Body of Divinity

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

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

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

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

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

Thirdly, The Privileges you enjoy by this Communion:

• 1. Liberty of access to God, Rom. 8. 15. Heb. 4. 6. they come to him sitting on a throne of grace, Heb. 4. 16.
• 2. An interest in God's particular providence, and a sanctified use of the creatures, 1 Cor. 3. 21.
• 3. The influences of grace, 1 Cor. 1. 30. John 14 6.

Evidences of this Communion:

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

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

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

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

• 1. Adoption.
• 2. Justification.

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

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

Of Adoption.

As soon as a soul is by faith united to Christ, he is made the child of God in the Sonship of Christ, 1 John 3. 1.

God is said to have three sorts of Sons:

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

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

It is a gracious sentence of God the Father on a believer, whereby for Christ's sake he calls believers his children, and really admits them into the state and condition of children.

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

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

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

There is a difference yet between divine and human adoption:

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

How this Adoption is wrought:

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

What Benefits have we by it?

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

The Benefits thereof are brought to two heads:

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

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

2. They have the honor of sons, John 8. 35.

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

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

Three things will show our Adoption:

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

CHAP. VI. Of Justification.

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

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

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

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

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

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

There is a great difference between Vocation and Justification, Vocation precedes, Justification follows. Justification praesupponit aliquid, viz. Faith and Repentance; Effectual Calling ponit haec, non autem praesupponit.

The Doctrine of Predestination is handled in the ninth Chapter of the Romans, and the first of the Ephesians; of Justification in the third and fourth Chapter of the Romans; of the first sin of Adam in the third of Genesis, and fifth of the Romans; of the Lord's Supper in 1 Cor. 11. of the Office of Ministers, 1 Tim. 3. of Excommunication, 1 Cor. 5. of Assurance • ep. John.

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

Justification is a judicial Act of God the Father upon a believing sinner, whereby his sins being imputed to Christ, and Christ's righteousness to him, he is acquitted from sin and death, and accepted righteous to eternal life.

In which description there are four things:

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

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

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

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

The debt of a believing sinner is reckoned to Christ, and the obedience of Jesus Christ is really reckoned to a believing sinner. The result of which exchange is the acquitting of a sinner from sin and death. All the punishments due to us for our sins are reckoned to Christ by virtue of those transactions between God and him. Christ became our Surety, God laid on him the iniquity of us all, 2 Cor. 5. He became sin for us, and his righteousness is imputed to us; that phrase is repeated eleven times of God's imputing Christ's righteousness to us.

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

2. To justify is to absolve or pronounce righteous, we cannot be so from our own righteousness which is imperfect, the Scripture calls Christ our righteousness 1 Cor. 1. 30. Rom. 5. 18. as Adams sin was made ours by imputation we being in his loins, so Christ's righteousness is made ours we being in him the second Adam.

* Piscator and M ^r Wotton make Justification to be nothing but the Remission of sins, and imputation of Righteousness and the Remission of sins the same thing; a man being therefore accounted righteous, because his sins are not imputed to him, and they deny that the Scripture ever saith Christ's righteousness is imputed to us.

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

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

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

• 1. The perfect holiness of his human nature, Heb. 7. 26.
• 2. The perfect righteousness which he performed in doing and suffering according to the Law, this is imputed to us.

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

The parts of Justification:

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

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

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

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

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

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

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

Arguments to the contrary:

• 1. Christ is called a Redeemer, Rom. 3. 14. 1 Cor. 1. 30. and Job, I know that my Redeemer liveth. He is a Redeemer, and we obtain our Justification by this Redemption, therefore he is the meritorious and deserving cause of it, he hath redeemed us by his blood, and we are bought with a price.
• 2. He is a Mediator 1 Tim. 2. and he is the Mediator of the New Testament. These things are implied in that
  • 1. That God and men were equally disagreeing, God was alienated from men, and men from God.
  • 2. Christ came that he might pacify God angry with us, and convert our hearts who were rebels against him.
  • 3. The means by which this was done, the death of this Mediator, as appeareth Heb. 9. 15, 16.
• 3. From those places where Christ is called a Propitiation, 1 John 2. 1. in allusion to the Mercy-seat, Exod. 25. 17. & Numb. 7. 89. Two things are implied here, 1. That God was exceeding angry with us for our sins. 2. That Christ did pacify him by his blood. The Mercy-seat was called also the Oracle, because God answered by it; and the covering, because it covered the Ark, in which were laid up the Tables. Christ is compared to this both in regard of his Prophetical Office, because God doth by him declare his will, as also in regard of his Priestly Office, because by this God is pleased.
• 4. From the places where Christ is said to be a Sacrifice, Ephes. He gave himself an Offering and a Sacrifice; and in the Hebrews, Christ was once offered; whence note, 1. That Christ's death is a true Offering and Sacrifice. 2. It was done in the days of his flesh for the destruction of sin.
• 5. All those places must needs prove Christ to be the meritorious cause where Christ is said to take away our sins, and the punishment from us, Isa. 53. He bore our iniquities, 2 Cor. 5. 21.

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

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

There are four set periods of Justification:

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

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

• 1. When the Lord passeth a sentence of Absolution on men at their first Conversion, immediately upon their Union with Christ, Act. 13. 38, 39.
• 2. He that is justified falls into daily transgressions, therefore there must be a daily imputation and application of the death of Christ, John 13. 10.
• 3. There is a high act of justification after great and eminent falls, though there be not an intercision, yet there is a sequestration, such cannot then plead their right. David's sin of adultery and murder made a great breach upon his justification, therefore he prays God Psal. 51. To purge him with hyssop, to apply anew the blood of Christ.
• 4. There follows a certification, a sentence passed in the soul concerning man's estate, 1 John 5. 9. Rom. 8. 33, 34.
• 5. Justification is never perfected till the day of judgment, Act. 3. 19. then sentence is passed in open Court before men and Angels.

Of preparatory Works to Justification;

The 13 ^th Article of the Church of England saith, Works done before the grace of Christ or Justification, because they are not done as God hath commanded them, we doubt not but they are sins. Matth. 7. A corrupt tree brings forth corrupt fruit. Heb. 11. Without faith it is impossible to please God. Tit. 2. 9. To the defiled all things are defiled.

Whether these Works without faith merit ex congruo?

Potest homo nondum reconciliatus per opera poenitentiae impetrare & mereri ex congruo gratiam justificationis. Bellarm. l. 5. de grat. & lib. arbit. c. 22.

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

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

Whether Works with faith deserve grace ex condigno?

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

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

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

Our good Works as they flow from the grace of God's Spirit in us, do not yet merit Heaven.

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

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

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

Extra statum justificationis nemo potest vere bona opena satis magnifice commendare. Luther.

More hath been given in this Land within these threescore years to the building and increase of Hospitals, of Colleges and other Schools of good learning, and to such like works as are truly charitable, then were in any one hundred years, during all the time and reign of Popery.

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

Whether we be justified by inherent or imputed righteousness?

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

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

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

The Papists place the formal cause of justification in the insusion of inherent righteousness. The opinion is built upon another opinion as rotten as it, viz. perfection of inherent righteousness; for if this be found to be imperfect (as it will be always in this life) the credit of the other opinion is lost, and that by consent of their own principles, who teach that in justification men are made completely righteous.

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

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

Arguments against them:

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

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

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

For the imputation of Christ's righteousness there is justitia mediatoris that is imputed, not justitia mediatoria, as they say in Logic, Natura generis communicator, non natura generica.

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

To speak properly, the will or grace of God is the efficient cause of Justification, the material is Christ's righteousness, the formal is the imputing of this righteousness unto us, and the final is the praise and glory of God; so that there is no formal cause to be sought for in us.

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

Whether inherent justice be actual or habitual?

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

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

Bellarmine, lib. 5. de Justification, cap. 7. prop. 3. saith, Propter incertitudine •• propriae justitiae, & periculum inanis gloriae, tutissimum est fiduciam in sola Dei misericordia & benignitate reponere; By which saying he overthrows all his former Dispute about inherent righteousness.

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

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

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

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

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

Some urge this Argument, By Christ's active Obedience imputed to them, the faithful be made perfectly righteous, what need is there then of his passive righteousness? need there anymore then to be made righteous?

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

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

CHAP. VII. Of the Parts and Termes of Justification, Remission of sins, and Imputation of Christ's Righteousness.

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

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

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

Every subject of Christ's Kingdom hath his sins pardoned, Isa. 33. ult. This is one of the privileges of the Church in the Apostles Creed, Acts 2. 38, 39. and all his sins totally pardoned, Exod. 34. 6, 7. Micah 7. 18, 19. This is a great privilege, Psal. 32. 1. Exod. 31. 34. It is nowhere to be had but in the Church, because it is purchased by Christ's blood, and is a fruit of God's eternal love. Remission of sins is the principal part of Redemption, Col. 1. 14. Ephes. 1. 7. one of the chief things in the Covenant, Ier. 31. Heb. 8. The holy Ghost seldom names it without some high expression, Psal. 51. Ephes. 1.

Remission of sins, and of which.

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

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

The word remitting or forgiving implies that sin is a debt or offense, as Christ calls it in his form of Prayer. God is said to forgive when he takes away the guilt, and frees us from condemnation, Isa. 44. 22.

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

Thirdly, The outward meritorious cause is the blood of Christ. Paul in the Epistle to the Hebrews largely shows, that it was the blood of Christ typified by the Sacrifices that purgeth us from our sins, by Christ's merits God's grace is obtained.

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

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

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

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

CHAP. VIII. II. Imputation of Christ's Righteousness.

TO impute in the general is to acknowledge that to be another's which is not indeed his, and it is used either in a good or bad sense; so that it is no more then to account or reckon. It is the righteousness of Christ imputed to us and accepted for us by which we are judged righteous. Blessed is the man to whom the Lord imputeth right co • snesse without works, and again, that justifieth the ungodly.

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

If we be sinners by the imputation of Adams sin, then are we also righteous by the imputation of Christ's righteousness, Rom. 5. 12, 19. because his disobedience is imputed to us. Peccatum Adami it a posteris omnibus imputatur, ac si omnes idem peccatum patravissent.

There is some difference between the imputation of our sins to Christ, and his righteousness to us, for though our sin was by imputation his, as his righteousness by imputation ours; yet the manner of this imputation is not to be urged, as Bellarmine would stretch it by our tenets, as by Christ's righteousness imputed to us, we are righteous truly though not inherently, yet Christ by our sins cannot be called a sinner truly, he was reckoned among sinners, and God laid our sins upon him, yet he cannot be called a sinner, because he took our sins upon him not to abide but vanquish them, he so took them on him that he took them away, but his righteousness is so made ours as that it is to abide in us.

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

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

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

One may be certain

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

There is a three-fold certainty,

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

Assurance of God's grace and favor to save a man's self in particular is wrought in the hearts of those that have it in truth, in three degrees.

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

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

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

There is a three-fold Assurance:

• 1. Of Evidence, it is the duty of every Christian to attain this.
• 2. Of Affiance which God doth accept of.
• 3. Of Obsignation, which God vouchsafes to some in bounty, whereby God doth so firmly seal the faith of some, as if he had told them that he did die in particular for them, this Assurance really excludes doubtings, and is given to men after long and fiery trials, when they have stood in an eminent way for Christ, as did the Apostles and Martyrs. Some have been so swallowed up with joy, that they have cried out, Lord humble me; one to whom God revealed his Election could neither eat, drink nor sleep for three days space, but cried out, Laudetur Dominus, laudetur Dominus.

God's people may have an infallible and settled Assurance of their being in the state of grace, and their continuance therein. This may be proved,

1. From Scripture.

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

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

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

Thirdly, God requireth of them such duties as it were in vain or impossible to do if they might not be assured of their estate and the perpetuity thereof, 2 Cor. 13. 5. 2 Pet. 1. 10. To what purpose were proving or trying, if the matter by no means could be brought to any infallible evidence? How can our Calling and Election be made sure, unless a man may be assured that he is in the state of grace, and shall continue therein forever? We are bound to love and desire the last coming of Christ, which we cannot do until we be certified of his love.

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

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

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

• 1. To reveal unto us the things of Christ, to enlighten the mind in the knowledge of them, John 16. 15.
• 2. The Spirit draws the image of these upon the soul, conforms our hearts to the whole tenor of the Gospel, in the work of Regeneration and progress of Sanctification.
• 3. It brings in evidence to our souls of our interest in these things, Gal. 1. 15, 16. Rom. 8. 18.

It is difficult to attain Assurance:

• 1. From our own corrupt nature which inclines us to both extremes contrary to this, to presume or despair, Prov. 30. 12. Ps. 36. 2. Rev. 3. 17.
• 2. From the world, our friends flatter us, and others load us with slanders and discourage us, as Job's friends did him.
• 3. From Satan whose chief engine next to hinder our conversion, is to keep us from Assurance, and to delude us with false assurance, and he joins with our unbelief to make us despair. See Ephes. 6. 16.
• 4. The nature of the thing itself is very difficult, because it is a matter of great largeness, one must forsake all sins and creatures, true and false graces are very like, lukewarmness and the smoky flax; there is a variableness of mind even in the converted, Gal. 5. 17.

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

• First, Presumption grows from a carelessness of ones estate in that he examines it not by the Word; True Assurance follows the most serious examination of ones estate.
• Secondly, Presumption goes without book; True Assurance rests itself upon the evidence of God's Word.
• Thirdly, Presumption imboldens to sin, and makes careless of good duties; True Assurance encourageth to all goodness and withdraws the heart from sin.

The proper and natural fruits of Assurance:

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

Motives to get Assurance:

• First, Every wise man will labor to get a good thing as sure as he can. Many will question our title to eternal life; Satan follows believers with many objections and temptations, our hearts will join with him.
• Secondly, When this is once got, the soul is possessed of the most invaluable treasure of this world. To walk in the light of God's countenance is a privilege, 1. Of Honor. 2. Comfort, 1 John 3. 20. Assurance is useful in life and death, for doing and suffering.
• Thirdly, The Devil most opposeth it and labors to keep men in the dark, that is an uncomfortable doubtful condition, Isa 50. 11.
• Fourthly, It may be attained in God's ordinary dispensation, under the Gospel the whole Church had it, 1 Cor. 2. 12.

Means to get and keep it:

I. To get it:

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

II. To keep it:

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

• 1. For the Judgment.
• 2. For Practice.

The Judgment must be rectified in some things:

• First, It must be concluded as a truth, that a man may be the true child of God, and have true faith and holiness in him, and yet not enjoy this Assurance, 1 John 5. 13. to believe in the name of the Son of God, and to know one hath life, are not one and the same thing.
• Secondly, One must know that such doubts and objections which are raised up against his being the child of God without ground out of the Word, are to be rejected and slighted.
• Thirdly, One must be rightly informed of the difference betwixt the obedience which the Law and the Gospel require, for both require obedience (faith establisheth the Law and makes a man become a servant of righteousness) but the difference is exceeding great, the Law exacteth complete obedience, the Gospel expecteth upright obedience.

2. For Practice:

• First, Renew Repentance often, God often clotheth such with Garments of joy as tumble themselves in ashes, Blessed are the Mourners, for they shall be comforted.
• Secondly, Study Sanctification, he must follow after holiness that will see God, Psal. 50. 23. Constantly exercise Grace, 1 John 4. 16.
• Thirdly, Renounce all confidence in your own Righteousness, and labor to be found in Christ, having his Righteousness, Rom. 4. 5.
• Fourthly, Often and earnestly beg for the Spirit of Adoption to seal thee up to the day of Redemption, and to reveal unto thee the things that are freely given thee of God.
• Fifthly, Communicate thy fears and doubts to thy Brethren which be of understanding, and can consider and observe the consolations of God given them.

CHAP. X. Whether Faith alone doth justify.

GOD justifies judicially, Christ's blood meritoriously, Faith instrumentally, Works declaratively, Rom. 3. 24, 28. Rom. 4. 5. Mar. 5. 36. Luke 8. 50. Act. 13. 39.

The Papists, Socinians and Remonstrants all acknowledge Faith to justify, but by it they mean Obedience to God's Commandments, and so make it a Work, and not consider it as an instrument receiving Christ and his promise.

A Papist, a Socinian, a Protestant saith, We are justified by faith, but dispositive, saith the Papist, conditionaliter, saith the Socinian, applicative, saith the Protestant.

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

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

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

When we say, Faith alone doth justify, we do not mean fidem solitariam, that saith which is alone; neither do we in construction join sola with fides the subject, but with Justification the predicate, meaning that true faith though it be not alone, yet it doth justify alone, even as the eye, though in respect of being it is not alone, yet in respect of seeing, unto which no other member doth concur with it, it being the only instrument of that faculty, it is truly said to see alone, so faith though in respect of the being thereof it is not alone, yet in respect of justifying, unto which act no other grace doth concur with it, it being the only instrument of apprehending and receiving Christ, is truly said to justify alone.

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

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

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

CHAP. XI. Of Sanctification.

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

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

To sanctify sometimes signifies

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

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

What Sanctification is.

Some describe it thus:

It is the Grace of God dwelling in us, by which we are enabled to live a holy life.

It is a supernatural work of God's Spirit, whereby the soul and body of a believer are turned to God, devoted to him, and the image of God repaired in all the powers and faculties of the soul.

It is a resolution of will and endeavor of life to please God in all things, springing from the consideration of God's love in Christ to mankind revealed in the Gospel.

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

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

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

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

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

The moving cause is the consideration of the love of Christ to mankind revealed in the Gospel, the matter of it, a resolution and constant endeavor to know and do the whole will of God revealed in his Word, Psal. 119. 30. & 73. 10. the form▪ a conformity to God's Law or whole will so revealed, Psal. 119. the end principal to glorify and please God, secondary to attain his favor and eternal happiness. The extent must be in all things, the subject of it is the whole man, the whole soul and body. Sanctification reacheth to the frame of his heart. David hid the Law of God in his heart, the inward man, therefore called a New-Creature; and outward Conversation, therefore called a living to God, 1 Thess. 5. 23.

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

The Properties of it:

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

A godly life is distinguished,

• 1. From the false goodness of the Hypocrite, for that is willing sometimes to do God's will, not with such a settled will as to endeavor it, and willing in some things, not in all things to do God's will. The motive to that is only love of himself, or some outward thing.
• 2. From the perfect goodness which was required in Adam in the Covenant of works, for that was not only a will and endeavor to Know and Do, but an actual Knowing and Doing. They differ as much as shooting at the Mark and hitting it.

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

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

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

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

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

How far this purity must extend:

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

He then is a pure man which doth with such due care oppose and resist the sinfulness of his nature, that either it doth not break forth into sinful thoughts, words and deeds, or if it do, he labors presently to purge himself by confessing and bewailing the same before God, by humble begging of pardon, by renewing his purposes and resolutions of amendment, and by laboring to rest upon the blood and merits of Christ for pardon. He that doth this is altogether as free from sin in God's account, as if he had not sinned, God esteeming him as he is in Christ.

The Excellency of the work of Sanctification:

Christians look on the grace of Adoption, Justification and spiritual Wisdom, as high Privileges, but through the Devils policy they look on this as a drudgery, whereas there is not a greater privilege or higher favor; all the subjects of Christ's Kingdom are holy, Isa. 4. 3. & Chap. 35. They have God's Image repaired in them, which consists in righteousness and true holiness. Holiness is a conformity of the frame of the heart to the will of God. Christ's life is communicated to them, whereby they die to their corruptions, and labor to live according to the rules of the Gospel. This is a great privilege to be a Saint.

Reasons, 1. Because holiness is the Lord's own excellency, it is his great Attribute, He is glorious in holiness; The Cherubims (Isa. 6.) sing holy; and the Church sings so in the Revelation.

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

3. It is a great part of the happiness which the people of God shall enjoy in heaven to all eternity, Ephes. 5. 27.

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

5. God everywhere pronounceth such blessed, and makes great Promises to them. This Privilege is communicated to everyone under the Dominion of Christ's grace, Isa. 11. from verse. 1. to 12. 1 Pet. 2. 8, 9. and to none else, the world is Satan's Kingdom.

This serves to comfort and cheer the soul, what ever God doth for any he never gives a greater pledge of his love then to sanctify them. God gives holiness for the only great standing Evidence of his Favor; Holiness is the Evidence of thy Election, Calling, Justification, Adoption: Justification and Adoption have Comforts which Sanctification hath not, yet this clears them to me.

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

• First, Those gracious Qualities which the Spirit of God hath wrought in the soul, are but feeble and initial, 1 Cor. 13. We know, love, and believe but in part.
• Secondly, There remains still a body of corruption, a depravation of all the faculties of the soul, which consists in averseness from that which is good, and proneness to all evil, therefore Sanctification consists in mortifying those relics of corruption, Col. 3. 5. Rom. 7. lat. end. 1 John 1. lat. end.
• Thirdly, While God's people are in this world no good things they do are perfect, yea they are all tainted with corruption, Isa 64. 10.

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

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

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

Evidences of Sanctification:

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

Means to get holiness.

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

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

CHAP. XIII.

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

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

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

1. Of the faculties of the soul. Grace spreads itself through all the faculties.

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

There are three reasonable faculties proper to men alone:

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

I. Of the Understanding.

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

Or, it is that faculty by which we are able to inform ourselves of the general natures of things. Sense alone perceives particulars, the understanding abstracts things and forms in itself the general natures of things. I see this or that man, but understand the nature of man.

The Object of it is omne intelligible.

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

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

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

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

The Properties of this teaching:

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

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

This renewing consists

• First, In Knowledge, and that 1. Doctrinally, of the truths to be believed, this is the very foundation, and that which is called historical faith, that is, a knowledge with an Assent to those truths which are recorded in Scripture; many may have this and more which yet are not converted; but yet where Conversion is, this must necessarily precede, 1 Cor. 2. 2. Whom God converts he enlightens, John 6. 45. 1 Cor. 8. 2. man's whole Conversion is called a teaching.
• 2. Practically, partly of our own filthiness, John 3. it was necessary for Nicodemus to know his natural filthiness, partly of Christ, sin will overwhelm the soul without this, Rom. 7. 24, 25. Ephes. 1. 19, 20. one must know his own poverty and Christ's riches, his own guilt and his satisfaction.
• 3. It makes the heart believe and assent to these truths, the understanding doth not only need converting grace to turn, but to assent and firmly to adhere to the truths revealed, to the promises manifested, for the heart doth not turn to God by knowing the promises, but by firm relying on them, and this is that which is called trusting so much in the Psalms.
• 4. The judgment is induced to approve of God's Word, his precepts and promises a • the best. He accounts those things best and worst which the Word doth. The converted man esteems of God's favor and freedom from corruption more then all the glory and riches of the world.
• 5. The mind is in part sanctified in regard of the thoughts, they were roving, distracted, impertinent and very frothy; now the mind is renewed about them, so that it hath more holy thoughts, more composed, more profitable and united in all duties and performances, more low thoughts of ourselves, and high thoughts of Christ.
• 6. It looketh then only to God's Word, My sheep hear my voice; To the Law and the Testimony.
• 7. Their mind is renewed in respect of consultations. Paul consulted not with flesh and blood, he subjects all to the glory of God and this Word.
• 8. He invents holy purposes, means and ways to propagate God's glory.
• 9. He discerns things that differ, Rom. 12. 7.

CHAP. XV. Of the Sanctification of the Will.

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

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

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

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

Obedience is the virtue of the will by which it is flexible to God's will in all things, and for his sake. Here Coeca obedientia, blind absolute obedience is as necessary and commendable, as in Friars to their Superiors it is foolish and unreasonable▪ Vide Daven. Determ. Quaest. 6.

There is a twofold Obedience:

• 1. Legal, so to keep God's ways as to do all which the ten Commandments require at all times, in all fullness, without any the least failing in matter or manner which was the bargain made with our first Parents Adam and Eve, and which by nature lies on us, Do this and live; such a keeping of the Law is utterly impossible, for Paul saith, That which the Law could not do in as much as it was weak through the flesh. The Law cannot bring us to heaven, because our flesh in breaking it disableth it from giving us the reward which is promised to absolute perfection, and by the works of the Law shall no flesh be justified; if we could perform such an Obedience, we needed not any Mediator.
• 2. Evangelical, a true striving to perform the former Obedience, it is an upright and hearty endeavor after the fore-named perfect Obedience. For the Gospel doth not abolish the Law from being the rule of our life, but alone from being the means of our Justification, and so from bringing the malediction of the Law upon us, but it establisheth the Law as a rule of good life, tying and enabling us to labor with uprightness and sincerity to perform all things written in the Law in all perfection. The Obedience of the Law excludes all defects, that of the Gospel all willful defects and allowed sins.

This Obedience is twofold:

• 1. Counterseit, false and feigned, when the will in some things yields to God's will, not because it is his will, but because his will doth not much cross the motions of theirs, this is the obedience of hypocrites.
• 2. True and hearty, when for God's own sake principally the will frames itself in all things to stoop unto him.

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

2. Imperfect, when the will opposeth itself to its own disobedient inclinations, and doth consent to obey, and is displeased with its own disobedience.

We must all set ourselves to yield true obedience to God, How often and earnestly doth Moses inculcate this, Deut. 4. 1. & 5. 1. If ye love me, keep my Commandments, saith Christ. Peter saith, We must yield ourselves to God as those that are risen from the dead, meaning quickened in soul by virtue of Christ's Resurrection, 1 King. 2. 3, 4.

Reasons. First, From God.

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

Secondly, His fitness to rule:

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

Thirdly, He hath done us already so much good, and laden us with so many benefits that we are engaged.

Fourthly, To this add the excellency of his holy Nature for wisdom and goodness.

Secondly, From ourselves: Who are

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

Thirdly, From the Commandments which we must obey:

• 1. They are most just, as holding perfect agreement with right reason and equity, teaching us to give God and man his own.
• 2. They are fitted to our good as well as to God's glory, confusion would follow if everyone might hate and kill whom he would.
• 3. Obedience is most necessary, acceptable, profitable and possible, praying, hearing, knowledge of God, faith.

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

The Properties of it:

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

Motives to Obedience:

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

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

3. The great privileges and reward of this service.

II. Means:

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

CHAP. XVI. Of the Sanctification of the Conscience.

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

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

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

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

Est liber animae ad quem emendandum scripti sunt omnes libri. Bern. What Conscience is it is hard to find, as in men's dealings the use of it, some making it a distinct faculty from the understanding, some an habit, some an act; it is the understanding reflecting upon its self in its acts in regard of the goodness or badness of them. Or, the judgment that a man gives of himself in reference to the judgment of God. There is a kind of syllogism, He that believes in Christ shall be saved: But I believe in Christ. He that loves the Brethren is passed from death to life: But I love the Brethren.

Converting Grace reneweth a man's conscience:

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

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

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

Fourthly, To witness the good things of God in us as well as the evil that is of ourselves, it is broken and humbled for sin, yet this very mourning is from God.

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

Sixthly, In the extremity of it, being rectified from one extreme, falls into another, from the neglect of the Sacrament they fall to adoring of it; this is rectified by grace, it will so incline him to repent as that he shall be disposed to believe, so to be humble as that he shall be courageous.

Seventhly, Converting grace also removes,

• 1. The slavishness and security of conscience, and puts in us a spirit of Adoption, Rom. 8. All the men in the world could not persuade Cain but that his sins were greater then could be pardoned.
• 2. That natural proneness to find something in ourselves for comfort, men think if they be not their own saviors they cannot be saved at all, Phil. 3. I desire to know nothing but Christ and him crucified, and count all things dung for his righteousness.
• 3. The unsubduedness and contumacy in it to the Scripture. Conscience is wonderfully repugnant to the precepts and holiness of God's Law, in the troubles of it contradicts the Scripture way of Justification.

CHAP. XVII. Sanctification of the Memory.

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

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

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

It is one part of the sanctity of the memory, when it can steadfastly retain and seasonably recall the works of the living God.

A sanctified memory consists in three things:

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

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

CHAP. XVIII. Sanctification of the Affections.

THe affections were called by Tully perturbations, by some Affections, or affectus, by others passions.

The affections are different from the virtues which are called by their names. They are certain powers of the soul by which it worketh and moveth itself with the body to good and from evil.

Or, They are powers of the soul subordinate to the will, by which they are carried to pursue and follow after that which is good, and to shun and avoid that which is evil.

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

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

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

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

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

Their sinfulness appears:

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

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

• First, The Scripture bids us not cast off but rectify our affections, Colos. 3. 1. 1 John 2. 15.
• Secondly, They are natural faculties planted in the soul by God himself, and so in themselves good, Christ which was free from all sin was not without affections. He was angry, did grieve, rejoice. Now we must not dare to abuse any power which he did sanctify.
• Thirdly, Affections rightly ordered much further and help our course in godliness. If we joy not in prayer, delight not in obedience, the work is tedious; but good affections make the work delightsome, they are spurs in our sides, which whosoever wanteth goes on but in a dull and slow pace.
• Fourthly, Manifold are the evils which come from disordered passions.

• 1. They blind the judgment. Perit omne judicium cum res transit ad affectum,

  Impedit ira animum ne possit cernere verum.

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

• 2. They seduce the will, for the will sometimes is guided by reason, it is often also carried away by passion.
• 3. They fill the heart with inward unquietness; they interrupt prayers, 1 Pet. 5. 7. and hinder the working of the Word, 1 Pet. 2. 1. They disturb reason and hinder a man in Meditation, whereby his heart is quieted. When fear, anger, jealousy begin to stir, then is judgment disturbed and hindered. Again, these passions fight one with another, fear with anger, and anger with fear, joy with sadness and sadness with joy, one passion carries a man one way and another another way. Passion can never be satisfied.
• 4. They often (when they are excessive) hurt the body, some by immoderate joy have ended their days, because the spirits sly out too suddenly to the object, and so leave the heart destitute of them; more by grief and fear, because the blood and spirits so hastily sly to the heart that they choke it; anger hath stopped many a man's breath, envy is the rottenness of the bones.

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

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

Marks of sanctified affections,

• 1. They must be universal, carried to all good and against all evil. Some love to hear the Word, some to read, some to pray, but they are not as careful to subdue passion, they will be angry, pettish, discontented, they will give way to doubting. The affections are regular when they are set on their right objects, enlarged when they take in the whole object. He that loves God, loves whole God, loves him not only as gracious, merciful, but as just, holy, faithful; he that hates sin, hates all the evil of it, Ephes. 3. 18.
• 2. They are subjected to grace in the rise, measure and continuance of them, they must rise and fall, ebb and slow at the command of faith, according to the nature of the thing presented. Faith will make us affect things according as the Lord doth, in cases which concern his glory affections must be raised up to the highest pitch. Adams passions were subject to reason, 1. In their rise, they were commanded by him. 2. In their measure. 3. In their continuance.
• 3. Sanctified affections do constantly and most immediately discover themselves in Meditations, projects, inward desires and endeavors of the soul, if thy thoughts of sin be pleasant, thou hatest it not.
• 4. The true metal of Sanctification is sincerity, and the edge of it zeal in every faculty.

Motives to get the affections sanctified:

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

The right Means to sanctify the affections:

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

CHAP. XIX. Of the Particular Affections.

SOme affections are cheering and comforting, as Love, Joy, Hope; some disquieting, afflicting, as Anger, Sorrow, Fear, Despair: to afflict the soul at a Fast is to awaken some or all of these afflicting passions, the soul is only afflicted by itself; in heaven all afflicting affections cease in their acting, in hell they are all exercised.

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

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

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

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

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

The chief of the Affections are of two sorts:

• 1. Some simple, which are exercised upon Good or Evil itself, viz.
  • I. On Good, considered
    • 1. Simply in itself, Love, a motion of being united to it, of complacency and liking.
    • 2. Respectively to its
      • 1. Presence, Joy a motion of enjoying it, an enlargement of the heart to receive good.
      • 2. Absence, both in regard of
        • 1. The good itself, Desire, a stirring of the heart to use means to get it.
        • 2. The likelihood of attaining or not attaining it, which are
          • 1. Hope, a moving and lifting up of the mind toward it.
          • 2. Despair, a falling from the future good.
  • II. On Evil, considered
    • 1. Simply, Hatred a motion of separating from that which is counted evil, as when we see a Toad.
    • 2. Respectively, to its
      • 1. Presence, Sadness, a pulling together of the heart in the sense of a present evil.
      • 2. Absence, considered
        • 1. In itself, Flight, Detestation if it come, a motion of flying from it.
        • 2. In its likelihood of being shunned or suffered.
          • 1. If we conceive it avoidable, Courage, a motion of rising against it, and making resistance.
          • 2. As it is likely not to be escaped but suffered, fear, a kind of perplexedness or shrinking from it.
• 2. Some compound, being the divers workings of two or more of these together, and they respect other things for good or evil, viz.
  • 1. The possessors thereof, whether
    • I. Our selves,
      • 1. Shame for evil or turpitude, in regard of evil working by motions of Fear, Hatred, Grief.
      • 2. Boldness for good we have done or got in regard of the good esteem of it, motions of the contrary affections.
    • II. Others,
      • 1. For Good we think we see in them, reverence differing from simple fear, looking to a thing conceived as excellent, a joint working of Fear, Love, Desire, Joy.
      • 2. For Evil, contempt, a motion of vilifying and abasing, disdaining one by joint working of contrary passions to those fore-named.
  • 2. The furtherances or hindrances thereof, viz.
    • I. The things which further Good hinder Evil, viz.
      • 1. Kindness, well-pleasednesse, a melting of the heart toward the thing or person which hath done us good, or kept us from evil by the joint motions of Love, Desire, Joy.
      • 2. Confidence, staying of the heart upon anything or person for good, or deliverance from evil, by a mixed work of Love, Courage, and Desire supporting Hope.
    • II. The things which further Evil and hinder Good from us, viz.
      • 1. Anger, a motion of punishing or hurting that thing so to remove it, or put it away in Hatred, Grief, Desire.
      • 2. Diffidence, a shaking and wavering of the soul from anything which should but cannot help him to Good or against Evil, and is mixed of Fear, Abomination and Hatred, overthrowing Hope and pulling away the heart from them.

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

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

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

CHAP. XX. I. Of the Simple Affections.

THe two first and fundamental Passions of all the rest are Love and Hatred.

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

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

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

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

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

• 1. The love of concupiscence or desire made out to the possession of God.
• 2. The love of complacency took wonderful pleasure in him.
• 3. The love of friendship was willing to do what God would have him.
• 4. The love of dependence expected good from no other.

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

The second object of man's love in his pure condition was himself, all his love to himself was to take delight in that in himself which was most lovely, God's Image in himself.

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

2. The Image of the Devil in our love.

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

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

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

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

The work of God's grace in sanctifying this affection, consists

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

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

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

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

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

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

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

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

Marks of this love:

1. When we love him with all the heart, soul and strength, a superlative love, such a love that in comparison of it all other love is hatred, when a thing is less loved it is said to be hated in Scripture, Jacob hated Leah. We love not God perfectly, We know and believe but i • part. A true child of God loves him with a fervent and unfeigned love, though perhaps he find not this in time of temptation.

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

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

Four things are to be found in such a one:

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

Secondly, With a love of complacency and delight. We may know whether we make God our chief delight and love him with a love of content and sweetness.

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

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

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

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

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

• 1. All other creatures are not able to give any subsistence or satisfaction to us. In our fall we lost God and closed with the creature, and we never think of returning to God till he have taught us the vanity of all other things, there must be satisfaction in the judgment, that there is in the Lord Christ what ever will serve my turn, and fully content all my faculties.
• 2. The heart hath sweetness, joy and comfort in its portion, God is All-sufficient.
• 3. It is taken off from depending on anything else.

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

How to know whether the love wherewith I love myself be a sanctified self-love.

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

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

The third object of our love is our neighbor.

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

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

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

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

The fourth object of our love is the rest of God's creatures which he hath given to us.

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

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

CHAP. XXI. II. Of Hatred.

THe affection opposite to love is Hatred.

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

Of the first.

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

It ariseth from a discord and disconformity of the object.

There is a twofold hatred:

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

There was little use of this affection in our primitive pure estate, there was nothing evil to man or in himself, a concord in all.

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

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

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

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

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

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

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

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

Secondly, The Quality of this affection. It is

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

Thirdly, The effects of it:

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

Fourthly, The Sanctification of this affection of hatred.

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

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

First, What the work of God's grace carries the affection of hatred to.

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

Two sorts of things are really evil:

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

All evils of the first nature come from God. God's will is the rule of all holiness, therefore we should submit,

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

This stands in two things:

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

Signs.

I. Of Hatred.

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

II. Of Sanctified Hatred:

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

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

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

If our hatred be sanctified, then it is carried against sin primarily and properly, because it is God's great enemy and ours, and the great evil in itself.

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

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

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

Means to get our hatred of sin sanctified:

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

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

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

CHAP. XXII. II. Desire and Flight.

THe next affection is that of Desire.

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

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

In this affection four things are considerable:

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

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

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

God gave to the soul of man when he created it a twofold appetite:

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

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

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

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

2. The depravation of this affection.

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

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

The qualities of our corrupt and carnal desires.

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

3. The woeful effects and fruits of them.

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

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

3. They make the soul extremely unthankful for the mercies already received, they make the Soul and Spirit of a man base.

4. The work of God's grace in renewing or sanctifying our desires.

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

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

2. Particularly.

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

We ought to desire,

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

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

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

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

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

3. The public good more then our own.

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

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

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

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

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

Secondly, It hath five Properties:

• 1. It is the greatest and strongest the soul hath of rational not sensitive desires, therefore set out by hunger and thirst, panting after God, Whom have I in heaven but thee, and in the whole earth in comparison of thee? Desires put out on Election and counsel are put out most on these things.
• 2. It is accompanied with sadness and languishing if it attain not the thing desired, Hope deferred makes the heart sick.
• 3. They would enjoy the object presently. Balaam could desire it at later end; If I desire a thing as an end, I cannot but desire it presently.
• 4. These desires are constant till the thing be fully enjoyed, John. 4. 14.
• 5. Such desires are operative, otherwise if they put us not on the use of means, they are not right. Such an one will be at any cost for exalting, adorning that thing. What is a man's happiness, end, glory, he desires to make as excellent as may be. Who ever truly desires spiritual things, desires them as their glory, they will give all for the glory of Christ, and the beauty of the Gospel.

How to know whether our desires after the things of this life be sanctified, try that by two things:

• 1. In the point of subordination, as they may stand with subordination to the great things he desires. As far as these outward things may be useful and helpful to the things of God's Kingdom. One thing have I desired, saith David, as an end. Ze • h. 7. 5, 6. Whether you eat or drink, or what ever you do, and so desire, do all to the glory of God.

• 2. You shall try it by the moderation of your spirit, If you desire these things as inferior goods, 1 Cor. 7. 27.

  Means or Directions to keep your desires strong and vigorous after spiritual things, and to moderate your desires after earthly things.

Of the first,

• 1. Labor for a thorough knowledge and acquaintance with these spiritual things, knowledge of a thing stirs up the appetite. Two men did vehemently desire a spiritual communion with God, Moses and Paul, and none knew more of Christ then these. Study the things of God, of Christ, and God's Kingdom, not only a speculative knowledge but a practical taste of God, rest not till thou hast some experience of this supernatural object. Other truths quickly • loy, when one understands an Art or Tongue, the knowledge of spiritual things quickens the appetite and enlargeth the soul.
• 2. Labor to be acquainted with thine own emptiness, how empty of all grace, and full of corruptions thou art, Tecum habita, labor to get a sense of these things, what a great evil an hard heart is, and what it is to be deprived of God, so the Lord counsels the Angel of Laodicea.
• 3. Hope of attaining is the whetstone of desiring, study those promises, He will satisfy the hungry soul, and those that thirst after the Well of life, and open thy mouth and he will fill it.

Directions how our desires after the things of this life may be sanctified.

In general. The sanctification of these desires stands in their moderation we must have a care that they be not inordinate.

First, Labor in general for a contented mind, Heb. 13. Be without covetousness, Get a contented spirit which may stand in an indifferency to these things.

3. Rules: 1. Let thy desires be fully let out after the things of heaven, this will moderate them to all other things, because they will satisfy them.

2. Labor to be rightly informed what all these worldly things are, and thy soul will be moderate toward them, know six things of them.

• 1. None of all the things of this life have any good in them to us further then they are useful. There is a necessity of food and raiment to uphold our natural being, but otherwise all these things are but useful in a subordinate way, not good further then of good use.
• 2. They are of no use at all to the saving of thy soul; I am going to a place, said the Martyr, where money is nothing worth, the thing I am to look after is the saving of my soul.
• 3. They are all by God's own appointment most inconstant and fading things; Riches take themselves to their wings, they are but flowers, these three considerations limit the good in them.
• 4. They are all vain, empty not simply, but entitatis debitae, a Well is empty, though it be full of Air, if it have no water in it Solomon challenged all the world to find more in learning, pleasures, then he did, What can the man do after the King?
• 5. They are vexation of spirit, either in getting, keeping, fear of losing or real parting.
• 6. They beguile, bewitch and make us worse,
  • 1. Blind the judgment with erroneous principles, that they are prone to think amiss of God and his ways.
  • 2. Draw the heart from God, he (who is the great disposer of all earthly blessings) out of his fatherly love will measure out of all these mercies the best portion unto thee, therefore be careful for nothing, but let your request be made known to God.

The affection opposite to Desire is Flight. This was Moses his fault, Exod. 4. 13.

It is a stirring of the soul to get away from the evil before it come too near, and have surprised a man.

We have an example of it in him that owing a man money, knowing or thinking that he will come to such a place, finds a kind of loathness to meet with him, and is moved to go out of the way, or absent himself that he may not meet with him.

It must be exercised on such things as are fit to be loathed and shunned.

1. Such things as may be hurtful to us:

• 1. All manner of sinful actions, Luk. 12. 1, 15. 2 Tim. 2. 22, 23. & 1 Pet. 3. 11. 1 Cor. 10. 14. & 6. 18.
• 2. All manner of occasions and solicitations to sin, 1 John. 5. Babes keep yourselves from Idols. Prov. 5. 8. Joseph •• ed from his mistress.
• 3. The familiarity and friendly society of sinners, chiefly such as would and do solicit us to sin, Prov. 1. 15. & 4. 14. Away from me you wicked, saith David, 2 Tim. 3. 5. 2 Thess. 3. 6. Rom. 16. 17.
• 4. Natural evils, when we are not put upon them by necessity of our calling; as poverty, disgrace, danger of limb or life, liberty and the like, and such things as may be hurtful to others.
• 5. Things unprofitable, vain and useless, Tit. 3. 9.

For measure of working

We ought

• 1. To loathe and shun spiritual evils more then temporal, sin then danger.
• 2. To loathe public evils and shun them more then private, the hurt of the Commonwealth or Church more then our own loss or danger, as David did when he went against Goliath.
• 3. To shun those natural evils most which most hinder goodness, virtue and the discharge of the duties of our place, as the loss of life more then of goods, of good name more then of liberty.

CHAP. XXIII. III. Joy and Sorrow.

THe next pair of affections are Joy and Sorrow. The Philosophers make these two the ground of all our virtues and endeavors.

Of Joy.

Four things are to be considered in Joy:

• 1. The nature of the affection.
• 2. What the Image of God was in this in our primitive condition.
• 3. The corruption of it in our Apostate condition.
• 4. What the Spirit of God doth to the repairing of this in our conversion.

1. What the nature of Joy is,

Joy is acquiescentia cordis in bono sibi congruenti, the acquiescence of the will in the presence of a suitable good.

It is either

• 1. Bodily, then the content the soul takes in it is called voluptas pleasure.
• 2. Spiritual, then the content the soul takes in it is called gaudium joy.

These things are required to make up this affection.

• 1. It must be a suitable good which gives satisfaction.
• 2. Proper, one must have an interest in and a title to it.
• 3. Present, the desire accomplished is the joy of the soul.

Secondly, Mans joy in his primitive condition.

Then it was our happiness, because in that pure estate man was not only freed from all evils which might molest him, but was compassed about with all good suitable to him. He enjoyed God himself and all things which might conduce to his happiness.

2. The holiness of this Joy.

The Image of God in this affection stood in the suitableness and proportionableness which was betwixt all the good which man enjoyed and this affection. The rectitude of any faculty is when the faculty and the object meet: God is the only absolute, adequate and supreme good, therefore the greatest joy of the soul of man was placed in the enjoying of God, he found a suitable joy in all other good things, yet so that he did above them all prize God, and by them all did rise up more and more to the service of God.

3. Mans joy in his fallen condition.

The Object of it

• 1. Privatively, is not in God.
• 2. Positively.

It is much placed,

• 1. In the deeds of darkness, Rom. 1. 32. They take pleasure in unrighteousness.
• 2. In all things wherein brute beasts and man do agree.
• 3. In mere fictions, Chimeras, fancies and imaginations.
• 4. The comforts that the rest of the creatures may give the soul, it is irregular in all.

The properties of sinful joy:

• 1. It is unlimited, we place all our happiness in these things, Psal. 49. 18. The rich glutton, Soul, take thy ease.
• 2. Vain, an immortal soul cannot find real satisfaction in an imaginary object.
• 3. Various, the soul rests not in any one of these comforts, but slits from one thing to another.

Thirdly, The woeful effects of these depraved joys.

• 1. They wholly keep the soul from seeking or accepting the only good which may give rest to it, all Ordinances, the motions of the Spirit, the thoughts of God and goodness are in vain proposed to the soul, Eccles. 11. 9. Like the Ivy that seems to adorn the tree, but eats away all the sap of it.
• 2. They leave a sting and venom of sorrow after, Prov. 14. 43. Job 20. 5. the end of that joy is sorrow.

Fourthly, What is the work of Grace in sanctifying this affection?

Although God's people actually enjoy not the benefits of this affection, as of some others, because of the weakness of Grace, yet a great part of our happiness lies in this. The Spirit of God turns it from the corrupt to the right object, and helps the affection to act in the measure and order upon that object as it deserves. He turns the stream from rejoicing in those sensual and imaginary things, 1 Cor. 1. 13. it rejoiceth not in iniquity, 2. Is turned to God in Christ, hath interest and communion with Christ. We are the circumcision who rejoice in Christ Jesus. I will go to God (saith David) who is my exceeding joy. See Psal. 104. lat. end. He is the full object of a regenerate soul. God in Christ is not here to be enjoyed immediately, but in and by the Ordinances, the more of God is in them, the more joy doth the soul take. There are divers Commandments to rejoice in God, Psal. 68. 3. & 105. 3, 4. Phil. 4. 2. it is for the honor of God that his servants rejoice. It was not lawful to be sad before the Persian Kings, they thought it to be a disparagement to their graciousness and honor. See Col. 1. 10, 11. Phil. 3. 3. Gal. 5. 22. Rom. 14. 17. We are as much bound to make God our joy as sin our grief. We cannot love God with all our strength, unless we rejoice in him. It is not only a duty but a privilege to joy in God: What is your happiness in Heaven but joy in God which is begun on earth?

2. It is a privilege peculiar to justified persons, Rom. 5. 5. Adam after he fell, saith, He heard the voice of God and was afraid. See Psal. 106. 4, 5.

3. It is the highest privilege that Saints can enjoy on this side heaven, God is the chiefest object for this joy to be placed upon, and joy in God is the chiefest of all joys, Psal 4. 6.

Secondly, The Spirit of God makes the soul close with the object in that measure and proportion that the object deserves, therefore joy in God and Christ are the most transcendent; it is called Joy unspeakable and glorious; Rejoice exceedingly you righteous, Ephes. 5. 18.

This is often called The joy of the holy Ghost, Rom. 14. that is, not only joy which is suitable to the Spirit of God, but that joy which the holy Spirit works in us.

There are seven things which every child of God hath received from God, that give him occasion to rejoice abundantly though he be in tribulation.

• 1. All their sins are pardoned and freely done away in the blood of Christ, Isa. 40. begin. Christ said to the man sick of the palsy, Son, be of good cheer thy sins are forgiven thee.
• 2. They are covered with the perfect robes of Christ's righteousness before the Lord, Isa. 61. 7, 8. they may rejoice in their inherent righteousness, their sorrow for sin, love to the Lord and his people, much more in the imputed righteousness of Christ, Revel. 17. the guests were to rejoice at the Brides marriage, much more the Bride.
• 3. Because they are reconciled to the Lord, and all their services accepted notwithstanding their mixture of corruption.
• 4. All evil is removed from them; Sorrow is the apprehension of the heart, because of some evil object, Psal. 9. No evil shall come nigh his dwelling that is under the protection of the Almighty.
• 5. The Lord hath undertaken in his Covenant to supply them with all good, and to provide him whatsoever shall be needful for him, whilst he lives in this world.
• 6. When this life is ended there is provided for them a glorious condition in heaven, the Angels will carry thee thither, and Christ receive thee, Mat. 5. Rejoice and be exceeding glad, for great is your reward in heaven.
• 7. All these things are kept for them by Christ, thou art therefore more happy then Adam in Paradise, or the Angels before they fell, they had the image of God's grace, yet in their own power to lose, and they did lose it,

The Properties of this joy:

• 1. It is spiritual, its working is in the inward and most spiritual faculty of the soul, the intellectual nature, of the same nature that the joy of God and Christ is.
• 2. It is given for the time of afflictions and trial especially, Rejoice in tribulation, 2 Cor. 7. exceedingly rejoice in all our troubles.
• 3. It is built on such things as will never fail, on pardon, free favor, unchangeable promises.
• 4. Everlasting, Everlasting joy shall be upon their heads.

Motives to sanctified joy:

• 1. The Lord calls for the exercise of this affection as frequently and earnestly as any; we are not more frequently exhorted to fear God, to love him, to desire and seek after him, then to rejoice in him.
• 2. God is offended if his people rejoice not in his service, Deut. 28. 47.
• 3. Joy breeds thankfulness, the Psalmist often joins these two together, joyfulness and singing of Psalms.
• 4. It breeds spiritual strength, The joy of the Lord is your strength, Neb. 8. 10.
• 5. This is a great honor to the profession of Religion, and glory to Christianity, it will satisfy others that there is some secret excellency in that way.
• 6. The example of other men who rejoice in vanity, and wilt not thou rejoice in Christ?

Marks and Evidences of spiritual and sanctified Joy:

First, By the Antecedents of it.

• 1. It is promised to the mourners in Zion, Isa. 61. 1. Matth. 5. 4. till sin be our sorrow we shall never have this joy, John 16. 9. The first work of the comforter is to convince the soul of sin, and so of sorrow.
• 2. To believing in Christ, one is not capable of Gospel-joy till he believe in Christ, Rom. 15. 13. 1 Pet. 1. 8. Phil. 1. 25.

Secondly, By the object of it, it is Christ and the things he brings with him, the suitableness betwixt these and our souls is the joy. In what proportion any creature brings Christ with it, in that proportion we rejoice, as David, Jeremiah, Job; in the word, because there is abundance of Christ in preaching, the Sabbath is Christ's visiting-day, therefore their delight; prayer because there is an intercourse betwixt God and the soul, Communion of Saints.

Thirdly, By the Companions of it, the rest of the fruits of the Spirit, Gal. 5 22, 23. they come by clusters, love, meekness, patience, temperance. 2. It is jealou • and fearful lest it should be mistaken, the two Disciples believed not for joy.

Fourthly, By the fruits of it.

• 1. Hereby we are fortified against sinning.
• 2. It will make one readily part with anything for Christ's sake, Endured with joy the spoiling of their goods, Heb. 11. Psal. 51. 12. Ignatius said, Bring the Lions, I shall make brave bread when I am ground.

Means to get our joy sanctified and to keep it.

It is gotten in the new-birth, all affections are sanctified at once.

How we may come to make God in Christ our supreme joy.

• 1. Thou must labor to know God and Jesus Christ, Mat. 13. 44. when he found the treasure and saw the worth of it, he rejoiced, know how good, merciful and gracious the Lord is.
• 2. Faith will produce joy, strengthen faith and strengthen joy, 1 Pet. 1. 6, 7. Rom. 13. 15. and hope likewise, Rom. 12. Rejoicing in hope.
• 3. Beg it much at God's hand, pray him that thou mayest rejoice, John 16. 31. say, Lord in mercy fill my soul with the light of thy countenance.
• 4. Meditate of the things thou hast heard and learned concerning the Lord Jesus Christ, ponder on the good things given thee of God in Christ, ponder how excellent it is to be a pardoned man, to be accepted of God's Son, to have the promises of the Gospel belonging to thee.
• 5. Labor to preserve uprightness of Spirit in thee, no man can rejoice in God that doth not walk with him, true righteousness may be without joy, but true joy cannot be without righteousness.
• 6. Frequently renew godly sorrow, carnal mirth ends in sorrow, godly sorrow ends in joy, this will keep thee low in thine own eyes.
• 7. For maintaining of your joy, be careful of your bodies, next to sin nothing is more to be shunned then to be under the power of melancholy.

How our joy may be sanctified in respect of the outward mercies and good things of this life.

God allows his children to take joy and comfort in all the things of this life, in wine, music, Live joyfully with the wife of thy youth.

This Joy is sanctified:

• 1. When we take joy in every creature, so as we find God in it, see his love to us.
• 2. As any creature bears God's Image. David loved Solomon because he was a Jedediah.
• 3. Be as if not in all the joy that thou takest in them, 1 Cor. 7. be moderate.
• 4. Let not thy heart draw thee from God.
• 5. All the joy thou takest in the creatures must be in due season as well as in due degree, not in time of mourning, Rejoicing always in the Lord.

See M ^r Wheatly's Oil of Gladness.

CHAP. XXIV. Of Sorrow.

THe opposite passion to Joy or Delight, is Grief and Sorrow.

It is a passion which doth tie up, bind and straighten the heart through the apprehension of evil present.

Grief in itself is a good affection planted by God in man's nature at the first to be a means of causing him to avoid things that were evil for him, and would procure his hurt.

It is procured by the gathering of the worst and grossest blood about the heart, which causeth a dullness in the Spirits, and consequently unliveliness in all the other parts, for the blood and spirits are the instruments of all affections.

To grieve is natural, to grieve for sin is a strain above nature, Grace doth not destroy but correct nature.

Contrition of spirit is called the Sacrifice of God, Psal. 51. 17. he will not despise it, that is, will most favourably accept it. See Isa. 57. 17. This was signified by the Meat-offering of fine flower mixed with oil which was to be joined with their burnt offerings. That fine flower did type forth this contrition, by which the heart is as it were ground to powder that it may by the holy Ghost be offered up unto God, Levite. 2. 1. Isaiah speaks of this Chap. 66. 2. Contrition of heart is that grace whereby a man's soul is truly humbled in the sight of his sins, Matth. 5. 4. It differs somewhat from the grace of humility. For humility was in Adam during his innocence, and should have been in all of us if we had never sinned, and (as some think) is in the Angels, for all creatures that are truly good, do cast down themselves before God, and make no account of themselves in regard of him, which to do is to be humble: but contrition of spirit doth necessarily presuppose sin, and when the soul doth so apprehend the nature of sin, and its own sinfulness, that it is thereby cast down, abased, afflicted, this is brokenness of heart. It differs also from terror of conscience, styled attrition by the Schoolmen, that looks to the punishment of sin, this chiefly to the evil of sin as it is sin, and to the very fountain of all sin, the corruption of nature from which all actual sins arise.

Few affections or graces contribute more to a Christians welfare then this; a great part of God's image and the practice of holiness lies in it.

There is a twofold sorrow:

• 1. Sensitive, expressed in a sensible manner.
• 2. Intellectual. The sorrow of the will or rational sorrow is a being displeased with a thing as having the heart distasted and disliked with it, a feeling of sin as evil with an averseness of the will. Passionate sensible sorrow is such a stirring of the heart as brings forth tears, this follows the bodily temper. Not so much the greatness of the sorrow as the efficacy of it must be looked unto, and the motive of it that it be the consideration of the spiritual mischief of sin in provoking God and causing his displeasure, the smallest measure of sorrow thus grounded and working is repentant.

The work of God's grace in sanctifying it: