Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	faith_n	righteousness_n	7,110	5	7.7520	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12473	Essex doue, presenting the vvorld vvith a fevv of her oliue branches: or, A taste of the workes of that reuerend, faithfull, iudicious, learned, and holy minister of the Word, Mr. Iohn Smith, late preacher of the Word at Clauering in Essex Deliuered in three seuerall treatises, viz. 1 His grounds of religion. 2 An exposition on the Lords Prayer. 3 A treatise of repentance.	Smith, John, 1563-1616.; Hart, John, D.D.	1629 (1629)	STC 22798; ESTC S117569	350,088	544

is an holy and a Christian-like spending of the day wherein a man may rest with peace assuring himselfe that he leades a life in some measure pleasing to God Q. What are wee to doe at night A. When the night is come then we are to looke backe and to marke how we haue spent the day then wee must call our selues to a reckoning and an account how wee walked in the duties of our Calling then how wee haue behaued our selues towards God towards our brethren towards our selues If we finde that we haue spent it well then to blesse God and to thanke him for it if not then to be humbled by it and to seeke to God for comfort and grace that we may lie downe in his fauour and make an end of all after-reckonings Qu. For further practise of Religion What is to bee done A. Wee must see what is to be belieued and practise the same The somme whereof is contained in the Apostles Creede Q. Why is it called the Apostles Creede A. Not that the Apostles made it for then it should bee Canonicall Scripture as well as the rest of their Writings But because it containes the summe of the Apostles doctrine Q. How many parts hath the Creed A. Two The first treateth of God The second of the Church Qu. What is the somme of the Creed A. Wee professe therein that we beleeue in God distinct in three Persons The Father the Sonne and the Holy Ghost And that this God hath gathered to himselfe a Church that is A company of faithfull people vpon whom hee will bestowe his graces in this world and the glory of his Kingdome in the world to come Q. What is it to beleeue in God A. Not barely to beleeue that there is a God for the Deuills doe so and tremble and if this were our faith our faith were no better then the deuills faith and therefore to beleeue in God is to put our whole trust in God and rest our selues vpon him in all estates to bee assured in our hearts wee shall finde him a God that is mercifull and good to vs in all our needs 2. Tim. 1. 12. Q. What gather we of this A. That they who are cleane out of heart in their troubles be they neuer so great or seeke to winde out of themselues by vnlawfull meanes they care not how doe not belieue in God And therefore so oft as they say the Creed they lye because they say they Trust in him when indeed they are not inwardly perswaded that he will helpe them Qu. How many kindes of faith bee there A. Two An Historicall faith which the deuills may haue Iam. 2. 19. Secondly Iustifying or sauing faith which none but the true Christians and Gods elect may haue Tit. 1. 1. Q. What difference is there betweene these two A. The deuills beleeue that there is a God that there is a Christ But they doe not beleeue that they shall fare the better for him Nay they know that heshall one day condemne them and therefore their faith doth not comfort them but make them the more affraid But the Christian beleeuing that there is a God that there is a Christ beleeueth also that he shall fare the better by them that God will be his God and Christ the Sauiour will be a Sauiour as his Sauiour And therefore this faith is so farre from affrighting him that it comforts him exceedingly Gal. 2. 20. Q. Why doe wee say I beleeue not wee beleeue as wee say our Father A. Because our prayers may be profitable vnto others But our faith shall not saue any but our selues Abac. 2. 4. Q. May a man know that he hath faith A. Hee may for hee that beleeueth in God hath faith But euery man if hee would search himselfe and his owne heart can tell whether he repose trust and confidence in God or no And therefore euery man if hee would search himselfe can tell whether he haue faith or no 2. Cor. 13. 1. Q. If a Christian may bee sure that he hath Faith then he may be sure of his saluation A. It is true For hee that beleeueth in the Sonne of God he shall be saued Iohn 3. 36. But I know that I beleeue in God and therefore warranted by Gods promise I know that I shall besaued 1. Iohn 5. 13. Q. Doe not many deceiue themselues in their assurance A. Surely many doe because they thinke they haue faith but when it comes to scanning it is not faith but a vizard and a shadow of it like one that keepes an old Euidence by him and thinkes his land is sure But when it comes to tryall his deed is naught and will not carry it Q. How may a man know that he hath true faith A. Two wayes By the Nature of Faith And by the effects and fruites of it Q. How may a man know it by the nature of Faith A. If a man feele himselfe inwardly perswaded in his heart that God loues him in Christ and because he loues him will prouide him of all things needfull both for this life and for the life to come so that wee run not out to any wicked and vnlawfull meanes but rest our selues on God with contentment in all estates This is a sure note that his faith is true Iob 13. 15. Q. How may a man know it by the effects of Faith A. If a man haue an earnest loue to God so that he be glad to doe any thing that may please him and loath to doe the least thing that may displease him Secondly if he loue them that loue the Lord so much the more they shew the more affection to him This sealeth to his soule that his faith is true 1. Iohn 3. 14. Qu. Why doe wee say I beleeue in God not I beleeue in the Catholike Church A. Because we must beleeue in God and in none but God not in Saints not in Angels nor in any other power Ierem. 17. 5. Q. What gather wee of this A. That as we beleeue in God and in none but God so we must pray to God and to none but God For prayer and faith be linked together So that we may not pray to any in whom we may not beleeue Rom. 10. 14. And therefore seeing we may not beleeue in the Saints but in God alone it is euident that wee may not pray to any but to God alone Q. Who is this God in whom wee beleeue A. The three Diuine Persons the Father the Sonne and the Holy Ghost Q. What gather wee of this A. That the Turkes and Iewes though they confesse that there is a God yet because they doe not confesse the three diuine Persons acknowledge not the true God the true God being hee whom the Scriptures describe the Father the Sonne and the Holy Ghost 1. Iohn 2. 23. Q. Whose Father is God A. He is the Father of our Lord Iesus Christ And then by meanes of Christ he is our Father Ioh. 20. 17.

those simple soules to liue well which know not what are the particular duties which their owne place and calling require at their hands For how can they spend the day Christian-like that know not what Christianitie meanes And how can they liue like Fathers that know not what belongs to the duty of a father And therefore euery one that will liue well must haue at his fingers ends the draft of duties mentioned before Ephes. 4. 18. Qu. And may wee then safely enter vpon the day A. No in no wise till our spirituall furniture be on and we haue taken vnto vs the whole armour of God without the which wee enter into the world like a naked man into the field And therefore when our cloathes goe on then let vs remember to put on our vertues to Eph. 6. 13. Q. What are the parts of this Armour A. The Parts are 6. First Sinceritie and a faithfull and a true heart to God that we make not shew of more then wee haue but seeke that our inward care zeale loue of God may be answerable to that which we outwardly professe Secondly Righteousnesse and an vpright and honest minde to our brethren that whatsoeuer of theirs shall come into our hands shall passe in peace and safetie as good as it came Thirdly Preparation for afflictions to be readie to lay down our liues and all we haue at the feet of Christ and to vndergoe patiently those troubles which the euill of these euill dayes shall cast vpon vs. Fourthly Faith to perswade our selues that God is at peace with vs in Christ and therefore that he will blesse vs and bee with vs in all our paines Fiftly Knowledge of Gods will to direct vs what wee haue to doe and to beate backe the sundrie temptations that shall se● vpon vs. Sixtly Prayer in the spirit and feruent and earnest prayer vnto God that he will be with vs and leade vs throughout the day and enable vs by his power to discharge in some measure the duties that are layd vpon vs. Q. Yea but poore men will say they haue no time no pray A. They might rather say they haue no will to pray For they that can finde alwaies time to eate in their greatest businesse would sure finde a time to pray if they minded God as they minde their meate Againe when they haue most businesse it is but rising a quarter of an houre sooner Little doe they care for Gods blessing that will not take so little paines to haue it Q. How is the Christian to spend the day A. If the day bee a Sabboth day wee must set our selues wholly apart for the Lord we must not let any worldly businesse take vs up but resort diligently to the Ministry of the word Isay 58. 13. Q. What are wee to doe as we come A. Wee are to thinke with our selues whether wee are going we are going into Gods presence into the presence of that Maiestie that is greater then all the Kings and Princes of the world and therefore with what feare and reuerence should we come into his sight at whose feet all the Kings in the world must cast downe their Crownes and the Angels stand with couered faces as not being able to behold the excellent glorie that shineth in him Eccles. 4. 17. Q. What are we to doe when we are come A. Then we must attend with care and conscience to the Ministry of the word of God remembring that though the voyce be the voyce of a man yet the word is the word of God and therefore we may not let it fall to the ground but set open all the doores of our hearts that it may haue free accesse and entrance to worke vpon vs 1. Thess. 2. 13. Q. What are we to doe after A. Wee are to lift vp our hearts with great thankfulnesse to God for the good things that we haue heard and then wee are to examine our selues what we haue profited what wee know now which we knew not before what vertue is strengthened what vice is weakened in vs and when we goe home then we must remember that we talke as the two Disciples did of Iesus Christ. We must not runne out into the world and speech of worldly matters so soone as we be come out of the Church but then meditate with our selues or conferre with others of that which we haue heard Acts 8. 39. Q. What are we to doe when we are come home A. To call our Children and our seruants to account to see what profite they haue made of the day and to spend the rest of the day in reading and in praying in comforting the sicke This is to sanctifie a Sabboth to the Lord. Q. What if the day be a working day how are we to spend it then A. If the day be a working day then after prayer is performed we are to set vpon the dutyes of our Calling cheerefully and to walke in them with such faithfulnesse and trust that wee may approue of our care and good conscience not onely to men but to the Lord himselfe Q. What is the second thing A. Wee must looke that our godly care in the meane while be not layd asleep but euen in the middest of our businesse lift vp our mindes to God and craue his blessing vpon euery thing that we take in hand and many times in the day thanke him for his goodnesse reioycing in him as in the greatest portion and treasure that we haue Prou. 3. 6. Qu. What is the third thing A. Our next care must be that we vse well our lawfull liberties which God hath giuen vs for the comfort of our life that we exceed not in our apparell going beyond our abilitie or those bounds which modestie hath set vs Then that we exceed not in our meates and drinkes feeding either too daintily or too cormorantly on those meane dishes which wee haue Thirdly that we exceed not in our mirth either in immoderate lightnesse or babishly reioycing in things which we ought not And lastly that we spend no more time idle then may serue to refresh vs. Q. What is the fourth thing A. Care must be had that we hurt not our brethren in their bodyes goods or names or any thing belonging to them but that we be helpefull and comfortable to them all the wayes wee may That we commend their estate by earnest prayer vnto God that we labour for the recouering of them in their falls that we stirre them vp as we are able to good things that wee oppresse them not deceiue them not c. Q. What is the last thing A. For the better performing of all these duties we are to vse the meanes that God hath giuen vs as daily prayer reading of the Scriptures trying of our estate c. And though wee cannot vse all these euery day yet to vse so many of them as conueniently we may and to adde the rest as our leisure and opportunitie will afford This

come humbly and submissiuely into the Lords presence abiecting and casting downe our selues as before a power greater then all the power of this world It is a distinction that one hath of two sorts of Humility Humilitas Immediata Humilitas Accepta It was a kind of Humility in Iohn Baptist when hee refused Christs offer Matth. 3. 14. saying I haue neede to be baptized of thee and commest thou to me but Humilitas accepta was in Christs acceptation that hee would haue it so and answered him accordingly So it was humility in Peter Iohn 13. 8. When he said thou shalt neuer wash my feete but Humilitas accepta when Christ was content to doe it So in this case it is a kinde of Humility when we can say O I am a sinfull man I dare not be so bold with such a power but Accepta Humilitas tels vs we must doe it we must come at the Lords bidding at his commandement So that this glory of the Lord must not driue vs from him but wee must come of our selues and to him alone and that with feare and reuerence The fourth affection that must be vsed in prayer is That we must come with eleuation of our hearts and mindes as high as Heauen For seeing God is in Heauen our affections must neuer stay till they come as high as Heauen where God is And so oft as we pray so oft in our thoughts and in our minds we must rise higher then the cloudes aboue Sunne and Moone and all the Stars Elias his story shewes that hee was carryed in a fiery Chariot into Heauen euen so must we by prayer bee transported out of this world to be present with God in the highest heauens It was a signe betwixt Dauid and Ionathan when he shot his Arrowes that if any of them fell short there was no danger in it c. So it is not with our affections if they be short and not eleuated and carried vp as high as Heauen there is great hazzard and danger that the Lord will not accept nor regard them Thus haue we seene with what affection we must pray In Faith in Loue with Reuerence with Eleuation Yet ere we come to the Petitions wee must consider certaine duties of them that pray First We must labour for the grace of adoption For how ccn we truly call God Father if we be not his children Alas what doe we otherwise but so oft as we pray vnto God so oft continually we doe lye in the eares of God It is like the aggrauation of Ananias his sinne Act. 5. 4. Thou hast not lyed vnto man but vnto God So if we come vnto God in prayer call him father and yet be not his children the very same may be said of vs c. Then you see now what great cause there is that euery man should labour for this grace of Adoption in himselfe to repent his finnes to lay hold vpon the promises of the Gospell to be renued by the Spirit of Christ that we may truely call God Father because now wee haue his true word if we be his children he is our Father yea we may the bolder goe vnto God and challenge him of his promise according to that comfort in Hosea after so many threatnings chap. 1. 10. Yee are the sonnes of the Liuing God c. The second Duty is That we must labour to be perswaded of the fatherly care and loue of God towards vs that we haue a Father in Heauen one that doth respect and regard vs. And so whatsoeuer our estate is in this world though neuer so poore and meane yet to thanke God that we haue our honour with the Lord we may come as boldly into the presence of God as the greatest King Prince or Monarch of the world as Malac. 2. 10. Haue we not all one Father and 1 Iohn 3. 1. Behold what loue the Father hath shewed on vs that we should be called the sons of God so that as I say it is our honor comfort and happinesse that what estate soeuer we be of in this world yet we know that he who is the Father of Kings is our gracious and good Father by the meanes and merits of Iesus Christ. The third Duty is that seeing God is our Father Wee endeuour to walke worthy of such a father that wee doe not dishonor and disgrace him by our sins 1 Pet. 1. 17. And if you call him Father passe the time of your pilgrimage in feare Thus if we proclaime God our Father then our care must be to walke worthy of him It is the blame that God layes vpon the Iewes Ierem. 3. 5. Thou hast said thou art my Father and yet thou doest euill more and more c. So when men will call vpon God as a Father and yet haue no care to please and obey him to doe his will and honour him with a true heart O how shall this one day light heauy vpon their hearts howsoeuer we doe not feele or regard it in this world Thus then if wo call God Father truely carry in our hearts a setled purpose neuer to offend him howsoeuer our owne weaknesses and frailties put vs by yet the end of our life must be that we walke worthy of such a father that is striue with flesh and blood as farre as possibly we can to liue in holinesse and righteousnesse to come to repentance and compunction of spirit euery day to renue our Couenant for the amendment of our sinfull liues Vse 1 Hitherto of the Preface or entrance into this Prayer the vse of all which may be first to reioyce in it as a goodly blessing that God would vouchsafe to be a Eather to such as we be especially men so silly and meane in the eyes of the world secondly to comfort our selues in this that what estate or condition soeuer wee be of yet to thanke God that wee haue a heauenly Father one that reserues a Kingdome for vs greater and better then this whole world So much for the Preface now come we to the Petitions as they lye in order 1. PETITION Hallowed be thy Name THey be sixe in number whereof the three first concerne The glory of God The last three Our owne good In the three former the first prayes for the glory of God in it selfe the second and third pray for the meanes of his Glory First then we pray for the glory of God in it selfe that the Lord may haue a holy Name amongst vs. The Name of God is most holy in it selfe But we pray that it may be holy vnto vs that we may giue the Lord glory and honour which is his due as God is a most excellent and most high power of himselfe so we pray that he be so taken and acknowledged all the world ouer that the whole world may be ready to stoope and yeeld to the excellent and eminent power that is in God

reach it Now there be many wayes for our imitation wherein Angels performe the will of God First They doe the will of God in purity of affection not for any by-reasons or respects but in sincere obedience onely because it is the will of God as it is said by the Prophet Dauid Psal. 103. 20. Yee Angels that excell in strength that doe his commandements in obeying the voyce of his word c. So must we performe the will of God in purity of affection because it is the will of God onely desiring to please him in doing thereof Thus Saint Pauls exhortation is Ephes. 6. 6 That we doe the will of God from the heart And Psal. 119 56. saith the Prophet This I had because I kept thy Precepts So our care must be to doe that which he commands in soundnesse of heart without any worldly respects Many times indeed men doe the will of God but it is not out of any purity of affection to Gods will but because it is for their owne profit and brings them worldly ease false comfort or some other respects as Pharaoh who would let the people goe not in any obedience vnto God or because God had commanded it but in hope of his own ease The like of Abner 2 Sam. 3. Who thought to establish the Kingdome to Dauid not in obedience to God but to maintaine his owne greatnesse and power and out of priuate reuenge vpon others Secondly Angels doe the will of God with readinesse neuer disputing or reasoning vpon the matter but as soone as they vnderstand it to be the pleasure of God and his will by and by they are ready to performe it So Ezek. 9 7. As soone as the Angels had their charge by and by they went forth to performe it And Daniel 8 16. No sooner did the voyce command Gabriel to make the man vnderstand the vision but he came and stood neere vnto him So must we doe neuer to dispute or debate the matter pretending excuses but as soone as we know his will by and by addresse our selues to performe it So did Peter Luke 5. 5. When hee was commanded to let downe his net and you know the successe they were scarce able to pull in the net for the multitude of fishes So the Gouernours seruants John 2. 7. When Christ bid them fill the pots with water which he turned into wine neuer reasoned nor disputed vpon it but did as they were commanded So Psal. 18. 44. It is foretold of that change to be wrought by Christ As soone as they heare of me they shall obey mee Thus must we adresse our selues to doe the will of God with all readinesse in euery thing But if wee examine our selues we shall finde such a strange backewardnesse and reluctation in our hearts how vnwilling bee wee to come to this duty what adoe hath the Lord with vs as is wonderfull ere we can be brought to learne this lesson how oft doe we flye off and yeeld to sense and reason Well we must learne to see dislike and pray against this vntowardnesse in ourselues and that GOD would giue vs more true iudgement and vnderstanding with cheerefull willingnesse to doe what he commands vs. Thirdly Angels doe the will of God with delectation that is take singular delight and comfort in doing of it so must we endeuour to doe it with delight and ioy like as Christ speakes of Himselfe Iohn 4. 34. My meat is to doe the will of him that sent mee and finish his worke And it must not be grieuous in Abrahams sight for the Childe and the Bond-woman to be turned out of dores So we must not thinke it enough to do good duties but also looke that wee haue speciall delight in doing of them as Dauid professes Psal. 119. 16. I will delight my selfe in thy statutes c. And Psal. 4. 7. Thou hast put gladnesse in my heart more then in the time when their corne and their wine increased But now this is our sinne that though in many things wee are content to obey God and to doe his will yet we doe it with so little delight or spirituall ioy with such irkesomnesse tediousnesse and vnwillingnesse that wee endanger all the grace of our well-doing In this case it fares with vs as it did with Ezekiel who saith of himselfe that he went in the bitternesse and heate of his spirit So though we are contented to goe that is to doe as God wils yet it is with that repining and backewardnesse that it looseth the benefit of the action Againe The Angels with earnestnesse and intentiuenesse doe the will of God they doe not freeze in their businesse but bend all their strength about it So Dan. 9. 21. sayes The Angel came swiftly flying vnto me so must we doe the will of God not coldly and idlely but with all our intention and power yea this should also moue vs in that this is the commandement of the Lord. Thou shalt loue the Lord with all thy heart with all thy soule and with all thy might Thus much also Dauid confesses Psal. 119. 4 Thou hast commanded vs to keepe thy precepts diligently Many indeed doe the will of God in shew but coldly loosely lasily with dead affections there is no life in their obedience nor spirit in their prayers how then can they thinke that God will accept of them He that strikes vpon a little Violl and would know whether it bee sound or not hearkens to the sound for if it giue but a dull sound If the ringing bee not shrill he knowes that there is some cracke or flaw in it So it is with vs in our obedience when we giue but a dead sound be not shrill full of spirit and life and when good duties come but slacke and coldly from vs certainely wee haue some dangerous cracke and flaw within vs against which wee must pray and seeke for reformation Fiftly They doe the will of God with constancy and continuance not at one time and neglect it at another but they are alwayes ready and seruiceable So must wee bee ready to doe at all times and in all places As Dauid prayes Psal. 119. 33. Teach me O Lord the way of thy statutes and I shall keepe it vnto the end So Psal. 44 18. the Church professes Our heart is not turned backe neither haue our steppes declined from thy way And Luke 1. 75. It is said we should serue him all the dayes of our life in holinesse and righteousnesse Indeed for a fit or a spirt we can be content to doe so heare the word and frame our selues to some good courses but to walke on in a constant course and doe the will of God as well at one time as another this is hard for commonly men doe by their Religion as great men doe by their Retayners on Feast dayes they come vp and are all put

conuinced of those he ought to repent particularly Secondly No man though he knew euery sinne he committed is able to repent of the same perfectly in regard of his corruption so long as he carries fraile flesh about him and why Because there is no motion of the spirit but it is much weakened by the tentations of the flesh as Gal. 5. 17. For the flesh lusteth against the spirit and the spirit against the flesh and they are contrarie the one to the other so that yee cannot doe the things that yee would So the Apostle confesses of himselfe Rom. 7. 18. For I know that in mee that is in my flesh dwelleth no good thing for to will is present with me but how to performe that which is good I finde not and why because the law of our members still rebells against the law of our minde and therefore as when men poure water into a glasse of wine the water abates the strength taste and colour of the Wine euen so it is betweene the flesh and the spirit the motions of the spirit be alwayes weakened with the motions of the flesh in some measure or other so as wee cannot doe as wee would but liue incumbred with a number of corruptions clogged and weighed downe with naturall frailties which make that we cannot perfectly repent vs of all our sinnes in this life Now against this doctrine there may be three obiections Obiect 1 Obiect 1. All the workes of God are perfect Repentance is a worke of God Therefore Repentance may bee perfect in a man in this life Answ. To this I answer the workes of God are of two sorts First Some God workes immediatly Secondly Some hee workes not immediatly by himselfe but mediatly by man Now those works of God which he worketh by himselfe they be perfect works and haue no defects but those works which God workes by meanes of man those be not alwayes perfect but many times carry some points and markes of frailtie in them As wee know a Scriuener who writes a perfect hand of himselfe yet let him put the Penne into a childes hand though he guide it his writing will not be so faire as that of his teacher because it somewhat participates of the childes vnskilfulnesse So it is in this matter of Repentance because this is not a worke which God workes meerely by himselfe but by the meanes of a man himselfe assisting vsing his will and other affections therein Therefore because there is defect in mans affection and Reluctation in his will resisting well-doing therefore his repentance must needs be imperfect Object 2 The second Obiection is taken out of Scripture where the Scripture many times seemes to speake of the perfection of a Christian sometimes commanding it as Math. 5. 48. Bee yee therefore perfect even as your Father which is in heauen is perfect Sometime commending man for it as 1. Cor. 2. 6. Howbeit wee speake wisdome amongst them that are perfect c. So Phil. 3. 13. Let vs therefore as many as bee perfect be thus minded c. And therefore if there bee perfection in other graces There is also perfection in Repentance Answ. To this I say Perfection that the Scripture speakes of is either Comparatiue in comparison of others as in the same third chapter of the Philippians S. Paul hath plainly affirmed that he was not perfect before God howeuer now he is perfect Comparativè more perfect then other men who had not such excellent gifts and graces As Noah was a iust and perfect man in respect of those wretched people who liued in those times Gen. 6. 50. So Iob and Zacharie in this respect were called ●ust men Secondly Ex parte we may be said to be iust and perfect in some respect and degrees as Math. 5. be yee therefore perfect as your heauenly Father is perfect Here we cannot be so perfect in the intention of our loue but in the Extention thereof to loue all sorts to loue our enemies to loue friends and foes and doe good to all of all sorts with an eye vnto God that is that perfection here meant and spoken of Obiect 3 The third Obiection is this All the graces of God that bee imperfect in this life shall bee perfected in heauen 1. Cor. 13. 10. But our Repentance shall not bee perfected in Heauen for in heauen there is no sorrow for sinne as Reu. 16. 17. for God shall wipe away all teares from their eyes Therefore because repentance shall not bee perfected in heauen it must needs be perfected in this life To this I answer there bee two parts of Repentance considerable 1. There is a Poenall part if I may so call it 2. A Part that consists in sanctified motions Answ. That part of Repentance which is Poenall sorrow afflicting teares and such like shall cease in heauen and is meerely shut vp within the bounds of this life But that part thereof which consists in sanctified motions shall bee perf●cted in heauen because we shall perfectly dislike and hate all the sinnes that ouer wee haue committed Thus the doctrine being cleere the vses are three Vse 1 First seeing that no mans repentance is perfect in this life therefore as we pray vnto God to pardonour other imperfections so we must pray to pardon the failings of our repentance not to weigh them in the ballance of Iustice lest they bee found light but in the ballance of ●…ercie where small things are taken in good worth and therefore as the man in the Gospell came to Christ with teares saying Lord I beleeue helpe my vnbeliefe So must we all cry vnto God with mournfull and heauy hearts Lord I repent but for Christs sake pardon the many failings of my Repentance Vse 2 Secondly seeing our Repentance is imperfect in this life therefore it is cleere that no man by his Repentance can merit any thing at the hands of God The very Schoole-men say the selfe-same thing that any defect want or impenitencie makes our Repentance to be imperfect yea all wee can doe is full of defects and wants therefore no merit before God and if it merit nothing at the hands of God then when men haue repented them of their sins they haue need still of the Blood of Christ to make Reconciliation and attonement for them It is the opinion of some in the world that if one haue repented of a sinne by and by he shall be saued by the vertue of his repentance But the truth is that though repentance bee a necessarie duty and disposition without which no man liuing can be saued in this state of sinne and though it be neuer so sincerely performed and often reiterated yet because it is full of so many imperfections it had need of the Blood of Christ to perfect it and reconcile vs vnto God holy cleane and vnblamable in his sight as Peter tells vs Yee also as liuely stones are built vp a spirituall house an holy Priesthood to