storms, Thunder and Lightning, troubling the Seas, the causing of Earth-quakes, throwing down Buildings, rooting up Trees, entring into Bodies, both of Men and Beasts, cast∣ing them into Fire and Water, grievously vexing and tormenting them, inflict sore Diseases on them, possess them, make them Lunatick, Deaf, Dumb, Blinde, stir up Wrath, Pride, Covetousness, Lust, and the like Passions in men: He knows the dispositions of men, and accordingly layes baits for them; he can darken their Understandings, and cause much Anguish in their Soul and Con∣science; he can inrage Man against Man, Kingdom against Kingdom, Subjects against Princes, Princes against Subjects, and so cause whatsoever mischief can be caused, which the whole World may witness by too woful Experience. As touching the Nature of Devils, they are Spiritual Substances, they were created Spirits, and Spirits they still remain to be, their Fall hath not altered their Substance, but the Quality of it, for else could not that Nature and Substance which transgressed, be punished. Grosly therefore do they erre, who Think and Teach, That they be nothing else, but bad Qualities and evil Affections, which arise from our Flesh. If because they are Spiritual things they should be no Substances, but onely Qualities, then neither should the Souls of Men nor good Angels be Substances; for these are termed Spirits, Eccles. 12.7. Heb. 1.14. Spiritual things may be as truly and properly Substances, as Bodily things: And as for the Devils, the Actions which they perform, the Places where they are, the Power wherewith they are endued, and the Pains and Torments which they suffer, evidently shew that they are plainly and truly Substances. And we may know, that in Hell there are both degrees of Torments, and degrees of Devils; for there is one Head of wicked Spirits, called Beelzebub, or The Devil, who hath innumerable wicked Angels ministring unto him, as may be gathered, Matth. 25.41. where Hell is said to be prepared for the Devil and his Angels: And it is not unlike, that they are more in number, then all the men upon the Earth; for where can any man be in this Life, but some wicked Spirit will be ready to tempt him to sin? And though the Evil Motions arise from our own Corruption, yet the Devils help is never wanting to bring them into Action, which confutes the folly of our common people, who never dread the Devil, but when he appears unto them in some horrid shape; they think he is never neer them, but when they see him; but it is far otherwise, and there is more Reason to fear his Temptations, then his Appearance; for this is not so terrible to the Sight, as his Temptations are hurtful to the Soul: And this fearful Fiend, this cursed Spirit, this damned Devil had not been at all, had it not been for Sin.
• 2. It occasioned Adams Fall, by his disobedi∣ence, whereby himself and all his Posterity forfeited that Happi∣ness wherein they were created, and in∣curred a most fearful punishment, which is Threefold; viz.
  • 1. In this Life, as the painful Provision of the things of this Life, proneness to Diseases, shame of Naked∣ness, pains in Childbirth, trembling of Conscience in the Soul, care, trouble, hardness of Heart and madness, Deut. 28.28. Subjection to the power of Satan; Damage to the Temporal estate, Deut. 28.29. And the loss of that lordly Authority which man had over all the Creatures.
  • 2. Temporal death, or a change like unto it, Rom. 6.23.
  • 3. After this life, eternal destruction from Gods ex∣ceeding glorious Presence.

Presume not to commit that Sin in secret which thou wouldst not be∣fore men, for all secret Sins hidden to men, are known to God, for these Reasons; viz.

• 1. Because it is impossible that any thing in Heaven or Earth should hide us or our works from his knowledge; 'tis not the darkness of the night, nor the secrecy of the place, nor the politique contrivance of any act, can con∣ceal us from his Knowledge and Omnipresency, his All∣seeing Eye, Psal. 139.9, 10, 11.
• 2. Because it is the Office of God, and an essential Property attributed unto him to be the Searcher of hearts, Gen. 6.5. 1 Chron. 28.9. Jer. 17.10. Thus he saw the secret Sacri∣ledge of Achan, the Hypocrsie of Ananias and Sapphira, and the Treachery of Judas.

In Ori∣ginal Sin consider

• 1. The Cause, which is Adams Fall, partly by the subtile Suggestions of the Devil, partly through his own Free-will; and the propagation of Adams corrupted Nature to his Seed and Posterity.
• 2. The Subject thereof, which is the Old Man, with all his Powers, Minde, Will and Heart:
  • 1. In the Minde, Ignorance of God and his Will.
  • 2. In the Will, Rebellion against the Law of God.
• 3. The Effects thereof, & they are
  • 1. Actual Sins
    • 1. Inward, as ungodly Affections.
    • 2. Outward, as wicked Looks, prophane Speech, and ungodly Actions.
  • 2. An Evil Conscience, which bringeth the Wrath of God, Death, and Eternal Damnation.

To the Sin of Adams Fall there were three things concurring; viz.

• 1. Gods Permitting, not by instilling into him any evil, or taking from him any ability to good, but by suffering Satan to tempt him.
• 2. By Leaving man to the liberty and mutability of his own Will, not hindring his Fall by supply of Grace; and by Satans Tempting, who being himself faln, and envying Gods Glory and Mans Happi∣ness, subtilly addressed himself in the Serpents shape.
• 3. Mans Yielding, who being left to the mutability of his own Will, voluntarily enclined to that evil whereunto he was tempted.

The Sins committed in the first Sin of A∣dam; viz.

• 1. Discontent, in not being contented with that estate wherein he was placed.
• 2. Pride against God, Ambition, and an Admiration of himself.
• 3. Incredulity, Unbelief, and Contempt of Gods Justice and Mercy.
• 4. Stubbornness and Disobedience, even when there was but one Com∣mandment, and man qualified to keep it.
• 5. Unthankfulness for Benefits received at his Creation.
• 6. To his Posterity Unnaturalness, Injustice and Cruelty.
• 7. Apostacy, or manifest Defection from God to the Devil, whom he obeyed and believed.

Man through the De∣vils instigation was the first Author of Sin, the true Cause thereof; therefore God is not the Author of Sin,

• 1. Because he is of his own Nature Good, the Chief Good, no evil thing then can proceed from him.
• 2. It is written, Gen. 1.31. All that God had made was very good.
• 3. The Law of God condemneth all evil things, and com∣mandeth all that is good.
• 4. He were unjust if he should punish Sin in man, if himself were the Author of it.
• 5. The Description of Sin is a destruction of the Image of God in man.
• 6. The many places in Scripture to the contrary, Psal. 5. Jam. 1. Eccl. 15. Rom. 3.

The Causes of Gods Permission of the first Sin; viz.

• 1. To shew his Justice and Power to the Wicked, and his Mercy to the Chosen, Rom. 11.32. Gal. 3.22.
• 2. That it might stand for an Example of the weakness and in∣firmity of the Creatures, even the most excellent of all the rest.

The greatness of A∣dams sin; viz.

• 1. He regarded not the Promise of God, whereby he was willed to hope for Everlasting Life.
• 2. He despised the Commandment of God, restraining him from the for∣bidden Fruit.
• 3. He brake out into horrible Pride and Ambition, whereby he would be equal unto God, and seek an estate higher then that wherein he had set him, though it were most excellent.
• 4. He shewed an unfaithful Heart to depart away from the living God his Creator, so that he did not believe, or not regard the Threatning of God, that he should dye if he sinned.
• 5. He brake out into foul and fearful Apostacy from God to the Devil, from his Maker to the Tempter, giving more credit to the Father of Lyes, then to the God of all Truth, of whose Goodness he had such great Experience.

Other Sins in Adams sin of eating the forbid∣den Fruit:

• 1. Disloyalty, in being content to hear his Maker blasphemously dis∣credited, and in his heart consenting to the Blasphemy in charging God of Envy, for forbidding him to eat of the Tree of Knowledge.
• 2. Intemperance, in that he was carried so far by his Appetite, as to ex∣ceed the Bounds set him.
• 3. An Inordinate Love to his Wife swaying him to eat, more then the Love of God to refrain.
• 4. Curiosity, in that he would try what Vertue lay hid in the Fruit.

Our former state and condition by Nature is oft and seriously to be thought on; and that in respect

• 1. Of Christ, the more to magnifie his Love, Psal. 8.1, 4. 1 Tim. 1.12.
• 2. Of our selves, to humble us, and to keep us from insolent boasting in those Priviledges, whereof through Christ we are made partakers, 1 Cor. 4.7.
• 3. Of others, to move us the more to commiserate their woful estate, who yet remain as we once were, to con∣ceive hope, and use means of their alteration, Tit. 3.

The heinous∣ness and grie∣vousness of ob∣stinate sinners; viz.

• 1. Obstinate proceeding in sin keepeth all Mercy from us, as a thick Cloud that suffereth not the comfortable Light of the Sun to shine in our faces, Rom. 11.25, 28.
• 2. It maketh the least sin that a man committeth or can commit, to be like to that Sin against the Holy Ghost, that shall never be for∣given, neither in this world nor in that to come, Mat. 12.32. for it is not so much Sin simply that condemneth a man (for then all men should be condemned, insomuch as all men have sinned) as Obstinacy and Wilful continuing in sin.
• 3. It is a Sin against the Gospel it self, and the very Doctrine of Salvation: If then we believe in earnest that we shall come to Judgement; if we take not Heaven and Hell, the Eternal Joys of the one, and the Everlasting Torments of the other, for meer Fables; if we think the Blessedness of the holy Angels worth the having, or the condition of the infernal Spirits worth the avoid∣ing, Let us not continue in sin.

Rules how to perceive the grie∣vousness of our sins; viz.

• 1. Compare them with other mens sins, as with Adams sin; for doubt∣less we have many sins considered in the fact, come after his onely in time; and yet by that sin Adam brought not onely on himself, but on all his Posterity, Mortality and Destruction, the first and second Death.
• 2. Let us consider our sins in the Punishment thereof; that is, Subje∣ction to all Wo and Misery, yea and to Death it self in this life, and to Death Eternal after this life, with the Devil and his Angels: This is the Reward of every sin in it self.
• 3. Consider these thy sins as they were laid on the holy Person of our Savior Christ, which he endured; not onely outward bodily Torments on the Cross, but inwardly in Soul apprehended the whole Wrath of God due unto us for the same, which caused him to sweat Water and Blood, and to cry, My God, my God, why, &c.
• 4. Have recourse to the last Commandment, which forbids the very first Thought and Motions in the Heart to sin, though we never give Consent of Will thereto, nay though we abhor the Fact it self.

How God doth punish Sin; viz.

• 1. Most grievously, for the greatenss of sin, because the Infinite God is offended thereby.
• 2. Most justly, because every sin violateth his Law; and therefore even the least sin meriteth Eternal Death, abjection, and casting away.
• 3. Most cer∣tainly, as in respect
  • 1. Of his Justice, which punisheth whatsoever is not agreeable to it.
  • 2. Of his Truth, because he had before denounced, That he would punish men if they obeyed not his Commandment.

The degrees of the Punishment the wicked do and shall suffer for sin; viz.

• 1. In this Life, when the Conscience for their misdceds doth gnaw, vex and punish them, then beginneth their Hellish and Infernal Worm.
• 2. In Temporal Death, when they departing out of this life without comfort, go into the place of Torment and Vexa∣tions, Luke 16.
• 3. At the Day of Judgement, when again to every of their Bodies reunited to their Souls, the Pains of Hell to both shall be consummated.

The Effects of Sin; viz.

• 1. Sins that follow, are the Effects of those sins which go before.
• 2. In the immoveable and perpetual Order of Gods Judgement, an Evil Conscience.
• 3. Temporal and Spiritual Evils, as Temporal Death, and indeed all the Calamities of this life.
• 4. Eternal Death, which is the Effect of all sins as they are sins.

Two Helps to withstand Sin:

• 1. Labor for Spiritual Wisdom, to be able to discern the Policy of Satan.
• 2. Labor for Spiritual Strength to withstand all his Provoca∣tions.

Three degrees of curing the Disease of Sin in us:

• 1. To know our Sickness, the dangerous Malady of Sin.
• 2. To know the Remedy for it, which is Christ.
• 3. To apply the Remedy as we ought, by Faith.

Of the contagious Infection of Sin, we are to make this whole∣som Use, as an Anti∣dote against it; viz.

• 1. We must labor to come to the knowledge of our sins, and to be touched with a feeling of them, for till then we can ne∣ver pray for Mercy as we ought from the great Soul-Physi∣tian.
• 2. We are put in minde to confess our sins and uncleanness, that so we may be washed by him that purgeth us; for, If we acknowledge our sins, he is merciful and just to forgive us our sins, and to cleanse us from all sin, 1 Joh. 1.9.
• 3. We must know by what means God useth to sanctifie us, it is by the Blood of his own Son; for, the Blood of Christ purgeth us from all sin, 1 Joh. 1.7. Heb. 9.14.
• 4. We must seek Mercy while it is offered unto us, when our hearts are terrified for sin, Let us have recourse to the Fountain of his Blood, which can never be drawn dry, Isaiah 55.6, 7. Psal. 51.1, 2.
• 5. We must buy of Christ White Garments to clothe us, and to cover our deformity, Rev. 3.18. that the filthiness of our nakedness may not appear.
• 6. We must forsake our sins, and walk in the statutes of God, Isa. 1.16, 17. Ezek. 20.18, 19. if we bring not forth the fruit of obedience, we wallow in our mire.
• 7. If God hath given us Grace to stand, we must pray him to give us also Grace to continue and persevere unto the end.
• 8. We must walk circumspectly, and forsake the Company of the Wicked, and society with them, 2 Cor. 6.16. Avoid all occasions and inducements to sin, to abstain even from the appearances of evil.

Again, to be preserv'd from Sin, use these Remedies; viz.

• 1. With thy Eyes ever behold God present, and ever have his fear before thee.
• 2. With thy Ears ever hear that terrible voyce sounding, Arise, ye Dead, and come to Judgement.
• 3. With thy Hands be ever exercising that which is good.
• 4. In thy Heart ever hide the Word of God, and meditate conti∣nually thereon.
• 5. With thy Tongue and Lips ever bring some honor to God, and Edification to the hearer, in all that proceedeth from them, know∣ing God hears even our Thoughts.
• 6. With thy Feet stand in the Courts of Gods House, but offer not the Sacrifice of Fools.
• 7. With thy whole Man render thy self serviceable to thy Creator, and see thou keep thy Body holy, as becometh the Temple of the Holy Ghost.

For forsaking of Sin, observe these Rules; viz.

• 1. It must not be for a short time, for a fit or a season, but for ever, renouncing all Right, Title, Interest and Propriety therein.
• 2. We must alienate our selves for ever not onely from some, but all our sins, the most pleasant, the most dear, the most profit∣able sins.
• 3. It must be a forsaking in deed, and not an exchanging of one sin for another.

Means sanctifi∣ed of God to keep us from Sin; viz.

• 1. The Ministery of the Word. Thus he sent Jonah to the Ninevites, Jon. 3.4. Nathan to David, 2 Sam. 12.1. And the Prophets to the Israelites continually, 2 Chro. 36.14, 15. Acts 2.37, 38.
• 2. The Benefits and Blessings of God, many and great, daily and continu∣al: This should be an Argument prevalent to disswade us from sin, and invite us to serve the Living God, Prov. 10.12.
• 3. He hath bestowed upon us his own Son, the greatest Blessing in Hea∣ven, or Earth; for a greater cannot be promised of God, or compre∣hended of Man, Rom. 8.31. John 3.16. If the serious Consideration of this will not move us to repent of sin, nothing in the World will.
• 4. The Corrections and Chastisements which are laid upon us, Psal. 89.31, 32. Job 33.16. Yea upon others, also which should be as so many warning pieces to call us to Repentance, Isai. 26.9.
• 5. Private Admonitions and Exhortations, yea Reproofs and Threatnings of Judgement, when the former will not serve, Levit. 19.17. Prov. 9.8.
• 6. The inward Motions and Inspirations of the Holy Spirit, which he stirreth up in our Hearts, 2 Sam. 24.10. Psal. 16.7. Let us make much of them, lest he withdraw them, and give us over to our selves.

The Use of the Doctrine of Sin; viz.

• 1. That seeing sin is so great an Evil, we praise the Justice of God; who so severely punisheth it, and not think to extenuate it, but endeavor to avoid the least.
• 2. That acknowledging the remnant of sin in us, we despair not, but flie to the Mediator.
• 3. That we may discern our selves from those in whom sin reigneth, and that sin against the Holy Ghost.
• 4. That we lay not the cause and fault of our sins on God, when it is and ever was in our selves.
• 5. That seeing there are degrees of sins and punishments, we take heed of adding sin to sin.
• 6. Let us return perpetual praise to God, and his Son our Lord Jesus Christ, who from sin and the fearful punishment thereof, hath ransomed all penitent Believers, by his Spirit converting them from Sin to Good Works, which follow.

XII.

A Good Work, is a Duty commanded of God, performed by a Regenerate per∣son, and done in Faith, aiming therein at the Glory of God, and the good of Men; I mean not the Popish meritorious Works, but such as are the Fruits and Effects of a Living and Effectual Faith; so called, not that they are without imperfection, even the best of them, but because from the true Believer, God is pleased to accept of them as good; yet he accepts them not, seem they never so good, no farther then he findes Faith in them; and yet accepts he the gift, be it never so small, for the givers sake, if he believe in him. Thus Works of Justice, Temperance, and the like, cannot be called Godliness or good Works, except they rise from Faith, because indeed it is not done to God; for further then a man doth a thing out of Faith, he doth it not to God: For to do a thing out of Faith is nothing else, but when out of perswasion of Gods love to me, I do this thing meerly for his sake whom I have chosen, to whom I give my self; one that I know loves me, and therefore though there were no reward for it, I would serve him: This is a Work of Faith, insomuch as that Almsdeeds, Martyrdom, or the like, may not be called Good Works, if they pro∣ceed not from Faith. Yet shall the common actions of our Calling be reckoned Good Works, if they come from Faith and Love, if they be done as to the Lord,

and so he will accept them; and for this cause the good purposes in many are naught, because they have not Faith for their ground. Good Works are the Fruit of Sancti∣fication, they go not before Justification, but they follow after a man is justified: For first by Grace we are justified, and being justified, we perform Good Works; for man cannot do any work that is good and godly, being not yet Regenerate, but when he is prevented by the Grace of Christ, and the Inspiration of his Spirit, by the Holy Ghost, then he may do good Works; and the best Works before the Grace of Christ, and the Inspiration of his Spirit, are not pleasing to God, foras∣much as they spring not of Faith; yea before Justification they have the Nature of Sin. Now here we must know, that good Works are in a kinde necessary to Salva∣tion, yet not as Causes thereof, either efficient or helping any way, but onely as an evidence whereby we may know that we are in the way to Salvation: For Faith is necessary, and good Works are the Tokens and Fruits of Faith, and so are necessary also.

In a Good Work

• 1. The End thereof must be the glory of God, which chiefly consists in Fear, Obedience, Thankfulness.
• 2. The Action it self in its own Nature, must be just and warrantable.
• 3. The Circumstances honest and seasonable, proportioned to the justness of the Work it self.
• 4. The Means direct and lawful, and approveable in the sight of God.
• 5. The Fountain, the Heart, sincere and sanctified.

In the doing of every good Work accept∣able to God, these Rules are to be obser∣ved; viz.

• 1. The person of the Doer must be acceptable to God by a justifying Faith.
• 2. The Word of God must be thy warrant for the doing of the Work.
• 3. The Actions end must be Gods glory.
• 4. The Work must be done in Faith, because in wel-doing a man must testifie his Fidelity to God; we must be sure perswaded out of Gods Word, that the things we do are approved of God; for whatsoever is not of Faith, is Sin.
• 5. Love is necessary in every good Work we go about, for Faith worketh by Love.
• 6. Service to man is required in our good Works; for the end of mans Life is in his Calling to serve man, and by that to serve God, Col. 3.24.
• 7. Our good Works must be done within the compass of Callings.
• 8. Patience is necessary in every good Work, that we faint not in wel-doing.

In every good Work there must beatwofold Faith; viz.

• 1. Justifying Faith, whereby the person doing the Work, must be re∣conciled to God, and stand before God a true Member of Christ; without which it is impossible to please God, Heb. 11.6. and there∣fore is chiefly necessary.
• 2. General Faith, whereby a man believes that the Work he doth is pleasing unto God. Whatsoever is not of Faith, is sin, Rom. 14.23. Whereunto are required both the Word of God commanding the Work, and prescribing the maner of doing it, and also a promise of Blessing upon the doing of it.

As things may be said to be good in a double respect:

• 1. Good in themselves alone, as Almsdeeds done by a wicked man.
• 2. Good in themselves and the Doer, as the Prayers of any true Believers.

So there are two sorts of good Works; viz.

• 1. Those which God in his Word hath directly commanded, as parts of his Worship; such as are Prayer, Thanksgiving, receiving the Sacraments, hearing the Word, &c.
• 2. Actions indifferent, sanctified by the Word and Prayer, and done to Gods glory, being performed after the maner, and to the end God hath commanded them.

The Ends of a good Work are mani∣fold; viz.

• 1. The honor and glory of God; the Work being done in Humility, whereby a man esteemeth himself to be but a voluntary and reasonable Instrument of God therein; and also done in simplicity or singleness of Heart, whereby a man in doing a good Work, intendeth simply and directly to honor and please God, without all by-respects to his own praise, or the pleasing of men.
• 2. The testification of our Thankfulness to God, who hath redeemed us by Christ.
• 3. To edifie our Brethren thereby, and that they also may glorifie God.
• 4. To exercise and increase our Faith and Repentance.
• 5. To escape the destruction of the wicked, and to obtain the reward of the Righteous.
• 6. To be answerable to our Calling, in doing the duties thereof.
• 7. To pay the Debt which we owe unto God; for we are his Debtors, as we are his Creatures, his Servants, his Children, and his Redeemed by Christ.

God ac∣cepts of good works in us divers ways.

• 1. In that he pardons the faults thereof.
• 2. In that he approves his own good Work in us.
• 3. In that he doth give unto us the Doers of them, a Crown of Righteousness.

Provided,

• 1. That before the Work, go Re∣conciliation of the Person to God in Christ.
• 2. That in doing the Work, the right Matter and Maner be ob∣served.
• 3. That after the Work is done, we beg pardon for the defects thereof.

There be three Opini∣ons touching the Necessity of good Works; viz.

• 1. Of the Papists, who hold them necessary, as causes of our Salva∣tion and Justification. This is most false, and a preposterous Opinion.
• 2. Of some Protestants, who hold them necessary, though not as principal causes, yet as conservant causes of our Salvation: but the truth is, they are no causes of Salvation, neither Efficient, Principal, nor Conservant; nor yet Material, Formal, or Final.
• 3. That good Works are necessary, not as causes of Salvation, or Justification; but as inseparable consequents of saving Faith in Christ, whereby we are justified and saved; or as a way is neces∣sary to the going to a place. And this Opinion is the truth; for Works any way made causes of Salvation, or Justification, do nullifie Grace.

The Motives which cause wicked men sometimes to do Works fair in shew, and outwardly good, and to abstain from evil Actions; viz.

• 1. Because some naturally be not given to the vices which they leave.
• 2. Others because they be restrained by a slavish fear of Gods Justice, or else for that they dream to deserve something at the hands of God.
• 3. Others for fear of Laws, or lest they should hinder thereby their prosperity.
• 4. Because their Lusts do sometimes strive as the winds, so as that which is the stronger prevaileth over the rest, and bridleth them from breaking into action,

No man can do a work properly meri∣torious (as the bold Papists affirm) and that for these Reasons; viz.

• 1. Because the doer of a Work, that may be meritorious, must do it by himself and not by another; for the praise is his by whom he doth it, and not his own: but man in himself hath not power to will that which is good, much less to do it, least of all to do it meritoriously.
• 2. A Work, that it may be meritorious, must not be a Debt or Duty, for then the doer deserves nothing; but man when he hath done his best, hath done no more then what by duty he was bound to do; and having done all, is but an unprofitable Servant.
• 3. To make the work meritorious, there must be a proportion be∣twixt the Work, and Life Eternal, the reward of the Work; but man cannot do a work proportionable to Eternal glory, for he takes all of God, and can give nothing to him; besides, man is a Creature, and therefore whatsoever he hath or can do, is no more then what he oweth to God.

Again, the End of good works is threefold especial∣ly; viz.

• 1. In respect of God, that his Commandment may be obeyed, 1 John 3.22. That his will may be done, 1 Thes. 4.3. That we may shew our selves to be obedient children to God our Father, 1 Pet. 1.14. That we may shew our selves thankful for our Redemption by Christ, Tit. 2.14. That we may not grieve the Spirit of God, Eph. 4.30. But walk accord∣ing to the same, Gal. 5.22. That God by our good works may be glorified, Matth. 5.16. That we may be good followers of God, Eph. 5.1.
• 2. In regard of our Neighbor, that he may be helped in worldly things, Luke 6.38. That he may be won by our example to Godliness, 1 Pet. 3.14. That we may stop our adversaries mouths.
• 3. In respect of our selves, that we may shew our selves new Creatures, 2 Cor. 5.17. That we may walk as the children of Light, Eph. 5.8. That we may have some assurance of our Faith, and of our Salvation, 2 Pet. 1.8, 10. That the punishments of sin may be prevented, Psal. 89.32. And the promised reward obtained, Gal. 6.9.

Again, more particularly thus we are bound to do good works in respect of God, for these Reasons.

• 1. Because of the Commandment of God, who requires them at our hands.
• 2. For the glory of God, which is hereby in others also ex∣alted.
• 3. Because of that thankfulness which the regenerate owe to God, as well for his Mercies temporal, as his Blessings spiritual.

We are bound to do good works in respect of our selves, for these Reasons; viz.

• 1. That by our good works we may be assured of our Faith, Matth. 7.17.
• 2. That we may be assured, that we have obtained remission of sins through Christ, and are for Christs sake justified before God.
• 3. That we may be assured of our Election and Salvation, 2 Pet. 1.10.
• 4. That thereby our Faith may be exercised, cherished, strengthned and advanced.
• 5. That thereby we may shew forth an honest Life and Calling, Ephes. 4.1.
• 6. That we may escape Temporal and Eternal punishments, Matth. 7.19.
• 7. That we may obtain Corporal and Spiritual rewards, 1 Tim, 4.8.

We are bound to do good Works in respect of our Neighbor, for these Rea∣sons; viz.

• 1. That we may be profitable unto them by our good Example, and so edifie them.
• 2. That Offences may be avoided, Mat. 18.7.
• 3. That we may win Unbelievers, and by our words and deeds and example convert them unto Christ, Luke 22.32.

A more large ex∣plication of the Proofs of this Asserti∣on, That Good Works cannot Merit; viz.

• 1. Our best works are imperfect, Gal. 5.17. Works indeed good neither are nor can be performed of us, without our renewing by the Holy Ghost; neither proceed they from our selves, but are the Gifts and Effects of God in us, and we his Instruments unto whom he communicateth his Blessings; in us as in the Subject, by us as the Instruments: The purity of which actions are supposed to be no farther pure, then the purity and light of their Mindes may be supposed to be. Thus on the light of Nature may follow actions morally good; upon Spiritual light follow actions also Spiritually good, or Good Works; upon imperfect illight∣ning, imperfect Obedience; on perfect illightning, perfect Obedience also followeth, which though in this life is not, but deferred till the life to come, 1 Cor. 13. yet are the godly, in whose hearts the life of Faith is kindled, pure in the sight of God, when he beholdeth them in Christ; though their good Works cannot be perfect so long as them∣selves, who work joyntly with the Spirit, are not perfect: yet shall not their Imperfections, nor the Imperfections of their works, be imputed to them, but the Perfection of their Saviors Satisfa∣ction.
• 2. The Good Works, whatsoever we are able to do, are all due, Luke 17.10. therefore no man ought to be beguiled to slacken his strictness in avoiding any sin, or his Conscionableness in performing any bounden Duty, by a Suggestion of Satans, that he may be over-just, Eccl. 7.18. For in true Righteousness a man cannot be over-just; but for a man to make a Righteousness unto himself, which is not grounded on Gods VVord, and therein to be strict, is to be over-just, and to perform more then is due unto God. To count such things to be sin, which by Gods Law are not made sin, is to be over-just, and to be censorious without just ground, is to be over-just: but we regulating our selves by Gods VVord, when we shall have done all those things which are commanded us, must say, We are unprofitable servants, and have done but that which is our duty to do, and therefore far from meriting.
• 3. Our VVorks are impure and vicious, however they seem most good, Isa. 64.6. for if any works proceed good from us, they are not ours, but Gods good works in us, as the Subject, and by us as the Instru∣ments; neither are they good works which are imagined by us, as seeming by us to be right and good, or which are commanded by men, but such onely which are done by a true Faith, according to Gods Law, and are referred onely to his Glory; yet, though the Righteousness of the holiest Saints, considered in it self, and compared with the per∣fect Rule of the Law, be exceeding defective; or opposed to the Righ∣teousness of Christ, be as nothing: yet as it is a work of Gods holy Spirit in us, proceeding from an heart purified by Faith, all the imper∣fections thereof being covered with the perfect Righteousness of Christ, it is acceptable to God, and such a thing as we may receive much comfort by; but not glory in, or think to merit ought thereby.
• 4. If we do any good VVorks, they are not ours, but are belonging to God onely, who worketh in us both to will and to do of his own good plea∣sure, Phil. 2.13. and therefore good VVorks in us can merit nought,

• unless it be a Curse for those imperfections and defilements which are in∣separably in them, by reason of that staining quality which remains in our depraved Nature.
• 5. No Creature whatever he do can merit of God by order of Justice, even because the Creature can never do sufficient to merit the work and benefit of his Creation at the hands of his Creator.
• 6. There can be no proportion betwixt our Works and the excellency of Gods Gifts.
• 7. If our Works should merit, Christ should not be a perfect Savior, nor Heaven purchased for us by his Blood onely; which now to affirm, is, To Crucifie him worse then the Jews did.

Good Works cannot justifie us, for these Reasons; viz.

• 1. Because our best works, yea the works of the Saints are not perfectly good and pure, and that for these Reasons; viz.
  • 1. We do many things we should not, and omit many things we should do.
  • 2. We mingle evil with the good we should do, or we do good, but we do it ill. The thing done may be good, but not the maner of doing it.
  • 3. The Saints which do good works, do many things which are sins in themselves, and so deserve to be outed of Gods favor, Deut. 27.26.
  • 4. Because there is not that degree of Goodness in these good works that proceed from the Saints, which ought to be, or as God requireth.
• 2. Though they were perfect, yet are they due and debt, so that we cannot satisfie by them.
• 3. They are Temporary, and bear not proportion with Eternal Blessings.
• 4. They are Effects of Justification, therefore no Cause thereof.
• 5. They are excluded, that we might not have whereof to glory.
• 6. If they were part of our Justification, our Consciences should be desti∣tute of stable and certain Comfort.
• 7. Christ should have dyed in vain, and have risen in vain, not to our Justi∣fication, if we could have been justified by Works.

That justifying Faith which is re∣quired in every good work, hath a double use in the causing thereof:

• 1. It gives the beginning to a good work, renewing the Minde, Will and Affections of the worker, whence the work proceed∣eth as pure water from a cleansed Fountain.
• 2. It covereth the wants that be in good works (for the best work done by man in this life is imperfect) but hereby both the per∣son of the worker is accepted, and the imperfection of his work covered in the sight of God.

All these are excluded from being good works viz.

• 1. Which are sins in themselves, and repugnant to Gods Law, and his VVill revealed in his most sacred VVord.
• 2. VVhich are not repugnant to the Law, neither in themselves good or evil, but which may yet by an accident be made good or evil.
• 3. VVhich are good in themselves and commanded by God, but yet are made sins by an accident in that they are unlawfully done, or not as they ought to be.

How the works of the Re∣generate and Un∣regene∣rate dif∣fer; viz.

• 1. The works of the Unregenerate proceed not from Faith, as those of the Regenerate do.
• 2. The works of the Unregenerate are not joyned with an inward Obedi∣ence, and therefore are done dissemblingly, and are meer Hypocrisie; but it is far otherwise with the Regenerate.
• 3. As the works of the Unregenerate proceed not from the right cause, so are they not referred to the chief end, which is Gods Glory; but in both these the works of the Regenerate are rightly and truly qualified.

Though the works of the most Regenerate, yea his best works, are good onely in part, not perfectly, be∣cause he is not wholly Spi∣rit, and no Flesh, yet God approves of them: And therefore we must again consider Good VVorks two ways; viz.

• 1. In themselves, as they are com∣pared with the Law, and the rigor thereof, and so they are sins, because they answer not to that perfection which the Law requireth: for there be two degrees of Sin; viz.
  • 1. Rebellions, which are Actions flatly against the Law.
  • 2. Defects, when a man doth those things the Law commandeth, but faileth in the maner of doing, and so mans best works are sins.
• 2. As they are done by a person Regenerate, and recon∣ciled to God in Christ, and so God accepts of them, for in Christ the wants of them are covered.

The Benefit of putting and keep∣ing on the Holy & Spiritual Brest∣plate of Righte∣ousness, which is Good VVorks; viz.

• 1. It keepeth us from being mortally wounded; for so long as we retain a true purpose, and faithful endeavor answerable thereto, we shall never give our selves over to commit sin and iniquity.
• 2. It bringeth great Assurance of our Effectual Calling and Spi∣ritual Union with Christ, yea even of our Election and Salva∣tion, Eph. 1.4. 1 Joh. 2.29.
• 3. It procureth us a good name in Gods Church while we live, 2 Cor. 8.18. and a blessed Memory after we are dead, Prov. 10.7.
• 4. It confirmeth the Truth of Religion, and so it may be a means to win such as are without, 1 Pet. 3.1. to strengthen those that stand, 1 Thess. 1.6, 7. and to stir up all to an holy emulation, 2 Cor. 9.2.
• 5. It doth highly honor God, and occasion others to glorifie him, Mat. 5.16.

That we may be moved to the doing of Good Works and to live righteously, ob∣serve here the blessed fruit and issue there∣of, as it is declared in Scripture; viz.

• 1. Generally; that the Lord loveth Righteousness, Psal. 11.7. that verily there is a Reward for the Righteous, Psal. 58.11. that Blessings are on the head of the Righteous, &c. Prov. 10.6.
• 2. Particu∣larly, for the Righ∣teous per∣son him∣self; viz.
  • 1. In this Life; the eyes of the Lord are upon the Righteous, Psal. 34.15. God will grant their desire, Prov. 10.24. he delivereth them out of all trouble, Psal. 34.19. they shall never be for∣saken, Psal. 37.25. they shall flourish like a Palm-tree, Psal. 92.12, &c.
  • 2. At their Death, when they have hope, Prov. 14.32. and are taken from the evil to come, Isa. 57.1.
  • 3. After Death, their Memorial shall be blessed, Prov. 10.7. in everlasting remembrance, Psal. 112.6.
  • 4. At the Resurrection, they shall go into Life Eternal, Mat. 25.46. They shall shine as the Sun in the Kingdom of their Father, Matth. 11.43.
  • 5. For their Posterity: The Generation of the Righteous shall be blessed, Psal. 112.2. Their seed shall not beg their bread, &c. Psa. 37.25.

XIII.

REpentance is a constant turning from all sin unto God, or an inward sorrowing and continually mourning for sin, joyned with Faith and Humiliation, and both inward and outward amendment. It is an aversion or turning from all a mans sins, and a reversion or turning again unto God with all our Hearts: Or, Repentance is an unfained sorrow for, and hatred of sin, with an earnest Love of Righteousness, by the which we are continually stirred up to abhor our Vices, and are moved to do good Works, not for fear of punishment or hope of reward, but for that love we bear towards God; that with a joyful heart we are moved to his Obedience, and with grief go astray from his Commandments. A Godly sorrow, whereby a man is grieved for his sins, because they are sins, is the beginning of Repentance, and indeed for substance it is Repentance it self. So a desire to repent and believe in a touched Heart and Conscience, is Faith and Repentance it self, though not in Nature, yet in Gods acceptation; for in them that have Grace, God accepteth the will for the deed. Also he that is grieved truly and unfainedly from his heart for one sin, shall propor∣tionably be grieved for all the sins that he knoweth to be in himself; for in the most Regenerate there remain some unknown sins, of which he cannot have a particular Repentance, and yet they are not imputed when there is Repentance for known sins. Thus David repented of his Murther and Adultery, and yet afterward (erring in judgement by reason of the corruption of the times) lived to his death in the sin of Poligamy, without any particular Repentance that we hear of; so the Patriarchs, but God in mercy received a general Repentance for the same, provided we endeavor to finde out particular sins.

Now though Godly sorrow be the beginning of Repentance, yet Repentance it self doth chiefly consist in a change of Life upon this Sorrow, and this standeth in a constant purpose of the Minde, and resolution of the Heart, not to sin, but in every thing to do the Will of God. In this purpose stands the very nature of Repentance, nor must it be several from Humiliation and Faith. We cannot so much as think of our sins aright without grief of heart, neither ought we to be grieved for this grief, 2 Cor. 7.8. This Sorrow pleaseth God greatly, and maketh glad the Angels in Hea∣ven, Luke 15.10. And bringeth the Mourners unto infinite joy and peace of Con∣science. Some there are that repent of their Repentance, are sorry they have sor∣rowed for those sins they yet delight in. This is the height of Impiety, and that which filled the hardness of Pharaohs heart to the full; nor were the Israelites them∣selves free there-from, when their murmuring appetites lusted after the Flesh-pots of Egypt: But he that indeed repents, mourns that he hath not mourned, repents that he hath not repented, humbles himself because he hath not been humbled. This is that which a man must do before he can truly repent of any particular sin whatsoever. And such think it, nay they know it to be impossible for them to repent enough: Such are our Offences against the Eternal and Infinite Majesty of God, as no man is so humbled for them, as that he can say, He need be humbled no more for them. So that this is an undeniable Truth, a general Rule without exception, That whosoever is come to this pass to think he hath repented enough, he is not in the account of Gods Word a true Convert or Penitent: Could our life in length equal Methuselahs, and our Repentance in an undiscontinued practice thereof equal our Life; all this com∣pared to the Infinity of the Majesty offended, would come short to entitle it Long∣lived. An unintermitted Watchfulness, fed and supported by a daily constant revolu∣tion of faithful Prayers, is the pith of Repentance, which is likely to prove so much the sounder, by how much the more free and voluntary the performance thereof is; for extorted and inforced Repentance, though it often proves sound and good, no doubt, yet may not be always so; the instrumental cause thereof hapning to be re∣moved, the Work may not go on.

Repent therefore, for except we repent we shall all perish, Luke 13.3. But if

we judge our selves, we shall not be judged of the Lord, 1 Cor. 11.31. Not as the custom is, a seeming sad Confession of sin out of Formality, not Conscience, of Passi∣on without remorse, or of fear without change; like Judas, who confessed he had sinned in betraying innocent blood. This is not to repent, nor can we be said to be truly penitent, when the Judgements upon us for sin, grieve us more then the sins themselves. And although whensoever an unrighteous man truly repenteth, he shall be pardoned, yet he cannot truly repent whensoever he will: Beware therefore of deferring Repentance. He that refuses to turn when God calleth him, provokes God to refuse to turn to him when he calls upon God, yea to give him over to the hardness of his heart, and to assign him Belshazzers, or the rich Fools death.

There are two parts of Repent∣ance; viz.

• 1. The Mortification of the Old man, that is, Of the Corruption, which by reason of sin sticketh in us.
• 2. The Resurrection of the New.

So there is a two∣fold consideration of Repentance:

• 1. In respect of the beginning of Repentance, as Contrition: This is before Faith.
• 2. In respect of the Act of it; now the Act of Repentance followeth Faith.

The exer∣cise of Re∣pentance; viz.

• 1. A constant turning from all sin unto God, which hath two parts; viz.
  • 1. A purpose of heart and resolution never to sin more.
  • 2. A holy endeavor of performing the said resolution.
• 2. A humble Confession
  • 1. Of our sins, not in word onely.
  • 2. Of our desert of punishment due for them.
• 2. A continual inward grief and sorrow of heart for our sins, not a worldly, but a godly sorrow, which consisteth of two parts:
  • 1. To be displeased with our selves for our sins.
  • 2. To have a bodily moving of the heart, which often causeth crying and tears. The former of these is necessary; the latter is not simply necessary, though it be commendable in whomsoever it is, if it be in truth.
• 4. A true inward Humiliation of the heart, joyned with a true in∣ward shame of all our sins whatsoever.
• 5. An earnest begging of God, in the Name and Mediation of Jesus Christ, pardon for all our sins.

Grief of heart causing Repent∣ance, a∣riseth

• 1. From the Word of God, whereby sin and Gods wrath for the same is discovered, Acts 2.37.
• 2. From Despair of all help in our selves, or any other Creature, Acts 16.30.
• 3. From our wretchedness and vileness by reason of sin, whereby God is offended and his wrath provoked, as well as from our cursedness by reason of the punishment and fearful issue of sin, Luke 15.18.

What the grief is which is in the godly when they re∣pent; viz.

• 1. A grief both for sin past and present, which is called Sorrow; and also for sin to come, which is called Fear.
• 2. An hatred of sin committed, both of present sin, and sin to come.
• 3. An averting from sin committed, to Godliness.
• 4. A flying from sin to come. So the grief is in the heart; the flying is in the will; the averting is in the heart and will, and it is an averting from evil unto good.

The effects of true spiri∣tual grief; viz.

• 1. Shame for evil, which hath been done, Jer. 31.19. Rom. 6.21.
• 2. A true and thorow Resolution to enter into a new course of life.
• 3. A renuing of grief so oft as occasion is offered. True spiritual grief is never clean dried up, because sin the cause of it is never quite taken away.

The true properties of sound repentance; viz.

• 1. We must begin with our hearts to purge them of all corruptions and filthy lusts, Ezek. 18.31.
• 2. As we must turn unto God with the heart, so with the whole and all the heart, with all our soul, Deut. 30.2.
• 3. We must shake off all our sins, as well one sin as another, and turn un∣to God, Ezek. 18.13.
• 4. Our Repentance must be speedy and always, so long as we live, Matth. 24.13. Revel. 2.10.

No man ought to defer his Re∣pentance on this ground, That Christ was merci∣ful to the Thief at his death, Luk. 23.43. For

• 1. That one example is recorded, that none should utterly de∣spair.
• 2. Onely that one, that none should presume.
• 3. It cannot be proved that he put off his Repentance to that day.
• 4. It is not safe to make an extraordinary Action (as this was) a patern: For Christ did miraculously work on that thief, to give in that moment of his Humiliation an evidence of his di∣vine Power.

Reasons why we ought to hasten our Repent∣ance; viz.

• 1. Because we are uncertain of the means, not knowing whether God will offer the same to morrow, or no.
• 2. Because we are most uncertain of our lives.
• 3. Because the longer we live, having not repented, we get the greater measure of sin: Sin by custom becometh stronger, and our selves the weaker thereby to repent thereof.
• 4. Otherwise we provoke Gods wrath against us, and cause him to re∣move the means from us.

We must wit∣ness our Re∣pentance by ac∣knowledging our particular sins and tres∣passes, for these Reasons; viz.

• 1. Because Repentance onely made generally and confusedly, is never true, but a common and hypocritical Repentance of one re∣solved and setled to continue in sin, and not yet touched with a true feeling thereof. Indeed for unknown sins which we in weak∣ness and ignorance commit, the Lord accepteth a general con∣fession and acknowledgement (which no doubt may be said of the poligamy or marrying of many Wives, and other daily infirmities) provided we daily renew our Repentance for all known sins, and lead the whole course of our lives penitentially.
• 2. Because we must make a particular account to God at the hour of death, not a general one of gross sins onely, but a particular one of all specials also.

The true signs of sound Repent∣ance; viz.

• 1. Care to avoid all sin as well as any one, not for fear but love, not be∣cause man, but God commandeth; a diligent care, study, and endeavor to amend what is amiss, and to labor to practice the contrary Vertue.
• 2. Impatience till we have cleared our selves, and made our peace with God for committed sins; and a purging of our selves of other mens sins with a clear Conscience in all things.
• 3. A holy Indignation or Anger against our selves, and the sins we before took pleasure in, either in our selves or others.
• 4. Fear, because it is sin; fearing to offend God because of his Mercy; a filial fear to sin, to displease God, or to hazard his favor.

• 5. Desire or fervent affection to God, to Spiritual things; a longing after the Grace of God, a thirsting after Christs Righteousness and the sincere Milk of the Word.
• 6. Zeal for God and his Worship, which makes us not to perform it per∣functorily; a knowing Zeal after Gods Glory, a holy Contention or Emu∣lation to exceed in Piety.
• 7. Revenge, when we are holily revenged of our selves for our sins by the con∣trary Vertues; a holy Revenge, judging and condemning of our selves for our sins in our selves, or others by our occasion.

Motives to true & sound Repen∣tance; viz.

• 1. The Commandment of God himself so often urged and repeated, Jer. 13.12. & 8.6. & 18.11. This was Johns Proclamation in the Wil∣derness, Mat. 3.8. This Doctrine was preached to our Parents in paradice, was afterward figured out by Circumcision before the Law, and by Purification after the Law, Isa. 1.16.
• 2. Such as Repent not, lie under the bondage of Satan, they are as Ca∣ptives and Prisoners, bound to obey his Will, and to do him Service, 2 Tim. 2.26.
• 3. Such as dye without Repentance, remain for ever without Remission and Forgiveness, they are lost, and must needs perish, if they repent not before, 2 Pet. 3.9. Luke 13.3.
• 4. The Threatnings denounced and executed upon the Rebellious and Dis∣obedient, are made Examples and Admonitions unto us. Gods Ven∣geance justly faln upon others should serve to amend us, 1 Cor. 10.6.
• 5. The Certainty and Suddenness of the last and general Judgement: What maner of persons ought we therefore to be in holy Conversa∣tion and Godliness?
• 6. We must be all led to Repentance by the unspeakable Fruits that fol∣low it; as, Pardon of Sins, Reconciliation with God, Peace of Con∣science, Hearing of our Prayers, and in the end Blessedness in the Hea∣vens, Ezek. 33.11.
• 7. The Exellency of it, which appeareth
  • 1. In the Antiquity of it, being the first Sermon in Paradice.
  • 2. In the Continuance of it, having always been in the Church, and shall be to the end.
• 8. The Pro∣fit of it, w^ch may appear in these five things; viz.
  • 1. It freeth us from the Snares and Subtilties of Satan, 2 Tim. 2.25, 26.
  • 2. It preventeth the Judgement of God in this Temporal life, Jonah 3.4, 10.
  • 3. It procureth the Mercies of God, Temporal, Spiritual and Eternal, Mal. 3.7. Ezek. 18.
  • 4. It freeth us from Death Spiritual and Eternal.
  • 5. It saves our Souls from Death, and hides a multitude of Sins, Jam. 5.20.
• 9. The Necessity of it, because without it we may perish for ever, Luke 13.5, 3.

The means to attain unto re∣pentance; viz.

• 1. A careful, diligent, profitable and constant Hearing of Gods Word, Acts 2.38, 41.
• 2. To beg it at the hands of God by Prayer, for it is the gift of God onely, Ezek. 36.26.

Duties requi∣red of us af∣ter we have repented, viz.

• 1. We must pray to God to uphold us, that we may not fall again into our former Sins and Transgressions.
• 2. We must labor to convert others, and be a means for the beating down of Sin in them, and for the raising of them up to Newness of Life.

XIV.

OBedience, is that whereby a man being endued with Faith and Repentance, doth accordingly to the measure of Grace received, endeavor himself to yield Obe∣dience to all Gods Commandments, from all the powers and parts both of his Soul and his Body. And this is called New-Obedience, because it is a Renewing of that in man whereto he was perfectly enabled by Creation. This Obedience much con∣sisteth in observing the Works of Christ; which we must not understand of do∣ing them according to the rigor of the Law, but of a purpose and endeavor to keep them: For this is a Priviledge belonging to all that are in Christ, That God accept∣eth their wills and endeavors of Obedience for perfect Obedience it self, whereupon they who have but little knowledge, if they have care to get more knowledge, & make conscience to obey that which they know, shall also have the Reward promised; for true Religion stands not in Knowledge, but in Obedience; and this is true Obe∣dience, to make Conscience of every sin in our own persons, to take heed of the in∣fection of sin in others, and to abstain from the appearance of evil: and all this not for a day or a year, but from time to time in all; I say, all our thoughts, words and works, through the whole course of our life, to the end of our days. And this our Obedience must not onely be in doing this or that, but also in suffering the Miseries laid upon us, to the Death; neither in keeping this or that Commandment, but im∣partially keeping them all; yea, and it must be ready and chearful, without any de∣liberation or consultation with flesh and blood.

True O∣bedience, which proceed∣eth from true faith hath these Heads & Branches viz.

• 1. It must be a Fruit of the Spirit in Christ.
• 2. It must be the keeping of every Commandment of God.
• 3. The whole man must endeavor to keep the whole Law in his Minde, Will and Affections, and all the Faculties of Soul and Body.
• 4. He must deny himself, and take up the Cross, Luke 9.23.
• 5. He must believe all things that are written in the Law and Prophets, Acts 24.14.
• 6. He must have and keep a good Consci∣ence: for w^ch these means are very re∣quisite; viz.
  • 1. In the course of his life he must practise the duties of the general Calling, in his particular Calling.
  • 2. In all events that come to pass, in patience and silence he must submit himself to the good will and pleasure of God.
  • 3. If at any time he fall, he must humble himself before God, labor to break off his Sin, and recover himself by Repentance.
• 7. He must prove what is the good will of God, Rom. 12.2.
• 8. He must restrain his life from outward offences, which tend to the disho∣nor of God and Scandal of the Church, 1 Thess. 5.22. 1 Pet. 2.11, 12.
• 9. He must mortifie the inward Corruptions of his own heart.
• 10. He must labor to conceive new motions agreeable to the Will of God, and thence bring forth and practise good Duties, so performing both outward and inward Obedience unto God.

Rules of ordering & direct∣ing our Obedi∣ence; viz.

• 1. We must be assured that we do those things that are warranted in the Word of God, and that they be done according to his Will, Isa. 29.14.
• 2. We must perform our Obedience heartily; not for outward shew and fashion, to be seen of men, but as in the sight of him that looketh upon the heart, Prov. 23.26.
• 3. It must be done with all our power chearfully and willingly; which de∣pendeth upon the former, but distinguished from it, 2 Cor. 8.12.
• 4. It must be done freely out of love to him that commands it, and pure∣ly and simply for his sake; not mercinarily for the Reward, yet in hope thereof.

• 5. We must perform tht fruits of our Obedience entirely, not by halfs; sincerely, not parting stakes between God, and the Devil, and our selves, Jer. 7.9, 10.
• 6. It must be a constant Obedience, not by fits, for a day, or a short and set time; there is no promise made but to such as persevere unto the end, Mat. 10.22.
• 7. Our Obedience must not be delayed from time to time, Heb. 3.7, 8. Mat. 25.10.

God requireth a full and entire O∣bedience, and it is our Duty to yield Obedience to all the Command∣ments of God, for these Reasons; viz.

• 1. God in his own nature is perfect in himself, and perfect in all goodness towards us; we must therefore answer him in Duty and Obedience.
• 2. Christ Jesus is a perfect Savior, a perfect Redeemer, a perfect Mediator; it followeth therefore that we should follow after all Righteousness, and make Conscience of all sin.
• 3. In respect of the Commandments themselves, which are so knit together, that the knot cannot be loosed, but all are dissolved.
• 4. There is nothing done in this flesh, but God will bring it into Judgement, Eccl. 12.14.
• 5. All things commanded of God from the greatest to the least are most just and equal, and therefore to be observed diligent∣ly, without all parting or partiality.

That our Obedi∣ence may be in some good de∣gree to∣wards Perfecti∣on,

• 1. We must labor to have pure and upright hearts, which giveth life to all our actions, and is very much accepted of God, who looks especially to the heart.
• 2. We must be free from any purpose to live in any known sin, and must be enclined to every thing that is good, lest we be unawares ensnared by the contrary.
• 3. We must all take notice of our own wants and imperfections, and earnestly bewail and mourn for them, striving with all our power against them.
• 4. We must make Conscience of the least sin, that we may be afraid of the greatest.
• 5. We must still go forward from good to better, evermore growing in Grace.
• 6. It is our duty to pray unto God to give us upright hearts, which in them∣selves are crooked and corrupt, prone to nothing but what is evil.

This Doctrine of Obedience is useful to Re∣prove

• 1. Those that waste themselves and spend their strength chiefly about the things of this world, and never labor after Regeneration and the things of the Lord.
• 2. Such as content themselves with a small measure of Knowledge and Obedience, of Faith and Repentance.
• 3. Those that do halt with God, and yield a maimed Obedience un∣to him.
• 4. Such as think it sufficient to serve God outwardly to be seen of men, and worship him through Hypocrisie.

Obedience is most lovely in Gods eyes; Obedience better is then Sacrifice: It makes us welcom to the Lord, when we In Faith, in Love, and true Humility Petitions send, and our Addresses make In JESUS Name, and all for JESUS sake. Without this Grace, all other Graces are But as a Glo-worm-light or falling Star. Who knows his Masters will, and not obey, Shall for his knowledge smart another day.