3 The love of our enemies is a particular virtue of Gods Saints, Matth. 5.45, to 47. Now this very grace hath in it contrary works in our heart, it's like fire, and water both; naturally our hearts are very cold, and hard, and frozen like ice towards our enemies, but Christ comes and thaws these frostlings, and warms us with compassion towards them, that his heart oftentimes mourns for them, to see them take such unjust courses against them who have not wronged them; and on the other side, whereas a natural man if he see his enemy, he boils in wrath and passion against him, love comes like a cool water and cools the heat of passion in our heart.

3 The love of our enemies is a particular virtue of Gods Saints, Matth. 5.45, to 47. Now this very grace hath in it contrary works in our heart, it's like fire, and water both; naturally our hearts are very cold, and hard, and frozen like ice towards our enemies, but Christ comes and thawes these frostlings, and warms us with compassion towards them, that his heart oftentimes mourns for them, to see them take such unjust courses against them who have not wronged them; and on the other side, whereas a naturall man if he see his enemy, he boyls in wrath and passion against him, love comes like a cool water and cools the heat of passion in our heart.

For application.

Wouldst thou know whether thou hast life or no? Why, hast thou found thy heart affected with joy for Gods goodness to thee, and yet withal grieved and sorrowful for thy unkind dealing with him? These are certain evidences of the life of grace in thee. You may find many affected and comforted with the Word, as Herod was; but if this joy were of God, it would not vanish away like smoke, but would administer so much the more sorrow and mourning for sin; though a Christians joy may suddenly vanish, yet it always leaves behind an inward grieving for sin, to keep possession for it.

Wouldst thou know whether thou hast life or no? Why, hast thou found thy heart affected with joy for Gods goodnesse to thee, and yet withall grieved and sorrowfull for thy unkinde dealing with him? These are certain evidences of the life of grace in thee. You may find many affected and comforted with the Word, as Herod was; but if this joy were of God, it would not vanish away like smoak, but would administer so much the more sorrow and mourning for sin; though a Christians joy may suddenly vanish, yet it alwayes leaves behinde an inward grieving for sin, to keep possession for it.

3. How dost thou find thy heart in tribulation? Dost thou find no consolation supporting thee? This is an ill sign. But if thou findest with David, in the multitude of thy troubled thoughts, Gods comforts sustain thy soul, Psal. 94.18. in this case thou hast life.

3. How dost thou finde thy heart in tribulation? Dost thou finde no consolation supporting thee? This is an ill signe. But if thou findest with David, in the multitude of thy troubled thoughts, Gods comforts sustain thy soul, Psal. 94.18. in this case thou hast life.

4. Observe your carriages, Do you bear patiently with bad men, and yet not so patiently as to bear with evil? Patience and zeal must go together.

4. Observe your carriages, Doe you bear patiently with bad men, and yet not so patiently as to bear with evill? Patience and zeal must goe together.

5. Are you of a meek, gentle, and flexible temper? Its well. But how are you in Gods cause? Are you there inflexible, and immovable, so that you will not abate an hose in Gods cause? Why, both these are a life of grace.

5. Are you of a meek, gentle, and flexible temper? Its well. But how are you in Gods cause? Are you there inflexible, and immovable, so that you will not abate an hoose in Gods cause? Why, both these are a life of grace.

6. Thou sayest thou art modest, and thinkest meanly of thy self; I, but how is this grace coupled? for God sends them two and two together, as he did his Disciples, to balance one another. Hast thou withal a lofty spirit in the ways of God, an heart lift up to heavenly things? Why, such a spirit hath life. The most modest should be most magnanimous.

6. Thou sayst thou art modest, and thinkest meanly of thy selfe; I, but how is this grace coupled? for God sends them two and two together, as he did his Disciples, to ballance one another. Hast thou withall a lofty spirit in the wayes of God, an heart lift up to heavenly things? Why, such a spirit hath life. The most modest should be most magnanimous.

7. Look at worldly business, Canst thou be diligent in thy calling? Why, this God requires. But how stands thy heart? Art thou busy in the world, and yet thy heart dead to the world? This is a sign of true spiritual life.

7. Look at worldly businesse, Canst thou be diligent in thy calling? Why, this God requires. But how stands thy heart? Art thou busie in the world, and yet thy heart dead to the world? This is a signe of true spirituall life.

8. If we find our hearts so abounding in love, that like fire it thaws our cold frozen affections; and again, like water, can cool our hot passionate spirits; why, this love is a fruit of faith, and a sign of life; its a sign our sins are forgiven us, if we have hearts forgiving others.

8. If we finde our hearts so abounding in love, that like fire it thawes our cold frozen affections; and again, like water, can cool our hot passionate spirits; why, this love is a fruit of faith, and a signe of life; its a signe our sins are forgiven us, if we have hearts forgiving others.

Now we come to the effects of Sanctification, as they are expressed in the life of a Christian, and they are answerable to the effects of natural life. The effects of natural life are principally five.

Now we come to the effects of Sanctification, as they are exprest in the life of a Christian, and they are answerable to the effects of naturall life. The effects of naturall life are principally five.

1. Motion.

When a creature is able to move it self in its place, to those duties of this or that life, its said to live. If a thing move not but by others, its not alive; or if it move out of its place, its not alive, as a stone thrown up moves downward, and fire moves upward; but this is not properly life, but rather a desire of rest; and for things that move, they move according to the life they have; as, a tree a vegetative life, a beast a sensitive life, a man a rational life; but if a man have a spiritual motion in his proper place its a sign of spiritual life; sometimes a man reacheth out of his place, reaching to higher matters, and more ambitious thoughts then his calling leads to, those move not from an inward principle of grace, but from levity of heart; so the Pharisees, they moved to holy duties, but it was for credit, others for profit, for loaves, John 6.26. Its one thing to move to spiritual duties out of an inward inclination and affection to them, another thing to move out of levity or desire of eminency; it is one thing to move to them out of love, another thing to move to them out of respect, or credit, or profit. Why, this is but as the moving of a stone out of its natural gravity. Absalom had a marvellous affection to reign, and oh that he were King, every one should have justice, 2 Sam. 15.13. But he was now out of his place, and therefore the thing he did, was but to attempt the cutting off his Fathers life; but that is life properly that moves in its place.

When a creature is able to move it selfe in its place, to those duties of this or that life, its said to live. If a thing move not but by others, its not alive; or if it move out of its place, its not alive, as a stone thrown up moves downward, and fire moves upward; but this is not properly life, but rather a desire of rest; and for things that move, they move according to the life they have; as, a tree a vegetative life, a beast a sensitive life, a man a rationall life; but if a man have a spirituall motion in his proper place its a signe of spirituall life; sometimes a man reacheth out of his place, reaching to higher matters, and more ambitious thoughts then his calling leads to, those move not from an inward principle of grace, but from levity of heart; so the Pharisees, they moved to holy duties, but it was for credit, others for profit, for loaves, John 6.26. Its one thing to move to spirituall duties out of an inward inclination and affection to them, another thing to move out of levity or desire of eminency; it is one thing to move to them out of love, another thing to move to them out of respect, or credit, or profit. Why, this is but as the moving of a stone out of its naturall gravity. Absolom had a marvellous affection to reign, and oh that he were King, every one should have justice,

Again, a man may move in his place, and yet by an outward principle, as a clock moves by the weight that hangs on it: so a man may move to some duties of Religion by the weight of the Law, or authority hanging on him. Again, Jehu may move in his calling very busily, and yet have no spiritual life; so it must be inquired whether the duty a man doth be spiritual or no. And a duty is spiritual,

Again, a man may move in his place, and yet by an outward principle, as a clock moves by the weight that hangs on it: so a man may move to some duties of Religion by the weight of the Law, or authority hanging on him. Again, Jehu may move in his calling very busily, and yet have no spirituall life; so it must be inquired whether the duty a man doth be spirituall or no. And a duty is spirituall,

1. When we are sensible of our insufficiency, and therefore depend upon Christ, that thorough him we may do all things.

1. When we are sensible of our insufficiency, and therefore depend upon Christ, that thorough him we may doe all things.

2. When we have respect to the Word of God as our rule.