Thou shalt not lust how heinous must the sinnes of our nature and the transgressions of our life be wherein we have yeelded full consent to rise up and rebell against God And Iesus answering said vnto them Suppose ye c. It seemeth by this answer of Christ that these men justified themselves because they suffered not as the other did and condemned them as notable notorious wicked men which rash judgement as a false sentence and censure in them Christ condemneth Doct. This teacheth that outward judgements and calamities that befal the children of men Outward judgements doe not alwayes befall the worst neither free the best men doe not alwayes seize upon the most wicked and worst men neither do they free the most righteous from them It is the corrupt judgement of corrupt men to jmagine that such as are sharpely corrected and extraordinarily visited and chastened are the greatest sinners of all and on the other side such as escape and live in health in wealth in glory in favour in peace in honour and inprosperitie are highly in his favour A common errour of the world and no marveile For first being blinded with the disease of selfe love few looke upon themselves and enter into a search of their owne hearts and wayes or consider what they doe themselves deserve They turne their owne sinnes behind their backes where they are sure they cannot see them but other mens they hang before them to have them alwayes in their sight Secondly by escaping without punishment and having freedome from scourges they flatter themselves with a vaine perswasion and presumption that God approveth and is delighted with their workes whereas we should learne that God by such examples stirreth up all men every where to repentance This errour we see in Iobs friends who beholding the suddaine calamity into which he was fallen tooke occasion to condemne him of Hypocrisie impiety that because he suffered much they judged he had offended much and therefore suffered more then others and more then themselves Chap. 22. This we see in the Disciples of Christ Ioh. 9. Ioh. 9.2 When they saw the man that was blind from his birth they asked him Master who did sinne this man or his Parents that he was borne blinde They never consider the secret causes of Gods judgements but as if there could be no other cause but this one they enquire whether he or his Parents deserued by their sinnes that he should be so borne The like we see in the Barbarians of Melita Act. Act. 28.4 28. When they saw the viper upon Pauls hand they sayd amongst themselues Doubtlesse this man is a murtherer whom though he hath escaped the sea yet vengeance suffereth not to live So in this place these men would have coÌ„cluded these Galileans to be desperate sinners who happly might be better then themselves because they were suddainly and savagely slaine with the sword but Christs answere teacheth that outward afflictions and chasticements doe not evermore seaze upon the worst and wickedest men neither are the better sort freed from them but they oftentimes lye open to them more then others as we see in Iob Chap. 1. and 2. and 1 Pet. 4. judgement beginneth at Gods house the wicked abound in all things Psal 17. Whiles David lay under persecutions Psal 73. The reasons Reas 1 first all outward things fall out alike to all as David saith â— Sam. 11.25 The sword devoureth one as well as an other So affliction meeteth with one as well as with another There is one event to the righteous and to the wicked as is the good so is the sinner and therfore no man knoweth either love or hatred by all that is before them Eccl. 9.1 Secondly the wicked are oftentimes as it were stalled and fatted to the day of slaughter like fedde beasts appointed to be killed Iam. 5.5 Deut. 32.15 Iam. 5. Ye have lived in pleasure on the earth and beene wanton Yee have nourished your hearts as in a day of slaughter Thus he letteth them alone to worke out their owne destruction that they forsake God which made them and lightly esteeme the rocke of their salvation Thirdly he chastiseth his owne children that he may bring them nearer to himselfe and that they should not be condemned with the world as 2 Cor. 4. We alwayes beare about in the body 2 Cor. 4.10.11 1 Cor. 11.31.32 the dying of the Lord Iesus that the life also of Iesus might be made manifest in our mortall body for we which live are alway dilivered vnto death for Iesus sake that the life also of Iesus might be made manifest in our mortall flesh When we are judged we are chastened of the Lord that we should not be condemned with the world if then we would judge our selves we should not be judged 1 Cor. 11. Vse 1. Vse 1 Seing God layeth outward afflictions upon his owne children and letteth the wicked goe free we may gather and conclude from hence that no affliction whatsoever shall separate from him those that are his nor death nor famine nor nakednesse nor sword nor perill nor pestilence nor persecution can divide and divorse betweene God and us his love is so sure and steadfast like mount Sion which cannot be removed Psal 125.1 the Lord standeth like a buckler round about his people Rom. 8.28 that all shall worke for the best to them that love him This is a singular comfort that he will make not onely his blessings to turne to our good but he will sanctifie all our afflictions and adversities and make even them blessngs also and further our salvations yea oftentimes more then the other It is not so with the vngodly not only their crosses are curses but all their blessings are turned into judgements and nothing shall be able to doe them Indeed the faithfull must suffer they are called unto it 1 Pet. 2.21 The Crosse is the calling of a Christian and the badge of Christianity Christ hath left us an example that we should follow his steppes therefore though they suffer yet their sufferings cannot take them from God nor God from them The foundation of God remaineth sure and his giftes are without repentance They then are justly to be reprooved that conceive and judge hardly and harshly of them that have beene taken away by the plague and pestilence in this heavie visitation nay the dayes may hang over out heads and we may see them with our eyes when we may pronounce them happy that died of this contagious sicknesse and gaâ—â— up the Ghost in their beddes no doubt many of our deare brethren in other places that are pursued by the rage of cruell enemies daily in danger of the sword at their throates that are constrained to keepe garrisons in their townes and Cities yea billit mercilesse Souldiers in their houses as it were vipers in their owne bosoms desire with all their hearts that they were striken by
Ninevites did and what God himselfe did The actions of the Ninevites concerning The people King of Nineveh The actions of the people are Their faith Fruits of faith The actions of the King are set downe His example Verse 6. His proclamation 7.8 His proclamation is published confirmed The publishing and proclaiming thereof instructeth What they must not doe What they must doe The actions of God what he did He saw their workes that they turned Verse 10. He repented of the evill threatned Verse 10. The beginning of their conversion stood in this that they beleeved the word of God And this helped and furthered to stirre up faith in them that they considered they had to doe with God himselfe and not with the Prophet onely Wherein consider 2 King 14.6 that albeit hee was sent to them with heavy tydings as the Prophet said to the wife of Ieroboam Act. 7.27 yet they did not thrust him away from them as the Israelite did Moses Act. 7.27 they did not stretch forth their hand saying lay hold on him as Ieroboam did to the man of God 1 King 13.4 they did not mocke him and misuse him as the lewes did the Prophets 2 Chro. 36.16 they did not account him a mad fellow for his strange message Act. 26.24 as the Captaines did one of the Children of the Prophets 2 King 9.11 they did not waxe wroth and put him in a prison house as men in a rage as Asa dealt with Hanani the Seer 2 Chro 16.10 then bid them feed him with the bread of affliction with the water of affliction as Ahab gave charge to the Governor of the City concerning Micaiah 1 King 22.27 They did not put him to death and stone him with stones as they dealt with Zechariah at the commandement of the King 2 Chro. 24.31 they did not suggest to the King Ionah hath conspired against thee in the middest of the Citie the land is not able to beare all his words or say unto him O thou Seer goe fly thee away into the Land of Iudah and there eate bread and prophecie there but prophecie not any more at Nineveh for it is the house of the kingdom as Amaziah said to Amos Amo. 7.10.12 Neither did they put him in the stockes and smite him on the mouth with the fist as Pashur did Ieremy and the standers by did Paul Ier. 20.2 Act. 23.2 Neither did they apprehend him and throw him into a dungeon or accuse him saying This man is worthy to die for he hath prophecied against this Citie all the words that ye have heard as the Priests and false Prophets pleaded against Ieremy at an other time Ier. 26.11 neither did they drive him out of their coastes and thrust him out of their Citie as the people of Nazareth dealt with Christ Luk. 4.29 and the Gadarens when they had lost their Swine Math. 8.34 Neither did they stop their eares and gnash on him with their teeth and runne upon him with one accord as they served Stephen Act. 7.54.57 Neither did they beat him or charge command him that he should speak no more in the name of the Lord his God and then let him goe as they dealt with Peter and the other Apostles Act. 5.40 but they heard him attentively patiently and readily they accounted him not as a troubler of the state as the filth of the world 1 Cor. 4.13 and as the off-scouring of all things but they received his words as the oracles of God they perswaded themselues that he was sent unto them of God and constantly beleeved that those things would undoubtedly come to passe which he had spoken Of this faith what it was see more afterward vers 9. This threatning for the certainty of it is utttered in the time present for in the originall it is word for word is overthrowne and therefore the destruction being so neere and so certaine it was high time for them to looke about them We learne from hence that the word preached is the ordinary meanes ordained of God to worke in us faith Doct. 4 The word preached is the instrument of faith as Rom. 1.16 1 Cor. 15.1.2 Iam. 1.18 Examples hereof are plentifull to be found in the Acts of the Apostles after the hearing of the word they were pricked in their hearts and said What shall we do Act. 2.37 they received his word gladly and were baptized vers 41. many of them which heard the word beleeved Chap. 4.4 Cornelius is directed to Peter who should tell him words whereby he and all his house should be saved Act. 11.14 The Gentiles were glad when they heard the word and as many as were ordained to eternall life beleeved chap. 13.48 the Lord opened the heart of Lydia that she attended unto the things which were spoken of Paul chap. 16.14 some beleeved and clave unto him chap. 17.4.12.34 and 18 9.10 The Souldiers the Publicanes and the people that came out to heare the preaching of Iohn were converted and said Master what shall we doe Luk. 3.10.12.14 The reasons Reason 1 First because this is the high ordinance of God which he hath appointed to beginne and worke in us faith and so the conversion of a sinner 1 Cor. 1.21 If he had ordained other means other means should have bin effectuall Secondly faith cannot be without knowledge knowledge cannot be without instruction Mat. 2.7 instruction cannot be without such as instruct us in the faith and therefore we must necessarily heare their voyce and seeke the law at their mouthes Mal. 2.7 Thirdly to this end and purpose God gave gifts to men and called them to beare his word to his people Eph. 4.11.12 so the Prophet teacheth that the Priestslips must preserue knowledge Mal. 2. Lastly our first parents were turned from God and drawne to unbeleefe by hearing the voyce of the old Serpent the devill it is therefore convenient that the elect by hearing the voyce of God should be converted to the faith and returne to him that calleth Obj. 1. If this be so Obiect 1 then it must needes goe hard with deafe men that cannot heare For if faith presuppose knowledge knowledge instruction and instruction hearing which is the sense of learning what shall we thinke of them that are borne deafe How shall they beleeve and be saved Answ Blind men may heare but deafe men cannot I answere albeit God doth ordinarily worke faith by hearing yet he can and doth extraordinarily worke faith without it and of stones raise up children to Abraham as he gave faith to Rahab the harlot by hearing of his workes not of his word Ios 2. For the holy Ghost that teacheth by inspiration supplieth the want of outward meanes by an inward motion in their hearts So that albeit they cannot have knowledge nor salvation by the hearing of faith yet they may have them by an inward worke supplying the defect of the outward senses Secondly Object 2 how shall infants and children
the Lord will both we shall live and doe this or that But on the other side it should hasten and further our repentance and cause us to humble our selves under the mighty hand of God as the Ninivites did who hearing their end was neere at hand they proclaimed a fast they put on sack-cloth they cryed unto God from the greatest of them to the least of them And who knoweth how nigh at hand our time may be are not many gone and swept away that seemed before as safe as we The Sodomites thought themselves as free from judgement and as farre from their end as we doe Gen. 19.23.24 the Sunne shined upon them they promised to themselves a faire day but before night they suffered a perpetuall night and darknesse of death they were destroyed with fire and brimst one from heaven So it was with the Egyptians they went quietly to bed and slept soundly but it came to passe at midnight Exod. 12.29 the Lord smote all the first-borne in the land of Egypt c. The like I might say of Belshazzar Dan. 5. and of Anarias and Sapphira Act. 5. Now is the time of our acceptance of turning and changing after death there is no change at all Thirdly learne to content our selves with every estate and condition whatsoever shall befall us Our life is vaine and suddainly gone we have a short journey to make Cicer. de Senectute and therefore the lesse provision will serve our turne It is great folly for a man that hath a short way to goe and a little iourney to take to carry greater provision with him for it A little will serve to bring us to our iournies end 1 Tim. 6.7 Heb. 13.5 Therefore the Apostle saith 1 Tim. 6. We brought nothing into this world and it is certaine we can carry nothing out and having food and raiment let us be therewith content Lastly let us be wise to number our dayes and to measure out the length of our time that we may know how fraile we are There is a great art and skill required to doe this aright few have learned this knowledge Hence it is that the Prophet himselfe turneth himselfe to God to be instructed of him as one that was not able of himselfe to conceive it without such a master Lord teach me Psal 39.4 90.12 Lord make me to know mine end c. This is the best art of numbering and skill of mensuration It is a vaine thing to be able to measure our land and to number our sheepe and other cattell and yet have no knowledge how to number our dayes The numbring of our dayes aright hath many branches A man may seeke the register and know his age and not number his dayes but suffer whole yeares to passe over his head and the greatest part of all his life without heavenly wisedome This point hath many branches first account the present time and day to be as the last and so live as if every day we should die that we may prepare our selves for the day of our dissolution Luc. 12.10 when we must go hence be no more not as the rich man that numbred falsely and deceived himselfe in his accounts Thou hast much laid up for many yeares take thine ease eate drinke and be merry and therefore is worthily called a foole for his labour There can be no worse deceit then when a man deceiveth himselfe in his reckonings Secondly we number our daies when we looke backe and remember the miserie into which sinne hath brought our nature Gen. 2. Must not that needs be bitter which hath brought forth such bitter fruit Gen. 3.17.18 the ground was cursed to bring forth thornes and thistles but man bringeth forth more sowre and unsavery fruits of ungodlinesse and unrighteousnesse and hath pulled down that goodly building which God had set up that only a little rubbage therof remaineth An evill tree cannot bring forth good fruit so man drinketh iniquity as water and cannot bring that which is cleane from the fountaine that is uncleane Thirdly we learne thereby to dy daily 1 Cor. 15.31 This the Apostle practised 1 Cor. 15. I protest by your rejoycing which I have in Christ Iesus our Lord I dy daily We must exercise and enure our selves in dying by little and little so long as we live here upon earth before we come tody indeed and then I doubt not but we shall depart hence in peace dye well in the end Every afflictiō is a preparation to death and a putting of us in minde of our dissolution For he died daily not onely because he was often in danger of death that there was often but a steppe betweene death and him but because in all his troubles and dangers he made himselfe ready not knowing when God might call him He that will inable himselfe to beare the crosse of all crosses I meane death Iob. 18.24 called the King of terrours must first of all learne to beare smaller lesser crosses patiently and meekly as sicknesse of body trouble of minde anguivh of conscience losse of goods greatnesse of paines death of friends burdens of poverty lacking of maintenance crosses in our affaires and many such like which are as the harbingers or messengers of death making the way before it Learne we therefore to entertaine them and make good use of them that when death the end of all commeth indeed to cut off our dayes as the sickle reapeth downe the corne that is ripe and ready to be carried into the barne we may looke it in the face bid it welcome and prepare to meete it halfe way O how bitter and distastfull is death to them that live in the pleasures of sinne and how sweet to the distressed Fourthly labour to take away the power and sting and strength of death It is as a Scropion that carrieth poison in the taile of it and therefore we must deale with it as they doe with a venimous beast pull out the sting of it then it cannot hurt What is that may some say 1 Cor. 15.56 The sting of death is sinne saith the Apostle as the strength of sinne is the law Or let us deale with it as the Philistines dealt with Sampson they never rested but laboured day and night to know wherein his strength lay Iudg. 16.5 that they might weaken him and make him like to one of them So ought we to doe If any aske wherin lyeth the strength of death that it beateth downe so many to the ground nay throweth and thrusteth them headlong downe to hell I answer it lyeth altogether in our sinnes and therefore we must labour earnestly to take away the strength of them by repentance from dead workes and faith in Christ Iesus So many sinnes as we maintaine and cherish in our selves so many stings of death be in us the least whereof is able to wound our soules to eternall death The venime of
strong servants of God strong in faith that send up many strong cries to the throne of grace nay the strong God that hath commanded this duty to pray one for another hath also promised to heare them This no doubt was a comfort even to Peter himselfe put in prison that he knew Act. 12.5 Heb. 12.5.12.13 Prayer was made without ceasing of the Church unto God for him and for his deliverance Let us not therefore faint under the Crosse when we are rebuked of him neither despise the chastening of the Lord who aymeth at our profit that we might be partakers of his holinesse but rather lift up the hands which hang downe and the feeble knees and not cast away our confidence which hath great recompence of reward And let this be our comfort in these rerillous times that God heareth us for our brethren and our brethren for us and our elder-brother Christ Iesus our mediatour for us all who for his mercies sake for his truthes sake for his promise sake for his sonnes sake will in his good time send an happy deliverance that albeit for a season we be kept in affliction 2 Cor. 1.5.12 yet as our sufferings have abounded in us so our consolation should abound through our restoring when we had in a manner the sentence of death in us that thankes also may be given by many on our behalfe Secondly seeing Gods children for our comfort and consolation make request and intercession for us and are heard O how much more ought we to remember the sweet mediation of Christ Iesus our Lord and Saviour and comfort our selves and one another therewithall True it is we may and ought not a little to comfort our selves with the prayers and intercessions of other weake men our fellow servants like to our selves and subject to the same passions we are especially seing we know our whole Church at the same time assemble together to pray for us and to turne away his wrath from us and to call backe his destroying Angel that he may at length say It is enough 2 Sam. 24.16 stay now thy hand and so repent him of the evill upon our repentance and humiliation if I say we have much matter of comfort offered unto us by the publike prayers of the Church often as it were with one mind and with one mouth made and renewed on our behalfe how much more doth peace and consolation arise unto us by the mediation and intercession of Christ our Saviour the head of the Church the beloved sonne of God Heb. 1.2.3 Math. 17.5 the sonne of his love the heire of all things the brightnesse of his glory and the expresse image of his person in whom the father is well pleased Herein consisteth our cheefe comfort that we rest and repose our selves in him as our Advocate and rely upon the merit of his passion Ioh. 11.42 whom the father alwaies heareth Indeed he commandeth that supplications prayers intercessions and giving of thankes be made for all men 1 Tim. 2.1 and that we pray one for another that we may be healed Iam. 5.16 But if God at any time vouchsafe to heare any of his children it is for his sonnes sake not for any worthinesse or merits in them but for the Lords sake that is for Christs sake Dan. 9.1.7 for he is the Angel of the Covenant Revel 8.3 to whom was given much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the throne Therefore also the Apostle saith Heb. 5.16 In the dayes of his flesh he offered up prayers and supplications with strong crying and teares was heard in that he feared because he prayed to him that was able to save him from death Lastly it is our duty to performe this duty our selves toward others and to require this duty to be performed for us by others Thus did Daniel a man greatly beloved of God who had many deepe mysteries by vision declared unto him he spake to his Companions Dan. 2.18 that they should desire the mercies of the God of heaven to reveale his secret to him that they might not perish So the Apostle prayed the Church of the Thessalonians 2 Thess 3.1 to pray for him and the rest of his fâ—llow-labourers that the word of the Lord much hindred by the opposition of potent adversaries might have a free passage As then he prayed before for the Thessalonians so here he prayeth the Thessalonians to pray for him that he might be comforted together with them by the mutuall prayers both of them and of him The use of mutual praier To this duty we should be stirred up in regard of the mutuall profit that proceedeth from the practise and performance thereof For first it serveth as the ordinary meanes ordained and sanctified of God to prevent judgments threatned and to remove judgments already inflicted Remember the devout and zealous prayer of Salomon 2 King 8.33.35.37.44 when the people of Israel be smitten downe before their enemies because they have sinned against thee when heaven is shut up and there is no raine c. if there be in the land famine if there be pestilence blasting mildew locust or caterpiller c. whatsoever plague whatsoever sicknesse there be heare thou in heaven thy dwelling place and forgive the sinne of thy servants c. Secondly it is a cordiall to preserve and strengthen us in all spirituall graces as we see that by Christs prayer Peters faith was kept from failing Luc. 22.32 Luc. 22. and thus he prayed not onely for the rest of the Apostles but for all them that should beleeve on him through their word Ioh. Iob. 17.20.24 17. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me c. Prayer therefore is a notable preseruative to keepe the precious treasures and iewels of grace in the Closets of our hearts and serveth to strengthen and encrease good things in us For as it obtaineth blessings at Gods hands so it procureth the encrease of them and it is no lesse vertue to keepe and continue to enlarge and encrease what we have obtained then at the first to obtaine it Thirdly to bring remission of sinnes to subdue in us the power of sinne Iam. 5.15 Psal 19.13 Iam. 5.15 The prayer of faith shall save the sicke and the Lord shall raise him up and if he have committed sinnes they shall be forgiven him For the cause of sicknesse and all diseases is sinne and therefore our Saviour healing the man sicke of the Palsie said unto him Math. 9.2 Sonne be of good cheere thy sinnes be forgiven thee dealing like a good Physitian who removeth the cause that he may remove the effect So then faithfull prayer and a purpose or resolution to continue in sinne cannot poffibly stand together Lastly it
desired to have you that he may sift you as wheat If then we finde and feele these assaults these tentations these buffettings it is a plaine proofe that we have received faith which maketh the Devill so earnest and diligent to interrupt us and intercept us Secondly if we have faith applying the promises it will purge the heart and mortifie the corruptions thereof the death of Christ crucifieth the flesh and all worldly lusts our best beloved sinnes our dearest sinnes and most desired and those whereunto we are most enclined and wherewith wee are most infected as most consonant and agreeable to our corrupt natures This is one infallible token that we are true beleevers and this rule is taken out of the words of Peter Acts 15.9 Gal. 5.6 Hee put no difference betweene Jewes and Gentiles purifying their hearts by faith Acts 15. which worketh by love Gal. 5. Thirdly Christ giveth himselfe to the beleever so that his holinesse belongeth to him Never any husband could endow his wife with such a dowry to say as Christ Iesus doth Hos 2.19 20. I will betroth them to me for ever in righteousnesse in faithfulnesse in judgement in loving kindnesse and in mercy Thus they are married to him in holinesse and they become to be the members of Christ for Christ cannot be the head of a polluted body or of defiled members As from a corrupt head proceed corrupt things to the members so from a pure and holy head which is Christ must necessarily proceed holinesse to all those that are his members The Vine cannot but communicate of his juyce or sappe to the branches There was never any that did truely apply Christ but Christ truely applyed himselfe to him againe neither was there ever any that embraced him but he likewise by and by tooke hold of him His left hand is under his head Cant. 2.6 8.3 and his right hand doth embrace him The beleever applieth Christ and Christ holdeth the beleever so that as the beleever saith I am Christs and Christ is mine so on the other side Christ saith I am the beleevers and the beleever is mine This application is mutuall and mysticall there is a double worke in it one is of the beleever the other of Christ A man layeth hold upon a staffe that he carrieth in his hand to stay himselfe up from falling but the staffe cannot lay hold upon him againe Or a man claspeth and embraceth the tree with both his armes but the tree cannot embrace him againe but it is not so betweene Christ and the true beleever we hold him fast but he holdeth us faster and giveth unto us of his holinesse even grace for grace even as the childe holdeth the Father fast that leadeth him howbeit the father holdeth him faster and stayeth him up from falling away from him otherwise he were every foot in danger True it is we cannot say that all our blacknesse of sinne is quite gone and removed but that we have still many spots and wrinkles wee have not yet received perfect holinesse from him The Moone receiveth all her light from the Sunne yet is not her body without some spots so it is with us though we be blacke Cant 1.5 yet he accepteth us as comely Lastly we have the true faith if we hold fast the promises and cleave close to him even then when he seemeth to frowne upon us and to be angry with us to hide his face from us and to with-hold his loving countenance as the Sunne that is hid in a cloud out of our sight We must rest upon him in time of affliction We must see hope through despaire and Heaven through Hell we must behold his mercy through his indignation yea life through death and salvation through damnation Iob 13.15 as it was with Job Though he slay me yet will I trust in him though he hide his face for a time frō us yet the bright beames of faith will shine thorow the thickest fogs and mists that arise in us Thus we may by these notes prove our faith and try the truth thereof But if these be not in us but the contrary we cannot assure our selves that we are yet come to a true faith For first of all if we live in quiet and at rest at peace and ease all our dayes without any feares doubtings wrastlings bruisings buffettings and assaults of Satan we have cause to feare we have a false faith This rule is grounded upon the Words of Christ Luke 11.21 Luke 11. When a strong man armed keepeth the Palace his goods are in peace If Satan never assault us to pull downe the buttresse and fortresse of our faith wee are at peace and league with him and hee with us and we have just cause to suspect our selves True it is there may be many doubts and tentations and yet no faith but there can be no faith where are no doubtings or tentations at all If we have faith Wheresoever there is true faith there will be doubts and tentations there will arise doubts yea albeit we have a great and a strong faith for it is not so strong but That strong man armed will try the strength thereof and so much the rather because it is ever mingled with some infidelity Such then as can cry out What a doubt touching my salvation Out upon it O it is a great sinne once to make a doubt I thanke God I never doubted any whit of my salvation since I can remember neither yet of Christ to bee mine I doubt not to pronounce of all such without any doubting at all they never knew what faith meaneth it is an evident demonstration of great and grosse infidelity Againe if sinne be living in us that there be no mortification at all 2 Cor. 7.1 no cleansing of our selves from the filthinesse of the flesh and spirit we can have no true faith It is open impiety to imagine that the death of Christ truely applied to any soule should not bee of force to kill sinne in it and therefore it is great folly to say We can rightly apply Christ and the promises of the Gospell Col. 3.3 4 5. and yet can shew never a sinne mortified in us No man is come to that height of sinne that he dareth either speake or thinke that there wanteth power in the death of Christ to kill sinne in us and therefore we must needs hold him for an unbeleever that talketh of particular application and yet hath sinne as a tyrant raigning in him Besides if Christ have not united us to himselfe in holinesse we are yet faithlesse men For he uniteth himselfe to none but he putteth holinesse in some measure into them This rule is expressed by the Apostle Gal. 5.24 They that are Christs Gal. 5.24 have crucified the flesh 2 Cor. 4.17 with the affections and lusts and are become new creatures Lastly if we rely upon God and upon his love and favour no longer then