peace and publike good Theol. These few then briefly I take to be the things which belong to our peace Ten things concerning our peace Let Solomon execute Joab and Shimei Let Achab and Eliah stay the Priests and Prophets of Baal Let Aaron and Eleazer minister before the Lord faithfully Let Jonas be cast out of the ship Let Moses stood fast in the gap and not let downe his hand Let Josuah succeed him Let Cornelius feare God with all his houshold Let Tabitha be full of good works and almesdeeds Let Deborah judge long in Israel prosper and be victorious Let us pray that the light of Israel may not be quenched And this I take to be the summe of all that belongs to our peace Phil. The summe of all our conference hitherto as I remember may be reduced unto these few heads First mans naturall corruption hath beene laid open Secondly the horrible fruits thereof Thirdly their evill effects and workings both against our soules and bodies goods name and the whole Land Lastly the remedies of all Now therefore I would grow to some conclusion of that which you touched by the way and made some mention of namely the signes of salvation and damnation and declare unto us plainely whether the state of a mans soule before God may not by certaine signes and tokens be certainly discerned in this life Theol. Besides those which beforâ— have beene mentioned wee may odde these nine following Nine signes of a sound soule Reverence of Gods Name Keeping of his Sabbaths Truth Sobriety Industry Compassion Humility Chastity Contentation Phil. These indeed I grant are very good signes but yet all of them are not certaine for some of them may be in the reprobates Theol. What say you then to Saint Peters signes set downe in the first chapter of his second Epistle which are these eight Saint Peters eight signes of salvation 2 Pet. 1.8 Faith Vertue Knowledge Temperance Patience Godlinesse Brotherly kindnesse Love Saint Peter saith If these be in us and abound they will make us neither idle nor unfruitfull in the knowledge of our Lord Jesus Which is as much as if hee had said They will make us sound and sincore Professors of the Gospel Phil. All these I grant are exceeding good signes and evidences of a mans salvation but yet some of them may deceive and a hole may be picked in some of these Evidences I would therefore heare of some such demonstrative and infallible Evidences as no Lawyer can finde fault with For I hold that good Divines can as perfectly judge of the assurances and evidences of mans salvation as the best Lawyer can judge of the assurances and evidences whereby men hold their lands and livings Theol. You have spoken truly in that And would to God all the Lords people would bring forth the Evidences of their salvation that wee might discerne of them Phil. Set down then which be the most certaine and infallible Evidences of a mans salvation against which no exception can be taken Theol. I judge these to be most sound and infallible Assured faith in the promises Seven infallible signes of salvation Act. 16.31 Pro. 1.20 Job 1.41 Rom. 8.14 Job 4. â— 1 Thes 4.5 Rom. 5.1 Col. 1. â—3 Mat. 24.13 Sincerity of heart The Spirit of adoption Sound Regeneration and Sanctification Inward peace Groundednesse in the truth Continuance to the end Phil. Now you come neere the quick indeed For in my judgement none of these can be found truly in any reprobate Therefore I thinke no Divine can take exception against any of these Theol. No I assure you no more then a Lawyer can finde fault with the Tenure of mens lands and fee-simples when as both the title is good and strong by law and the evidences thereof are sealed subscribed delivered conveyed and sufficient witnesse upon the same and all other signes and ceremonies in the delivering and taking possession thereof according to strict law observed For if a man have these forenamed evidences of his salvation sure it is his title and interest to heaven is good by the Law of Moses and the Prophets I meane the word of God God himselfe subscribeth to them Iesus Christ delivereth them as his owne deed the holy Ghost sealeth unto them yea the three great witnesses which beare record in the earth that is water bloud and the spirit do all witnesse the same Phil. Now you have very fully satisfied mee touching this point And one thing more I doe gather out of all your speech to wit that you doe thinke a man may be assured of his salvation even in this life Theol. I doe thinke so indeed For hee that knoweth not in this life that he shall be saved shall never be saved after this life For St. John saith 1 John 3.2 Now we are made the sons of God Phil. But because many doubt of this and the Papists do altogether deny it therefore I pray you confirm it unto us out of the Scriptures Theol. The Apostle saith 1 Cor. 5.2 Wee know that if our earthly house of this Tabernacle be destroyed wee have a building given us of God that is an house not made with hands but eternall in the heavens Marke that hee saith both hee and the rest of Gods people did certainly know that Heaven was provided for them Rom. 8.15 16. For the spirit of adoption beareth witnesse with our spirits that we are the children of God And againe the same Apostle saith from henceforth is laid up for mee the crown of righteousnesse â— Tim. 4.8 which the Lord the righteous judge shall give me at that day and not to me onely but to all them that love his appearing Here wee see that he knew there was a crowne prepared for him and for the Elect. And the same Spirit which did assure it unto Paul doth assure it also to all the children of God For they have all the same Spirit though not in the same measure Saint John saith also Herein wee are sure wee know him 1 John 2.3 if we keep his commandements In which words St. Iohn telleth us thâ—â— much thâ—â— if wee do unfainedly endeavour to obey God there is in us the true knowledge and feare of God and consequently we are sure we shall be saved Saint Peter saith 1 Pet. 1.10 Give all diligence to make your calling and election sure Wherefore should the Apostle exhort us to make our election sure if none could be sure of it In the second of the Ephesians the Apostle saith flatly that in Christ Jesus wee doe already sit together in heavenly places His meaning is not that wee are there already in possession but wee are as sure of it as if wee were there already The reasons hereof are these Christ our head is in possession Therefore he will draw all his members unto him as he himselfe saith John 12.22 John 24.13 Secondly wee are as sure of the thing which wee
that you think none can be saved but those onely which are born again Theol. I think so indeed Phil. I pray you tell mee what the same regeneration and new birth is whereof you speak Theol. It is a renewing and repairing of the corrupted and decaied estate of our souls as it is written Be yee changed by the renewing of your mind Rom. 12. And againe Be renewed in the spirit of your mind Eph. 4.23 Phil. Explain this more fully Theol. Even as the wild olive retaineth his old nature till it be graffed into the sweet olive but afterward is partaker of a new nature so wee till wee be graffed into Christ retain our old nature but afterward are turned into a new creature as it is written If any man be in Christ he is a new creature 2 Cor. 5.17 Phil. I understand not what you say Theol. You must know this that as there is a naturall birth of the whole man so there is also a spirituall birth of the whole man Phil. How is that Theol. When as the naturall faculties of the soule as reason understanding will and affections and the members of the body also are so sanctified purged and rectified by grace that we understand will and desire that which is good Phil. Cannot a man will and desire that which is good before hee be born again Theol. No more then a dead man can desire the good things of this life For mans will is not tree to consent unto good till it be enlarged by grace and an unregenerate man doth sin necessarily though not by constraint For mans will is free from constraint for it sinneth of it self but not from thraldome unto sin Phil. You speak as if a man could do no other thing but sin till the new work be wrought in him Theol. That is mine opinion indeed For a man and his flesh are all one till hee be regenerate they agree together like man and wife they join together in all evill they live and die together for when the flesh perisheth the man perisheth Phil. Is not this regeneration a changing or rather destroying of humane nature Theol. Nothing lesse it is neither an abolishing nor changing of the substance of body or soul or any of the faculties thereof but only a rectifying and repairing of them by removing the corruption Phil. Is then our naturall corruption so purged and quite removed by the power of grace as that it remaineth not at all in us but that wee are wholly freed of it Theol. Not so For the reliques and remnants of our old nature which the Scripture calleth the old man do hang about us and dwell in us even untill our dying day as it is plainly proved in the ten last verses of the seventh to the Romans Phil. Then you affirme that this new man or new work of grace and regeneration is unperfect in this life Theol. Yea for the new creature or new work of grace can never be fully fashioned in this life but is alwayes in fashioning And as our faith knowledge in this life are unperfect so is our regeneration and sanctification Phil. You said before that the regeneration or new birth is of the whole man which speech seemeth to imply that the new wo k of grace is entire and perfect Theol. You mistake the matter For although the new birth is universall and of the whole man yet it is not entire perfect pure and without mixture or corruption for it is written The flesh lusteth against the spirit and the spirit against the flesh The Apostle also prayeth that the Thessalonians may be sanctified throughout in spirit soule and body Phil. This seemeth very obscure I pray you make it more plain Theol. You must note this that the new work and the old flesh and spirit grace and corruption are so intermingledly joyned together in all the faculties of the soul and body as that the one doth ever fight against the other Phil. But tell me I pray you how you understand this intermingling of grace and corruption in the soul Do you mean that grace is placed in one part of the soul and corruption in another so as they be sundred in place Theol. No that is not my meaning but this that they be joyned mingled together as I said in and throughout the whole man For the mind or understanding part is not one part flesh and another part spirit but the whole mind is flesh and the whole mind is spirit partly one and partly another The same is to be said of wil and affections Ph. I pray you express it more plainly Theol. Even as the air in the dawning of the day is not wholly light or wholly dark as at mid-night or at noon-day neither is it in one part light and in another part dark but the whole aire is partly light and partly dark thorowout and as in a vessell of luke-warm water the water it self is not only hot nor only cold but heat and cold are mixed together in every part of the water so is the flesh and the spirit mingled together in the soule of man And this is the cause why these two contrary qualities fight together Phil. Out of doubt this doctrine of regeneration is a very great mystery Theol. Yes certainly it is a secret of secrets which the wise of this world cannot comprehend Phil. Some think that courtesie kindnesse good nurture good nature and good education are regeneration and that courteous and good natured men must needs be saved Theol. They are generally deceived for these things doe not necessarily accompany salvation but are to be found in such as are altogether profane and irreligious yet wee are to love such good outward qualities and the men in whom we find them Phil. What say you then to learning wit and policie are not these things of the essence of religion and prove a regeneration Theol. No no for they be externall gifts which may be in the most wicked men as in Papists heathen Poets and Philosophers yet we are greatly to reverence learned and wise men although the new and inward work be not as yet wrought for that is onely of God that is from above Phil. The common people doe attribute much to learning and policie for they will say Such a man is learned and wise and knoweth the Scripture as well as any of them and yet hee doth not thus and thus Theol. It is one thing to know the history and letter of the Scriptures and another thing to beleeve and feel the power therof in the heart which is only from the sanctifying spirit which none of the wise of this world can have Phil. It is a common opinion that if a man hold the truth in judgment be no Papist or Heretick but leadeth an honest civill life then hee must of necessity be saved Theol. That followeth not for many come so far which yet notwithstanding have not the inward touch Phil. That seemeth strange For
particularly and by name Antil Christ dyed for all men and therefore for me Theol. But all men shall not be saved by Christ How therefore do you know that you are one of them that have speciall interest in Christ and shall be saved by his death Antil This I know we are all sinners and cannot be saved by any other than by Christ Theol. Answer directly to my question How do you know in your selfe and for your selfe that you are one of the elect and one of those for whom Christ died Antil I know it by my good faith in God because I put my whole trust in him and in none other Theol. But how know you that you have faith or how shall a man know his faith Antil I know it by this that I have alwayes had as good a meaning and as good a faith to God-ward as any man of my calling and that is not book-learned I have alwayes feared God with all my heart and served him with my prayers Theol. Tush now you go about the bush and hover in the aire answer mee to the point How doe you know certainely and 〈◊〉 that Christ dyed for you particularly and by name Antil You would make a man mad You put mee out of my faith you drive mee from Christ But if you goe about to drive me from Christ I will never beleeve you For I know we must be saved onely by him Theol. I goe not about to drive you from Christ but to drive you to Christ For how can I drive you from Christ seeing you never came neere him How can I drive you out of Christ seeing you were never in him But this is it that deceiveth you and many others that you thinke you beleeve in Christ because you say you beleeve in Christ as though faith consisted in words or as though a man had saith because hee saith so If every one that faith he hath faith therefore hath faith and every one that saith hee beleeveth in Christ doth therefore beleeve then who will not have faith who will not beleeve But in very deed your faith and the faith of many others is nothing else but meere imagination But all this while you have not answered my question touching your particular knowledge of Christ Antil I can answer you no otherwise then I have answered you And I thinke I have answered you sufficiently Theol. No no you faulter in your speech your answer is not worth a button you speak you wot not what you are altogether befogged and benighted in this question But if there were in your heart the true knowledge and lively feeling of God then I am sure you would have yeelded another and a better answer then you would have spoken something from the sense and feeling of your own heart and from the worke of Gods grace within you But because you can yeeld no found reason that Christ died for you particularly and by name therefore I suspect you are none of them which have proper interest in him and in whom his death takes effect indeed Phil. I think this question would gravell a great number and few there be that can answer it aright Theol. It is most certaine I know it by lamentable experience that not one of a hundred can soundly and sufficiently answer this question none indeed but onely those in whom the new worke is wrought and do ty the inward worke of the Spirit feele Christ to be theirs I have talked with some which are both witty sensible and learned who notwithstanding when they have beene brought to this very point and issue have stuck sore at it and staggered very much And howsoever they might by wit and learning shuffle it over and in a blundering sort speak reason yet had they no feeling of that which they said and therefore no assurance and consequently as good never a whit as never the better It is the sanctifying Spirit that giveth feeling in this point and therefore without the feeling of the operation of the same spirit it can never be soundly answered Thus then I doe close up this whole matter As the Vine-branch cannot live and bring forth fruit except it abide in the Vine no more can wee except wee abide in Christ and be truly graffed in him by a lively faith None can have any benefit by him but they onely which dwell in him None can live by Christ but they which are changed into Christ None are partakers of his body but they which are in his body None can be saved by Christ crucified but they which are crucified with Christ None can live with him being dead but those which die with him being alive Therefore let us root downward in mortification that wee may shoot upward in sanctification let us die to sinne that we may live to righteousnesse let us die while wee are alive that wee may live when wee are dead Asun If none can be saved by Christ but onely these which are so qualified as you speake of then Lord have mercy upon us then the way to heaven is very strait indeed and few at all shall be saved For there be few such in the world Theol. You are no whit therein deceived For when all comes to all it is most certaine that few shall be saved which thing I will shew unto you both by Scripture reasons and examples Asun First then let us heare it proved by the Scriptures Theol. Our Lord Iesus saith Mat. 7.10 Enter in at the strait gate For it is the wide gate and broad way that leads to destruction and many there be which goe in thereat because the gate is strait and the way narrow that leadeth unto life and few there be that finde it Againe hee saith Many are called Mat. 20.16 but few chosen In another place we reade of a certaine man which came to our Saviour Christ asked him of purpose whether few should be saved To whom our Saviour answered thus Luke 13.14 Strive to enter in at the strait gate For many I say unto you will seek to enter in and shall not be able In which answer albeit our Saviour doth not answer directly to his question either negatively or affirmatively yet doth hee plainly insinuate by his speeches that few shall be saved For first hee bids us strive earnestly noting thereby that it is a matter of great griefe against the World the Flesh and the Divell Secondly hee affirmeth that the gate is very strait noting that none can enter in without vehement crowding and almost breaking their shoulder-bones Lastly hee saith that many which seeke to enter in shall not be able noting thereby that even of them that seek many shall step short because they seeke him not aright Esaias also saith Except the Lord of hosts had left us a seed Esay 1.9 wee had beene as Sodome and had beene like to Gomorrah The Apostle also alledgeth out of the Prophet Rom. 9 28. Esay 10.22
of your coming to receive the Sacrament Asun To receive my Maker Theol. What is the principall use of a Sacrament Asun The body and bloud of Christ Theol. What profit and comfort have you by a Sacrament Asun In token that Christ died for us Theol. I can but pitty you for your ignorance for it is exceeding grosse and palpable Your answers are to no purpose and bewray a wonderfull blindenesse and senselesnesse in matters of Religion I am sorry that now I have not time and leisure to let you see your folly and extreme ignorance as also to lay open unto you the sense and meaning of the Articles of the Faith the Lords prayer and the Sacraments and all other the grounds of Christian Religion Asun What course would you wish me to take that I may come out of ignorance and attaine unto the true knowledge of God Theol. Surely I would wish you to be diligent in hearing of Sermons and reading the Scriptures with prayer and humility Also that you would peruse Catechismes and other good bookes and especially Virels grounds of Religion and the workes of the two worthy servants of God Master Giffard and Master Perkins and other mens that have done great service to the Church and for whom thousands are bound to give God thankes If you take this course you shall by Gods grace within a short time grow to some good measure of knowledge in all the main grounds of Christian Religion Phil. I had not thought any man had beene so ignorant as I now perceive this man is Theol. Yes verily there be thousands in his case And I doe know by experience that many will use the very same answers or at least very little differing Phil. I warrant you if you had questioned with him of kine or sheepe purchasing of land taking of leases or any other matters under the Sun you should have found him very ripe and ready in his answers Theol. I am so perswaded too For let a man talke with worldly men of worldly matters and their answer is never to seeke They will talke very freshly with you of such matters if it be all the day long For they have a deep in-sight into earthly things doe wholly delight to talk of them being never weary For it is their joy their meat and their drink But come once to talk with them of Gods matters as of faith repentance regeneration c. you shall find them the veriest dullards and dunces in the world For when speech is had of these things they are so bâ—fogged that they cannot tell where they are nor what they say Phil. In my judgement such mens case is very pitifull and dangerous and so is this mans case also if God doe not very speedily pull him out of it Theol. Questionlesse For God saith 〈…〉 My people perish for want of knowledge Our Lord Iesus saith that ignorance is the cause of all errours Mat. â—2 15. Ye erre saith he not knowing the Scriptures The Apostle saith that ignorance doth alienate us from the life of God Epâ—â—â— 4 â—8 For saith he the Gentiles were darkened in their cogitation being strangers from the life of God through the ignorance that is in them So then it is cleere that ignorance is not the Mother of devotion as the Papists doe avouch but it is the Mother of errour death and destruction as the Scripture affirmeth Our Lord foreseeing the great danger of ignorance how thereby thousands are carried headlong into hell doth admonish all men to search the Scriptures which doe testifie of him that so they might get out of the most dangerous gulfe of ignorance wherein multitudes are implunged Therefore the Noble men of Berea are commended by the holy Ghost 〈◊〉 17.11 because they received the Word with all readinesse and searched the Scriptures daily whether those things were so Oh therefore that men would earnestly seeke after the knowledge of God in time and as the Prophet saith seeke the Lord whilest he may be found call upon him whilest hee is neere Esay 55.6 Phil. I doe see that all ignorance in matters of faith is dangerous but I thinke wilfull ignorance is of all other most dangerous Theol. Wilfull ignorance no doubt is a plaine prognostication and demonstrative argument of eternall death for it is a most horrible and fearfull thing for men to refuse instruction despise counsell harden their hearts stop their eares and close up their eyes against God This is the very upshot of our decay Phil. I pray you what call you hardnesse of heart Theol. An hard heart is that which is neither moved with Gods mercies nor scared with his judgements neither feareth the Law nor regardeth the Gospel neither is holpen by threatnings nor softened by chastenings whis is unthankfull for Gods benefits and disobedient to his counsels made cruell by his rods and dissolute by his favours unshamefac't to filthinesse and fearlesse to perils uncourteous to men and wretchlesse to God forgetfull of things past negligent in things present and improvident in things to come Phil. Lay forth yet more plainely the state of ignorant and hard-hearted men and shew how lamentable it is Theol. If a man bee outwardly blind wee do pitty him and say There goes a poore blind man but if hee be both blind and deafe doe we not more pity him and say Oh in how miserable a case is that man but if hee be both blind deaf and dumb do we not most of all pity him and say Oh that man is in a most wofull taking and in a most pitifull plight How much more then are they to be pitied which as concerning their souls are both blind deafe and dumb For the diseases of the soule are farre more dangerous and more to be pitied then those of the body Would it not pity a mans heart to see a poore sheepe in a Lions mouth whilest hee teareth him rendeth him and puls out his guts Even such is the case of ignorant men in the clawes of the Divell For the Divell hath them under him rideth them at his pleasure and teareth their soules in pieces Oh that wee had eyes to see these things hearts to feele them and affections to be throughly moved with them even unto mourning and teares Phil. Few doe thinke that ignorant men are in so wofull a case as you speake of for they thinke ignorance will excuse them And some will say they are glad they have so little knowledge For if they should have much knowledge of their Masters will and do it not they should be beaten with many stripes but now being ignorant they thinke all is safe Theol. God willed his people to offer sacrifice for their sinnes of ignorance therefore ignorance is a sin and excuseth no man And as for the state of their soules before God it is most miserable if wee could see into their soules as w e see their bodies For assuredly there be multitudes which ruffle it
the true Sanctuary but is entred into the very Heaven Heb. 9. to appeare now in the sight of God for you The Apostle saith 2 Cor. 5.21 He hath made him to be sinne for you that knew no sinne that you might be made the righteousnesse of GOD in him Gal 3.13 Christ was made a curse for you that he might redeeme you from the curse of the Law Oh therefore how happy art thou that hast such a Mediatour and high Priest Rest therefore wholly upon him and upon that perfect eternall and propitiatory Sacrifice which he hath once offered Apply Christ apply his merits apply the promises to your selfe and to your owne conscience so shall they doe you good and bring great comfort to your soule For put case you had a most excellent and soveraigne salve which would cure any wound if it were laid to yet if you should locke it up in your chest and never apply it to your wound what good could it doe you Even so the righteousnesse and merits of Christ are a spirituall salve which will cure any wound of the soule but if wee doe not apply them to our soules by faith they can doe us no good You must therefore apply Christ and all the promises of the Gospel to your selfe by faith and stand fully perswaded that whatsoever hee hath done upon the Crosse hee hath done for you particularly For what is justifying faith but a full perswasion of Gods particular love to us in Christ The generall and confused knowledge of Christ and his Gospel availes not to eternall life Labour therefore to have the true use of all these great and precious promises and sticke fast to Christ for through him onely wee have remission of sins and eternall life Acts 10.45 To him all the Prophets give witnesse saith Saint Peter that through his Name all that beleeve shall receive remission of their sins Where the Apostle tells us that if a great Iury of Prophets were pannelled to testifie of the way and meanes to eternall life they would all with one consent bring in a verdict that remission of sins and eternall life are onely in Christ Let us heare the Fore-man speake and one or two of the rest for in the mouth of two or three witnesses shall every word stand The Prophet Esay saith Esay 54.5 He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was upon him and with his stripes wee are healed This great Prophet we see plainly affirmes that Christ suffered for our sins and by his suffering we are saved The Prophet Jeremy testifies the same thing Jer. 23 5. saying Behold the day is come saith the Lord that I will raise to David a righteous branch and a King shall reigne and prosper and shall execute judgement and justice in the earth In his dayes Judah shall be saved and Israel shall dwell safely and this is the name whereby they shall call him The Lord our righteousnesse This Prophet jumps with the other For he saith that Christ is the righteous branch and that he is our righteousnesse which is all one as if hee had said our sinnes are pardoned onely through him and through him we are made righteous Moreover hee affirmes that Juda and Israel that is the Church shall be saved by him The Prophet Zachary that I may speake it with reverence telleth the same tale word for word He avoucheth the same thing with the other two Prophets for hee saith In that day a fountaine shall be opened to the house of David Zach. 13.1 and to the inhabitants of Jerusalem for sinne and for uncleannesse The meaning of the Prophet is that in the dayes of Christs Kingdome the fountaine of Gods mercy in Christ should be opened and let-out to wash away the sinnes and uncleannesse of the Church So then we see that these three great witnesses doe all agree in this that through Christ onely we are washed from our sinnes and through him onely wee are made righteous Seeing then that eternall life is onely in the Sonne therefore he that hath the Sonne hath life Be of good courage therefore O Asunetus for no doubt you have the Sonne and therefore eternall life Feare not your sinnes for they cannot hurt you for as all the righteousnesse of Abraham Isaac and Jacob and all the most righteous men that ever lived on the face of the earth if it were yours could doe you no good without Christ so all the sinne in the world can doe you no hurt being in Christ Rom. 8.1 For there is no condemnation to them that are in Christ Jesus Plucke up a good heart therefore be no more heavie and sad for if you be found in Christ clothed with his perfect righteousnesse being made yours through faith what can the Divell say to you what can the Law doe They may well hisse at you but they cannot sting you they may grin at you but they cannot hurt you For who shal lay any thing to the charge of Gods Elect It is God that justifies Rom. â— 33 who shall condemne It is Christ which is dead or rather which is risen againe who also sitteth at the right hand of God and makes request for us Phil. 4.4 Rejoyce in the Lord therefore againe I say Rejoice for greater is hee that is in you then hee that is in the world Our Lord Iesus is stronger then all None can pluck you out of his hands hee is a strong Mediator hee hath conquered all our spirituall enemies hee hath overcome hell death and damnation hee hath led captivity captive Col. 1.15 hee hath spoyled principalities and powers and hath made an open shew of them and triumphed over them on his crosse Hee hath most triumphantly said O death Hos 13.14 I will be thy death O grave I will be thy destruction O death where is thy sting 1 Cor. 15.55 O hell where is thy victory Seeing then you have such a Mediator and high Priest as hath conquered the hellish army and subdued all infernall power what need you to doubt what need you to feare any more Moreover you are to understand and to be perswaded that Gods mercy is exceeding great towards penitent sinners and all such as mourne for their transgressions according as hee saith At what time soever a sinner doth repent him of his sinnes from the bottome of his heart hee will put them all out of his remembrance The Prophet David doth most lively and fully describe unto us the mercifull nature of God in the 103. Psalme where hee saith The Lord is full of compassion and mercy slow to anger and of great kindnesse hee will not alwaies chide neither keepeth his anger for ever hee hath not dealt with us after our sinnes nor rewarded us according to our iniquities For as high as the heaven is above the earth so great is his mercy towards those that feare him