and indeavour to please God in all things Then I shall not blush as it is in the originall or be ashamed when I have respect to all thy commandements Psal 119. 6. It was the commendation of Zachary and Elizabeth They were just before God walking in all the commandements of God without reproofe Luke 1. 6. And this Paul makes a mark of a good conscience to indeavour in all things to walk exactly Heb. 13. 18. And it must needs be so because the whole law is written in our hearts one precept as well as another I will put my lawes into their minds and write them in their hearts Heb. 8. 10. that is I will plant an habituall disposition and inclination in their hearts to a love and liking of them by giving them a new heart and a new spirit Ezek. 36. 26. and this inclination is to one precept as to another and he that hath not a disposition liking and indeavour to keep all hath it not to keep any Hence saith Iames Iam. 2. 20. he that keeps the whole Law and offends in one point is guilty of all that is dispositivè though not formalitèr or actualitèr he hath an inclination to break them all though he doth not actually break them all and his heart is not upright before God 2. Because there is the same reason why we should make conscience to abstain from one sin as from another and to performe one duty as another So saith the Apostle For he that said do not commit adultery said also do not kill c. Iam. 2. 1. Perhaps an upright man may fall into sin but yet he never fals from his resolution in my mind saith Paul I serve the law of God though in my flesh the Law of sin for though there be an inclination desire to do the will of God yet there is a contrary inclination of the old man against the will of God the flesh lusts against the spirit I grant likewise a man out of Christ may have resolutions against some sins though alwayes for the evils that come from sin and not that are in sinne for the frnit and not for the filth of sin but it is not universall but he hath alwayes some reservation ' God be mercifull to me in this or that some lust he cherisheth and sayes as Jacob said of Benjamin it shall not go As Herod his Herodias Jehu â—eroboams calves Judas Demas the young man c. their covetousnesse But if a mans heart be in league but with one sin which his soule cleaveth to hating to be reformed he hath no part in Christ Suppose a woman should say to her husband Sir I love you better then a hundred and a hundred men onely I love one man better then you were she not an Adulteresse one deadly wound may kill a man as well as a one thousand and one sin lived in with love and delight may damne a man as well as a thousand Sign 9 The ninth sign whereby a man may know that Christ is ours is self-denyall when a man gives up himself wholly to the rule and subjection of Christ as his servant or vassall to do what he will with him if any will follow me he must deny himselfe c. a Luk. 9. 23. so 2 Cor. 10. 5. 6. The weapons of our warfare are mighty through God to cast down strong holds and high imaginations and bring into captivity every thought to the obedience of Christ as a servant gives up himselfe to the will of his master or wife to her husband and the reason is because he receives Christ as a Lord and Saviour Come to me saith our Lord Christ I wil ease you c. but not except you take my yoke upon you Vnto us a child is born and the Government is upon his shoulders b Es 9. 6. so as we are not exempted from subjection by Christ Faith destroyes not obedience but sanctifies us and enables us to yield obedience thus it was with Paul Act. 9. Lord what wilt thou have me to do as if he had said I am willing to do any thing be any thing or suffer any thing thou wilt have me I am wholly at thy disposall and with the Prodigall receive me father and make me not a son but a servant yea a hired servant As Abigail said let me be a servant to wash the feet of the servants of my Lord And with David if he saith he hath no pleasure in me let him do with me as seems good in his eyes c 2 Sam. 15. 26. And this discovers many that thinke they have part in Christ that they know Es 1. 2. Christ is theirs are deceived because their faith works not obedience but rebellion they beleeve him but will not take his yoke upon them they say To them a child is born but they pluck the Governement from his shoulders living in constant rebellion against God and only according to the law of their own minds that is walking after the stubbornnesse of their own hearts d Deut. 29. 19. Perhaps they are content Christ should rule them so farre as he pleases them and as his will likes them but if it dislikes them Christ may deny himselfe if he please and stoop to their will for they cannot will not stoop to his God be mercifull to them in this their will they must have though it crosse Gods will saying as the Jewes we have no king but Caesar so none shall rule us but our wils let us break his bonds Psal 2. 8. Thus did Pharaoh who is the Lord saith he that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go and the Jewes who quarrelled that Jeremy spake falsely and the Lord had not sent him Jer. 43. 2 3. but when they were convinced of that then they spake plainly The word thou hast spoken to us in the name of the Lord we will not do e Ier. 44. 16. and this not of weaknesse against the law of their minds nor f Rom. 7. 23. suddain risings and passions as in Jonah Peter David that would number the people for which they meet oft with â—ore afflictions to break their stomacks but it is voluntary allowed and cherished rebellion Now let all such thinke what they please of having part in Christ and knowing Christ to be theirs but God hath told us he will never shew mercy to that man though he blesse himselfe he shall have peace Deut. 29 19. yea the Lord forbids such so much as to take his name into their mouths that hate to be reform g Psal 50. And it is a carnall mind that is enmity against God and is not subject to the law of God nor indeed can i Luk. 19. 27. â—e h Rom. 8. 7. 2. 2 Thes 1. 8 yea Christ takes those for his enemies that will not let him reign over them To conclude if Christ
mourne for him that is because they have offended him So likewise David Against thee thee only have I sinned Though no question he was grieved that he had sinned against Bath-sheha and Vriab yet specially and chiefly because he had sinned against God So Joseph Gen. 39. 9. how shall I do this wickednesse and so sin against God So Peter went out and wept bitterly but it was when Christ Luke 22. 65. looked upon him with an eye sparkling full of love as if his eye had said what dost thou not know me Peter am not I worth the owning c. Some report this sin so affected him that every night the cock crew he fell on his face and wept for his sin and prayed Lyra Clem. alex. So Mary in the Pharisees house when there was a feast and they sate merry at the table with musick and joy she got under table and turned her eyes once beams of sinfull Ille verè dolet qui sine teste dolet lusts and pleasures into rivers of tears and mourning wherewith she washt the feet of Christ and her hair her ornament and net to catch wanton lovers withall is now become a towel to wipe the feet of Christ withall yea some report that she lived 30. years a penitent in France And the reason why she wept so much you see it was because she loved so much it was her love to Christ produced those lovely tears So the Prodigall lamented that he had offended his loving father saying father I have sinned against heaven and before thee c. and that grieves me most that I have offended thee Now the reason why this is a certain sign of our part in Christ is because corruption and the naturall unregenerate part cannot hate sin but grace and the spirit of God which is contrary to it The flesh lusteth against â—he spirit a Gal. 5. 17. so contrarily the spirit of God in us cannot love sin but must loath it and grieve for it grieve not the holy spirit of God by which you are sealed to the day of redemption saith Paul Eph. 4. 30. Signe 5 The fifth sign that we have our part in Christ is if we be poor in spirit and hunger and thirst after righteousnesse Matth. 5. 6. Not after comfort pardon of sinne or salvation onely as Balaam did and those in John 6. that cryed Lord evermore give us this bread that we may never hunger more c. but after righteousnesse to have more power against sin and more grace to love God and Christ and his Saints more and do God better service when it is not so much after happinesse as holinesse not so much after the reward as after the work not only to be glorified of God but to glorifie God Ob that my wayes saith David were so directed in thy sight that I might keep thy statutes Now these desires are signes of thy Psal 119. 5. faith in Christ 1. because they are wrought by the spirit of God Est a Deo ut bene velimus ac ut valeamus Aug. that is it is God that worketh in us to will and to do It is the Phil. 2. 13 Spirit of God that stirs up in us sighs and groanings Rom. 8. 26. they cannot come from our own spirits but are supernaturall desires If iron move upward contrary to its nature surely some loadstone hath been there desire of grace is grace because grace is seated in the desire yet desire of meat is not meat because meat is not seated in the desire Hence the new born babe de sires the milk of the word to grow thereby because he hath tasted how good the Lord it 1 Pet. 2. 3. 2. Secondly Si non ad voluntatem tamen ad salutem Aug. because these are pronounced blessed and promised by God to be satisfied that is with such a measure as God sees meet for them Matth. 5. 6. 3. Thirdly because desire of grace is accepted as if we had what we do desire 2 Cor. 8. 12. If there be a willing mind it is accepted according to that we have and not that we have not As it appears in the widdows two mites who in Christs account cast in more then they all because her affection was larger then theirs so Abraham is said to have offered his sonne because he 〈◊〉 willing to do it and David to have built God an house because he was willing to have done it To will is present saith Paul but to do good I have no power On the contrary a naturall man his desires are earthly voluptuous ambitious who will shew us any good Psal 4. 6. or if he desires spiritual things Ii is in a carnal manner out of self-love because he is loth to be miserable and usually his desires are suddain inconstant and lazy not setled and painfull CHAP. XVIII The sixt signe of the saving knowledge of Christ namely love Signe 6 THe sixt signe of assurance that Christ is ours is love faith worketh by love Gal. 5. 6. a and that consists in five particulars 1. If we love God As it is an instinct of nature for child en to love the parents that begat them with a heavenly holy love for his holinesse for the excellency of his nature and as looking upon him as a reconciled father that dearly loves us so that the thoughts of God are sweâ—â—â—nd precious to us b 1 Iohn 5. 1. Rom. 8. 28. whereas naturallâ— we bear no love to God we love not the thoughts of him nor look we upon him as loving us or if we do love him it is only mercenarious and meretricious love Vtimur deo ut fruamur mundo as a woman that loves her husband not for his person but for his riches so we love God only for his benefits naturally not but that it is lawfull to love God for his benefits as Mary loved much because much was forgiven her but not chiefly and only for his benefits but also for the excellency of his nature 2. If we love Christ with a conjugal love with the love of a spouse even as our best beloved loving nothing in heaven or earth in comparison of him c Psal 73. 25. To you that believe be is precious 1 Pet. 2. 7. as he was to Paul Phil. 3. 8. I count all as losse and dung in comparison of Christ so Moses I esteem the rebuke of Christ greater riches c. Heb. 11. 25. 3. If we love the Saints and members of Christ d 1 Iohn 3. 14. This mark stayes by us when many others cannot be discerned is most certain for we cannot love grace in another mans heart except there were grace in our own hearts Gen. 3. 15. 2 Cor. 6. 14. Only it hath these qualifications 1. First it is a spirituall love to love e Col. 1. 8. them in the name of righteous men for the image of Christ appearing in them and in no other by-respects
we know Iesus Christ savingly p. 136. 1. Because Christ is the greatest gift that God hath to give or that we can receive p. 138 2. Because Christ is the richest gift p. 138 3. Because Christ is the choycest gift ibid. 4. Because Christ is the rarest gift p. 141 5. Because Christ is the sweetest gift p. 143 6. Because Christ is the freest gift p. ibid. CHAP. XVI Use 5. An exhortation to all to study the knowledge of Christ savingly p. 146 1. Because we want nothing more then Christ p. 147 2. Because God is ready and willing to give Christ to those that seek him ibid Helpes ormeanes to attain to the saving knowledge of Christ p. 149 1. To see the worth of Christ ibid. 2. To see thy need of Christ and misery without him p. 150 3. To be sick with thy sins p. 153 4. To be sick for Christ p. 154 5. To be willing to part withall for Christ p. 155 6. To seek Christ with prayers and tears p. 156 CHAP. XVII Use 6. A Vse of examination whether we know Christ Jesus savingly p. 157 Because 1. Our hearts are deceitfull p. 158 2. The danger of this deceit p. 158 3. Satan will try it p. 159 4. The benefit of tryall is very great Whether we be deceived p. 159. not deceived ibid. Foure generall rules to preserve us from being deceived p. 159. 1. To be willing to know the truth concerning our spirituall condition p. 161. 2. To judge our selves by the right rule that is by a promise in thy word p. 162. 3. To get aright understanding of that rule or promise p. 166. 4. To rest upon that promise and not be beaten off from it p. 167. Eleven signes or markes whereby a man may know Christ is his in particular p. 167. The first signe 1. If it were wrought and is confirmed by the word preached 169 The second sign 2. If the heart were ever prepared for the receiving of Christ p. 170 The 3d sign 3. From the right operations of faith in the heart which are foure 1. It is little at the first p. 173 2. It increaseth daily 174 3. It opposeth infidelity ib. 4. It beleeves temporall promises p. 175 The 4th signe 4. Repentance for sin p 176 The 5th signe 5. Poverty of spirit p. 179 CHAP XVIII The sixth signe of the saving knowledge of Christ is love p. 181 I. Love to God ib. II. Love to Christ p. 182 III. If we love the Saints 3. wayes ibid. 1. With a spirituall love p. 183. 2. With an universall love ibid. 3. With a speciall love which consisteth in four particulars 1. In an high esteem of them p. 184 2. In a readinesse to help them ibid. 3. In delighting in their company ib. 4. In sympathizing with them p. 187. IV. If we love the word of God with a sincere love p. 188. V. If we love the wicked with a love of pity p. 189. CHAP. XIX The seventh signe of the saving knowledge of Christ namely the spirit of prayer p. 192. The spirit of prayer consists of two particulars 1. The heart is excited to be often with God in prayer p. 193. 2. The heart is inabled to pray spiritually That is 1. To pray in faith p. 195. 2. To pray fervently p. 196. 3. To pray with spirituall desires p. 197. CHAP XX. The eighth signe of the saving knowledge of Christ is universall obedience p. 198. The ninth signe is selfe-denyall p. 201. The tenth signe when the utmost end of all our actions is supernaturall CAAP. XXI The eleventh signe is the witnesse of the spirit p. 207. 1. The spirit perswades thy conscience thou art a child of God ibid. 2 The spirit fils the soule with ravishing joy p. 208. How to know it is the witnesse of the spirit and not a delusion 1. This witnesse is usually sent when the soule is mourning for sin p. 208. 2. It witnesseth always according to the word p. 209 3. It fils the heart with love and thankfulnesse ibid. 4. The spirit bears witnesse with our spirits that it is not a delusion ibid. CHAP. XXII An assoyling of some doubts and scruples whereby a true beleever doth question whether Christ is his or no. p. 211. The first doubt because I know not the time of my conversion p. 212. The second doubt because I know not whether I were ever sufficiently prepared to receive Christ p. 213. The third doubt because I am molested with so many temptations and doubts p. 215. The fourth doubt because my faith failes me p. 216. The fifth doubt because I want assurance and comfort p. 217. The sixth doubt because I have such strong lusts still remaining p. 220. The seventh doubt because I have relapsed unto my old sins ibid. Object Yea but old sins relapsed into are not pardoned before actuall repentance p. 22â— Answer they are pardoned to a beleever before actual repentance ibid. 1. Because after faith there is no place or time for condemnation p. 222. 2. He is still regenerated p. 224. 3. He is still a beleever and penitent person in habit at least p. 224. 4. He is still a member of Christ ibid. 5. He is still an adopted child p. 225. 6. Then actuall repentance is required necessarily for the pardon of the smallest sinnes ibid. 7. Then a beleever shall certainly live so long after agrosse sin till he doth actually repent p. 226. 8. Why is not actuall faith also necessary before actuall pardon p. 227. 9. Then a beleever may feare at that time to be damned ibid. 10. The opinion of many learned Divines p. 230. The Objections answered 1. Object from Rom. 3. 15. answered p. 231. 2. Object from Matth. 10. 28. ibid. 3. Object from 1. Cor. 6. 9. 10. 11. ibid. 4. Object A lapsed beleever hath not lost his right to but fitnesse for heaven answered p. 232. 5. Object Sin must be committed before it can be pardoned answered p. 233. 7. Object What need we then feare our sins or ask pardon for them answered p. 234. 8. Object The qualification required for pardon is repentance answered p. 235. 9. Object Then David might joy in God as his God whilst he lay in his sin answered p. 236. 10. Object from Jer. 3. I will forgive their iniquities therefore they were not pardoned before answered p. 237. 8. Doubt Because I feare I am an hypocrite p. 238. 9. Doubt Because I have hardnesse of heart p. 239. 10. Doubt Because I have such Atheisticall and blasphemous thoughts p. 240. 11. Doubt Because I profit not by hearing the word preached p. 241. 12. Doubt From the little measure of grace received p. 243. 13. Doubt Because I have no gift of prayer p. 245 1. Because I cannot pray but in a forme p. 246 2. Because I pray not in faith p. 247 3. Because God doth not hear my prayers ibid. 14. Doubt I do not grow in grace p 248 15. Doubt The Saints do not love me p. 251 16.
63. 1. And all this in expectation of what he should suffer when no hand touched him but his Pliny reports of a serpent that when it stings it fetcheth all the blood out of the body but it was never heard of any before that did sweat blood own thoughts of what he was to suffer like dry Roses that under a fire distill sweet water 2. No burthen on him or bodily labor but the burthen of his spirit and of our sins 3. In cold weather for they had a fire to warme them 4. All his whippings thornes nayles never fetchr a bloody sweat from him as his owne thoughts did 5. If the thoughts of his sufferings were so terrible what were his sufferings themselves 6. His mournfull speeches and wrastling prayers shewed in what a bittternesse of grief his soule was when he cryed out My soule is heavy to the death and prayed three times O my Father if it be possible let this cup passe from me O the burthen of a wounded conscience As in Spira groaning under sinne as Christ for sinne it is intollerable It is a fearfull thing to fâ—ll into the hands of the living God And sure our sinnes should draw some drops of teares from our eyes that fetcht so many drops of blood from our Saviours whole body * Heyward sanct 7. He was crucified in his apprehension when he was betrayed by Judas who sold our Saviour for thirty peeces of silver who yet bought us with his dearest blood who kissed him with his lips and Typified by the beasts that were bound with cords to the Altar sought to kill him in his heart And they bound him with cords to teach us that by nature we are bound with the cords of sin and deserve to be bound hand foot and cast into hel fire Act. 8. 23. Thou art in the bonds of iniquity 2. To loose us from the bonds of wickednesse Col. 1. 13. 3. To teach us that bonds and imprisonments Acts. 21. 13 await us in this life but Christ hath sweetned them with his bonds whose bonds were bonds of love as it was love to Dalilah made Sampson bound 8. He was arraigned at the barre before Pilate an earthly Judge that wee might not be arraigned as malefactors before God at the day of Judgement for John 5. 24. He that believeth shall not come into judgement Indeed he shall have judgement 1. of examination 2 of approbation 3. of Remuneration 4. But not of condemnation 9. Againe he was crucified in that he was spit upon the most contemptible act almost that can be especially because being bound he could not readily wipe it off but stood with their filthy spawlings upon his face Esay 50. 6. I hid not my face from shame and spitting 10. He was crucified in his mockings blindfolding him asking him who smote him making sport with him as the Philistines did with Sampson when his eyes were put out The Roman Emperours had five priviledges 1. A Crown of gold was set upon their heads 2. A Scepter put into their hands 3. Clothed with purple rayment 4. Spoken to on the knee 5. Salutations All these they did in scorne to Christ 1. They crowned him with thornes Matth 27. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharp as a needle or sword able to peirce the hardest heele and then smote him on the head thereby driving in the thornes and making his head all bloody 2. They put a reed into his hand instead of a Scepter 3. They cloathed him with a purple garment 4. They bowed their knees in scorn 5. They saluted him with haile King of the Jewes A great crucfixion to a noble spirit to be thus mocked But all this was for our exaltation for 1. he was crowned with thornes that we might be crowned with a crowne of glory Doe men gather grapes of thornes yet the bloud of Christs thornes was the bloud of our grapes 2. He had a reed in his hand to teach us to him it belongs to sway the Scepter Esay 6. 9 And perhaps to testifie that he will not break the bruised reed 3. He was cloathed with a purple robe that he might cloath up with the Isa 1. 16. purple robe of glory and purge us from our purple sinnes If your sinnes were as scarlet I will make them white as snow 4. They bowed the knee to teach us that every knee should bow and yeeld subjection to him Phil. 2. 10. 5. They saluted him as King to teach us he is the onely King of his Church 11. He was crucified in his scourgings being a shamefull punishment fit for dogges slaves and vassals A strange sight Matth. 27. 28. Isa 19. 1. to see a King scourged especially by his vassals A punishment they threatned Nero to scourge him to death adjudging him rather a beast then a man what is it to see the God of heaven stript naked and scourged before the multitude And as it was shamefull so it was very painfull because he was in his enemies hands which its likely would show him no mercy that sought his life Hierom saith six were appointed two to beat him with rods till they were weary and two with cords till they were weary and two with wires till they were weary Indeed sometimes they did not onely virgis caedere but whipt them with plummets of lead or sharp bones at the end of the cords which tare off the flesh to the bone called chastising with Scorpions If the Jewes scourged him it is likely he received forty stripes save one but it is probable that as he was sencenced by the Roman Judge so he was scourged after the Roman manner by Roman souldiers more cruelly who usually have not the lightest hands nor softest hearts certainly till the bloud issued out abundantly The ploughers ploughed on my backe they made long furrowes Psal 129. 3. Yea the very bones appeared Psal 22. 17. I may tell all my bones And so great was this punishment that Pilate himselfe thought it would have moved compassion from his enemies hearts and therefore he brought him before them saying Beâ—old the man Per vulnera patent Christi viscera Beâ—il Corpus loris verberatum ad corpus nostrum glorificandum Bern. Oh the love of Christ Christ might say as Zipporah said to Moses Sponsa sanguinum es mihi A bloudy Spouse thou art to me But this was that by his stripes we might be healed and freed both from the rods and lashes of a wounded conscience and from the Scorpions of eternall torments And to tel us afflictions and scourges in this life are like to be our portion Christ bids us every day to take up a Crosse and tels us all God loves he Luk. 9 23. Rev. 3. 19 chastens â—astigat quos amat etiamsi non amat castigare He chastens all he loves though he loves not to chasten God had one Son sine flagitio but hath no son sine flagello Heb. 12. he had
that it answered all things perhaps speaking according to the opinion of the world but I am sure it is true of Christ that he answers all things CHAP. XVI An exhortation to all to study the knowledge of Jesus Christ THe fifth use is a use of exhortation seeing the knowledg of Christ is most excellent most profitable and most comfortable it should stir us up above all things in the world to study take pains to know Iesus Christ savingly and bewail our study of other things with the neglect of Christ This is our great work to give all diligence to make our calling and election sure that is make Christ sure Omnia siperdas 2 Pet. 1. 10. animam Christum servare memento whatever we loose be sure we loose not our soules we loose not Christ one soul is worth all the world and one Christ is worth a 1000. soules therefore let this be our greatest care to enquire with the Acts 16 3. Iailor Sirs what shall I do to be saved what course shall I take to come to know that Christ is my Saviour To excite us thereto let us seriously ponder in our hearts these two things First What do we more stand in need of or can do us more good then Iesus Christ is it â—â—â—es honours pleasures or any thing the world hath or can help us unto Secondly how ready and willing is God to give Christ God is as willing to give Christ as we can be willing to receive him upon the termes he hath offered him which appears in that â—e cals upon us to receive him 1. By Acclamation Preach the Gospel to every creature Matth. 16. 16. 1 Iohn 3. 19. And let whosoever will take of the water of life Rev. 22. 17. 2. By Exhortations and persuasive arguments Turne you turn you why will you die Ezek. 33. Come unto me all you that are weary c. Matth. 11. 28. 3. By Impetrations and intreatyes I pray be reconciled to God 2 Cor. 5. 20. 4. By Injunction and oommand say not I dare not beleeve for it s your duty I command you to beleeve 1 Iohn 3. 23. This is his commandment c. 5. By Comminations and threatnings If you will not receive Christ it will lie heavy upon you Matth. 11. 21. Wo be to thee Chorazin wo be to thee Bethsaida c. 6. By Patheticall lamentation As when he wept over Ierusalem and said Oh that thou hadst known in this thy day the things that belong to thy peace Luke 19. 42. Oh that my people hâ—â— harkened to me Psal 81. 13. 7. By Continuation he continues perswading again and again yea a 1000. times Behold I stand at the door and knock Rev. 3. 10. O Ierusalem how often would I have gathered thee and thou wouldst not Matth. 23. 37. 8. By inward motions and excitations of his spirit striving Acts 7. 51. with our spirits to perswade us to come unto him My spirit saith God shall not alwayes strive with man Gen. 6. 3. We know the Prodigals father met him halfe way when he returned to shew how ready Christ is to embrace those that come to him and sure if Christ knocks at our door that we might open if we knock at his door he will open and if God gave Christ when we never begd him he will not deny him to those that ask him Open to me my sister my love my dove my undefiled for my head is filled with Cant. 5. 2. dew and my locks with the drops of the night saith our blessed Saviour to his spouse Quest But you will say how should a man come to attain to the knowledge of Iesus Christ with application Answ I answer briefly and plainly for the help of the ignorant and young beginners First labour to see the worth and excellency that is in Christ â—f thou knewest that gift of John 4. 10. Ignoti nulla Cupido Voluntas sequiturdictamen intellectus God thou wouldst have asked you see because she knew it not she asked not our affections are kindled according as our understandings apprehend The eye affects the heart beauty draws affection Hence the Lord Christ sets forth himselfe in all his robes of glory in the Canticles to this end that the spouse might be the more ravished with his love and to win her affection to him Because of the savour of thy good ointments poured forth therefore the virgins love thee Cant. 1. 3. yea hence it is that the whole book of the Canticles is so bespangled with the praises of Christ as the firmament with starres but especially in Cant. 5. 9. to the end And what 's the reason why men set so light by Iesus Christ is it not because they see nothing in him why they should desire him Es 52. 3. But the excellency of Christ hath been at large handled before in the ninth tenth and eleventh chapter to which I refer the Reader Secondly labor to see thy need of Christ that without him thou art most wretched and miserable a Rev. 3. 17 yea more miserable then any creature that ever God made except the divels which appears in five particulars 1. Consider seriously the multitude of sinnes thou art guilty of even more then the haires of thy head or the sands on the sea-shore or the starres in the heavens which are innumerable Innumerable evils saith David hath campassed me they are more then the haires of my head therefore my heart faileth me b Ps 40. 12 2. And yet alas one of thy sinnes were enough to sink thee into hell for ever c Gal. 3. 10. Consider also the foulnesse and greatnesse of thy sins which will one day stare upon thee as so many divels thy Atheisme and blasphemy thy pride hypocrisie vain glory thy oaths and perjury filthinesse and uncleannesse coveteousnesse deceit oppression malice envy and a world of wickednesse Mine iniquities saith David are gone over my head like a heavy but then they are too heavy for me d Ps 38. 4â— 3. Consider them likewise with their aggravating circumstances many of them committed with deliberation and wilfulnesse against thy knowledge and conscience the motions of the holy spirit against thine own vowes covenants and resolutions thy reiterated relapses like the dog returning to his former vomit which he had cast up or the washed sow to her wallowing in her former mire Thy continuing in thy sins 20. 30. 40. 50. years till perhaps thy glasse be halfe run or almost out and all this time hath been spent in serving the divel thy lusts and the world and in enmity to God and his righteousnesse 4. Because we are ready to say Alas we are all sinners who can say non peccavi Consider thy sins thy spots are not the spots of Gods c Deut. 32. 5. people for they sin but they hate their sins mourn under them are weary of them but thou lovest them takest pleasure in them and art loath to forsake
she goes to drinke troubles the waters as not being able to abide her own deformity it is the gald horse that cannot endure to be touched and if thou canst not endure the tryall of the word and thine own conscience how wilt thou endure the tryall of God who is greater then thy conscience For if our hearts condemne us God is greater then our hearts and knoweth all things 1 Iohn 3. 20. 2. Secondly Iudge thy selfe by the right rule the word of God and the promises therein contained let us build our confidence upon the foundation of the Prophets and Apostles Jesus Christ being the chief corner stone Eph. 2. 20. Rest not upon Enthusiasmes dreams visions revelations thine own thoughts c. for these may deceive thee and will deceive thee if they be not according to the promises in the word I trust in Esa 8. 20. thy word saith David Psal 119. 42. so Heb. 11. 13. They saw the promises and embraced them Nay if God should send an Angel from heaven and tell us Christ is ours or should speak with an audible voice from heaven yet could we not be more sure then by the promises in the word for is it not all one to have a promise under his hand as from his mouth If thy knowledge of Christ be built upon a word from Gods mouth thou art sure it is built upon a rock that no winds or tempests can ever blow over God is faithfull he cannot deny himselfe and this made Abraham confident both that he should have a son and that though he should kill him yet he should receive him alive again because he knew God was faithfull and able that had promised Rom. 4. 21. In 2 Pet. 1. 19. Peter proves Christ to be the son of God by the voice that came from heaven saying this is my beloved son in whom I am well pleased verse 17. but saith he in the 19 verse we have a surer proof then the voice that came from heaven to wit the word of the Prophets wherein Christ is revealed and promised we have a more sure word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmissimum testim Prophecy c. What is the word a surer testimony then Gods voice from heaven I answer Beza reads it we have a most sure word intimating they had two sure testimonies the voice from heaven and the word of the Prophets Others read it as it is properly in the original Firmiorem a firmer word being a stronger foundation to rest upon then the voice from heaven Not that it was surer in it selfe for the same God that spake from heaven spake in his word as appears in verse 20. But in regard of the Iewes who might cavill at the voice from heaven as a delusion as they said before in the like case Iohn 12. 28 29. It thundred but they beleeved whatsoever the Prophets said to be true as at this day the Iewes beleeve not the new So Calvin Paraeus Aug. Ser. 27. de verb ap c. 4. Firmiorem propter in fide infirmiores Bull. Testament but stick to the law and therefore Peter sent them to the Prophets who all testify of Christ Joh. 5. 29. Acts 10. 43. The summe of all is that the word is a most sure foundation to build our faith upon and as sure as if we heard a voice from heaven because it came from heaven And perhaps in regard of us it may be more sure because we may be ready to feare whether such a revelation or vision were not a delusion And I am perswaded no◠they are very rare if any at all for heretofore he spake by visions but now by his son that is by his word Heb. 1. 1. Object You will say the word is a good light when we are in darkenesse but when the spirit of God the day-star appeares in our hearts then we may live above ordinances for so saith the Apostle you do well to take heed to the word of prophesie untill the day dawn and the day-star arise in your hearts I answer Calvin thinkes the place of darknesse is this life and the day-star and Aecumen Corn. Lap. day-dawn is the light we shall have in heaven Others thinke it is meant the preaching of the Gospel which is clearer then the Law and the word untill doth not intend that then we should regard the Prophets no more but that we should have a clearer light by the Gospell Therefore if thou wouldst be sure Christ is thine let thy faith be built upon some Eph. 2. 20 promise in the word For faith or assurance Christ is ours consists in two things 1. to see Christ offered to us in the promises Hebr. 11. 13. as to those that are weary hungry mourning c. 2. To rest upon Christ for salvation according to those promises Heb. 11. 13. They saw the promises and embraced them and then our faith is grounded upon a rock immoveable when it is built upon the foundation of the Prophets and Apostles Christ Jesus himselfe being the chief corner stone Eph. 2. 20. 3. Labour to get a right understanding of those promises which thy assurance is built upon take heed of taking common graces for saving weeds for flowers Samuel for the divell in his likenesse Thou sayest if I repent if I beleeve love the Saints have good desires then the word saith that Christ is mine but thou must know there is a kinde of faith which a man may have and yet have Acts 8. 13. John 2. 23. no part in Christ as Simon Magus beleeved and the stony ground beleeved Luke 8. 13. So likewise Judas repented Matth. 27. 3. Balaam had good desires Numb 23. 10. Herod loved John-Baptist Darius loved Daniel Pharaoh loved Ioseph c. There are transient motions that are not habituall dispositions there is difference between a mark with chalk and a fire mark one is quickly rubd out the other is durable So there are lighter operations of the spirit which may soon vanish Quest But how shall I know that I rightly understand the promises Answ I answer Be not willing to be deluded compare one Scripture with another inquire of the Ministers which are appointed of God thy teachers and pray earnestly to God to enlighten thee in the truth and he will lead thee into all truth necessary to salvation as it is written Ioh. 16. 13. When the spirit of truth is come he will guide you into all truth 4. Having got a promise rightly understood hang and rest upon it and be not beaten off say God hath said if I mourn for my sinnes hunger after righteousnesse love the people of God c. then I have part in Christ But I mourne for my sinnes hunger after righteousnesse love the people of God c. Therefore I have part in Christ and I wil trust to his word if I perish I perish so did Abraham Rom. 4. 21. and Iacob Gen. 32. 9. 10. Thou hast said saith he
in a stony heart as some flowers or herbs are found only in a soft soyl and not among the rocks so faith only is found in a soft heart A broken bleeding Christ dwels only in a broken heart a plaister will not stick upon the whole flesh but upon a sore Esa 61. 1. All beleevers can call their faith Benoni the child of their sorrow as Hannah said This is the child for which I wept and mourned and prayed 1 Sam. 1. 27. Signe 3 3. The third sign from the right operations of this strong faith or assurance that Christ is thine which are foure 1. It is little at the first like a little child that cannot go alone nor speak but is carried in the armes of others and lives almost by nothing but sucking and crying so this weak beleever is fain to be carried in the armes of stronger Christians and doth nothing almost but cry for his sinnes and hunger after the word and run to it it is a weeping faith full of doubtings temptations and fears as the poor man cryed weeping Lord I beleeve help my unbeliefe it is like Mat. 12. 20 the smoaking flax and bruised reed that smoakes with desires but the fire is not strong enough to flame with comforts and a reed now a reed is a weak thing scarce strong enough for a bird to sit upon but much weaker if it be bruised lastly it is like a grain of mustardseed which is so small a seed as you can scarce discern it so is faith so weak at first that the poor beleever can scarce discern whether he hath faith or no. But if the child bee of a mans stature so soon as it is born it is a monster so if thou beest all of a suddain fully assured that Christ is thine and no sooner art stept out of thy naturall sinfull condition but presently thou art so sure as that thou canst not be more this faith is a monster soon ripe and soon rotten like Jonas goard that did grow in a night and did perish in a night 2. It increaseth daily as a child groweth daily it lies not in the heart like a stone in the earth but like a tree or seed in the earth which groweth so Rom. 1. 18. the righteousnesse of God is revealed from faith to faith that is from one degree of faith to another as the little grain of mustard-seed in time growes to a great tree so that it is a shadow for the foules of the heaven so the faith that before could scarcely be discerned is now so strong that it is able to shelter other scorched soules under its shadow and the babe Rom. 15. 1. now can go alone yea is able to carry other children in his armes so Nicodemus that at first came by night but after went openly and boldly with Joseph to Pilate to beg the body of Jesus 3. The third operation of faith in the heart is that it opposeth infidelity and fights against it I have fought the good fight of faith saith Paul 2 Tim. 4. 7. and this made the poor man cry out against his unbelief Mark 9. 24. Lord help my unbeleef But if there be no opposition in thy heart no striving against doubting c. there may be bold and strong presumption but no faith no certain knowledge or assurance that Christ is thine for Satan tempted the faith of Christ Matth. 4. 2. and of Peter Luk. 22. 31. and surely he would shake thine if it were of God but thou mayest feare the strong man keeps the house and therefore all is at peace That man never beleeved that never doubted the liquor of faith is never pure in these vessels of clay without the lees of distrust saith bishop Hall The fourth operation of faith is if the same faith that makes thee believe that Christ is thine doth enable thee also to beleeve all other promises for temporall blessings and deliverances As Jacob beleeved God for his going safely back into Canaan upon the promise of God for it Gen. 32. 9. 10. I am lesse then the least of all thy mercies c. But thou hast said return into thy countrey and I will do thee good and Abraham beleeved God for a child after he had a promise as well as he did for salvation But many there are whose faith is strong enough to assure them of their salvation by Iesus Christ who yet cannot trust God for the performance of temporall promises Signe 4 4. The fourth signe is Repentance a if we carry our sinnes as Christ did with a heavy and broken heart grieving and Acts 3. 19. Acts 26. 18. 20. 2 Cor. 7. 10 Zach. 12. 10. mourning for the impieties and impurities of our natures still remaining contrary to the holinesse of the spirit of grace as fire to water as light to darkenesse hence Paul cryed out O wretched man who shall deliver me from this body of death Rom. 7. 24. the evill I hate that I do Rom. 7. 18. Yea all the promises are made to a mourning spirit under sin Matth. 5. Blessed are they that mourn Psal 51. 17. Esa 61. 2. if a wound bleeds there is lesse danger but it wrankles if it bleeds not Yet not every repentance or sorrow for sin is a sign that Christ is ours for Esau Cain Saul Ahab and Judas had a kind of sorrow for their sins in relation to the punishment and as it wounded conscience which also was found in Pharaoh and is found even among the damned There is water in their eyes because of the fire in their bones every stubborne child will cry when the rod is on but it is more usually for the smart then for the fault a thief grieves when he is taken not because of his theft but because he fears he shall be hanged A man repents that he hath eaten sweet meats not but that he loved them well but because they made him sick children busie about the fire if they burn their fingers then they will cry but not for soyling their clothes c. So to be grieved for our sins and love them is but as if a snake should cast her coat but keep her poison or a man leave his whore but still love her or a merchant that casts away his wares into the sea but t is in a storme still he loves them wicked men may weep salt water tears of bitternesse they cry for anger as Saul cryed for madnesse 1 Sam. 24. 16. but the Saints weep sweet water spring or loving water even tears of love Hence it is that when they had been pricked thus in their hearts Peter bids them still repent Acts 2. 38. which is nothing else but sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. 9. towards God when it proceeds from love to God and hatred of sin as offensive to God as a child grieves because he hath offended a loving father In Zach. 12. 10. it is said they shall see him whom they have pierced and
more watchfull and carefull to walke in answerable obedience b 1 Cor. 15. 31. 2 Cor. 5. 14. 1 Ioh. 3. 4. But on the contrary if it makes thee bold and presumptuous to walk in sinfull courses and more remisse and carelesse in thy walking with God thou mayest feare it is not a testimony of the spirit but a delusion of the divell 4. It hath its own witnesse even a secret manifestation to the conscience that it is the spirit of God and not a delusion There are likewise signes of a weak assurance that Christ is ours As earnestly to long after Christ as he is offered They would faine beleeve and grieve because they cannot they mourne under their sinne and make conscience of their wayes who though they cannot beleeve yet they dare not willingly sin against God c. These have some degrees of a true and saving knowledge of Christ and are not to be discouraged because Christ hath promised not to quench the smoaking flax nor break the Matth. 12. 20. bruised reed and he hath pronounced them blessed that mourne that are poore Matth. 5. in Spirit that hunger and thirst after righteousnesse Therefore trust firmly upon these promises live and die with them and say if I can perish with these markes I am content to perish There are likewise signs of a strong assurance that Christ is ours As when a man can hang upon God without comfort or apprehension of favour nay when the Lord seemes to smite him with great afflictions a Iob. 13. 15. Gen. 22. Psal 42. 11. 2. When he is fild with ravishing joy and peace in beleeving more then he can expresse b 1 Pet. 1. 8. Rev. 2. 17. 3. When he can contemne the world as vaine and dead things in comparison of Christ having the moon under his feet 1 John 5. 4. Rev. 12. 1. c Heb. 11. 15. 16. Col. 3. 3. 4. Holy admiration and unspeakable thankfulnesse to God for Christ as Iudas not Iscariot Lord why dost thou shew thy selfe to us and not to the world 5. A longing for death that we might be with Christ and an earnest desire of the comming of Christ as Paul did 2 Cor. 5. 1. 22. Rev. 22. 17. Phil. 1. 21. I desire to be dissolved c. And many other signs may be brought to this purpose but all cannot find these markes yet those that can have the greater comfort CHAP. XXII A brief assoyling of some doubts and Scruples wherby a poor beleever doth question whether Iesus Christ is his or no IN the next place considering notwithstanding all the former cleare evidences of our part in Christ yet Christians are continually assaulted with doubtings and feares of their condition and no wonder considering the evill heart of unbelief that still remaines within them a Heb. 3. 12. which Satan helpes forward by his temptations who desires to winnow us as wheat that our faith might faile us b Luk. 22. 31. and goeth about like a roaring lion seeking whom he may devoure I shall therefore to satisfie them labour to answer the doubts that rise in their hearts and make them question whether Christ be theirs yea or no. First Doubt 1 I feare whether Christ be mine because I know not the time of my conversion when some know both the time minister and sermon that wrought upon them I answer its true first some do know the particular time of their conversion because they may be converted at one Sermon as the three thousand in Act. 2. though more rarely now then heretofore because in the primitive times the Church was more quick in her delivery then since 2. Others though they know not the time of their conversion yet they know the time when they were not converted they see a plaine change in them from what once they were they can say they were blinde and now they see they were dead but now alive that they hate what before they loved and love what before they hated that they are new creatures 3. Some there be though very rare that never saw any change in them and yet may have part in Christ such as are sanctified from the wombe as was Iohn and Ieremy c. or when they were very young which sometimes hapneth to such as have had godly education in whom God wrought grace so insensibly as the change was never discerned though there was a time when they were without grace But if we see any worke of grace in us this ought not to trouble us shall I doubt whether I am alive when I can breath speak and move as living men do because I know not when life was put into me or whether I be born because I know not the time when I was borne Secondly Doubt 2 I feare whether I have part in Christ because I know not whether I were ever sufficiently prepared to receive Christ I fear I have not been humbled enough The plough hath not gone deep enough I wanted depth of earth for I read Matth. 13. 5. because they had not much earth they withered and many have had deeper humiliation then ever I met with by farre I anwer though all are usually prepared or humbled to receive Christ yet first God hath not set down the quantity but the quality he calleth those that are weary and laden sick broken-hearted stung with their sins c. but he saith not if they be thus much humbled broken-hearted c. 2. Secondly As some women bring forth their children with more pain then other as was before touched so some are more humbled then others are as appears in Pauls conversion and the Iailors compared with the conversion of Zacharias Lydia and others Rough wood requires many wedges and many blowes before ever it will split and hard mettle requires a great fire before ever it will be melted when a softer mettle a lesse fire serves the turn God knowes what is best and fittest for every man 3. Then a man hath been sufficiently humbled or prepared when he is willing to receive Christ as his Lord and Saviour which is the end of humiliation As then a woman hath paines enough when the child comes forth then Jacob was pinched with famine enough when he was willing to let Benjamin go then the child is beaten enough when his stomack is broken to stoop and yield That Physick is strong enough that cures the malady Some go to hell with more humiliation then others go to heaven with when they roar but will not let go their lusts as Ahab Iudas c. Now if thou hast enough though not so much as others what needs more if a little wound will serve the turn what need a deeper if a pin what needs a sword art thou more cruell to thy selfe when God is more mercifull if easier Physick will cure what needs a more bitter potion can you drink their cup you know not what you ask that that but cured them might have
Yet ever remember the more sin is mortified the more faith is vivified the more the disease weakens the more health strengthens Doubt 7 Yea but I have relapsed into my old sins that I have vowed and covenanted against a thousand times and therefore I am but a dog that have returned to my former vomit or as a sow that was washed I have returned to my former mire I answer there are relapses into enormities which are peccata vastantia conscientiam these a godly heart doth seldome relapse into though sometimes through weaknesse of grace they may as Peter and others Secondly there are relapses into infirmities which are peccata quotidianae incursionis which we cannot help and God hath left daily to humble us with all and of which none are free as rash anger idle words vaine thoughts distraction in prayer c. And these the best do daily relapse into for originall sin doth still retaine its inclination to sin in the most sanctified heart Rom. 7. 23. Col. 3. 4. 5. Again there are relapses of wilfulnesse Ier. 31. 18. 19. 20. and of weaknesse now thy relapses are of weaknesse and not of wilfulnesse thy heart still is on Gods side there is a great difference between a woman forced and an alluring adulteresse between our entertainment we show to a friend whom we rejoyce to see and bid welcome c. and to a thief that breakes into our house of whose company we are weary and long to be rid of He is not a swine that is driven into the mire but he that delights to wallow in the mire Now if thy relapses are of weaknesse feare not for he will forgive us that so offend not seventy times 7 times but seventy thousand times every day as long as we live we must pray Lord forgive us our trespasses neither do future sins repeal former pardons Peccata semel remissa nunquam redeunt Neither can a child of God so sin as some think as to be in the stata of damnation by them no not for an houre And because it is an assertion that hath much troubled many I shall be larger in setting downe the arguments some make gainst it with the answer to their objections Object Some affirme that grosse sins of beleevers are not pardoned no not in heaven till they do actually repent of them that they cannot say My God and my Christ c. but do incurre an actuall guilt of eternall damnation redundant upon the person at least pro tempore so as if David should have died before his actuall repentance c. he should have been damned It s answered the sins of beleevers are not only actually pardoned in heaven after actual repentance but before any subsequent act of repentance even at once in the first act of Beleeving and Repenting So as if David and Peter had died one in the act of his adultery and the other in the act of his denyal of Christ yet they had been saved though as they say they cannot conceive a regenerate person can commit a known actual sin without some present act of repentance some resistance of spirit cald displicentia vel renisus voluntatis Cum peccant ea tantum parte qua non sunt regeniti peccant secundum vero interiorem partem nolunt detestantur peccatum ergo non plena voluntate peccant Zanch. Epist 91. p. 114. And to this agrees that in Gal. 5. 17. 1 John 3. 9. Rom. 7. 13. 24. But that he stands a condemned man till solemn acts of repentance as confession petition c. they deny 1. Because in the first act of beleeving our sinnes are so pardoned as there is no place or time after left for condemnation he that believeth hath everlasting life John 3. ult and cap. 5. 23. but if at any time any one sin were not pardoned he were for that time under the curse in the state of condemnation Gal. 3. 10. but can a man have right to heaven and hell at the same time 2. Because still he is regenerated 1 Iohn 3. 9. the seed of God remaineth in him but he that is in the state of regeneration cannot be in a state of condemnation at the same time 3. Still hee remains a beleever and a penitent person in habit at least except by his fall he hath lost all grace as the Arminians hold but a beleever is still a justified person Rom. 5. 1. they say they cannot see how that man can be properly said to be justified though he be acquitted of a thousand offences if he stands guilty of any one offence for which at that time he is in the state of condemnation except we will say a man may be in a state of Justification and condemnation of life and death at the same time 4. In the present act of his sinne he is united to Christ and a member of Christ but a member of Christ cannot be in the state of condemnation for then at the same time a member of Christ may be a member of the Devill 5. He is still an adopted child of God notwithstanding his fall John 1. 12. 13. but every adopted child is an heire of heaven if sonnes then heirs Rom. 8. therefore till he loseth his son-ship he cannot lose his right to life it would seem strange that God at the same time should be pater hostis reconciliatus infensus a father and an enemy 6. If greater sins are not forgiven till after actuall repentance then neither are the least and smallest sinnes committed every moment forgiven till after actuall repentance for all sinnes deserve condemnation as well the least as the greatest though some deserve a greater degree of torment Gal. 3. 10. Rom. 6. ult secondly there is the same way appointed by God for the pardon of the smallest sins as of the greatest viz. faith and repentance but it cannot be true of the smallest sins because then a beleever should never be justified a minute together for as for idle thoughts c. we are continually acting and so a beleever should almost every minute be in the state of death and then they see not but in ictu mortis he may perish except the last operation of his spirit be actuall repentance Yea if lesser sinnes peccata quotidianae incursionis need daily repentance surely that daily repentance is actuall repentance and then even those sins are not forgiven till actuall repentance 7. Then it is certain a beleever after his fall into some grosse sinnes shall live so long by Gods decree till he actually repents as the elect shall till they beleeve but they conceive this hath no warrant from scripture that a beleever shall not die in the act of a grosse sin as adultery selfe-murther bitter and malicious speeches when perhaps the provoked party may immediately run him through kill him yea this they say seems to judge too rigidly of those that die by selfe-murther as drowning hanging stabbing themselves
c. which though it be a sin to be trembled at it being blood murther yea self-murther against our selves to whom we owe greatest love yea the last act is sin and our hope of the salvation of these is exceedingly weakned by so terrible and dreadful an act yet they beleeve it were harsh judgement to conclude these certainly damned but what time have these men for actual repentance when they may die ipsoictu and as the wound may be their repentance must be very short having scarce time enough to say Lord have mercy upon me 8. That that instrumentally justifies on our part is not repentance but faith because faith only layes hold upon the merits of Christ and by it the merits of Christ are imputed to us and repentance only justifies declarative as an evidence and fruit of faith or as a speciall concomitant of it But pardon of sin is an act of justification therefore rather actuall faith is required at least as well as actuall repentance before actuall pardon 9. Argum. Then a beleever may â—ustly feare hell and to be damned till his actuall repentance after his sin But a beleever ought never to fear damnation The Major necessarily followes and cannot be denyed And the Minor they prove by laying down three particulars First they deny not but filiall fear may stand with fear of temporall corrections Psal 119. 120. my soul trembleth for Iob. 34. 31. 32. feare of thee c. the thing I feared is come upon me saith Iob a Iob. 3. 15. 31. 32. 2 Sam. 7. 14. Amos 3. â— And God is very severe in chastising his children in this life more sharply then the wicked for judgement shall begin at the house of God to the Jew first c. Thus Moses lost Canaan Eli fell down backward died Davids adultery c. how severely punished the child born in adultery died Tamar defiled Amnon slain in his drunkennesse Absalom rebelling and defiling his fathers wives yea the sword never departed from his house Hezekiah how severely did God deal with him for a suddain act of vain glory 2 King 20. 14 to 19. and David for his priding himselfe in his people God slew seventy thousand 2 Sam. 24. And therefore actuall repentance is not denyed to be necessary to beleevers as we heard before to get assurance of our pardon and prevent scourges Secondly they deny not but the Saints do often carnally and slavishly feare hell and damnation which proceeds sometimes from their weaknesse of faith and the root of infidelity still remaining in them which breeds doubting and doubting breeds feare though never so farre as to suffer the soule to be quite cut off from all hope in God There is certitudo fidei which doth import a stedfast cleaving In credente potest â—nfurgere contrarius motus huic quod firmissimâ— tenet Aquin though not absolute quietnesse as â— ship at Anchor may shake but not blow over And sometimes it is sent as a punishment and correction from God which he inflicts not poâ—â—ndo positivé or operativé that is not positively instilling that conception into them that they shall be damned but Abnegando desâ—rendo permittendo c. leaving them to Satan and their own spirits to be thus tormented Thirdly But they deny it to be lawfull for a beleever once justified to feare hell or to be damned after God hath left him to fall into a grosse sin 1. Because it is the feare of Reprobates and divels which God hath forbidden directly 1 Pet. 3. 14. Luk. 12. 32. Iam. 2. 19. Rev. 21. 8. Luk. 1. 74. True Filiall feare still remaines for blessed is he that so feareth alwayes but servile feare which is cum per timorem Gebennae homo se continet a peccato Pet. Lomb. l. 3. dist 34. Oderunt peccare mali formidine paenae c. though it remaines yet is forbidden 2. Because quod non licet credere non licet timere that which we ought not to beleeve shall happen to us that we ought not to fear but we ought not to beleeve we shal be damned till we actually repent 1. Because then we should beleeve a lye For here is nothing present or to come can separate us from the love of Christ Rom. 8. 36 and Iob. 10. 28. I give my sheep eternall life Secondly because for a beleever in Christ to beleeve or thinke he shall be damned proceeds from infidelity or weaknesse of faith and therefore is his sin Object If any object Adam in innocency had the feare of eternall death set before him to keep him from sin Gen. 2. 17. Answ they answer that which Adam might feare as they conceive even with filiall feare we cannot because Adam was liable to eternall death if he sinned but we are not being freed by Christ Lastly as it is true many learned Divines are not of this opinion as Bishop Davenant and Suffrag Theol. Mag. Brit. Art 5. and some other Divines not here mentioned So likewise many learned Divines do assert it * as Musculus on Iohn Dr. Twiss Dr. Ames Luther de capt Babil de Eucâ—ar Dr. Plaifer the sick mans couch p. 46. 47. c. clearly and excellently 5. 24. Non est intelligendum tantum de peccatiâ— ante fidem sed post acceptum fidei donum yea Bishop Davenant himselfe saith Persona hominis pii est semper deo grata non obstantibus delictis and addes that their sins displicent deo odio simplici sed non redundante in personam So Luther saith no sin with which faith may stand can hurt us I thinke he meanes to attract guilt of eternall condemnation except sin be raigning so as that it excludes faith And Zanch. Epist l. 1. p. 116. saith Reprobi quando peccant a regno Christi prorsus excidunt Sed electi quamvis aliquando inviti circumventi labuntur â—on tamen a Christi regno prorsus excidunt nec a Christo avelluntur The objections brought against this assertion are thus answered 1. Object Rom. 3. 25. Christ is said to forgive sins that are past They Answ he speaks not exclusivé excluding sins to come but inclusivé hence in Col. 2. 13. Christ is said to forgive us all our trespasses 2. Object Matth. 10. 28. fear not them that can kill the body c. Answ It is rather a description of the person whom we ought to fear then of the kind of feare wherewith he is to be feared namely that we should feare that God that can cast soule and body into hell in regard of his power but will not in regard of his promise 3. Object 1 Cor. 6. 9. 10. 11. No fornicator drunkard c. shall inherit the kingdome of God Answ They answer That is without he gets his pardon by Christ received by faith and discovered and confirmed to him by repentance its true Note that no man can be saved without faith and repentance but it may seem difficult to say