Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	conscience_n	faith_n	unfeigned_a	2,594	5	11.1136	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91998	A den of theeves discovered. Or certaine errours and false doctrines, delivered in a sermon at a visitation holden at Baldocke in the county of Hertford, Decemb. 9. 1641. By Henry Denne, curate at Pyrton in Hertfordshire. And since printed by his owne appointment. Contradicted justly by many of the auditors. And confuted by Thomas-Atvvood Rotherham, now rector of St John Zacharies, London, and sometimes vicar of Iclkeford in Hertfordshire, neare Hitchin. Here you have the point of iustification by free grace fully handled, together with many difficult places of Scriptnre [sic] (much abused) plainly expounded; and some speciall cases of conscience resolved, whereby the weakest Christian, in the greatest conflict, may gather true and solid comfort. With severall tables very necessary and usefull for the reader. Published by authority.	Rotherham, Thomas Atwood, d. 1657.	1643 (1643)	Wing R2000; Thomason E251_3; ESTC R212516	114,466	110

its effective energie and efficacie Againe our love doth not onely beare witnesse to our Faith before men but also to our selves that we doe beleeve our consciences telling us that it is such a love that must needs flow from Faith and be a fruit and effect of it Good (b) Opera bona tripliciter veniunt consideranda 1. Ratione materiae sive objecti circa quod versantur 2. Ratione originis ex qua procedunt 3. Ratione finis in quem fiunt Laurent com in Epist Jaceb pag. mihi 178. workes are to be considered 1. In regard of the matter or object about which they are conversant 2. In regard of the originall from which they doe proceed 3. In regard of the end for which they are done Now who can judge of the proper and formall object of a mans love to the brethren whether grace be it or no or who can tell whether it flowes from a sincere affection to grace or no or whether there be any by end or not another man cannot judge 1 Cor. 2.11 For what man knoweth the things of man save the spirit of man which is in him by the (c) Spiritus hominis significar substantialem hominis pattem animum seu intellectum conscientiam hominis quae cuique certissime dictat quid in intimis cordis recessibus lateat quisque in sinu gerat Pare com in loc spirit wee are to understand the substantiall part of man the mind or intellect and conscience which doth certainly dictate and tell to every one what lies hid in the secret passages of his heart and every thing that hee carrieth in his bosome for the mind of man doth not onely understand those things which are abroad or mans outward actions but his very inwards And by reflexion upon it selfe knowes and understands that it understands it selfe And thus its plaine that no other can judge of a mans true love to the brethren but his conscience and spirit and the spirit sanctified can by the Word judge certainly another but conjecturally And thus you see our love beares witnesse to our faith in the secrets of our heart and doth infallibly evidence to us that we doe beleeve And my conscience evidences to me that this love could not be in my heart unlesse I had Faith and our Saviour tels us Mat. 25.40 (d) Eleemosyna haec est quae Christum pascit esurientem in paupere Prosper De promis praedict Dei par 2. cap. 7. Inasmuch as we imbrace his Brethren by acts of love we imbrace him in our armes which none can doe without Faith In his conference Pag. 13. he layes downe this as a Note of love to the brethren If they be in poverty to sell the whole or halfe of our possessions and divide among them The sicke man propounds this question Can I not love them unlesse I sell my possessions and divide among them The Minister makes answer Verily no for true love binds us not onely to lay downe our goods but our lives also where need requireth The sicke man saith He hath not loved them thus The Minister tels him then he hath loved them in word not in deed in tongue not in truth And concludes that few can by this marke be assured of their salvation because they come so farre short of the precept and example of our Lord. To this I answer Cannot a man love the Brethren unlesse he actually sell the whole or halfe of his possessions and divide among them its enough if he carry a minde to sell them if need require which every good Christian doth and will in case of necessity part with his estate and life too Pag. 14. In his conference he saith I doe for the present beleeve untill I shall see ground to the contrary that Saint John doth principally speake of our assurance whereby we know (e) Nos scimus quid nos scimus quia transivimus de morte ad vitam undescimus quia diligimus fratres Nemo interroget hominem redeat unusquifque ad cor suum si ibi invenerit Charitatem sraternam securus sit quia transiit de motte ad vitam Jam in dextra est Aug. Expos in Epist Joan. tract 5. col mihi 613. in fine one another to be the children of God this shewes he understands not the meaning of this place it being chiefely to be understood of the evidence we have in our selves Pag. 15. I doe affirme saith he that he that hath no greater witnesse in himselfe than love to the brethren shall never attaine to assurance of Salvation Mark how within the compasse of three leaves he doth say and unsay for Pag. 12. He doth confesse unfained love to the brethren is a testimony of grace received Now whosoever hath a testimony that he hath received Grace hath assurance by this of his Salvation it makes no matter whether the Testimony he hath be greater or lesse so it be sound and true and a Christian in this case may argue a minore ad majus from the lesser to the greater for he that in Truth hath this witnesse is infallibly certaine of the greater and may by this know that he hath that I meane Faith if by it he understands the greater They are cursed speeches of the sicke man to say Hell gapes for him he shall be damned And cursed be the time that ever I laid a foundation upon the sands As though to affirme that unfained love to the brethren is an infallible note of true beleevers were to lay a foundation upon the sands whereas the Apostle affirmes as much Master Perkins speaking of the right way of ministring comfort to a party distressed layes this downe for one ground Namely to love any man because he is a Christian and a childe of God is a sensible and certaine note of a man that is partaker of the true love of God in Christ and he proves it by this place we are upon 1 Joh. 3.14 Having laid downe this ground saith he The way whereby the party in distresse may be brought within the compasse of the promise of Salvation stands in two things in making tryall and applying of the promise First when a man is in the fit of Tentation he will say resolutely he is sure to be damned Aske him in this fit of his love to God he will answer he hath none at all but aske him further whether he love a man because he is a Christian and a Childe of God then he will say he doth indeed In the second place the applying of the promise of life everlasting to the party distressed And that is done by a kinde of reasoning The first part whereof is taken from the Word of God The second from the testimony of the distressed conscience And the conclusion is the applying of the promise on this manner Major Minor He that loves a man because he is a Christian and a childe of God is certainely himselfe a true childe of God But thou lovest a man because he is a Christian and a childe of God Therefore thou art a childe of God Conclus and art translated from death to life as the Apostle speakes Another ground of comfort for a party distressed Master Perkins layes downe from the unfaigned desire after grace which he in his Conference Page 3. and in his Booke Page 74. doth utterly reject First saith Master Perkins let the comforter aske the party in distresse whether he beleeve and repent The distressed party answers no he cannot repent nor beleeve Then we must further aske whether he doth desire to beleeve and repent To this he will answer he doth desire it with all his heart Now for applying the promise to the distressed the Argument will run thus He that hath an unfained desire to repent and beleeve hath remission of sins and life everlasting Major Minor Conelus But thou hast an earnest desire to repent and beleeve in Christ Therefore remission of sinnes and life everlasting is thine Thus Master Perkins But that I may comfort the poore weake Christian against such Doctrine as this That such as doe desire to beleeve doe not beleeve I will conclude with an Example I have read in the workes of that famous Divine Master Greenham who tels of one Master Chambers of Leycester who in his sickenesse grievously despaired and cryed out that he was damned and after dyed yet it is not for any to note him sayes he with the blacke marke of a reprobate One thing which he spake in his extremity O that I had but one drop of Faith must move all men to conceive well of him for by this it seemeth he had an heart which desired to repent and beleeve And therefore a repentant and beleeving heart indeed Blame me not for having a second bout at such Doctrine as this so destructive to poore distressed Consciences so contrary to the Word of God and against the experience of every true broken hearted Christian What Doctrine soever tends to the vilifying of a sanctified life is a Doctrine of devils though it appeare as an Angell of light And such as labour to make the Law of God of no use not so much as a rule of life to a beleever doe deny the Kingly Office of Christ and they are Antichrist Now the Lord give us broken hearts that we may be low in our owne eyes and not be led by our owne humours but that we may be guided by the Spirit of truth according to the word of Truth I will present you with the golden chaine of Salvation and I have done 1. God hath ordained 2. Christ hath merited 3. The Word doth promise 4. The Sacraments doe seale 5. Faith doth receive 6. The mouth doth confesse 7. Workes doe testifie Now to God onely wise Father Sonne and Holy Ghost be all praise as is most due for evermore FINIS

is not rightly applyed As when we apply it to troubled Consciences to give satisfaction This is a meere false invention of his owne He dares not challenge any one Minister for this if he should he would withstand him to his face and prove him false The Apostle 2 Tim. 2.14 (a) Contentiosa hujusinodi disputatio non modo nullam afferr utilitatē sed detr●menti plurimum non aedificat sed destruit auditores minus veritatē penetrantes putantenim plerumque sunplices qui assistunt magis loquaces magisque clamosos magis esse sapientes intelligentes Espencaeus in loc chargeth that we strive not about words to no profit but to the subverting of the hearers I am sure he doth a great deale of wrong to some poore ignorant people who discerne not the truth but are ready to thinke him to be the most able man that can word it most and set up his owne credit by disgracing others but this is an unsound foundation to build upon for not he that commendeth himselfe is approved but whom the Lord commendeth 2 Cor. 10.18 Is any Minister that hath the charge of Soules upon him especially in these knowing times so grossely ignorant that when he sees a man in distresse of conscience through the apprehension of the wrath of God due to him for his sinnes to apply the terrours of the Law to comfort him And when we heare men that are troubled in their consciences to crie out of their unworthinesse and of the great imperfections which accompany their best actions saying as it is (b) Agnoscen da estgrati● sed non ignoranda natura Ambr. Com. in Evang. Luc. lib. 8. c. 17. Luk. 17.10 Wee are unprofitable Servants Now in this case is any Minister so shallow or unworthy as to apply the Law to give satisfaction This were to deale as cruelly as the bloudy Souldiers did with Christ in his extremity who gave him gall and vineger to drinke Mat. 27.34 The Elders (c) Scribitur in libro quodam Hebraico qui a pud eos intitulatur liber judicum ordinatiorum quon iam Solomon dixerat Proverb 31.6 Ideo ex occasione hujus vetbi Senio●es Judaeorum natuerant ut condemnatis ad more●m daretur vin●m aromaticum ad b●bendam it facilius tolerarent passionem In Hierusalem autem erant Matronae devotae compassi●ae quae ho●v●n●m dabant ex devotione Ju laei eigo ex nimia crudelltate moti tale vinum datum pro Christo allis duobas cum eo crucifi●● acceperuntfibi secundum quod dict 〈◊〉 Amos. 2. loco e●ns posuerunt acctum cum felle mixtum Lyrau p 5 fol. nuhi 85. among the Jewes from that of Solomon Prov. 31.6 Give strong drinke unto him that is ready to perish and wine unto those that be of a heavy heart made a Statute that those who were condemned to dye should have wine given them to drinke in their sufferings the death of the Crosse being most bitter mixed with comfortable and sweete spices that they might in the time of their extremity more easily undergo their paines I have read that in Jerusalem there were certaine devoute Matrons who out of compassion did at their owne charges provide this wine for those that were to be crucified Now the Souldiers moved with bloudy cruelty dranke that Aromaticall wine whith was provided for our Lord in the time of his suffering according to that of Amos 2.8 They drinke the wine of the Condemned and in stead thereof gave him gall and vineger to drinke O bloudy cruelty no lesse cruell is that Minister that doth apply the law separated and in opposition to the promises of the Gospell to give satisfaction to a troubled conscience The Apostle 2 Tim. 2.15 layes this charge upon a Minister to study to shew himselfe approved a workeman that need not be ashamed T is one thing to Preach another to be a workeman in Preaching I speake not against much and often Preaching I honour it with my heart but such as are longer in Preaching of a Sermon then in studying of it more frequent and longer time in the Pulpit then in their study they are not workemen not labourers but loiterers to whom woe belongs for doing the worke of the Lord negligently What is it for a man to give his Servants three meales a day and set nothing but bones husks and shells before them when men come up into the Pulpit without praemeditation they doe but vent their owne Ex Tempore frothy expressions And this is not preaching but to lavish out the precious time of grace And this is the cause of so many fond new upstart opinions Preaching is no such easie worke what ever ignorant men thinke Who is sufficient for these things 2 Cor. 2.16 Not Coblers and Tradesmen who to the dishonour of God and the ruine of this Nation pollute Gods Ordinances And would if they could trample Gods faithfull Ministers under foot and this flowes from a little ungrounded smattering knowledge they have gotten we must study to be workemen that need not be ashamed rightly (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza dividing the word of truth rightly cutting the word of Truth There is a foure foldexposition of this place First that it is a Metaphor taken from a sword or sharpe instrument wherewith things unprofitable superfluous and corrupt are cut off as the dead member from the living Ministers must be able to distinguish betweene the living and the dead and in their Sermons to divide the one from the other Secondly a Metaphor taken from husbandmen who cut streight furrowes or rather from men that are sawers of Timber who cut by a line not declining to the right hand or to the left but keeping to the rule so must the Ministers of God doe Thirdly from the Master of a Family that cuts bread for his children and distributes to every one as hee seeth need Fourthly from the Priests in the old Testament whose office was to cut the Sacrifices and to divide certaine pieces were to be offered to God in Sacrifice certaine to be for the Priest All these expositions are good and we learne from hence that it is the duty of every Minister according as his (e) Juxta singulotum ut cū glossa interlineati loquar cōpetentiam secundum uniuscujusque qualitatem Espencaeus in loc hearers are to instruct exhort rebuke comfort But how miserably is the word of God mangled by a company of unlettered unskilfull Laicks who never had authority either from God or man neither ability to take upon them so high and sacred an office We must distribute the word to every one according to their capacity to Babes milke to men of riper yeares stronger meate Taking heed how we give holy things to dogges or cast pearles among Swine our Sermons being like Davids song of Mercy and Judgement lest that complaint come against us (f) Deus non territat suos rebus

Congregation by the sprinkling of the water of cleansing were ceremonially made clean so that it was lawfull for them to come to the Sanctuary of the Lord Not for that this purifying did onely extend it selfe to the flesh and was meerely carnall for then the people of the Jewes should no whit differ from the heathens who had their sacrifices meerely carnall by which they might blot out the infamy of their hainous crimes And to expound this place as he doth is in Calvins phrase an exposition too much prophane If their dayly sacrifices did not prefigure the Messias and were not done out of spirituall respects what was their Temple but a Butchers shambles In this that the Law sanctifyeth to the purifying of the flesh there was a spirituall signification for as the outward uncleannesse did admonish the people of their inward impurity before God so the sprinkling by the water of separation and the receiving of those that were sprinkled into the congregation did signifie to beleevers their spirituall sprinkling and cleansing by the blood of Christ by which alone there is a way laid wide open for sinners to come into the sight of God and with boldnesse to have accesse to the Throne of Grace To limit therefore and bound the legall rites onely to the purifying of the flesh as he doth by his false exposition and to restraine the effect of them onely to civill and politique Government is injurious to the promises of God made to his people who lived in the time of the Law Sacraments and signes have a spirituall signification so that this purifying of the flesh by the water of separation so called because such as were separated for any uncleannesse were sprinkled with it did signify unto the people of the Jews the purifying of the conscience by the blood of Christ now then joyne the (e) Nihil extra usum habere rationem Sacramenti ad usum oportere ac●edere fide unde tum in veteri tum in novo Testamento extra illum usum Sacramenta nobis inania esse dicuntur Tossan ad Hebraeos praelect cap. 10. signe and the thing signified together and the Law sanctifyeth to the purifying of the conscience Whereas he saith Secondly the Law perfects nothing as pertaining to the Conscience Heb. 10.1 but Johns doctrin is a perfecting doctrine insomuch that beleevers herein have no more conscience of sins To this let us see the meaning of the Apostle Heb. 10.1 in this place hee speakes (f) Non hic agi proprie de Sacramentis sed de toto tabernaculo sacerdotio Levitico Demde vocari umbras ritus externos non simpliciter sed quatenus opponuntur Christo in quo est veritas ad quem in tecto usu respicientes Patres eundem cibum spiritualem comederunt nobiscum vere justificati sunt Tossan ibid. not properly concerning the Sacraments but of the whole Tabernacle and Leviticall Priesthood Againe these externall rites are called shadowes not simply but as they are opposed to Christ in whom is the Truth and to whom the Fathers looking in the right use of them did eate the same spirituall meate with us and were truely justified in the sight of God The Law you will say perfects nothing The meaning is the unbeleeving Jewes cleaving to the Ceremonies and externall rites and looking ex opere operato that is from the worke done to be justified by them without Christ and thus considered they are as Gal. 4.9 Weake and beggerly (g) Egena autem elementa Apostolus ad Gal. appellat ceremonias respectu Judaeorum qui excluso Christo per illas justificari volebant Tossan ibid. elements The Apostle here doth in few words most excellently set forth unto us the difference and agreement of the Old and New Testament of the Law and Gospell of the Doctrine and Sacraments of both The agreement consists in this the Old as well as the New had Christ with his owne oblation of himselfe and eternall redemption Againe of both Testaments in regard of the (h) Utriusque enim Testamenti quoad substantiam ut unus est Deus ita unus Mediator una Ecclesia una fides una salus Pareils in loc substance as there is one God so there is one Mediatour one Church one Faith one Salvation The Doctrine of the Old did lead to Christ The Sacraments and ceremonies did shew and point at Christ whom the Doctrine of the Gospell and our Sacraments doe declare to us The difference is in this They did represent Christ to the Fathers more obscurely and darkly these doe more clearly set him forth to us to conclude this The Law then considered not in opposition but in reference to Christ did perfect something pertaining to the Conscience In that the Apostle saith the worshippers once purged should have had no more conscience of sinnes By (i) Nam etiam per hoc semel purga is non tollitur omnis peccatorum conscientia quandoquidem etiam sanguine Christi justificati nondum in hac vita efficimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed perpetuo manemus multorum peccato rum nobis conscii Pareus com in loc conscience is meant the guilt of sinne from which our consciences once purged by the bloud of Christ and our hearts purified by faith There is no condemnation to them that are in Christ Jesus although all conscience of sinne is not taken away which men justified and purged by the bloud of Christ out of humane frailty dayly doe commit And we doe remaine sinners but by the bloud of Christ the guilt of all our sinnes is blotted out though in regard of the filth and the many falls we have our consciences are many times afflicted and we doe continually remaine conscious to our selves of many sinnes And believers in the time of the Law by their Sacrifices which they were commanded of God to offer were put in minde of the bloud of Christ which by faith they did apply to their Consciences and were thereby freed from the guilt of sinne and so had no more conscience of sinnes their Consciences being by faith sprinkled with the bloud of Christ as well as our Consciences who live now in the time of the Gospell To conclude we must distinguish betweene Ceremonies meerly legall and rites to which the promise of grace was annexed And those rites are to be considered either before the comming of Christ or after Before his comming they were commanded of God and profitable Afterward the body being present they are unprofitable and of no use Againe they are considered as they were in thmeselves and as they were in regard of their typicall signification considered in their owne nature and ex opere operato from the worke done without faith in those that used them they had no spirituall effect Notwithstanding to beleevers they were the exercise and sealing of faith in the Messiah to come whom in regard of their typicall signification they did prefigure when the

autem paenuentia seu conversio ad Deum tres partes continear con●ritionem fidem novam obedientiam Meluct part 3. pag. mihi 99. contrition and Faith two essentiall parts of that repentance Moses and the Prophets preached and new obedience a consequent What could Johns repentance be more then this how could the repentance he preached goe one step higher That had Faith to goe to Christ and higher Johns could not goe But John makes low the Mountaines did not the Prophets John cuts off legall praeregatives did not the Prophets by their preaching repentance doe so did they not drive men from resting in outward (a) Caeremoniae externaeà Deo institutae quamvis pertineant ad Dei landem honorem neque per se tamen neque in comparatione ad piam orationem laudis sunt Deo gra●ae Ames in loc docum 31. performances and in the worke done Psal 51.16 17. For thou desirest not sacrifie else would I give it thou delightest not in burnt offering The Sacrifices of God are a broken spirit a broken and a contrite heart o God thou wilt not despise John bringeth downe every high thought that exalteth it selfe against God did not the Prophets doe so Jer. 4.14 How long shall thy vaine thoughts lodge within thee Psal 139.23 24. Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me c. You see here must not be a thought left to exalt it selfe against God It is blasphemy to lay such a charge upon the Prophets Doctrine For if they did not by it labour to bring downe every high thought that did exalt it selfe against God their doctrine must needs cause them which were guided by it to come short of the glory of God which no man that understands himselfe dare affirme Pag. 48. he hath this passage I have observed some to confine repentance within the bounds of our conversation and make no difference between the repentance which was taught by the Prophets that repentance which was taught by the Son of God and his Ministers What he meanes by the bounds of our conversation he sets down himself pa. 49. li. 9. where he opposeth conversation to conscience The difference then which he makes between the repentance taught by the Prophets that which was taught by the Son of God and his Ministers is this namely that the Prophets repentance was confined within the bounds of mens conversation and did not extend it self to the conscience but only to their outward carriages behaviours This must needs be an hypocriticall repentance cleane contrary to that which the Prophets preacht which did as neerely concerne the conscience as the conversation and in preaching of it they principally aimed at the conscience and the inner man without which outward performances were as nothing and the outward conversation no whit acceptable to God who lookes at the heart I dare affirme that the repentance which the Prophets preacht was acceptable to God not bounded within the conversation but extending it selfe to the conscience witnesse (b) Loquitur primum de interiore conversione ut animum renovent si enim sons fuerit infectus paenitentia nulla crit sed hypocrisis Lavat in Ezech. 18. hom 82. Ezek. 18.30 31. Repent and turne your selves from all your transgressions and make you a new heart and a new Spirit And it is plaine that the doctrine of repentance taught by the Prophets and by the Sonne of God and his Ministers is for summe and substance one and the same And thus to charge the Prophets doctrine with hypocrisie is false doctrine in a high degree And this doth further appeare in that hee makes their repentance to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then the repentance taught by the Prophets should not differ from Judas his repentance which was without Faith which makes the difference betweene the repentance of Godly and wicked men Pag 48. at the latter end he saith It is a doctrine often heard of in your Pulpits That repentance doth wash away sinne And Pag. 49. in the latter end he hath these words To preach that teares doe wash away sinnes out of the sight of God which saith he I have heard some testifie that they have heard preached is a blaspemy against the blood of Christ It is very uncivill to charge blasphemy upon any Minister in publique and not to bring his accusers first to him in private they it may be through ignorance may mis-understand and I question not but if the Minister might be named he would maintaine what he had preached But grant it to be true that some have preached That repentance washeth away sinne And that teares doe wash away sinnes out of the sight of God it is blasphemy to say this is blasphemy for it is no other then the Scripture phrase (c) Exhortationis an em fumma est primum seria resipiscentia abslinens a malo Junius in loc Hortatur Judaeos ad paenitentiam Cal vin in loc Isa 1.16 Wash you make you cleane put away the evill of your doings from before mine eyes by washing in this place is meant serious and true repentance for the Prophet doth exhort the Jewes thereunto and by washing here is not to be understood the washing of the pollutions of the bodies of men but of their sins By make you cleane is not meant the cleannesse of their hands but of their life and conversation The Apostle James hath the like phrase Chap. 4.8 9. (d) Ipsa salutaris paenitentia ac vera refipiscentia per lotionem mundationem exprinitur ut Isa 1.16 Atque earenus hoc in loco Jacobus Mundate adhortans scil cos ad veram seriamque paenitentiam vitaeque pravae emendationem Laurentius Com. in loc Cleanse your hands you sinners and purifie your hearts you double minded By cleansing and washing is meant true repentance as in Isa 1.16 by hands we are to understand our sinfull actions and by hearts our corrupt affections Now how should our hearts and hands be cleansed and washed from sin the Apostle bids us be afflicted and mourne and weepe by weeping is meant teares of repentance So that to say teares of repentance doe wash away sinnes in the sight of God which is all one with the words of the Prophet Esay put away the evill of your doings from before mine eyes is warranted by these two places of Scripture compared together It is no blasphemy then to speake as the Scripture speaketh This saying hath been used often amongst some of the Ancient and had it beene blasphemy some Councell or other in all this time would have condemned them for it Saint (e) Flevit ergo amatissime Petrus flevit ut lachrymis suum posser lavare delictum tust veniam vis mereri dilue culpam lachrymis tuam Ambr. lib. 10. in Luc. cap 22 col mihi 216. Ambrose upon these

speaking of the Limbus saith this place now remaineth empty So that the Papists you see shut the Fathers out of Heaven but for a time and that not to suffer the torments of hell but the punishment of losse onely But according to his proposition if the knowledge of actuall and eternall remission was no Article of the Jewes Creed they must needs suffer the losse of Heaven and the torments of hell and that not for a time but to eternity O fearefull consequence Remission (g) Necessaria est doctrina de remission peccatorum in Ecclesia nam haec porta est per quam ingredimur in coetum electorum vitam aeternam Aretius loc Com. de Remiss Peccat col mihi 191. of sinnes is the gate through which we enter into the company of the Elect and eternall life shut up this gate no getting into Heaven Now looke Pag. 51. In the New Covenant sayes he the Prophet Preached eternall remission but not yet actuall as though Gods people of old had not remission of sins in act before Christs comming in the flesh a man may as well say with the Papists they went not into heaven before Christs comming in his humane nature nay by this opinion they must never goe at all The Prophet David in preaching the new Covenant preached actuall remission Psalm 32.1 2. Blessed is the man whose transgression is forgiven that is remitted Blessed is the man unto whom the Lord imputeth not iniquity and ver 5. Thou forgavest the iniquity of my sinne that is thou didst remit as Saint (h) Beati quorum remissae sunt iniquitates● Tu remisisti impieratem peccati mei H●eron Descriptio beatitudinis petitur a causa efficiente continente quae est remissio peccatorum vel justificatio cum ejus effectis Ames Lect. in loc Hierome reads it this must needs beactuall remission and by consequent eternall in regard remission once had can never be lost and there is and ever was the same Numericall remission of sins to all beleevers All the Elect having alwayes (i) Non semper omnes electi eam habent actu sed omnes Credentes eam actu habent semper ergo electitum demum habent actu cum convertuntur fide donantur quoad propositum vero Dei eam habent Denique remissio seinel facta in hac vita semper in omnem aeternitarem durabit sic ut in aeternum non sunt imputandanohis peccata semel remissa Polan Syntag. lib. 6. cap. 36 pag. mihi 466. remission of sins in regard of Gods purpose and so it may be said to be eternall remission à parte ante as we use to say for time past and before it being in Gods eternall purpose but all the elect have not this remission alwayes in act when they doe beleeve and are converted then they have it in act and this is actuall remission Againe remission once granted doth remaine to all eternity for sinnes once remitted shall not be imputed to us for ever and thus it is eternall à parte post that is for time to come The second place he useth to prove his proposition pag. 52. is Gal. 4.25 (a) Ne enim videretur Jerosolymam a regibus patribus ingenuis liberis Abrahae filiis olim habitatam injuria comparate ancillae Hagar adstringit nominatim ad Jerosolymam praesentem ubi tunc Sacerdotes Scribae Pharisaei nomodidascali dominabantur in Synagoga Pareus in loc Jerusalem which now is and is in bondage with her children his argument from this place is this They that were in bondage had not knowledge of actuall and eternall remission He doth abuse this Text and wrests it contrary to the intent of the Scripture The Apostle by Jerusalem doth not understand the Jewes in the time of the old Testament but of Jerusalem that now is of the state of Jerusalem after Christ was manifested in the flesh as it was at that time when the Apostle spake these words And lest he should seeme injuriously to compare (b) Non considerat vetus Testamentum in se sed ostendit Hagar Ismaelem typum fuisse corum qui etiam manifestato Evangelio in serviture legis manere malunt quam amplecti veritatem Tossan in loc Jerusalem once inhabited of the Kings Patriarchs and free borne Sons of Abraham to Agar the bond-woman he doth restraine his speech to Jerusalem as it is now the present condition of it where the Priests Scribes Pharisees and the Teachers of the Law did rule in the Synagogue The Fathers before Christ did observe the Law by right because God did then command and approve of legall services but now these were abolished by Christ Yet these unbeleeving Jewes at this present would be under the Law in opposition to Christ and the freedome they might have by him and so bring themselves into bondage So that this place is not spoken of the Jewes in the time of the Law but of those who lived in the time of the Gospell For his answer pag. 53. That this was acknowledged that they should hereafter differ from servants but for the present they did not If they were for the present servants so farre forth that they lived and died without knowledge of actuall and eternall remission present they must needs perish and what benefit had they that the Church of the Jewes in after time should differ from servants who for the present lived and died in such a miserable condition But further to prove the people of the Jewes to be in bondage and so not to have knowledge of actuall and eternall remission he● goes on pag. 53. in these words If any say that the bondage of the Jewes was not a bondage of conscience but a yoake of ceremonies I answer Yes saith he even a bondage of conscience which stung their hearts for besides the authoritie of interpreters it is said that the children through feare of death were subject to bondage all their lives long Heb. 2.25 I would gladly know whom these interpreters are that hold that all the beleeving Jewes before Christs incarnation were under that bondage of conscience which stung their hearts Godly (c) Satan per peccatum in tristissima serviture sub jugo suo tenebar genus humanum ita ut non modo in continuo mortis meru essent verum etiam nihil aliud expectare possent miserrimi homines nisi ut per corporalem mortem in aeternam mortem seu damnationem praecipitarentur Osiand in loc Mors hic non separationem modo animae a corpore significat sed paenam quae ab irato deo infligitu●ut aeternum exitium comprehendat Calvin in loc Interpreters expound it thus That Satan by sinne did hold all mankind in a sorrowfull servitude and bondage under his yoake that they were not onely in continuall feare of death but by corporall death did feare the falling downe headlong into eternall death By death in this place is to bee understood

a Trap to insnare weake consciences and to handle the word deceitfully But I answer an unfained desire of salvation in a sanctified use of the meanes is an infallible note of salvation Give mee leave to explaine my selfe thus The difference and degrees of Faith are two First A weake Faith Secondly A strong Faith Concerning the first The weake Faith sheweth it selfe by this grace of God namely an unfained desire not onely of salvation for that a wicked and gracelesse man may have but of reconciliation with God in Christ This is a sure signe of Faith in every touched and humbled heart and it is peculiar to the elect and they which have this have in them also the ground and substance of true saving Faith Reason to prove this First the promise of life everlasting is made to the desire of reconciliation (d) Est autem valde cemphatica metaphora famis sitis qua non levis expetitio sed vehemens serium ardens desiderium g●atiae donorum per gratiam describitur Gerhard Harm cap. 15. col mih● 535. Matth. 5.6 Blessed are they which do hunger and thirst after righteousnesse for they shall be filled by hungring and thirsting here is meant an ardent and earnest desire after grace which our Saviour layes downe as an infallible note of salvation Psal 145.19 He will fulfill the desire of them that feare him he will also heare their cry and will save them and (e) Desiderium efficax pietati congruens certissima est nota homin●s pii Usus Consolationis erga Christianos qui infirmitatibus tentationibus nonnunquam pressi vexari nihil in semetipsis salu i affine sentire possunt praeter desideria pia Ames lect in Psalm Doctor Ames upon Psal 42.1.2 As the Hart panteth after the water brooks so panteth my soule after thee O. God my soule thirsteth for God layes down this point of doctrine Aneffectuall desire congruent to pietie is a most certaine note of a godly man from which he drawes an use of consolation to Christians who are sometimes so pressed and disquieted with infirmities and tentations that they have no evidence in themselves of their salvation but onely godly desires Secondly the hungring desire after grace is a sanctified affection where one affection is sanctified all are sanctified where all are sanctified the whole man is sanctified and he that is sanctified is justified and beleeves and shall infallibly be saved Thirdly God accepts the will and desire to beleeve for repenting and beleeving indeed wherefore this desire of reconciliation if it be soundly wrought in the heart is in acceptation with God as true faith indeed T is confessed that there bee many and sundry fleeting motions and desires to doe good things which grow to no issue or head but in time vanish as they come Now these are not true desires after salvation but rather flashing humours and sudden passions Such have no soundnesse in them and must be distinguished from the true desire of reconciliation with God that comes from a bruised heart and brings alwayes reformation of life And thus I have answered both his questions Whereas in his conference Pag. 3. he hath this comparison The poore man can tell you that to be rich and to desire to be rich are two things even so is Faith and a desire to beleeve as all that desire to bee rich are not rich so all that desire to beleeve doe not beleeve I answer non cadem est ratio his comparison holds not but is as poore as the poore man in it A man may seriously and in good earnest have a hungring desire after riches and yet bee a starke begger and have no riches at all but it is not so in the desire of grace I argue thus he that desireth grace must needs have the Spirit for this desire cannot come of (f) Voluntas est animi motus cogente nullo ad aliquid non admittendum vel adipiscendum Haec autem ut non admittat malum adipiscatur bonum praeven●tur praeparatur Dei gra●ia ipsa bona volun●as pedisse qua est granae non praevia Magist lib 2. dist 20. nature Phil. 2.13 It is God that worketh in you both to will and to doe acccrding to his good pleasure So that to will or desire good is from grace wrought in the soule by the Spirit of God yea this is a singular grace Tee have begun saith the Apostle not only to do but also to be forward or willing 2 Cor. 8.10 11. making it a greater grace to be willing and desirous to do well then it is to do the thing that is good and thereupon inferreth Vers 12. If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not Yea this is almost all that the faithfull have many times to comfort themselves withall that they find in themselves an unfained desire to please God This was all that Nehemiah could say of himselfe and the rest of his brethren Nehem. 1.11 That they did desire to feare Gods Name Isa 26.8 The desire of our soule is to thy Name This was Pauls comfort Rom. 7.18 To will is present with me From these places that godly reverend Divine Master (g) Hildersam John 4. pag. mihi 9. in the beginning Arthur Hildersam concludes They must needs be sure therefore of Grace that have an unfained desire of it for they have it already No man can desire Faith that hath not Faith the desire then of Grace is Grace and the desire of Faith is Faith and he that hath any one Grace in truth and soundnesse in him he may be certaine that his heart is upright and that he is truely regenerate thus Master Hildersam upon the fourth of John page in my edition 425. And the (h) Omnes virtutes sibi haerent ut qui una carn●rit omnibus careat qui ergo unam habet omnes haber Magist lib. 3 dist 36. Omnes in hoc conveniun quod qui habet unam virtutem Theologicam habet omnes Henric. de Vrimaria Add. in lib. Senten Schoole affirmes That all the graces of God are so conjoyned and together that he that wants one grace in truth wants all and he that hath any one grace in truth hath al other graces Thus then you see though his comparison holds good in things temporall that a desire to be rich is not to be rich yet it falls to the ground in things spirituall for the poore humbled soule that desires grace is rich in grace And Master (i) Perkins Cases of Conscience page mihi 24 col 1. Sect. Perkins concludes that a desire to repent and beleeve in a touched conscience and heart is Faith and repentance it selfe though not in nature yet in Gods acceptation O poore soules you that complaine of the want of Faith and Grace out of a hungering desire you have after them