A Plea for Grace, Treatise (1 of 6)

A Plea for Grace · Treatise (1 of 6)

p. 1THE NATVRE AND properties of GRACE and FAITH.

THe summe of all Christian dueties is briefly comprised under these two heads, Agenda and Credenda, Doing and Beleeving. Which the Apostle, 2. Tim. 1. 13. makes the two maine parts of all wholesome doctrine; Hold fast the form of sound words which thou hast heard of mee, in Faith and Love which is in Christ Iesus. The Epitome of Love is the morall Law, briefly contained in ten, more briefly in two precepts; Thou shalt love the Lord thy God with all thine heart; and, Thou shalt love thy neighbour as thy selfe. The sum of Faith more at large delivered in the Apostolicall writings, is shortly drawne into that excellent compendium which wee now use, and call the Apostles Creede, containing the substance of Evangelicall doctrine. Both these, Faith and Love, have one common adversary, Satan, by whom they have beene continually assaulted, and whether more dangerously, it is not easie to determine: they seeme both to bee imbarked together in the same bottome; p. 2and if Conscience suffer shipwrack, Faith sinkes too: and if Faith the most precious lading be throwne overboard, I doubt how Charity will be able to make a saving voiage. As Paul said of the Marriners attempting an escape in their dangerous passage, so I of those, Except Ac… 27. ….they abide in the ship, ve cannot be saved: and you may observe it equally difficult, to find an Hereticke vertuous, or an Atheisticall vicious liver, a true beleever. Wherefore the divell cares not much where he begins his battery, yet if I be not deceived, hee had rather enter upon the Church by undermining the Faith with Heresies, than at an open breach upon good manners. Ill manners finde more resistance; theres feare of lawes and rod of discipline to curbe them, they want their apologies and colourable excuses, & so lye open to the reproofe and hatred of morall honesty; they come accompanied with shame and disgrace following at the heeles, which hinders their appearing and entertainment in publike. But Heresie easily enters and quickly spreads abroad: it findes favourers enough, having the advantage of mens common infirmity, who are apt to entertaine novelties, and take a pride to bee singular, it comes armed with reason and such justifications, as it thinkes it needs not blush, being painted over with the colour of truth: lastly, it aimes at the fairest, the Leaders of the flocke, whose authority and example speedily infects the rest. With this weapon hath the Dragon made warre with the woman, raising up even of her owne children such as have fought against her by damnable Heresies against all the Articles of Faith. Of which, part have been cut asunder by the sword of the Spirit, and yet some againe reviving, have been brought into the field under new colours: part though convicted &: condemned, yet stand it out under the support of tyrannicall violence, & remain to this day in that Augean stable, that sink or common sewer of the Romish Synagogue, whereto all Heresies almost of former & latter times have made their confluence. Besides a new breed p. 3of Hereticall opinions, not plainly denying, but by consequent overturning sursum vorsum the maine Articles of Christian beleefe: and therefore are so much the mo…e dangerous, by how much the lesse easily they are discernable in their damnable issues; So as the Doctrine thereof is no lesse perplexed with strange disputes and difficulties, than the Grace it selfe is continually assaulted by fearefull doubting and distrust. Whether it bee mans infelicity to be ignorant of that which stands him in most stead, or the divells malice to lessen our comforts in the vse of Faith, by confounding our understanding in the knowledge of the nature thereof, that so we might either dangerously erre, or discomfortably doubt touching the truth of it in our selves, or Writers misexplication of that excellent grace through their, own weaknes or want of faith: sure I am, if any point of Divinity, this touching faith is full of much obscurity and contention. Tis much, men should have a grace so divine and powerfull, and yet know not what it is, but as the Apostle speakes of men, Faith is not of all, so may wee say of Writers, All have not faith that write of it, especially Popish Doctors, who speaking of faith but by imagination, have profanely censured the faith of Gods elect, expounded by Protestants according to Scripture, to bee but a very fancy. Among whose curious and Metaphysicall discourses of this subject, he that wants faith shall never finde it, and hee that hath faith may chance lose it: at least the life and powerfull practice of it, whilst his head is intangled in subtile and nice speculations about it. For our selves, let it be our care so to speake and judge of faith, as that most precious grace which is given us to save our soules, not exercise our wits; the knowledge whereof by contemplation is most empty and vain, without the reall inhabitation of it within our soules. It shall be my weake and yet best endeavour, by the helpe of Gods assistance, to give you the knowledge thereof, so farre as the word in manifold precepts, and examples of the Saints, together p. 4with the paines of the learned have discovered it to my poore understanding. In the unfolding of the nature of it I must spend more time, than at first I purposed to doe, because in this point some other parts of Divinity are so enterwoven and linked one with another, that without the knowledge of all, wee shall not cleerly discerne of any alone. Such are our Vocation the forerunner, and our Iustification the follower of our faith. All that I have to say, I will reduce to these foure generalls;

1. Touching the antecedents of faith, namely our Conversion & Vocation: of which so much, as shal serve to discover unto us the generation and birth of faith.

2. Touching the nature of faith it selfe, wherein the being of that most heavenly vertue consists.

3. Concerning the consequents and concomitants of faith, both in regard of God, as Iustification, and our selves, as Obedience, whereby we may be able to judge as of the benefit, so of the truth of our faith.

4. Concerning the opposites and enemies of faith, the knowledge whereof may arme us against them.

For the first, namely our Conversion, the knowledge thereof will give us some light to finde out how faith is wrought in us: which by Divines is made the first degree of our Conversion, and last Terminus of our effectuall Vocation. However, a part it is, and that a principall one too, of our first resurrection from the death of sinne, to the supernaturall life of grace. Which that it may appeare, we must distinctly consider of the threefold difference of such qualities as are in the reasonable soule, and doe either help or hinder it in its operations. This difference is according to mans triple estate:

1. In the state of innocency man was created right or upright, Eccl. 7. 29. and very good, Gen. 1, ult. endowed with such strength and integrity in all parts, as did wholly dispose them to all operations conformable to Gods will. His understanding, so farre as was needefull before his translation, had a cleer apprehension of the p. 5Deity in his nature, attributes and worship, as also of the creatures in their essence and qualities. His will embraced and clave fast unto God, whom Adam knew to be the author of his being and happinesse. His affections and all inferiour faculties, obeyed without all resistance the rule of reason and motions of the sanctified Will. This universall holinesse and perfection in the whole man, was that Image of God, or originall justice wherein Adam was created, but continued not. For in the second place

2. After his fall, for a punishment of his wilfull transgression, God withdrew from Adam this his Image, and stript him naked of that habite of grace and perfect holinesse, wherewith he was before in all parts qualified: leaving onelyonly here and there some few traces or lines of that excellent Character unblotted out. And now in place of originall justice succeeds originall corruption, being an universall depravation and disability of mans whole nature, to work well and conformably to the law of his first creation. The understanding is dark, erroneous, confused in the apprehension of naturall, stark blinde in perceiving spirituall things. The will froward & averse from affecting or choosing its chief good. The affections and lower faculties disorderly, violent, untameable. And this universall corruption of mans nature is that which we call the image of Satan, to whom Adam by his fall became like, and in Scripture it is termed, The flesh, The old man, The sinne that dwelleth in us, The sinne of the world, The law of sin, The law in our members, The body of death, Concupiscence or Lust, also The first death of the soule, which Adam died immediately upon his sin; in which death and separation of grace from the soule, all Adams posterity remaine dead and rotten till they be quickned againe by Christ. Whereas then the soule being of a lively and active substance, worketh altogether by and according to its inherent qualities; where they are onelyonly good, all the actions thereof are regular; where naught, there all its operations p. 6must needs be crooked and incongruous: as in men unregenerate, of whom the Apostle gives this definitive sentence, They that are in the flesh cannot please God. And out of this roote growes that fruit which wee properly call mans aversion or turning from God to himselfe, to Satan, to any creature, yeelding service and love to any but to God, to whom onelyonly he owes it.

3. But there is yet a third estate, wherein the habits of righteousnesse and sinne are not severed as in the former two, but coupled both together: and this is in the state of grace, when holinesse is againe infused into our natures, and corruption done away in part. Which worke of the holy Ghost upon us, is set forth by sundry appellations in Scriptures, all signifying but divers circumstances of one and the same thing. Its called the Spirit, the new man, the new creature, our regeneration or A clean heart, a right spirit.begetting againe, our renascentia or new birth, our renovation or renewing, the law of our minds, viz. renewed, the first resurrection from the dead, our effectuall vocation, our conversion; and in one word which compriseth and expoundeth the extent of all the rest, Our Sanctification, which is nothing but that Image of God, which we had & lost in Adam, restored unto us again by the supernaturall worke of Gods Spirit, creating holinesse or grace in our unholy and gracelesse hearts. For then only are we renewed being made new men and new creature, then onelyonly begot and borne againe by the Spirit, then raised to life, effectually called and turned from darknesse to light, when we are sanctified throughout by this new quality of grace brought into us, rectifying and repairing every part of our whole man. In which state the operations of the soule are mixt, neither simply good as in the first, nor simply evill as in the second, but partaking of both qualities, according to the different habites of corruption and grace, whereby the soule is depraved or perfected in her working. Now the proper fruit of this renued grace is our Conversion or Turning unto God, when upon the infusion of spirituall life p. 7and grace, we begin again to acknowledge our Creator, and forsaking our lusts, Satan, and the creature, to fasten againe our love upon God that made our soules, and best deserves our service.

But yet touching this our sanctification or inherent righteousnesse, we are to enquire a little more distinctly: and for the cleerer understanding of it, to distinguish betweene

1. The Habit of Grace,

2. The Operations proceeding from thence.

The sacred habite of grace is one supernaturall qualitie of holinesse universally infused into all the powers of the soule at once, and spreading it selfe over all, leaves no part unsanctified, as corruption on the contrary leaves no part untainted. And as this being one containes in it originally the seed of every sinne, so doth the other of every gracious action. It is bestowed on every elect person, through the worke of the holy Ghost, who when hee enters to take possession of the heart by his quickning and sanctifying vertue, brings life & holinesse not to one only part, but to all at once. I say to all at once, in the habituall renovation of every part: For grace comes into the soule like light into the aire, which, before darke, is in all parts at once illuminated; or as heate into cold water, that spreads it selfe through the whole substance; or as the soule into the body of Lazarus, or the Shunamites childe, not by degrees but all at once infused, and giving life to every part. So is our new man borne at once, though he grow by degrees: that is, the soule in our conversion is at once reinvested with the Image of God in all its faculties: so that howsoever the actions of grace doe not presently appeare in each one, yet the habite, the seede, the roote of all divine vertues is firmely reimplanted in them, and by the strength of this grace given, they are constantly disposed to all sanctified operations.

The operations flowing from this blessed habite of renewed grace, are many: For Grace as in all parts it p. 8workes imperfectly during this life, so in divers parts it workes diversly: or rather, because habits are not active per se, thus, Every faculty having proper operations belonging to it different from others, which it produceth by the strength of its proper nature; if it be perverted by corruption it doth the action ill, if it be rectified by grace it performes it well. As, to know, to assent, to choose, to desire, to joy, to love, &c. are naturall workes of the understanding, and will, or reasonable appetite. But when they shall put themselves forth to action, nothing will be done in a right manner, nor directed to a right object, unlesse the faculties be reindued with their Primitive perfection totally or in part. For this rule is sure, Nothing can worke as God would have it, unlesse it be such as God made it. Now by the restoring of grace or Gods image, a man becomes in part like unto that he was in his first creation, and consequently, the motions of every faculty conformable to their first regularity. Well then, Grace like the Ocean is one Element, but takes divers names, according to the severall regions and parts of the soule which it washeth and sanctifieth, according to the severall objects about which they are imployed, and lastly, according to the severall occasions that stirre them up to action. As for instance; Grace in the understanding is called spirituall wisedome in discerning of holy things; Grace in the will is a rectified choice, and embracing of its right object, God and his goodnesse; Grace in the affections are their pure and sanctified motions towards their proper objects; Grace in the outward man is its prompt and ready obedience in doing the commands of a sanctified soule. Now in all these parts, albeit the seede of renewing grace bee so deepely sowne and rooted, that as S. Iohn speakes, 1. Ioh. 3. 9. it remaines within us (the Image of God being though more imperfectly, yet more firmely imprinted on the regenerate than on Adam himselfe) yet the Actus secundi, the actuall operations of this Grace appeare neither perfectly p. 9nor equally in every part, but shew themselves sooner or later, more strongly or weakely, according as the strength of sinnefull corruption abates more or lesse, or as there is greater necessity and use of one grace more than another: For the case is not altogether alike in our New as in our Naturall birth: here all parts are nourished alike, and grow proportionably unto full perfection, if the body be healthy and of good temper. But in the birth of the new creature it is otherwise; he is crazic and sickly from the very wombe: and first conception, infirmity and corruption hangs upon every joint and limbe of him: so that although life be in every part, yet every part thrives not equally, nor is alike active in its operations. Its with him, as with instants that are foreign, Syderati, planet strucken, or as wee say, taken with some ill aire, in whom some parts grow wearish and withered, whilst others grow strong and lusty. All grow and have life, but those more slowly and weakely; which diversity make the body somewhat deformed though not monstrous: So in Grace every faculty is quickened with spirituall life and strength, and yet one may have a more free exercise of this gracious power, than another, which may bee hindered and kept under through some stopping of the Spirit, some ill humour unpurged, some corrupt custome, company, or example inclining it another way. And this appeares by manifest experience of that great diversity of the degrees of grace which are found even in one regenerate man, who many times proves eminent in some one or few graces, & yet in others attains but to a very meane mediocrity.

This distinction between the Vnity of the Habit, and Multiplicity of the Operations of Grace infused, may be further cleered by comparison with other things: as namely, with originall justice, and originall sinne. That was but one Image of God ingraven universally in Adams whole nature, possessing and sanctifying every part, which were thereby disposed at all occasions, to all convenient and due operations without let. This also p. 10is not a particular but universall **Therefore it is our body of death, which yet hath many earthly members.depravation, indisposing all parts to good, ill-disposing them to naught. Which (as originall justice should have beene) is in all infants together with life, but shewes it by degrees and with much diversity, as with increase of yeares, custome of education, force of temperature, strength of temptations provoke and inslame it. So our sanctification being the restoring of originall righteousnesse, and doing away of originall corruption, is for its inherence one generall habite sanctifying all at once, and working in every part a gracious disposition to its proper holy performances, though the execution it selfe be with much variety, as also hinderance and difficulty by reason of the contrary habite of corruption.

Againe, health is not a particular but universall foreign or right temper of the whole body, which in divers parts hath divers names, by which every part workes diversly, and all orderly: In a universall foreign on the contrary. And such are the habites of grace and corruption. Lastly, as the reasonable soule in infants hath all its faculties entirely, though the exercise of each of them appeare not but in time by degrees, so in our regeneration, grace is entire even in its infancy and first The new man is created a perfect man, though but an infant.birth, though the operations of it are more or lesse according to our growth in Christ.

Now, to make application of this to our enquiry touching the originall of faith, you may perceive by what is spoken, Whereof faith is a part, and When faith is wrought in the soule: Namely, that faith is a part of our sanctification **As infidelity of our corruption. Gal. 5. 22.Gal 5:22, that faith is wrought in the soule then when we are regenerate by the infusion of the habite of grace into our whole man. This will appeare if we distinguish between

1. The habite of faith, which is in generall the renued quality of the soule, whereby it is made able to discerne and yeeld assent unto, and also willing to put affiance in all divine truth revealed.

2. The act of faith, when the understanding and p. 11will do actually know and relie upon Gods truth and goodnesse. This is a fruit of the former, and followes it in time; the former is a branch of the Image of God restored unto us, a streame of the common fountaine of sanctification, whence all graces slow, a part of our inherent righteousnesse, as is most apparant: It being impossible, that the understanding and will of man should bee effectually inclined towards their spirituall and supernaturall object, to give credence and put confidence in it, untill such time as they bee first rectified by grace, and purged from their habituall inbred blindnesse and rebellion: Which change when it is wrought in the soule by the Spirit of grace, sanctifying and quickning it in all the powers thereof with spirituall life: then follow those living actions of Faith, Hope, Love, &c performed by the strength of inherent and assisting grace. Wherefore wee are not to imagine that faith is infused eyther Before, or without other graces, or that the soule is not at the same time, and as soone disposed to love & feare God, as to beleeve in him, or to Humility, to Patience, to Charity, to Repentance; as for Faith. The seed of all these graces is sowne at once; and for their habites they are co…vall stemmes of one common roote of inherent sanctity: though yet some of them shoot up faster and beare fruit sooner than other. Those that doe so are the two principall graces of Faith and Repentance: the actions of both which seem to appeare first in the regenerate: which of them shew first, I will not now dispute; but certaine it is, that the regenerate soule workes here most lively and stirring, and after the infusion of spirituall life the pulse beates strongest in those arteries. The reason whereof I take it is, the singular use of these two graces arising from the manner of our conversion: which being wrought by the sight of sinne and misery on the one side, and the representation of grace and mercy on the other, of necessity drawes the newly-regenerate soule by strong motions immediately to conceive sorrow for, and detestation p. 12of its sinnefull misery, and also to a vehement desiring and looking after the promise of grace, which may bring it deliverance from an estate so damnable. But in this point of the priority of one grace before another, wee may not be too bold nor curious: for as the working of the holy Ghost is secret and wonderfull, in making us wild gourds partakers of the sap and sweetenesse of the true Vine: so is it not possibly observable in all or the most, where, and in what branch this sap first buds forth into blossomes and fruit. Hence this conclusion is to be observed.

1. That Eaith properly is not the roote of all other graces, nor the first degree of our sanctification and spirituall life.

Take faith in which sense we please, for the Act, or for the Habit: If for the Act, the Habite is Before that, and the roote of it; If for the Habit, that is not Before, but a part of our sanctification, nor yet a solitaty Habite infused alone by it selfe, but together with the Actus primi, or Habits of all supernaturall graces whatsoever. Tis true in some sense that before faith, there is no life nor sanctity in the soule: because faith is a part of our life of grace, and of sanctity. But there are other parts too, Hope, Charity, &c. and of these it may be said as well as of faith, theres no grace in the soule till hope & charity be wrought in it. All are parts of our spirituall life wrought together. For as the corporall, so the spirituall life is not one distinct, but omnes actus primi, of every faculty whereby it can worke regularly. And though in the body some part may live alone, and others bee dead, yet in our spirituall life tis farre otherwise, all powers are quickned and live together: where the habit of one grace is, there are all, and as soone all, as one, every Faculty being rectified as well as any: and all the As the Will renued is at once disposed to love our neighbour, as well as to love God, &c.operations of each faculty tending to all its objects, renued as well as any one operation directed to some one object. Wherefore I see not, under correction of quicke eyes, how Faith can bee accounted the roote whence p. 13spring all other fruits of righteousnesse, the efficient **So Tilenus, with others generally, makes Faith to be the instrument of Instification and Sanctification, with this difference: Fides Iustificationem percipit, Sanctificationem etiam efficit. In the one faith is an instrument only, in the other an efficient cause also. Tylen. Syntag. part. 2. disp. 45. thes. 41.cause of our sanctification, the onelyonly pipe through which the waters of life flow into the soule, that firstborne grace in our spirituall regeneration, so much that before its actuall operation there is no jot of spirituall life and sanctity in our hearts. Many divine Elogies are given to faith in the Scriptures, but none such as to cause us to make it the fountaine of all graces. That the heart is regenerate before the act of beleeving and other graces wrought therein, together with the habit of faith, may appear by these reasons:

1. It is the true and generall doctrine of all Divines, that actuall faith is never wrought in the soule, till besides the supernaturall illumination of the understanding, the will bee also changed and freed in part from its naturall perversnesse: For till this bee done, tis utterly impossible it should ever embrace the promise. Now the doing away of this ignorance and rebellion, what is it but an effect of the grace of sanctification implanted in the soule, by which it is sweetly and freely inclined to all heavenly things?

2. To beleeve is an action of a man living by grace, not dead in sinne. The soule therefore is first endued with the life of grace before it can performe this living action.

3. There can be no reason given why in our regeneration it should bee necessary first to have faith before we can have any other grace of sanctification, no more than that it should be needfull to have some other grace, before we can have faith; or, why we are more fit being unconverted to receive the grace of faith rather than any other grace, as of repentance, &c. A man unregenerate having no preparations at all to any grace, is alike disposed to receive every one: and so there is no difference on mans part. If any say, that the Spirit which must worke other graces is not received till wee doe actually beleeve: in so saying he confutes himselfe; it being most apparant, that the Spirit is given to men p. 14incredulous, to the end to make them beleevers: and no man should ever bee converted were not the holy Ghost given to him, whilst he is unconverted, to worke his conversion. Now God that for Christs sake gives faith unto us when we had none, without any predisposition in us to receive it, can and doth for the same Christs sake give us all other graces as well at the same time.

4. It cannot well bee shewne how faith produceth all other vertues in us, seeing that all habites of grace are infused, not acquired; and one habite cannot produce another, nor doth one habite bring forth the operations of another. Tis true that faith lends a hand to helpe forward all gracious actions, and does much in their guidance and direction; but tis like as the understanding guides the actions of the will and inferiour faculties, or as prudence moderates the actions of all other morall vertues; which actions notwithstanding come from their proper faculties and habites, as their immediate principia and fountaines. But of this point more at large when we come to shew the dependance that obedience hath upon faith.

Against this may be objected: That we live by faith, Gal. 2. 20. that by faith Christ dwells in our hearts, Eph. Ob.3. 17. that through faith we are risen with Christ, Col. 2. 12. that by faith we receive the holy Ghost, Ioh. 7. 38, 39. Eph. 1. 13.

So that we have no life till we be in Christ, no being in him til we have faith to beleeve on him, no sap from the vine, no vertue from the body till we be united as branches, as members, which union is by faith onelyonly; no Spirit of grace to give us life till wee have faith to receive it. In briefe thus: Christ by his Spirit is the author of all our spirituall life & sanctification. But till we beleeve wee have no participation nor fellowship with Christ and his Spirit. Therefore till wee **As who should say, a dead man must first see, speak, and goe, before he have life in him.beleeve wee have in us no life at all, & consequently by faith we are made partakers of all life and grace. To which I answer.

p. 15We must carefully distinguish betweene a twofold Sol.Vnion and Communion we have with Christ.

1. By the Spirit on his part: for Christ as by his Death he is the meritorious cause of life and grace unto Eph. 1. 22. & 4. 15. Gal. 2. 20. 1. Cor. 6. 17.Eph 1:22Eph 4:15Gal 2:201 Cor 6:17the elect, so by his Spirit he is the onelyonly efficient of life and grace in the regenerate. To whom whilst they are yet dead in sin and destitute of all grace, so as they neyther doe nor possibly can beleeve, Christ sends his Spirit which breathes life into them, changes and purifies their nature, by working all holy and rectified abilities in every part. Now this first worke of the Spirit creating of grace in the soule, doth most apparantly precede not onelyonly the act of beleeving, but the habite also: for the habite it selfe is infused by this worke. And therefore None can call Christ Lord but by the holy Ghost.it is also manifest that before all faith, we have and must have some participation with Christ, even to this end that wee may have faith. But this union with him is wrought meerely by the holy Spirit, which is that band whereby Christ knits himselfe to us, communicating all gracious and quickning vertue from himselfe to us, and thereby making us living members of his body.

2. By our faith on our parts: when being quickned by infused grace, wee actually apply our selves to embrace the promise, and to relye upon Christ onelyonly. And here wee knit our selves to Christ, resting upon him alone for all comfort. By which uniting of our selves to Christ, wee receive a greater increase and larger measure of grace from him. In the first union we were insensible of it, and grace is given to us non petentibus, that Rom. 10. 20.Rom 10:20asked not after it: in this second union wee are most sensible of its comfort and benefit; and here an augmentation of grace is bestowed on us petentes, earnestly suing for it, and by faith expecting the receiving of it. Wherefore I conclude, All grace and vertue whatsoever Christ is made unto us life, righteousnesse, &c.in us, is given us from the fulnesse of Christ, the fountaine of all supernaturall life; but yet all is not wrought by Christ embraced by our faith, but by Christ convaying his grace unto us by his Spirit. This first p. 16quickens us: wee then with Lazarus after life put into us, can awake, stand up, come forth, and by faith looke on him that raised us, fall downe, worship, and beleeve in him as our Lord and God. The places alledged eyther touch not our sanctification at all, or speake onelyonly of the increase of grace, not of its first infusion, faith being a meanes of that, but no efficient or instrument of this.

Having thus shewed the nature of our conversion or sanctification, it remaineth that for the further cleering of many doubts and our more easie passage unto other points, wee speake somewhat touching three materiall circumstances necessary to bee considered in this point of our conversion and vocation, and they are these:

1. The cause whereby,

2. The manner how,

3. The subject wherein conversion is wrought.

Of the cause first: which is double,

1. The impulsive or moving cause,

2. The efficient or working cause.

That which moves God to bestow the grace of sanctification upon man is nothing in man, but all in God himselfe: namely, his free-love to his elect in Christ: Which love of God is from eternity before the foundations of the world were laid: and though it be revealed unto the elect in time or at their conversion, yet doth it not then begin, when it begins to bee manifested. When wee yet lay in the shadow of death, strangers from the life of God through ignorance that was in us, when wee were cast out polluted in our bloud, not yet washed and seasoned with salt, even then God looked on us with tender compassions, hee pitted us, hee loved us as chosen vessels prepared for glory, as heires of grace and life; and because he thus loved us, he said to us, Live, hee covered our nakednesse, and cloathed us with righteousnesse. Now that God doth thus actually love the elect before they are regenerate, or can actually beleeve, may further appeare by these reasons:

p. 171. Where God is actually reconciled, there he actually loveth: for love and reconciliation are inseparable;

But with the elect before they convert and beleeve, God is actually reconciled. Ergo,

He loves them before their faith and conversion.

The minor is evident, because before they are borne, much more before they are regenerate, a full Attonement and satisfaction for all offences is made by Christ and accepted on Gods part. Whereupon actuall reconciliation must needs follow. And this the Scriptures make manifest, Christ being [the Lambe slaine from the beginning of the world] and God testifying of him at his Baptisme long before his death, in that speech of admirable consolation [This is my beloved Sonne, in whom I am pleased] well pleased with him for the unspotted holinesse of his owne person, well pleased with us in him for his unvaluable merits. And hence a second reason à pari,

2. If God did actually love the elect before Christs time, when an actuall reconciliation was not yet made, then much more may hee actually love the elect after the attonement is really made by Christs death, even before they doe beleeve it.

But the former is true, as appeares by the salvation of the Patriarkes: and therefore the latter may not well Vnlesse we will maintaine the Popish Limbus.be denied. The reason of the consequence is this, Because it is farre more probable, that God should love us upon satisfaction made, before our faith, than love them upon their faith before satisfaction was given. Specially seeing neyther their faith nor ours is any efficient cause why God loves either them or us.

3. Election, effectuall Vocation, and Faith, all are fruites and consequents of Gods actuall love unto the He hath loued vsus and chosen vsus, &c. Deut. 7. 7. 8. & 10. 15. 1. Ioh. 4. 19. 1. Pet. 1. 3. Tit. 3. 5. 7. Eph. 1. 4. 9. 2. Tim. 1. 9. Rom. 11. 5. & 9. 11.Deut 7:7Deut 7:8Deut 10:151 John 4:191 Pet 1:3Titus 3:5Titus 3:7Eph 1:4Eph 1:92 Tim 1:9Rom 11:5Rom 9:11Elect: which graces and favours he therefore bestowes upon them because hee loves them. And therefore tis vaine to say, Deus elegit homines diligendos, non dilectos, or that faith and sanctity are bestowed on us onelyonly to make p. 18us capable of Gods love. Is not the bestowing of them a fruit of his great mercy and love unto us? Yea, the whole series and chaine of all Gods gracious workes for mans salvation, have Gods love for their first linke: as is apparant, Ioh. 1. 13.

4. These affections of love and hatred in God are perpetuall; being eternall and unchangeable acts of his will. Whom he loves he loves alwaies, whom he hates he hates for ever. Nor doth hee as man at any time begin to love that person, whom before he hated: or hate that person whom before he loved. These things agree not with Gods immutability, or omnisciency. For it cannot be that like a man he should bee deceived in the placing of his affection, or that hee should change his minde where the things themselves change not: forasmuch as he that is once hated of God will bee for ever hatefull (for who should make him otherwise?) and he that is once beloved shall be for ever lovely (for God that loves him will make him so). Wherefore Gods love to the regenerate is not a thing of yesterday as themselves are: but one of those ancient favours, which have been laid up for us in the treasury of his old and everlasting counsells.

5. God loves and saves those of his elect who dye infants, and cannot have actuall faith: Of which more anon. Wherefore I conclude that before conversion, much more before actuall faith, God actually loves the elect, and out of that his great love, bestowes upon them the grace of conversion. But here I would have you observe a twofold distinction:

1. Betweene

Gods love in itselfe,

The manifestation of it to us.

That is perpetuall and One, from all to all eternity, without change, increase or lessening towards every one of the Elect: But the manifestation of this love to our hearts and consciences begins in time, at our conversion, and is variable according to the severall degrees of grace given, and our more or lesse carefull exercise of p. 19Piety, whereby the light of Gods countenance at one time shines bright upon our soules, at another time is in the eclipse. Which divers degrees of revelation, argue no difference in Gods affection (nay in earthly Parents it doth not alway, for a strong affection may be concealed): but we may truly say, That Gods love to us when he decreed to save us, is one & the same without addition with that which he manifesteth unto us, when hee glorifieth us. That holy flame of divine love towards us doth burne as hote now as then; though till then wee shall not be so thoroughly heated with it.

2. Betweene

Gods love to our persons,

Gods love to our qualities & actions.

A distinction which God well knowes how to make; and wee should sometimes learne to use it, not hating mens persons, because of some infirmities. Parents I am sure are well skilled in putting this difference betweene the vices and persons of their children, those they hate, these they love, and when for their vices they chastise their persons, they remember with much compassion, that tis a childe whom they have under the rod. To the point; the cause is alike betweene God and the Elect, his love to their persons is from everlasting the same, nor doth their sinnefulnesse lessen it, nor their sanctity increase it. Because God in loving their persons never considered them otherwise than as most perfectly holy and unblameable in Christ. But Gods love to their qualites & works then begins, when both the one and other become holy by the grace of conversion: before which time and after too, God is angry even with his Elect, and testifies his hatred of their sins as much as of any others, by manifold chastisements upon their persons for their offences. Wherefore though Paul were a chosen vessell dearely beloved of God for his person, even then when in ignorant zeale hee furiously persecuted the Church, yet for his conditions they were hatefull and highly displeasing to God till after his conversion. Most true it is, that sin doth justly make that p. 20person hatefull in whom it is, and it doth so in the reprobate, whose sinnes God hates, and for their sinnes their persons, which he alwaies beholds polluted in their uncleannesse: yet in the Elect whom hee hath loved for ever, this difference of affection is manifest, God approves of their persons, whilst hee disallowes their corruptions, and when his fiercest wrath was shewed against the sinnes of the Elect in the person of God so loved the world, &c.Christ, then did God most compassionately love the persons both of Christ and of all the Elect. Wherefore God might easily take away his Image from Adams nature, yet not his favour from his person, which he loved as elect in Christ, whilst yet he punished his transgression sharply: and we see nothing more common in Christian observation, than for men, after such time as they are converted and assured of Gods tender love unto them, yet then to feele the bitterest stormes of his displeasure raised up against them for their sinnes.

Hence then it appeares, that our effectuall Vocation and Conversion is justly to be accounted a fruit or effect of Gods singular favour towards the persons of his Elected, with whom being actually reconciled in Christ, having justified them from all their sinnes by his merits, he afterwards sends forth his holy Spirit into their hearts, calling them from darknesse to light, from under the power of Satan and their corruption, to the libertie of Gods sonnes, that being thus sanctified they may be made meet to be partakers of the inheritance with the Saints in light. And whereas that place of the Apostle, Heb. 11. 6. Without faith it is impossible to please God, may breed a doubt against this which hath beespoken, as seeming to imply, that before our actuall Conversion and Beleeving wee are no way at all pleasing unto God, nor beloved of him: For the removing of this scruple, wee are according to the second distinction understand this place of the Actions, not to the Persons of the Elect. Towards their Persons hee beareth perpetuall good-will: but this is secret, they p. 21feele it not, nor doth so much appeare vntounto them or others till their conuersion, when only God declares himselfe to bee pleased both with their persons and actions. But for their actions, tis certaine no worke whatsoeuer any of the Elect doth before the infusion of sauing faith, can bee done according to Gods will, and so be pleasing vntounto him. Of which ordinary course of pleasing of God in our Workes, according to his reuealed will, this place is to be interpreted, and that out of the place it selfe; for it is apparant the Apostle giues a reason why Abels Sacrifice pleased God not Cains, why Enochs life and religious walking with God was pleasing to him, namely because they had faith, in and by which they performed those seruices acceptably. Without which faith it is impossible, saith the Apostle, to please God, namely in any Worke that we goe about; & he addes the reason, [For he that cometh to God,] whether in sacrifices, prayers, or any other religious duties to be performed to God, [he must beleeue that God is, & that he is a rewarder of them that diligently seek him.] Here therefore is nothing against that Love of God which he alwaies beares towards his Elect in Christ, through whom they are pleasing vntounto him, when yet their works please him not.

And thus much of the Moving cause of our Effectuall Vocation, viz. Gods Love and Actuall Reconciliation with the Elect. From hence I deduce two corollaries,

1. That Sanctification and Inberent righteousnesse goes before our Iustification and imputed righteousnesse: but with a distinction of a double justification.

1. In Foro Diuino, in Gods fight; and this goeth before all our sanctification: for even whilst the elect are unconverted, they are then actually justified & freed from all sin by the Death of Christ: & God so esteemes of them as free, and hauing accepted of that Satisfaction, is actually reconciled to them. By this Iustification we are freed from the guilt of our Sins, and because that is done away, God in due time proceeds to give us the grace of Sanctification, Col. 1. 13.Col 1:13to free us from sins corruption still inherent in our Persons.

p. 222. In Foro Conscientiae, in our owne sense, which is but the revelation and certaine declaration of Gods former secret act of accepting Christs righteousnesse to our justification. The manifestation of which to our hearts and consciences, is the only ground of all our peace and comfort: and it followes our Sanctification, upon and after the Infusion of Saving Faith, the only instrument of this our Iustification. This distinction is needfull to be obserued, as giving light to many things: and without it I know not what reasonable construction can be made of these words of Tilenus, Synt. part. 2. cap. 45. Thes. 38. Perperam & absurdè prorsus inter effecta Sanctificationis numer atur justificatio, quae illam naturâ praecedit; neque enim sanctificatur quisquam nisi jam justificatus: omnino que necesse est, ut arbor bona sit, priusquam bonos ferat fructus. If he meane that no man is sanctified, but he that is first justified in Gods sight by Christs righteousnesse accepted for him, tis true: but if, that none is sanctified but he that is first justified in his owne sense through the apprehension of Christs righteousnesse by faith, tis apparantly false, seeing a man cannot have Faith, nor use faith till he be first sanctified. And the reason hee gives is exceeding weake, The tree must be good before it bring forth good fruits. True, but what makes vsus good trees? our Iustification or our Sanctification? Surely our Sanctification. For though by Iustification wee are accounted good and Holy before God, yet wee are not so in our Selues, but most euill and Corrupt till we bee indewed with the grace of sanctification. And then only wee become Good trees, fit to beare the fruite of good workes: so that the reason is in effect, as if he had said we must first be Sanctified before our workes be Holy: and thats true; for euen to Beleeve is a good and Holy worke, and therefore Ioh. 6. 29.John 6:29though it goe before Iustification, yet of necessitie presupposeth Sanctification.

2. That faith is su…b an instrument of making vsus partakers of the Benefites of Christs Mediation, as is neither absolutely necessary in al. the Elect, nor yet simply anteceding all p. 23manner of participation in those benefites.

That it is not absolutely necessarie in all, appeares in the Elect dying infants, who enjoy all the benefits of Christs merits in their Iustification, Sanctification and Glorification, without this instrumentall meanes of their actuall Faith: as wee shall see more at large anon.

That Faith doth not simply precede all manner of Participation with Christ, appeares by a double benefit wee enioy by and from Christ, before such time as wee doe beleeve.

1. Our Sanctification wrought by the Spirit, which from Christ convaies Life and Grace into our Soules, when wee were utterly devoid of all both Faith and other graces, as hath beene shewed before at large. And this is the first benefit of Christs death bestowed on us before we so much as aske it.

2. Our Iustification in Gods sight; which euen long before we were borne is purchased for vsus by Christ. For tis vaine to thinke with the Arminians, that Christs merits have made God only Placabilem, not Placatum, procured a freedome that God may be reconciled if hee will, and other things concurre, but not an actuall reconciliation. A silly shift devised to uphold the libertie of mans will, and universality of Grace. No, tis otherwise, the Ransome demanded is paid and accepted, full Satisfaction to the Diuine justice is giuen and taken, all the sinnes of the Elect are actually pardoned, Gods wrath for them is suffered and ouercome, he rests contented and appeased, the debt book is crossed, and the hand-writing cancelled. This grand transaction betweene God and the Mediator Christ Iesus, was concluded upon and dispatcht in heaven long before we had any being, either in Nature or Grace: Yet the benefit of it was ours, and belonged to us at that time, though we never knew so much till after that by faith wee did apprehend it. As in the like case, Lands may bee purchased, the Writings confirmed, the estate convayed and settled vponupon an Infant, though it know nothing of all, till it p. 24come to age, and finde by experience the present commoditie of that which was prouided for him long agoe. And the reason of all this is, because it is not our Faith that workes Gods reconciliation with us, but Christ beleeved on by our faith: Now his Merits are not therefore accepted of God, because we doe beleeve, but because they of themselves are of such Worth and sufficiency as doe deserve his most favourable acceptance of them for vsus. And what reason have we then to thinke why they have not alwaies procured aswell as deserved Gods love and actuall reconciliation for the Elect, not only before their faith as in all, but also without their faith as in Infants?

I proceed to the second cause of our Conversion, viz. the Efficient cause which really produceth it, and that is the Holy Ghost, in whose person, not excluding the Father and the Sonne, this worke of Sanctification is peculiarly terminated. This blessed Spirit are those two golden pipes through which the two Oliue branches emptie out of themselues the golden oyles of all precious graces, into the Candlesticke, the Church, as it is Zach. 4. For which cause all the Graces of God are called the Fruites of the Spirit, Gal. 5. 22. and Eph. 5 9 [For the Fruit of the Spirit is and 1 Cor. 12. ….1 Cor 12in all goodnesse and righteousnesse and truth.] yea, the whole worke of sanctification and renued Grace is styled by the name of the Spirit, Gal. 5. 17. [The flesh lusteth against the Spirit, and the Spirit against the flesh,] id est, Grace fights against corruption, and this opposeth against Grace. In respect of this opperation which the Holy Ghost hath in Sanctifying the Elect, he is in Scripture set forth vnderunder a double Similitude of Water and Fire: which are Elements most apt to cleanse. The similitude is from the custome of the Leuiticall Purifications, which were done Heb. 102. 2, 23by the use of both Elements. For all vessells and utensills polluted by any legall uncleanenesse, were to bee purged by Water if they were of wood, but by Fire, if made of metall or other materialls that might endure it, as you may reade, Num. 31. 23. So what euer filthinesse cleaves p. 25unto us, or how deeply soever incorporated into our natures, the Holy Ghost by his most blessed vertue, as by water washeth away, as by fire consumeth. [Then I will poure cleane water upon you, and yee shall bee cleane, from all your filthinesse and from your Idols will I cleanse you:] saith God unto the Church, Ezech. 36. 25. And what is this water? in Verse 27. he interprets himselfe in these words, [And I will put my Spirit within you]. Hence wee are said to bee baptized with the Holy Ghost, Ioh. 1. 33. to bee baptized by one Spirit into one body, 1 Cor. 12. 13. to bee borne of water and of the Spirit, Ioh. 3. 5. Which baptizing of washing by the Holy Ghost is in plainer tearmes our Sanctification wrought by his power, cleansing us from inherent corruption, and creating in us Purite and Holinesse, as is cleare out of that of the Apostle, 1 Cor. 6 11. [And such 1 Pet 1. 28.1 Pet 1:28were some of you: but yee are washed]: whats that? the next words tell us, [But yee are sanctified, but yee are justified in the name of the Lord Iesus, and by the Spirit of our God]. Hence the bestowing of the abundant gifts of the Holy Ghost, is metaphorically described by Effusion or pouring out, as Esa. 44. 3. [I will poure water upon the thirsty and flouds upon the dry ground; I will poure my Spirit upon thy seed, The louelove of God is shed abroad in our hearts by the Holy Ghost.and my blessing upon thy buds.] Ioel 2. 18, [I will poure out my Spirit vponupon a…l fl…sh] fulfilled Act. 2. For that other appellation of Fire, we hauehave it expresly, Mat. 3. 11. [Hee will baptize you with the Holy Ghost and with fire,] and implied, Marc. 9 49. EueryEvery man shall bee salted with fire: and eueryevery sacrifice shall be salted with salt. Grace therefore is of a diuine off-spring, the immediate effect of the allpowerfull vertue of Gods Spirit, whereby he replants inherent Holinesse in our Soules, having purified them from all Vncleannesse, to make us holy vessells of pleasure fit for the seruice of Gods Sanctuary. Now whereas this worke of the Holy Spirit, is by divines called Donatio Spiritus Sancti, the Giving of the Holy Ghost, that we be not mistaken, you are to note briefly, that the Holy Ghost is said to be given two waies:

p. 261. In his Essence and Graces, both together; and so was he given to Christ the Head of the Church, in whom Col. 2. 9.Col 2:9dwelleth the fulnesse of the Godhead bodily, or substantially, whom God hath annointed with the Holy Ghost and with Power, and that above all his brethren, having given Act. 10. 38.Acts 10:38him the Spirit without measure.

2. In his Graces and Vertues only; and so is hee given unto the Church, the body of Christ. Touching this Sending forth of the Spirit into the hearts of the Elect, the inhabitation thereof in their hearts, how they are said to bee the Temples of the holy Ghost, and Partakers of the Divine nature: albeit it be most true, that the Holy Ghost 1 Cor. 3.1 Cor 3being God must needs be present eueryevery where by his Essence, yet I take it to agree best with Christian modesty to let passe curious speculations about such sacred mysteries, and to rest our selues contented with this, that it sufficeth abundantly for our comfort, if wee enjoy his Gracious presence, replenishing us with all heavenly vertues and Consolations. Now this donation of the Spirit, in his graces and vertues, is double;

1. One respecting the publike, when an extraordinarie measure either of Inferiour gifts, or of Sanctifying graces is bestowed upon some men for the greater benefit of the Church in common. And this was more peculiar to the times of the Primitive Church. Of which donation of the Spirit you may read, Ioh. 7. 39. Act. 2. & Act. 19. 2. 6. Eph. 4. 8. 11.

2. Another in regard of the Private good of every Elect person, when the Holy Spirit is given to him, effectually to call, convert, and sanctifie him. And this only is that giving of the Holy Ghost which wee now seeke after: when the power of that Holy one overshadowes our soules, and by the immortall Seed of his owne most gracious vertue, frames in us the New man created according to God in Righteousnesse and Holinesse.

Let this suffice concerning the Causes of our Conversion, which are briefly wrapped up in that of the Apostle, p. 27Rom. 5. 5. The love of God shed abroad in our hearts by the Holy Ghost which is given unto us. I goe on to the next circumstance, viz.

The manner how it is wrought in us. To inquire in what manner the Holy Ghost breathes into our Soules the Supernaturall life of Grace, is a scruteny as difficult, as to search whence and whither the winde blowes, or for a dead man raised up, to tell how life and sense came into him, or for a man borne into the world, to describe in what manner each of his members was fashioned in the wombe. There is not, I suppose, any mortall man not inspired with speciall revelation, that can declare unto us this Way of the heavenly spirit, any more than the skilfullest Anatomist, the Way of the earthly spirit, nor how the bones doe grow in the wombe of her that is with childe, as Saloman speakes, Eccle. 11. 5. To tell the monethmonth, day or houre wherein they were converted, is in most converts impossible, in all of exceeding difficult observation; though I denie not but the time may be in Some of sensible marke. But euen in them or others, to shew us by which way the Spirit went out from God to speake unto their hearts, by what secret motions it moued upon their soules, how and in which parts its quickening and sanctifying vertue gaue life and heat unto them, we cannot expect from them any declaration of that which they had no power to obserue. Doe not looke then I should make knowne unto you the manner of that in you, whereof I am ignorant in my selfe. This I trust, that thorough the grace of our Lord Iesus Christ, both you and I may say with the blinde man in the Gospell, One thing we know that we were blinde, but Ioh, 9. 25.now we see; we were dead, but now we are aliue; we were lost, but are now found; we were darkenesse, but are now light in the Lord: albeit how our eyes are opened and illightned, how we were recovered from our wandring in the vale of death, wee cannot in eueryevery particular exactly recount. Blessed is hee that findes this change in himselfe: and farre more blessed than they, who betray themselues p. 28to have no part in the worke by their pride and bitternesse in quarrelling the manner of it, who (as the learned Moulin Anat. Armin.censures, not too sharpely) are themselues ledde by a reprobate Spirit, whilst captiously and carnally they inquire after the working of Gods Spirit.

There are neverthelesse two things in the manner of Graces plantation in us, which we may descry, because the Scriptures have discovered them unto us: namely,

1. That this Plantation of Grace in us, is meerely Supernaturall.

2. That this Plantation of Grace is Constant & Durable, not to be rooted up again: two circumstances about the infusion of Grace into mans heart, so necessary to be well observed, as nothing more. Because in the one lies the foundation of all Christian humility, we having nothing but what we have received: on the other depends all our unconquerable comforts in this our pilgrimage, that we have so received grace, as wee shall never lose it again. In both these Sathan hath not beene wanting by his instruments, men of corrupt mindes, to pervert sound doctrine, and poyson religion even in the roote: advancing the wisedome of the flesh, against the power of Gods Spirit, filling the heart with proud imaginations, by ascribing so much unto the Sufficiency of its owne naturall Abilities in point of Convesion, as it need not be much beholding to God for his grace: and againe breeding in the soule terrors unsufferable, and fearefull doubtings of its perseverance in grace received, upon the apprehension of no stronger support in grace, than the reede of mans Free-will, which having received, may as easily reject grace, and having made them, may by the same power eternally undoe them againe. So looke how men are exalted in pride on the one side, as low are they throwne downe, in discomfort on the other side; and scarce is there any point of religion wherein we may erre more easily and dangerously. Well then let this be our first conclusion touching the manner of our conversion, that

p. 29The Grace of Sanctification is wrought in the Elect in such a manner as is meerely Supernaturall, id est, above the strength, without the concurrence of any abilities of our corrupted nature.

God though a supernaturall agent, yet worketh many things by naturall meanes, and in a naturall manner, whilst hee doth but only giuegive his assistance and co-working power to & with the naturall abilities originally planted in every creature. And then though we denie not Gods actuall For in him we liue and move, &c.Concurrence, yet we truly and properly ascribe such effects to their Visible, apparant, immediate causes. But in this point, concerning the replantation of Holinesse in a Sinfull man, we affirme against Pelagians, Semi-pelagians, Papists, Arminians, or other sectaries however branded, that as the Agent or Efficient of mans Sanctification is simply supernaturall, viz. the Holy Hhost, so is his manner of working altogether Divine beyond the power, and without the helpe of any thing in man. An assertion that layes nature flat on her backe: and yet gives vntounto her as much as Sinne hath left her, and thats just Nothing in matter of Grace. And the truth hereof will easily appeare to any that will without pride and prejudice consult the Scriptures, or common experience. Me thinkes when we reade in the booke of God these and such like sayings, that every imagination of the thoughts of mans heart is only evill continually; that of the children of men, there is none that understands and seeks after God; that they are become altogether filthy, none that doth good no not one; that [the naturall man perceiueth not the things of the Spirit, nor can he know them being spiritually discerned] that wee are [blinde] till God [Open our eyes] that wee are [deafe] till God [bore our Eares] that wee are [Darknesse] vtterly destitute of Spirituall light, that, [the Wissdome foreign of the flesh is enmity or hatred against God, is not, nor can be subiect to him] that [the flesh lusteth against the Spirit] rebelling against the worke thereof even in the regenerate; much more before regeneratiō, that [of our selves we are not p. 30sufficient to thinke a good thought as of our selves, but that our sufficiency is of God] that [it is God which worketh in us both 2 Cor. 3. 5.2 Cor 3:5the will and the deed of his good pleasure] that in our conversion, wee are [New begotten] [New borne] [New creatures, created in Christ Iesus to good workes] in fine to put all out of doubt, [That wee are Dead in trespasses and Sinnes] and that our Sanctification is the [first resurrection] from death, effected in us by the same Almighty [power which God declared in raising Christ] from the grave: When, I say, wee consider of these and the like places, were wee not too much in love with our selves, and held some scorne to con God all the thankes for our salvation, our hearts and tongues would presently bee filled with a sincere acknowledgement, Not unto us, O Lord, not unto us, but unto thy Name wee give the glory, for thy loving mercy, and for thy Psal. 115. 8.Ps 115:8truths sake. Besides, I wish wee would descend unto an unpartiall examination of our owne hearts, to make discovery by the light of the Spirit, of that body of Death wee be are about with us, what strong rebellion there is of the Law in our members, against the law of our mindes, what secret and powerfull attractives the affections of Sinne have to pull us unto disobedience, what violent and bitter opposition they make against Grace checking their disorderly motions, how seldome any blessed resolution tending to sanctity rises up in our thoughts, how vnwildy we are in the managing of any gracious motion from the Holy Ghost, with what slacknesse and cumber wee prosecute such holy inspirations to action and full accomplishment, in a word, how passing slow our course towards heaven is, when wee have all helpes of nature and Grace to carry us forward, I am fully perswaded, that whatsoever any man may conceive in abstract speculation, there is no converted person if he make application to his owne particular, but will confesse freely, if he deale truly with his owne heart, that, not only if God had not done More for him than he could for himselfe, but if God had not done All for him he had utterly perished in his p. 31sinnes. And he will acknowledge that it is impossible there should be in and of himselfe such Preparations and forward dispositions to worke his owne Conversion; who being Converted is hindered by none so much in the finishing of his salvation, as by his owne perpetuall indisposition to goodnesse. This our disabilitie whereof wee are convinced in our owne sense and by testimony of the Scripture, will inforce us, if our pride bee not as great as our povertie, to confesse whence wee have our riches without stammering, shifting and mineing of the matter, as the fashion of too many is, who by many prety scholasticall devices distinguish God out of all or the greatest part, or at least some part of his Glory due unto him for our Conversion, and thrust in the Abilities of their owne Free-will as co-workers with Gods Spirit, & joynt-purchasers of this inheritance of Grace. But let God have glory and every man shame: and let all whom grace hath taught to judge of their Corruption, say with the Church Es. 26. 12. Thou (O Lord) hast wrought all our workes in us.

I will not prevent my selfe by larger explication of this point at this time: but wrapp up all touching this first conclusion, in a needfull distinction or two, and so passe on. Mans Concurrence in the worke of his sanctifications is double,

1 Passive, which is the Capacity or Aptnesse that is in mans nature for the Receiuing of Grace, for being a Reasonable creature hee is naturally prepared and disposed with such a substance and faculties as are meet subjects to receive the Habit, and instruments to performe the actions of Grace. This Concurrence of man to his regeneration, is most necessary: nor doth God sanctifie senslesse or irrationall creatures, nor is man in his conversion in such sort passive, as is a stone, blocke, or brute beast, as our adversaries absurdly cavill.

2 Active, which is some Strength or Power that man hath in the Vse of his faculties, especially of his will, for the Production of Grace. This strength of man in doing p. 32good is to be distinguished in regard

1 Of the Beginning and first Act of our Conversion, when Holinesse is at the first reimplanted in the Soule.

2 Of the Progresse of our Conversion in the practise of Sanctification: In this second respect none denies Mans actuall concurrence with the Spirit of God: for being sanctified and inwardly inabled in his faculties by Spirituall life put into them, he can Move himselfe in and towards the performance of all living actions of grace, even as Lazarus of Nature. Whereas yet you are to remember, that even in these actions wee cannot worke alone, we are but Fellow-workers with the Spirit of God, and this not in an Equality, but Subordination to him: we indeed move our hands to write, but like raw schollers wee shall draw mishapen charecters, unlesse our heavenly Master guide our hands. Neverthelesse these actions take their denominations from the next Agent, and though performed by speciall assistance of the Spirit, yet are rightly said to be mans actions: so that when a regenerate person, Beleeves, Praies, gives almes, rejoyceth in God, &c. we doe not say that the Holy Ghost in us Beleeves or Praies, or gives almes, or rejoyceth in the hope of happinesse, (as some would fasten upon us such a senselesse assertion) it is man that doth all these, but man assisted by Grace.

But now concerning the former respect, for the first Infusion of the Habite of grace into the soule, wee utterly deny all Active concurrence of mans naturall abilities to the acquiring and generating of grace in his heart, and grant him onelyonly a Passive capacity to receive it bestowed on him. And we maintaine that in this Case neyther the Holy Ghost workes like a Naturall, nor man like a Morall agent. The worke of the Holy Ghost is not like that of Naturall agents in the production of Materiall Formes, brought out of the Power of the Matter, that is, if I understand Naturalists in that Phrase, resulting out of the Inherent qualities of the Subject diversly compounded and …ipened by the externall agent, or as those agents worke in p. 33the generation of Second qualities arising out of the different mixture of the First: in both which the qualities of the Subject concurre with the outward agent in producing the effect. This worke is of a higher nature, like the infusion of the Reasonable Soule into the Conception, to whose creation the body conferres nothing at all, and to its introduction nothing but a passive capacitie. It is a change of our nature, a creation of new qualities, not a perfection of the old, an habituall qualitie meerely infused by Diuine vertue, not issuing out of any inward force of humane abilities, howsoeuer strained up to the highest pitch of their naturall perfection. And therefore againe, man in this work of sanctification is not any morall agent, as when by many commendable actions he gets to himselfe the habit of morall vertue. No: Civilitie is a hopefull preparation, but no working cause of sanctitie. Take that and all other the most likely dispositions you will, let there be sweetnesse of naturall temper, ingenuitie of education, learning, good companie, abstinence & hatred of grosser vices, respect of lawes, restraint of discipline, an industrious forwardnesse to all laudable courses, a naturall desire of the unknowne happinesse of the Saints, a part in the externall communion of the Church, in briefe, the whole packe of morall vertues Christianis'd (that I may so speake) by the generall knowledge of religion; yet all these with their joint force cannot kindle in us one sparke of Celestiall fire, nor quicken our dead soules with the least true motion of spirituall life. Of a man qualified with those preparations we may say as Christ of the yongue man in the Gospel, He is not farre from the kingdome of God; but that hee is in common estimation, and according to the usuall course of Gods working, more fit than another man is for the receiving of Grace: and for the performance of all gracious workes, without question hee is more aptly disposed than others are, because by those preparations the violence of corruption is somewhat broken in him, which in others remaining intire till their conversion, makes the stronger resistance p. 34afterward in all their religious practises. Wherefore it is not to be denied, but that in such a man so prepared, there is a passive capacitie more large and fit for the entertainment of Grace, than in others: but for any active qualification to produce it, it is found neyther in the one nor other. And you are to observe, that in respect of God tis all one, prepared or not prepared: he can of stones raise up children to Abraham: tis easie for him to doe so, and tis not unusuall, if you marke it, that the fairest, best tempered, and best governed natures are manietimes left utterly destitute of all true sense of Pietie, when men of sowre and crabbed dispositions, or of more disorderly conversations, are made partakers of sanctifying grace. To end this matter, Originall righteousnesse to Adam was naturall, being the naturall qualitie wherwith he was created, and corruption was accidentall, being an unnaturall vitiousnesse acquired by his fall: with us tis quite contrary, Corruption is naturall following our generation and birth, and Grace, accidentall: recoverable neyther in whole nor in part by vertue of the poore remainders of Gods Image in us, but by supernaturall restitution made by the holy Ghost. So I come to my second conclusion touching the manner how grace is planted in us, which is this;

That in our Conversion the Habite of grace is so firmely wrought in us, as it shall neuer be abolished againe.

Grace in the regenerate is not any slight tincture or staine, but a through and durable dye. The Image of God is so deeply imprinted in our soules, as it shall never be defaced againe. Where the Spirit of God comes, hee makes sure worke: what hee hath built none shall pull downe: where he hath taken possession, none can thrust him out of doores: where he hath opened none can shut: where hee bestowes his gifts and graces hee repents not of his liberalitie: where he hath begun the good worke of grace, there he will also finish it. A matter as plaine as comfortable, if we will but distinguish of the workes of Gods Spirit about our Sanctification, as they are differenced in their times: they are two,

p. 351. The first is the Creating of the Qualitie of renewed Holinesse in the Soule, whereby wee are converted. This work is called Preventing grace, by which the Spirit without our helpe workes in us Habituall grace.

2. The second is the Ayde and Assistance of the Spirit in all actions slowing from the Habite of grace, by effectuall concurrence of his vertue, together with the strength of our regenerate faculties. This worke is called Gratia Subsequens, Cooperans, or Assistens, and the issue of it, are all those sanctified actions which wee performe by its helpe. And this second worke of the Spirit must needs be granted: for albeit he could worke without us in making us good trees, yet wee must worke together with him in bearing good fruit: and tis verie absurd to denie the assistance of Gods speciall grace in eueryevery spirituall action, when we cannot but grant an immediate concourse of his ordinarie power, in all actions naturall, even to the moving of one of our fingers. But further this subsequent vertue of the Holy Ghost about all good workes which wee doe, is twofold:

1. One, that stirres us up to good actions, by inspiring into our soules, after a secret and unperceiveable manner, holy thoughts, heavenly motions, desires, purposes, and resolutions tending to godlinesse: and this worke is called Gratia excitans.

2. Another, that guides and helps forward the strength of each facultie, when it applyes it selfe to the reall performance of any action: and this is properly called Gratia adjuvans or Cooperans.

These things thus differenced, let us see wherein the Constancie of Grace consists, and wherin it seemes changeable. First for the Habit of Grace, in the regenerate we affirme that it is Constant, abiding for ever in them in whom it is once implanted. So that hee who is once converted, cannot so shake off the grace of his first, that hee should need a second conversion: and a sinner once raised from death through the infusion of spirituallife, like unto Christ, p. 36he dyes no more, but lives for ever to the glorie of God. The reason is strong from that of the Apostle Peter, 1. Pet. 1. 23. foreign. What is this Seed by which we are borne againe? It is not the Word eyther alone or principally considered, because that is but an instrument, and arbitrary too, the force whereof so depends on the chiefe agent the power of the Spirit, that without it is but a dead sound. And the reason why the word Lives & endures for ever, is only because the power of the H. Spirit, w^ch gives it its effect, is everlasting. Well then, this Seed is the power or vertue of the H. Ghost: so called by similitude, because that as of Seed the Conception is formed; so by the power of Gods Spirit immediatly, the New man, or graces of Sanctification are begotten in us. But why is this Divine vertue the seed of our regeneration called Incorruptible seed? is it in regard of it selfe, or in respect of the fruite? For it selfe tis most true, that as the Person, so the Power of the Holy Ghost, is eternall and incorruptible. But hee is wilfully blinde, who sees not that in this place, it is so styled in relation to the effect it workes in us, quatenus Semen, as it is seed incorruptible, producing fruit like to it selfe incorruptible and immortall. And the opposition here made, is manifest, We are not borne of corruptible Seed, for that perisheth, and so what is borne of that must needs be corruptible: but wee are borne of incorruptible seede which lives and endures for ever, and therefore what is born of that, must needs be incorruptible. This is plain then, that this Quickening Power of Gods Spirit, whereby we be regenerate, lives for ever, not only in it self but in us also: supporting and sustaining our soules for ever in their spirituall life of grace once infused into them. And if any will cavill, St. Iohn puts all out of doubt, when speaking of every regenerate person, he saith, that this [Seed remaineth in him] and so that cannot sinne. 1 Iohn 3. 9. [Whosoever is borne of God doth not commit sinne: for his Seede remaineth in him, and hee cannot sinne because hee is … of God.] And p. 37this for the Habit of grace, the Constancy whereof no desperate defender of the Saints Apostasie, bee hee Papist or Arminian shall bee ever able to shake.

In the next place touching the Operations of Grace which we performe by the ayde of the Spirit, there is not such Constancy to be found in them, as in the former. For the Holy Ghost doth not at all times alike, either stirre up the faculties of the Soule by holy motions, or assist their endevours in performance of Good desires. Some presumptuous Sinne against Conscience, some Pride in our owne strength, some neglect of pious duties, especially Prayer and spirituall Meditation, some Carelesse entertainment of the blessed motions of Grace, some Security through long enjoying of heavenly comforts, some such or other offence, may Quench the Spirit, and cause him to withdraw from our Soules all Sense of his comfortable presence and assistance for a time. And then the Soule being destitute of this actuall concurrence of the good Spirit, falls a Languishing, bewrayes presently its naturall impotency, like hot water taken off the fire begins to returne to its first coldnesse; and for a time corruption prevailes against Grace, that which is naturall against that which was but Accidentall. Such Cessations or Interruptions of grace as these are, all men grant, and all good men feele: but yet though the act faile the Habit ceaseth not, nor is the ground straitway barren because it misseth a Season or two: They are but chastisements for negligence past, and admonitions to ensuing industry, both ending in a large augmentation of all comforts, when upon submission God is intreated againe to cause the light of his Favour to shine upon us.

…s much touching the second Circumstance about our Conversion, viz. the maner how tis wrought: I should proceed to the third, viz. the Subject of it: but I should vtterly weary you, who by this time cannot but desire to be rid of mee. Pardon me yet a small trespasse upon the time and your patience, that I may conclude all in a word p. 38or two of application to our practice. Yee have heard touching our conversion, that the cause of it is Gods free love, without our worth, before we were: that the manner of it is by the grace of the Holy Ghost, without our helpe, when wee were weake and of no strength. Let the serious thought of these things breed in our hearts a double grace. 1. Of Thankfulnesse. 2. Of Humility. Lets joyne both together, for they are twins of one birth: and as you shall never see a proud man thankfull either to God or man: so you shall never behold an humble minde, but it will alwayes appeare in the most gratefull acknowledgement and confession of the least good turn. We shal see how great cause there is in this businesse of our conversion, that wee should empty our selves, of all proude imaginations, and fill our hearts and tongues with the Praises of Gods rich grace and free Mercy: if wee will enforce upon our dull heartes the powerfull meditation of these foure points;

1. The Desperate and forlorne estate of an unconverted person.

2. The Impossibilitie of our recovery out of this damnable condition, by any strength of our owne or other creature whatsoever.

3. The admirable Graciousnesse of Almighty God in providing the meanes, and by them effectually working our full deliverance from the power of Sinne & Damnation.

4. Lastly, the blessed estate of Grace whereto hee hath now brought us, and wherein hee preserves us under the hope and expectation of eternall glorie.

I beseech you that among the multitude of your thoughts and studies, you would be pleased to make these things the subject of your best advised meditation. Hold me for ever guiltie of a damnable lye, if you finde not by experience how forcible this course will be to take downe our foolish haughtinesse and swelling conceits of our own sufficiencie: and to inlarge the heart in sweetest songs of p. 39thanksgiving to him that hath done so great things for our soules. My brethren slight it not, tis a matter of greatest consequence, and touches us neerely. Doe but conceive with me, How horrible that thought is, and ful of unspeakeable terrour, when the conscience, freed from the clamours of ill companie, cooled after the heate of wine and fulnesse of bread, retyred from the distracting businesse of our Callings, and stilled after the rage of some furious passtons, or glut of pleasures, shall in silence turne in upon it selfe, and falling upon the inquirie after its future estate, conclude after diligent search, that as yet it hath neyther part nor portion in the inheritance of grace or glory. Be assured, that conscience will not lye and flatter at such a time, and that, where it findes no reformation of manners, no change of the heart, no puritie in the affections and desires, no sense of the powerfull worke of the Spirit of Grace, conscience will not spare to tell such a man to his face, That he is a man of death, prepared against the day of slaughter, one hated of God, detested of Saints and Angels, living without communion and fellowship with Christ, and so in a continuall expectation of Gods vengeance to fall on him in hell, assoone as death shall strike him to the ground. This will put the heart into a cold sweate, and make the powers of the soule to shake: specially when it shall looke about to all those things whence succour may seeme to be had, and then shall finde it selfe utterly forsaken by them in its distresse. Againe consider with me that no stranger can partake or perceive the unspeakeable joy of that heart, which upon the like examination finds it selfe to be translated out of the bondage of Corruption, into the libertie of Grace, washed from its uncleanenesse by the Holy Ghost, linked in communion with the Saints and body of Christ, and sealed with the Spirit of promise to the assured Hope of everlasting happinesse. If any thing can, these thoughts will melt the heart into most humble thanksgiving, and make us fall on our knees, and with hands and eyes lifted up to him from whom our help commeth, to confesse with p. 40the holy Prophet: I was brought low, but thou hast helped me; I was in thraldome, but thou hast loosed my bonds: Psal. 116.Ps 116the sorrowes of death compassed mee, and the paines of Hell gat hold on mee, I found trouble and sorrow: but thou hast delivered my soule from death, mine eyes from teares, and my feete from falling. What is now my duty? I will offer to thee the sacrifice of thanksgiving, and call upon the Name of the Lord: My soule praise thou the Lord, and all that is within me praise his holy Name. And againe, My soule praise the Lord, and forget not all his benefits, saith the same holy David, Psal. 103. 1. 2. But wherefore was all this contention of Spirit, why this striving with utmost endeavour to bee thankefull? Oh there was good cause: Grace was worth God-a-mercy, and tis for that this holy man thus strives to bee thankefull to God, who forgave all his iniquities, and had healed his diseases. Certainely, where so undeserved mercy in such desperate misery, in that shewed upon a wretch, as not onelyonly to free him from all evill, but also put him into the possession of all blessednesse; where this grace workes not the heart to Thankfulnesse and Humility, it is most apparant, that such a heart knowes not what such Grace meanes. For our selves, let us shew forth these vertues of the Spirit which hath converted us and dwells in our hearts: let's looke to the rocke out of which we were hewen, to the pit whence we were digged, consider what wee were and should have beene, what we are and shall be: and then take we up that most modest speech of that noble Athenian **Iphicrates Arist Rhet. l. 1. cap. 9.Captaine in the midst of all his glory, foreign, from how great basenesse and misery, to what great glory and blessednesse are wee advanced? Make wee our confession with Iacob, With my staffe I came, &c. and the Israelites, Deut. 26. 5. A Syrian was my father ready to perish, &c. And now let us in like manner make unto God our thankefull acknowledgement, and say in the words of the Prophet: O Lord, wee confesse unto thee, that our father was an Amo…ite, our mother an Hittite; that our birth is of the land of p. 41Canaan, wee were borne bond-slaves and children of the curse. In the day of our nativity our navell was not cut, we were not washed with water, not salted with salt, nor swadled in clouts: none eye pitied us to doe any of these things unto us, and to have compassion upon us, but wee were cast out into the open field, to the contempt of our persons in the day that wee were borne. OnelyOnly thou, O Lord, when thou passest by and sawest us polluted in our bloud, hast had mercy on us, and saidst unto us, Live, even when we were in our bloud thou saidst unto us, Live. Of vile, thou hast made us Honourable, of sinnefull, Holy, of miserable, Happy. Wee praise thee, wee blesse thee; and wee beseech thee to finish the good worke thou hast begunne, and as by thy mercy thou hast brought us into the kingdome of Grace, so by thy power preserve us through faith unto thy Kingdome of Glory. Amen.

I proceed to the third Circumstance considerable in this point of our Conversion, namely, the Subject wherein it is wrought. Now this in generall is the Elect, and they onelyonly: whom onelyonly God hath called to glorie and vertue, appointing them to that as the end, preparing them unto it by this as the meanes. I shall need to name vntounto you but one place for proofe hereof, and thats Rom. 8. 30. Moreover whom he hath predestinate, them also hath he called, whom he hath called, &c. The linkes of this chaine are so surely fastned together, that no power of hell, no wit of man may breake and sunder them. Whom God fore knew, he predestinated to be made like to the image of his Sonne, in grace and glorie: whom he hath thus elected before all time, those in due time he calls or converts, those he justifies, those he glorifies. Wherefore Sanctification, Iustification and Glorie are bounded within those limits which Gods predestination or election hath prescribed unto them: extending to no other persons but such only as hauehave their names written in the booke of life, and are enrolled in the List of Gods eternall election. But this generalitie of the Subject is yet more particularly to be differenced: The Elect in this life are of two sorts;

p. 421. Infantes, Infants whose age permitteth them not the knowledge of good, or actuall practise of evill.

2. Adulti, Such as are of age, who may both know and doe eyther good or evill.

Both these are the Subjects of Conversion or Sanctification, but with some difference in the circumstances or maner of working it in them. Which will thus appeare: our Vocation unto the state of grace is double,

1. Inward, in the worke of the Spirit of grace upon our hearts, regenerating and sanctifying them by the infusion of Holinesse. Now though this be properly a Worke, yet it is metaphorically termed a Voyce or Calling, whereby the Spirit speakes unto our hearts, and perswades us to Obedience. But you must know, that this inward voyce or speaking of the Spirit to the heart of a man unregenerate, is much more than a bare suggestion of some thing to bee done by him: it is a word of Spirit and Life, as Christ speakes of his owne, Iohn 6. 63. a working Word, renuing in soule, and creating in it all the graces of Sanctification.

2. Outward, in the Preaching of the Word calling us to Faith and Repentance: whereto the Spirit joynes his secret vertue to make it effectuall in whom he pleaseth. I will not now stand to justifie this distinction of our Outward and Inward Vocation, so ancient, so necessary: but yet in these quarrelsome times derided and scornfully rejected. Let us for the present take it, as it is for a truth, and so apply it to our present purpose, thus: Those of the Elect that die infants are internally called and converted; that is, Sanctified, before they are capable of externall Vocation: Those of the Elect that live to ripe age, are converted and called both inwardly by the worke of the Spirit, and outwardly by the voice of the Word. In both sorts the worke of Conversion is the same, and Infants have it the same in substance as others, being Sanctified by the Spirit without the Word; but those of yeares have it also in the circumstance of externall Vocation, being Sanctified p. 43by the Spirit working in and together with the Ministery of the Word, which is the voice of God calling men unto himselfe: Now a voice presupposing ears to hear, and an understanding to perceive, infants cannot properly bee said to bee called by any such voice, though they may properly bee said to bee converted and sanctified. And this worke of our Sanctification, is also not unusually in Scripture stiled by the name of our **Rom. 8. 28 30 Gal. 1. 15.Rom 8:28Gal 1:15Calling. Wherefore that wee may a little further insist upon this point touching the state of the Elect in their infancy, let this be laid downe as a sure conclusion: That the graces of Sanctification may bee, and are infused into many of the Elect in their very infancie. The truth whereof there is not any doth or can justly denie, considering; 1. That infants are as capable of the Habites of Sanctity as men are: 2. That their soules may as well be now sanctified by infused Grace, as if Adam had not fell, they should have been Holy even from the wombe, by Originall justice propagated unto them and inherent in them. 3. That the Humanity of Christ was in this maner Holy even from the conception, which was therein by speciall priviledge, like unto that course which should have been ordinary in our conceptions and births, if we had not sinned. 4. That it cannot honestly be denied to bee so in Iohn Baptist, but that so great a Prophet was sanctified by the Holy Ghost even from the wombe; which may bee confirmed by that his extraordinary motion upon the Salutation of Marie the mother of our blessed Saviour, Luke 1. 41. 44. And of Ieremie tis not unprobable, by that which God saith of him, Ier. 1. 5. Before I formed thee in the wombe I knew thee, and before thou camest out of the wombe I sanctified thee, and ordeined thee to be a Prophet unto the Nations. Albeit here I will not deny, but that Sanctifying here may well be taken not for the graces of Regeneration, but for a designation unto such a function, and a preparation of the Prophet thereto by the infusion of such qualities as might make him meet for the discharge thereof; as extraordinary wisedome, courage, patience, and the like. In p. 44which sense the word Sanctifie is not unusually taken: as, Esa. 13. 3. Where God called the Medes and Persians, prepared and designed for the destruction of the Babylonians, his Sanctified ones: i. e. set apart for his owne service in that businesse. So also Paul of himselfe, Gal. 1. 15. foreign, that Separated me [foreign] to the Apostleship.

From this Conclusion, that Elect infants may bee partakers of the grace of Conversion and Sanctification; namely, in the Habite implanted in their soules: I desire you to observe foure Corollaries thereon depending, each whereof have their necessary use.

1. A Resolution of that doubt which troubles many tender consciences, who having the care of their salvation in highest regard, are suspiciously jealous over their deceitfull hearts, and apt to thinke the worst of themselves, where they see no manifest evidence to the contrary. These men will often doubt of the truth of their Conversion, because they know not the time when of starke naught they become Good and Holy.) They will tell you, that their birth hath beene of religious parents, their education under godly governours, that from their youth they have beene accustomed to frequent the exercises of religion in publicke, and to use themselves to all dueties of devotion in private: some goodnesse and love of godlinesse they find in themselves, but they know not how it hath crept upon them by degrees, and they question whether all be right or no with them, because they never remember in all their lives, that ever there was such an alteration wrought in them as they heare and see to bee in other men. To these I say, there's no reason they should bee sorry that they have not beene so bad as other men. They ought to rejoyce and be thankefull, that God did so soone stop up in them that bloudy issue, which in others hath so many yeares run incurably, that hee healed their wounds when they were greene, and cured their impoisened nature before the venome thereof grow more ranke and raging; that hee bowed their hearts when they were yongue and tender, before p. 45they grew stiffe and old in sinne, that hee hath preserved their youth from those corruptions which others in their age have decrely repented of. Let such who from their infancie have with Isaac, Samuel, Timothy and other Saints beene bred up in all pictie, and growne as in stature so in favour and grace with God and good men, let such not doubt to say, twas at my baptisme, or at my birth, or in my mothers wombe that God hath dealt so graciously with mee, sanctifying me with the Spirit of grace, which then was given me, and hath ever since shewed itselfe in all blessed inclinations to religious courses.