present I have no books about me where I am and therefore cannot satisfie you in this neither know I when I shall seek to find out the book and place If I have leisure I will either write to you or tell some of your friends before I am gone what he hath said or writ that way c. Quest 3. Again thirdly You desire me to tell you how my self came to the cure of Atheistical Thoughts and whether they did wear out or whether they were rationally overthrown Answ I answer at first they did wear out meeting with fruitless and dead-hearted company which was at the University 2. The Lord awakened me again and bid me beware lest an old sore broke out again and this I found that strength of reason would commonly convince my understanding that there was a God but I felt it utterly insufficient to perswade my will of it unless it was by fits whenas I thought Gods Spirit moved upon the Chaos of those horrible thoughts and this I think will be found a truth 3. I did groan under the bondage of those unbelieving thoughts looking up and sighing to the Lord that if he were as his works and word declared him to be he would be pleased to reveal himself by his own beams and perswade my Heart by his own Spirit of his Essence and Being which if he would do I shold account it the greatest mercy that ever he shewed me And after grievous and heavy perplexities when I was by them almost forced to make an end of my self and sinful life and to be mine own Executioner the Lord came between the bridge and the water and set me out of anguish of spirit as she prayed for a child to pray unto him for light in the midst of so great darkness In which time he revealed himself manifested his love stilled all those raging thoughts gave return in great measure of them so that tho' I could not read the Scripture without blasphemous thoughts before now I saw a glory a majesty a mystery a deprh in it which fully perswaded and which light I desire to speak it to the glory of his free grace seeing you call me to it is not wholly put out but remains while I desire to walk closely with him unto this day And thus the Lord opened mine eyes and cured me of this misery and if any such base thoughts come like Beggars to my door to my mind and put these scrupies to me I use to send them away with this answer Why shall I question that Truth which I have both known and seen Object But you say this remedy is good viz. of prayer but that you cannot use it especially because you question the truth of God Answ Yet dear Sir give not over this Trade you will doubtless find it gainful when it may be God hath laden you more with these thoughts and made you loath your self for them But the thing seems strange to me if I mistake you not viz. that your heart will not be perswaded but that you must resolve your doubts concerning the perfection of Scripture not by seeking to harmonize those passages that seem to cross one another but by ascribing some humanity or error if I may interpret you to the pen-men seeing St. Paul saith We prophesie but in part and seeing one of the Evangelists leaves out the doxology in the Lords prayer Sir if you can take these thoughts arising from these the like grounds as your burden I do not blame you but pity you in that respect but if your judgment indeed think so I am sorry you should harbour such thoughts one hour within doors for you know that holy men writ the Scriptures but so far they might err but it is added as they were inspired or as the Original has it as they were moved or carried in the arms of the holy Ghost and so how could they err how could God lie It is true Paul did prophesie but in part and is this an argument because he did not prophesie fully therefore in some things he did not prophesie truly I am perswaded you will say there are many things my poor thoughts have suggested to you as true and yet I am perswaded I do in them prophesie if I may so say but in part The Spirit of God directed the four Evangelists to write yet so as they did not all write what another writ but in great wisdom left some things doubtful and short in one which are more clear and full in another and hence the Doxologie is fully set down in one and not in another and many reasons I could set you down why but that it is needless I grant you ought not to put up all with a charitable opinion of Scripture but if you can by reason reading and comparing help your heart to a full perswasion this is Scripture but many things you cannot get satisfaction for by that way and means but still your Spirit will be left dark and doubtful What course will you here take for resolution which is Scripture The Papists say it is so because the Church has christened it for Scripture you say you will see reason for it that it is so or else you cannot be satisfied then I fear you will never be sarisfied I think In this case therefore these two things you are to do 1. To go to God by prayer to give you a resolution of all your doubts and by some means or other some light to see whether this is his word or not Secondly if this be his word then he would perswade your heart of it that it is so For the least resolution which is Scripture and which is not is made by the same perswasion and sole perswasion of the same Spirit that writ the Scripture Concerning the Angels that appeared to Mary see Gerard and he briefly I think will satisfie you in your answer to the particular scurples about the Scripture sense and the dissonancy of them Only this I will add to the last clause about these things that if the Scripture be inspired by the holy Ghost that not in the sum and substance of it but to every word and sentence of it which I think you will not doubt of when you have considered it then I think it will undeniably follow that the same Spirit of truth is also a Spirit of order and hence the method of various penning of it is from the Spirit too which you say you stick at Answ 2. Again to your third thing concerning your spirit being burthened with involuntary infirmities as burdens but not as sins I say nothing now because I preceive by one part of your reply that the Lord has done you some good by the first answer only it is your grief you cannot fear them nor condemn your self for them as damning sins For satisfaction of which I hope this reply to your second trouble will give you some satisfaction Quest 4. Again to your fourth
his first root and so to sorrow and loath and condemn himself so that to wind up all that I have said look upon your self as in Christ you may say these involuntary infirmities do not shall not condemn me But Lord it is grace Grace that it is not so and this is Evangelical humiliation Look again upon your self as you stand on your own bottom and live in your own nature and so you may say after the least infirmity I have now broken a most holy and righteous Law and rherefore I am already condemned O woe is me I have already undone my self by mine iniquity and this is Legal humiliation which serves for mortification as the first for vification I know it is very difficult to bring the heart to acknowledg freely it deserves death after so small an involuntary offence but when the Lord reveals two things First himself in his glory Secondly how the least sin strikes him I perswade my self the vilest heart cannot but be forced to confess how just God should be in his severest proceedings against him And withal consider the more involuntary any sin is the more strong and natural it is and the more natural the more horrible as to be a natural Thief is far worse than to be a deliberat thief who somtimes steals and therefore good Sir take heed of looking no deeper nor seeing no further than the bare act and unvoluntariness and accidentalness and suddenness of your infirmities for if you do you look through the wrong end of the glass and they will appear so small that you will find it a very tough work to bring your heart consentively to say if I may say and use your own phrase It is thy mercy Lord that I am not consumed for them but look upon them as indeed they are in respect of that infinite glory you strike doing the greatest mischiefs to God by them and which makes them the viler as they are so strong you cannot remove them and so horrible as that it is natural to you to commit them c. And surely you will not through grace find such thoughts haunt you long not but that they will be haply rising and tempting but never alway vexing and prevailing Ans Satans ground reaching as far as the minds of Gods people and therefore so far he may come and there he may walk for he came into the mind of innocent Adam nay Jesus Christ by his suggesting temptations but the heart is Christs peculiar possession and purchase and if he shall still there offer to come in and vex you and prevail against you and to lodge his suggestions this or any other way with you you have Law and Christ on your side by this little light now given you to cast him out Quest 3. The third thing that troubles you is the dis-ranking of the Persons in the Trinity for tho' you think the holy Ghost is God yet you have not so high a repute of him as of the Father and the Son because the Son addresseth himself to God the Father in all his prayers and acknowledgmenrs in a more immediate manner than unto the holy Ghost and therefore you would know if the word Father as in the Lords Prayer includes not the Unity in Trinity To this briefly consider three things 1. Without all question the same God which lies under that relative property of Father is the same God with the God-head of the Son and the God-head of the holy Ghost there being not three Gods and therefore the God-head of the Son and Spirit are not excluded but included in the God-head of the Father when we look upon the Father as God in the Lords Prayer or any where else 2. But secondly the Father as Father is never taken for the same holy Ghost in Scripture nor the Son as Son is taken for the Father nor the holy Ghost as holy Ghost is at any time taken for the Son For it is a rule in Theologie tho' the res substrata the thing that lies under the Relative property viz. the God-head of every person be common and communicated yet the same God-head considered as clothed with his Relative property as Father Son and Spirit it is not common but peculiar For the God-head of the Father as Fathet is not the God-head of the Son as Son c. 3. Hence it follows that when Christ addresseth himself to the Father as Father in Scripture it is not because he is either a diverse or greater God than the holy Ghost but it is for two other reasons 1. Because the Father as Father received primarily the wrong that sin did against his work of creation for the Father being the first person in order creation the first transcient act as election and reprobation were the best immanent hence this work is attributed chiefly to God the Father in respect of our orderly apprehension and hence man sinning then when he was only made this is chiefly attributed to be against the Father because his work appeared to be chiefly there and not against the Son for his work chiefly appears in redemption he being the second Person and this the second main and wonderful work neither against the holy Ghost for his work chiefly appears to us in application being the third Person And this the third main act that ever God will do or show forth to the world in this life hence God the Father receiving to our apprehension the wrong in creation by sin he is the Person that is to be satisfied and not the holy Ghost And hence Jesus Christ in all his prayers has a most special eye to him and not to the holy Ghost as holy Ghost because he came into the world by his death and intercession and strong cries to satisfie God the Father and not God the holy Ghost as a third Person And hence it is said 1 John 2. 1 2. If any sin we have an Advocate with God the Father not God the holy Ghost because he was to our apprehension the Person wronged and hence we are after sins committed chiefly to eye the Father in our prayers and to go to him for pardon with our advocate with us because to whom offence is chiefly offered from him chiefly pardon and reconciliation is to be expected 2. Therefore Christ addresseth himself chiefly in his prayers to God the Father because he is the original and first cause of all good because he is the first Person in order of subsisting and therefore first too in the manner of conveying I know the God-head is the original of all good but consider the Persons one with another and so the Father is ever the first in operation as the holy Ghost is the last in consummation for all good comes from the Father James 1. 17. through the Son by the holy Ghost And hence in all our prayers we are to look for all good from the Father for his Sons sake to be conveyed us by the holy Ghost
CERTAIN SELECT CASES RESOLVED Specially tending to the right ordering of the Heart that we may comfortably walk with God in our general and particular Callings By THOMAS SHEPHARD Sometimes of Emanuel Colledge in Cambridge Now Preacher of Gods Word in New-England Re-printed in the Year 1â—â—5 To The Christian READER THis holy Letter of that ready Scribe of Christs Kingdom Mr. Shepherd of New-England is so full of Grace Truth that it needs no other Epistle commendatory than it self Yet seeing the Lot is unexpectedly fallen upon my pen to give it a Superscription that it may pass current from hand to hand I do heartily in the first place dedicate it to thee thou bleeding troubled spirit as a choice cordial Friend an Interpreter one of a thousand that doth not only speak thy heart but by the Comforter whom Christ has promised to send to thy Heart It may be this paper present is sent on Embassy from Heaven on purpose to set thy House in order to untie thy bosom knots to bind the strong man and cast him out of thy doors that thy Heart may be once again set at liberty to serve the Lord thy God in thy general and particular Calling whose service is thy freedom What is here sent by this Ambassador of Christ who is now the voice of one crying in the wilderness to a weary and heavy laden Soul in this Island I had rather it should appear to thy judgment in the serious reading and to thy conscience in the home application thereof than from my opinion of it Therefore I shall only add as the Contents of this Letter certain select Cases proposed and resolved in the several Paragraphs thereof as they lie in order in the Pages following viz. Page 3. Trouble of mind in civil affairs by the secret injection of religious thoughts Page 5. From what Spirit such suggestions do arise Page 10. How to entertain them when they crowd in Page 14. Concerning the not being humbled for sinful distractions that hinder and imerrupt the spiritual performance of holy duties Page 19. How a Christian may be said to be under the Covenant of works Page 21. How to conceive a right of that Mystery of Mysteries the blessed Persons in the Trinity Page 26. The Souls aptness to go to God immediatly in holy duties without taking Christ Jesus by the hand Page 30. How to apply absolute promises to thy self tho' they are made indefinitely without condition Page 43. A notable discovery of a secret unwillingness in the Soul to seek God in the strictest solemn services before it entreth into them Weariness of them while they last and a gladness when they are ended Page 47. A sound confutation of that Heretical Arminian Tenet viz. That the strength of Grace is to be got rather by Argumentation than inward Communication and influence arising from union with Christ Page 49. The experiences of this tried servant of Christ who is the Pen-man hereof how he was cured of Atheistical thoughts whether they did wear out or whether by the dint of Arguments they were rationally overthrown Page 54. Lastly whether those changes which a child of God hath sometimes and those movings of the spirit are caused by a natural temper or Gods Spirit All which select Cases and many more that collaterally issue from their sides are judiciously resolved with much perspicuity and brevity in these few sheets by the only juâ—ge of all Controversies the two-edged sword of the Spirit the Word of God Thus humbly beseeching thee to read over this Epistle of Christ to thee with the same Spirit of love and of a sound mind which indited every line in it I do desire to leave thee at the Throne of Graee in the arms of Christ with the Father of all Comfort that thou mayest receive the Peace of God which passes all understanding and be crowned with joy unspeakable and full of Glory I subscribe my self Friend Thine in any Spiritual furtherance of thy Faith William Adderley Dated from Charter house in London Febr. 1. 1647. Dear Sir I Dare not multiply many words in acknowledging and professing my own unfitness and insufficiency to yield your loving and most welcom Letter that satisfaction which both your Self desire and it deserves Neither yet will I be so unfaithful to you seeing your expectation puts me to reply neither ought I I think be so unserviceable to Jesus Christ who in you and by you beckens to me to take this call to write to you and not to neglect so fair a season seeing especially it may be possible my dying Letter to you before I depart from hence and return to him as not knowing but our last disasters Sea-straits of which I wrote to you may be but preparations for the execution of this next approaching voyage Yet our eyes are to the hills and our desires are your prayers and at this time my endeavour shall be in respect of your self to break open that light to you and to prepare it to you with that brevity I may and with what plainness I am able beseeching the God Father of our Lord Jesus Christ who must be when all fails the wonderful Counsellor to give you the spirit of revelation and that after you have suffered a while by these outward temptations doubts fears desertions distractions which the Letter mentions he would make you perfect stablish strengthen and settle you And this I verily think will be unexpected yet happy joyful and most glorious end of them For since I have observed and seen the lamentable ruins of the Soul and seeming graces of many men by being rockt asleep in a quiet still calm easie performance of duties without such awaking temptations and tumults within which it self complains of I say since I have observed what a deal of mud is in the bottom of such standing Pools and what a deal of filth is in such Moats which are inwardly at ease and not emptied from vessel to vessel next unto the donation of the Lord Jesus to a man I have accounted such tumultuous heart-storms and uproars together with the fruitful strange effects of them the second mercy For I never saw that man kept from secret putrefaction and corruption that was not usually salted with such temptations especially in a Christians first Apprentiship which usually preserve him entire till death And therefore Dear Sir faint not for Jesus Christ will raise a world of blessings out of your present Chaos and confusions But I make haste to answer Before you reply to my first Letter your complaints are many Your first trouble is concerning your disturbances in civil affairs by the secret injection of Religious thoughts so that you know not how to follow the one without hazard of grieving the spirit and breaking your peace in not maintaining and nourishing the same time the other and hence being drawn to go two ways at the same time which you cannot well do your Heart is disquieted and your
peace much interrupted This of yours puts me in mind of the complaint of an honest yet plain man to an able Minister once who in bewailing his condition to him among other miseries that was not the least viz. that he was exceedingly troubled with good thoughts so that he could not follow his place unless very oft he did stand still and pray for fear of grieving the Spirit as he thought and losing his season of being heard in Heaven for said Conscience oft unto him how dost thou know but this may be thy accepted time and if thou dost not take it it may be thou shalt never have it again I have forgot the Ministers answer but I am sure in these complaints you go not alone I have lately known one very able wise and godly put upon the Rack in these kind of thoughts by him that envying Gods peoples peace knows how to change himself into an Angel of light For it being his usual course in the time of his health to make a diary of his hourly life and finding much benefit by it he was in Conscience prest by the power and delusion of Satan to make and take the same daily survey of his life in the time of his sickness by means of which he spent his enfeebled spirits cast on fuel to fire his sickness and had not a friend of his convinced him of his erronious conscience misleading him at that time he had murdered his body out of conscience to save his Soul and to preserve his grace and do you think these were the motions of Gods Spirit which like those Locusts Rev. 9. 9 10. had faces like men but had tailes like Scorpions and stings in their tailes Your thoughts I know are not likely to produce the same effects altho you have the same efficient and because you say your peace is hereby disturbed by ignorance as not knowing what to do in the midst of these Civil actions and these religious thoughts I conceive that two things are to be sadly considered of for the cure of them First how to know when such religious pious Two things to be considered about motions thoughts come from Gods Spirit and when from the devil transforming himself into an Angel of light or from a well-melted stirring conscience yet blind For when you know they come from Gods Spirit you are bound to nourish them but when not you are bound not to embrace nor comply with them Secondly learn how your Soul is to behave and carry it self in Civil employments For when you see how you do and may honour God in following them your Spirit will not be so unquiet if at any time you imbrace not the suggestions of the other 1. For the first briefly all good motions and thoughts are not the Spirits motions as may thus appear There be three things chiefly by which we How to try the motions of Gods Spirit may discern the motions suggestions and thoughts which come from Gods Spirit all which concurring together in a good action or thought or word not one alone will make discovery whether they are from Gods Spirit or not 1. If it be suggested for Gods ends it s from Gods Spirit to act so high as for a supernatural end must arise from a supernatural principle which only is Gods Spirit Pharisaical actions were for a double selfish end and hence not from Gods Spirit but nature and their own spirit 1. To be seen of men 2. If they did any of them abhor this yet it was to purchase and gender in their own minds an opinion of holiness before God and hence Christ gives them this Item in giving Alms that they should not let the right hand know what their left hand doth for many men will do good acts lest they should by the neglect of them think them Hypocrites and so be troubled for them Christ would have us not to take notice of what we do for such an end If they be animated and quickned from Gods command for the higher measure of holiness for glorious ends without u warrant from the Word is the more for did superstition Christ healed the Leper when he charged him with anger to tell no man he no question for a good end published the miracle the more this was a good motion but it was sinful in him being cross to Christs command when Christ would have washed Peters feet he had many thoughts that came into hâ—s head concerning his own vileness and Christs glory and had a good end and meaning in his answers yet his humility crossing Christs command the Lord professeth against it and him for it that he had no part in him if he should go on in it 3. Gods Spirit sets a man on work in due season for let the duty be commanded and rightly directed yet if it be not done in season it is not from Gods Spirit hence Psal 1. The righteous bring forth fruit in its season and hence Solomon speaks of words spoken in season are as apples of Gold and hence we read in Ecclesiastes of a time and season for every thing under the Sun and therefore when there is a season of Gods appointing for civil things or business it is not season now to be molested or perplexed in it by the injection and evocation of those thoughts which we think to proceed from the Spirit of God I know indeed that the Spirit of God doth enable a man to do whatever good he doth but as Grace makes Nature sometimes to serve so sin ful Nature brings Grace into captivity which Paul complains of Rom. 7. and makes Grace to serve it To exhort and reprove another for sin is from Gods Spirit that it is done but to reprove at an unseasonable time it s from sinful corruption abusing Gods grace and making Sampson to grind It s from the excellency of of knife to cut well but to cut my finger with it when I should be cutting of my meat with it ariseth not from the end of the knife nor from the intention of him that made it so to think of good things it is from the spirit I grant but to think of them in such a season that God sets you a work to mind and follow other occasions it s from the enemy of Gods spirit and your own peace for as it is a sin to nourish worldly thoughts when God sets you a work in spiritual heavenly imployments so it is in some respects as great a sin to suffer your self to be distracted by spiritual thoughts when Gods sets you on work in Civil yet lawful imploiments such thoughts I conceive are but the leven of Monkish holiness if they divert you from your lawful affairs when the Lord calls you to follow them For the Lord never calls you to two divers imployments at the same time unless you make the one to be a means to further the good of the other which such pious thoughrs in some civil imployments do it
for the procuring and meriting of life and this is called his Active Obedience Heb. 7. 26. Q. What follows Christs Humiliation A. His Exaltation which is his glorious victory and open Triumph over all his and our enemies sin Satan and death in the several degrees of it Luk. 24. 26. Phil. 2. 8 9. 1 Cor. 15. 5 7. A. What is the first degree of Christs Exaltation A. His Resurrection the third day whereby his Soul body by the power of the God-head were brought together again and so rose again from death appearing to his Disciples for the space of 40 days 1 Cor. 15. 4. Ioh. 2. 19. Act. 1. 3. Q. What is the second degree of Christs Exaltation A. His Ascension into Heaven which was the going up of the Manhood into the third heaven by the power of the God-head from Mount Olives in the sight of his Disciples Act. 1. 11 12. Q What is the third degree of his Exaltation A. His sitting at the right hand of God whereby he being advanced to the fulness of all glory in both natures governeth and ruleth all things together with the Father as Lord over all for the good of his people Mark 16. 9. Psal 110. 1. 1 Cor. 15. 25. Eph. 1. 20 21 22. 1 Pet. 3. 22. Q. What is the fourth and last degree of his Exaltation A. His return to Judgment which is his second coming into this world with great glory and Majesty to judge the quick and the dead to the confusion of all them that would not have him rule over them and to the unspeakable good of his people Mat. 19. 28. 2 Tim. 4. 1. Acts 17. 31. 2 Thes 1. 7 8 9. Q. Thus much of Redemption the first part of his Recovery What is application A. Whereby the Spirit by the Word and Ministry thereof makes all that which Christ as Mediator hath done for the Church efficacious to the Church as her own Ioh. 16. 14. Tit. 3. 5 6 7. Ioh. 10 16. Rom. 10. 14 17. Eph. 5 25 26. Q. What is the Church A. The number of Gods Elect. Heb. 12. 23 Ioh. 17. 9. 10 11. Ioh. 10. 16. Ep. 1. 22 23. Q. How doth the Spirit make application to the Church A. 1. By union of the Soul to Christ Phil. 3. 9 10. 2. By Commnnion of the benefits of Christ to the Soul Q. What is this Union A. Whereby the Lord joyning the Soul to Christ makes it one Spirit with Christ and so gives it possession of Christ and right unto all the benefits and blessings of Christ 1 Cor. 6. 17. Ioh. 17. 21. Rom. 8. 32. 1 Ioh. 5. 12. Q. How doth the Spirit make this Union A. Two ways first By cutting off the Soul from the old Adam or the wild Olive Tree in the work of preparation Rom. 11. 23 24. 2. By putting or ingrafting the Soul into the second Adam Christ Jesus by the work of vocation Act 26. 18. Q. VVhat are the parts of the preparation of the Soul for Christ A. They are two 1. Contrition whereby the Spirit immediatly cuts off the Soul from its security in sin by making it to mourn for it and separating the Soul from it as the greatest evil Isa 61. 1 3. Jer. 4. 3 4. Mat. 11. 20 28. 2. Humiliation whereby the Spirit cuts the Soul off from self-confidence in any good it hath or doth Especially by making it to feel its want unworthiness of Christ and hence submitteth to be disposed of as God pleaseth Phil. 3. 7 8. Luk. 16. 9. Luk. 15. 17 18 19. Q. VVhat are the parts of vocation of the Soul to Christ A. 1. The Lords call and invitation of the Soul to come to Christ in the Revelation and offer of Christ and his rich Grace 2 Cor. 5. 10. 2. The receiving of Christ or the coming of the whole Soul out of it self unto Christ for Christ by virtue of the irresistable power of the Spirit in the call and this is Faith Jer. 3. 22. Ioh. 6. 44 45. Ioh. 10. 16. Esa 55. 5. Q. Thus much of our Union VVhat is the communion of Christs benefits unto the Soul A. Whereby the Soul possessed with Christ and right unto him hath by the same Spirit fruition of him and all his benefits Ioh. 4. 10. 14. Q. VVhat is the first of those benefits we do enjoy from Christ A. Justification which is the Gracious Sentence of God the Father whereby for the satisfaction of Christ apprehended by Faith imputed to the faithful he absolves them from the guilt condemnation of all sins accepts them as perfectly righteous to eternal life Rom. 3. 24 25. Rom. 4. 6 7 8. Rom. 8. 33 34. Q. VVhat difference is there between Justification and Sanctification A 1. Justification is by Christs righteousness inherent in Christ only Sanctification is by a righteousness from Christ inherent in our selves 2. Cor. 5. 21. Phil. 3. 9. 2. Justification is perfected at once and admits of no degrees because it is by Christ his perfect righteousness Sanctification is imperfect being begun in this life Rev. 12 1. Phil. 3. 11. Q. What is the second benefit next in order to Justification which the faithful receive from Christ A. Reconciliation whereby a Christian justified is actually reconciled at peace with God Rom. 5. 1. Ioh. 2. 12. hence follows his peace with all creatures Q. VVhat is the third benefit next unto Reconciliation A. Adoption whereby the Lord accounts the faithful his Sons crowns them with priviledges of Sons gives them the Spirit of Adoption the same spirit which is in his only begotten Son Ioh. 3. 2. Rom. 8. 11 14 15 16 17. Q. VVhat is the fourth benefit next to Adoption A. Sanctification whereby the sons of God are renewed in the whole man unto the Image of their heavenly Father in Christ Jesus by Mortification or their daily dying to sin by virtue of Christs death and by Vivification their daily rising to newness of life by Christs resurrection 1 Thes 5. 23 Eph. 4. 24. Jer. 31. 32. Rom. 6. 7 8. Q. VVhat follows from this Mortification and Vivification A. A continual war combat between the renewed part assisted by Father Son and Holy Ghost the unrenewed part assisted by Satan this evil world Rom. 7. 21 22 23. Q. VVhat is the fifth and last benefit next unto Sanctification A. Glorification which hath two degrees The one in this life and the other in the world to come Q. VVhat is the first degree of Glorification in this life A. Lively expectation of Glory from the assurance and shedding abroad Gods love in our hearts working joy unspeakable Rom. 5. 2 5. Tit. 2. 13. Q. VVhat is the second degree in the world to come A. Full fruition of Glory whereby being made compleat and perfect in Holiness and Happiness we enjoy all that good eye hath not seen nor ear hath heard in our Immediate and Eternal Communion with God in Christ Heb. 12. 23. 1 Cor.