Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bind_v	church_n	earth_n	11,353	5	7.1975	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93799	A holy life here, the only way to eternal life hereafter. Or, A discourse grounded on these words, The weapons of our warfare, &c. 2. Cor. 10. 4. Wherein among other things set down in a following index this truth is especially asserted; namely, that a holy life, or the habitual observing of the laws of Christ, is indispensably necessary to salvation. Whereunto is added an Appendix, laying open the common neglect of the said laws among Christians, and vindicating such necessity of observing them from those general exceptions that are wont to be made against it. By R.S. B.D.	Stanwix, Richard, 1608-1656.	1652 (1652)	Wing S5252; Thomason E1276_1; ESTC R210586	123,869	304

those that read them and from the use that contrary parties make of them but also often contradict one another and indeed sometimes do also or at least may be thought as men to contradict themselves whereas the Scripture hath every where and so is acknowledged generally by all to have a full and perfect consonancy with it self so by so doing that is by setting them thus over us to be guided by their judgement in our assent to divine matters and as it were tying our selves up to the rule of their standard in measuring sacred truths we should not onely be forced to re-admit some things as truths in this kinde which have been and that deservedly rejected by the first Reformers but also to confesse the Reformation or change in Religion made by them to be in respect of most of the points of it groundlesse and unwarrantable seeing it is plain the Papists can and ordinarily do alledge abundant testimonies out of the foresaid Councels and Fathers writings and that without forgerie or wresting for upholding those their opinions and practises in Religion which were then and we think still of right ought to to be notwithstanding the credit of such authority condemned and relinquisht by us They who will but look into Bellarmines Controversies or Durants Ritual will finde that there is hardly any opinion so grosse which they maintain or ceremonie so ridiculous which in their worship they use and practise which hath not testimonie brought for the countenancing thereof from some or other of the Fathers writings Now to return from this seeming digression concerning the inconvenience and unnecessarinesse of miracles in these times having before and partly together herein shown the usefulnesse and neces●ity of them in those times of the Apostles to which they were peculiarly limited being then requisite weapons for subduing the Heathen world to the obedience of Christ I am now to show that there are other weapons something proportionable to those extraordinary ones forementioned which are common to our times and partake truly of that mightinesse for pulling down strong holds which the Apostle speaks of and these we may conceive as the former to be of two sorts 1. One in the use of it respecting those within the Church 2. The other respecting those that are without The former is answerable in some degree to that extraordinary power the Apostles had of delivering up some sort of Persons to Satan and it is that which belongs to the church it self to make use of namely Excommunication that is separating of persons that are scandalous as Drunkards Swearers Adulterers or any that live in any sin contrary to the known laws of Christ from the Company of the faithful and this separation according to the quality of the sin and condition of the sinner is twofold 1. Imperfect when one is excluded from having any intimate familiarity or conversation with the faithful yet so as he is suffered to remain a member still in some manner of the Church by partaking of hearing the word preacht This separation is that which the Apostle means when he requires us to withdraw our selves from every brother that walks disorderly and afterward 2 Thess 3.6.14 1 Cor. 5.11 if any obey not the word to note that man and have no company with him that he may be ashamed and with such an one not to eat and the persons that are thus to be separated from are as these alledged places imply such as are so involved in the habit of one or moe sins that yet there are some hopes left of their recovery out of it 2. Perfect separation when one is quite excluded from the Company and Congregation of believers so as he is not any longer admitted or reputed a member of the Church and the persons that are thus to be excluded are such as obstinately go on in their sins and suffer all the admonitions and reprehensions that are bestowed on them to be in vain whence it may plainly appear that they make no true account of the Commandments of Christ and so are not to be reckoned as his servants or Schollers and therefore are fit to be excluded out of the number of those that professe themselves such Now that there is such a power given and commended to the Church appears hence 1. That the Apostle reprchends the Corinthians for not excluding the incestuous person from amongst them 1 Cor. 5.26 2. That our Saviour requires that he who being privately and publickly admonisht and convinc't of his sin and yet obeyes not the Church shall be accounted as a Heathen and Publican Matth. 18.17.18 and hereupon sayes that he who is so bound on earth shall be bound in Heaven And touching both these sorts and degrees of Excommunication we are to observe that this is the alone weapon which the Church of Christ is authoriz'd by his Commission in this case to make use of against any such as walk contrary to the rule or hold any opinion repugnant thereunto as for these other weapons as namely bonds fines imprisonments c. which as we shewed before are altogether ineffectuall for the advancement of Religion they are all of a later date being invented and brought into the world by the Spirit of Antichrist which as it hath corrupted the pure and spiritual doctrin of Christ in other things with many corrupt and carnal inventions so it hath instead of this weapon which rightly used serves for reclaiming and healing the persons against whom it is imployed that his spirit may be saved in the day of the Lord and so implies a degree of the greatest charity towards him brought in the use of those other weapons which have no power at all to heal but only to destroy and so manifest the greatest cruelty that can be used Now the special ends and uses for which this weapon was at first appointed and for which it is or ought still to be continued in the Church we may conceive these 1. To provide hereby for the credit of the Church and the honour of religion and the professours of it that the enemies of either nor any other might have occasion to think or speak evil of the Church as if it willingly connived at or harboured any unclean or sinful persons in it 2. That the rest that are members of it might somewhat the better through the fear of this censure or punishment which is ratify'd in Heaven be contain'd within the compasse of their duty or the sooner return again to themselves upon their beginning to decline from it 3. That hereby the spreading of the contagion of sin might be prevented for as according to the Apostle a little leaven leavens the whole lump 1 Cor. 5.6 so one such sinner suffer'd without such censure inflicted on him makes others lyable to be infected by him 4. That those that are thus wounded may so come to be healed that is that by this means having just occasion given them to take notice

them to go along with the World that is the greatest part in their fashions and courses but even to think themselves bound to go against the stream to aim at such a singularity as is quite opposite to this general practise Be not conformed to this world but be ye transformed in the renewing of your mindes Rom. 12.2 Phil. 3.20 Jam. 4.4 and our conversation is in heaven that is the heart of a right Christian is there set Whereas the most whom the Prophet calls the men of this world as having no other portion that is of good things Psal 17.14 to receive but what they enjoy here have their hearts set upon earthly things 2. The devil may perhaps make use of the perswasions of others such as are in appearance and it may be in their intentions friends to draw those off that are entred into the way of godlinesse and have broken his snare thus he did make use of Peter to Christ and thus many times no doubt he does of those that in their carnal affections wish others well perhaps putting into their mouths such words as these what needs all this ado why should you trouble your selves with so much reading or praying or meditating or conferring together cannot you content your selves as others do with what is done in publike what necessity is there that you should be so precise in your carriage so scrupulous and circumspect in your words do not you think that others as wise as you that make no such matter of these things Thus I doubt not but many times it falls out But whosoever you are that are thus assaulted and thus set upon to have you abate of your zeal and care about the things of the kingdom of Heaven which hath need of all helps in this cold and frozen world for encreasing it you are to look upon the persons employed in this work though they be as near to you as Peter was to Christ yea though it should be one that lies in your bosom as the instruments of Satan that is such as at least unwittingly are his instruments doing that which tends truly to your destruction and therefore let it be your care that the love you have to the parties or the apprehension of that which they bear to you corrupt you not so far as easily it may as to make you hearken to such counsels in abating of the performance of those duties which are so necessary You are to remember that lesson of our Saviours in this case If any man hate not father and mother he cannot be my disciple Luke 14.26 3. As the devil is cunning so is he also cruel one that not only makes use of gentle and flattering means but also of rough and harsh usage and therefore we must fit out preparation hereunto also We must inure our selves beforehand to hardness 2 Tit. 2.3 Thou therefore as a good souldier of Jesus Christ endure hardness Souldiers when they enter into the field or come to be ingag'd are forced to indure much hardness cold and wet and hard lodging and to be content with course and scant dyet and therefore they that are desirous to approve themselves good souldiers indeed in this kinde will be ordinarily so wise as to innure themselves before-hand to some such hardship at least those that have the command and government of them will not suffer them to spend their time in ease and idlenesse or in the softning pleasures of feasting and delicate feeding The like wisdom is requir'd in us we are sure through the opposition of this great adversary to meet with hardnesse troubles within or without or both and therefore we must prepare our selves before-hand for this hardnesse by willingly undergoing some hardnesse at present Now by this hardnesse I mean nothing else but the doing of those things which are naturally hard and unpleasing to us together with the crossing our selves in those things which our sensual part carries us to 1. That which I understand by the former is the constant and continued uses of these Christian exercises of prayer meditation exhortation and sometimes fasting all which are commonly especially at first ungrateful to the flesh but very requisite for hardning it and making it serviceable to the spirit and so for strengthening of us to hold out in this Warfare 2. That which I understand by the latter namely by crossing our selves in those things which our sensual part carries us to 't is not any Stoical irrational opposing of our desires in the use of things which the temper of our bodily constitution requires and which God hath allowed us so far to satisfie but it is the inordinatenesse of these desires which many times are very pleasing and therefore hard to be moderated and such are the desires of revenge or of expressing anger or hatred which we are so far to oppose in our selves by the Law of Christ as not only not to wish or take pleasure in any evil that befalls him that hath done us wrong or is our profest enemie but even truly to wish and seek his good And in regard of this kinde of hardnesse it is that our Christian duties are exprest by such names as imply a kinde of violence to be used against our selves Col. 3.5 Gal. 5.24 Matth. 5.29.30 as mortifying our earthly members crucifying the flesh pulling out the right eye cutting off the right hand c. And by this crossing our selves in this kinde by subduing that anger or pride or covetousnesse or other the like sensual affection that is yet in us we shall take out the sting from all other crosses that the devil by any of his instruments can bring upon us Lastly one thing not the least effectual to prepare thee for this hardnesse so as to make thee go thorough with thy Christian Warfare will be to settle this perswasion in thy self namely that though thou mayest certainly by so going on promise thy self victory in the end and also ordinarily much comfort for the present even in the exercises of religion or keeping Gods commandments according to that of the Psalmist in keeping of them there is great reward a hundred fold now in this present time is promised by our Saviour Psal 19.11 Mark 10.30 yet thou must expect through this adversaries means several rubs and discouragement to be now and then cast in thy way and that not onely by the reproaches and persecutions of others but which is most bitter and dangerous of all some perplexing distracting thoughts within thy self so that all thy sense of pleasure shall be taken away and that course which hitherto thou hast gone on in shall appear in thy own apprehension not only tedious but an unprofitable and uncomfortable course This I say thou art to reckon of afore-hand that thou mayest be the better prepared for it and not think it any strange thing when thou findest thy self in this case Only when it is so with thee thou must

power over the nations and him that overcometh I will give to sit on my throne even as I have overcome and have sit down on my Fathers throne Thus it is plain there must be an actual overcoming of all hardships and difficulties that lie in our way to the crown of life or else we cannot expect it and in this there is a difference betwixt the Christian souldier and other souldiers these though they are bound to fight yet they are not bound to overcome because it may be impossible for them though they use all possible strength and courage but we are bound to overcome as well as to fight and this implies that both these are in a manner alike possible and certain the reason whereof is this that so long as we fight in this warfare we have an almighty power assisting us and backing us out and carrying us on so that it is impossible that any thing should be too strong for us but this I say is only so long as we fight or are willing and resolved to do so that we have this Almighty Power the Lord of hosts thus strengthning us He does not dowith his souldiers as some Generals or Captains sometimes use to do with theirs thrust them on against their wills no as he needs not so he scorns to have any such service done him and much more to force any himself to do it Those that are fearful to go on or willing to depart from this warfare they must not look to be compelled by him He cares for none but a willing people such as are truly willing and resolved to use that strength they have in this warfare and such persons as are thus disposed may assuredly reckon not only to finde daily more strength but also certainty to overcome in th● end through his Almighty assistance to make us thus willing and resolved and so prepared for this assistance the very beholding of this prize cannot but be an effectual means 2. Look upon those that have gone before us in this warfare what extremities and difficulties have many of the most eminent servants of God been cast upon and how cheerfully have they gone through them some have had tryal of cruel mockings and scourgings and bonds and imprisonment others stoned Heb. 11.36 slain with the sword Few but especially in the primitive times were persecuted for that for which they chiefly ought to have been honoured and yet they held fast their integrity and none of those things moved them they supported themselves under all with the hopes of this kingdom which they knew could not be come at without going through with these difficulties and which being once attained would infinitely transcend and make amends for all and what are we then that we should fancie to our selves a way to this kingdom made up of ease and softnesse and delight that God should allow us as it were a paradise here consisting in the pleasing of our selves and walking in the wayes of our own heart and doing what is right in our own eyes and then bestow on us another that is a true and far more glorious paradise hereafter 'T is true we are not through the mercies of God called to encounter with such hardships as they were put upon but we know not what we may be and we can be no longer sure nor safe then we are in readinesse and still preparing our selves for them that is martyres in praeparatione animi and this we are alwayes called unto to be dying daily in our selves to exercise a kinde of cruelty but indeed a mercie to our souls in killing all inordinate lusts in curbing and contradicting our selves in that which the bent of our hearts and stream of this world carry us to in practising the duties of godlinesse commended to us in the word how much soever against the hair or what disrepute or disadvantage soever they draw upon us from the world This was that which these forementioned worthies were well exercised in before they came to these harsher encounters and without this they had never been able to have suffered what they did but the doing of these things upon themselves pulled out the sting from those evils that were in the power of others to inflict on them and thus can we only prepare our selves for this enduring of the like things which they did thus only manifest our selves to have a communion with them to be members of that body which they belong to and whereof Christ is the head we must thus far at least suffer with them or else we shall not be glorified with them Christ hath no disp●oportioned members in this bodie of his not some that have the tumours of the flesh bred by the sensual desire that remain in them and others that are spiritual persons being truly cleansed from all such carnal impostumes as having that killed in them that bred these in them not some that live after the flesh and others that live after the Spirit Gal. 6.1 Rom. 8.1 but all such as are his are truly spiritual persons and walk accordingly that is after the spirit 3. Look upon the Captain of our salvation our Lord Jesus Christ look upon him so as not only to behold him as gone before thee but as one now that eyes thee from Heaven that sets himself to observe how thou demeanest thy self it is said that Caesars Eye made his souldiers valiant and so it s found by experience that the eye of the General or some great Officer carries on some beyond that which otherwise of themselves they would not enterprize how much more may the Eye of this General incourage thee seeing it is not onely in his power to reward thee but even at this distance to derive influence into thee yea he looks upon thee for this end and not only so but he purposely heretofore led that way himself that is he was made perfect through sufferings that he might be the more ready to succour them that suffer or are tempted having been in all things tempted as we are Heb. 2.10.4 15 16. and hereupon we are exhorted to come boldly to the throne of grace Oh then whatsoever conflict we shall be ingaged in for gaining this crown let us remember that this our glorious Captain looks down from heaven upon us not only to observe us but to help us though the help which we are to reckon of and ordinarily to expect from him is to be of the same kind with that which he found himself when he was here on earth and that is to be supported in our sufferings and not to be exempted from them his strength being to be manifested in our weaknesse by enabling us to bear and go through with the evils and adversities of the world and not simply to decline or avoid them let us then under the pressure of any such evils lift up our eyes towards Heaven as Saint Stephen did we shal see though not in the same manner with

every where sufficiently declared their dislike and enmity against it and this sure could not but be another great prejudice to fortifie such in their gentilism and standing out against the doctrine of Christ that it was not only a thing new in it self But that no others generally shewed themselves commenders or professors of it but only contemptible and obscure persons 3. That mens mindes were every where possessed with hatred against it as for this sect said the Jews to Paul we know that every where it is spoken against Act. 28.22 yea not only spoken against but so far seemed God from owning or blessing it those that were the most zealous professors and maintainers of it met with nothing but bonds and imprisonment c ue ty or infamous deaths as rewards of their service the world hereby declaring at once its enmity against this doctrine and the professors of it and also its judgement of both that it held the former as no small crime and the latter for a sort of the most vile and unworthy persons such as were not fit to live in the world 4. There was another not the least prejudice which was common both to Jew and Gentile immediately respecting the first author of this doctrine himself namely that he whom his followers pretended was now in heaven and had power as they affirmed to bestow a glorious and eternal life after this upon his servants which was the only allective whereby they could hope to draw others to them that he when here on earth should appear to be no other then a vile infirm and infamous person that he should be made subject to mockings and whippings and a wretched death as his followers have been since without manifesting any power he had either of executing any revenge upon the persons that so used him or rescuing himself out of their hands can it be thought that the King of Israel the glorious Messiah that was so long spoke of by the Prophets before he came and had such great and excellent things affirmed of him that he now when he was come should be so far short of those ordinary kings that went before him as not only to have no retinue answerable in Pomp and greatnesse to what they had but also be exposed to such indignities as use not to befall any save the vilest sort of men is it likely but if he had been indeed such a person he would either have saved himself from the Crosse or being upon it he would as he was desired have come down thence and so have manifested his power that his enemies might have believed in him This is that reasoning that the Jewes heretofore and still to this day make use of for fortifying themselves in their infidelity and opposition against the doctrine of Christ And thus the great and wise ones of the Gentiles strengthned themselves in the like opposition they could not see how he who was so inglorious himself as it sufficiently appeared to the world Christ was by his messengers constantly preaching of his crosse and sufferings could ever come to have such a power as they affirmed he had of conferring such transcendent glory on others neither could they with all their wisdom and learning apprehend indeed they rather hindred them in this matter how outward sufferings and afflictions and death which in themselves as their reason told them was the way to or rather made up extreme misery and unhappinesse how these things should be as the Apostles affirmed they were the certain road to supreme glory and happinesse this was in their judgement an absurd and foolish thing to imagine and so in this respect Christ and the doctrine publisht by him and his servants became a stumbling block to the Jewes and to the Gentiles foolishnesse the very consideration and belief of somewhat which was true of both as namely that Christ was a person that suffered such great evils on earth and that he had taught that others by the like sufferings must expect to come to glory and happinesse was a ground whereon their wisdome built such reasonings as became a strong hold or fortresse to make them persist in their enmity against both And by all this we see what several reasonings or strong holds there were wherewith men were generally fenced against the doctrine of Christ all which were of necessity to be battered down and demolisht before it could have entrance into their mindes or they be brought to yield submission unto him And to these may be added some other reasonings in the like kind but more immediately of the devils invention that father of lies having not that truth in them which the former are to be conceived to have for the ground of them namely those false calumnies raised against the professours of this doctrine Tertul. Apol. Minut. felix as that they were haters of mankind that their meetings were for sedition or to enjoy a promiscuous satisfaction of their lusts that they killed young children and used sorceries and inchantments c. by which means we must conceive further that men were still more estranged and the strong holds erected against Christ became more powerfull and hard to be subdued Now I should shew you how these weapons formerly spoke of in the Apostles and others hands were effectuall in great part for beating down these holds for silencing and confuting these severall reasonings but first it will be fit for us to observe by reflecting upon those reasons that we have named who they are to be compared to or rather who they are true imitatours of that make use of the very same reasons in effect that is of the reasons of Pagans or unbelieving Jewes for their persisting in any old opinion or custome or opposing of that which is newly perhaps discovered and that it may be by men of no great eminency in the world Thus the Papists they plead antiquity of those corruptions of theirs which we have rejected that they and their fathers before them have thus believed and practised They plead also universality all the Christian world at that time when Luther began to oppose them and still the greatest part yet hold the same opinions with them they plead also authority many learned Councels and Fathers heretofore and at present great Cardinals and Kings and men that excell in all kind of learning as many of their Jesuites do are not onely professours but Patrons and maintainers of them that these their corruptions as we call them have had the blessing of God going along with them their Churches at present as they have long flourishing in splendour and riches and high dignities which they enjoy And to these may be added further their usuall allegations against that truth wee professe as its novelty when Luther first publisht it where was it say they for so many ages before him what number of persons or company of men can wee name that held those opinions that we do now and was all

their eyes namely with the dazeling splendour of riches and worldly profits presented in their full but false glory to them when as notwithstanding the danger our Saviour hath forewarned us there is in these things and the charge the Apostle hath laid upon those that have them to be rich in good works not only their thoughts appear to be taken up with a continued successive series of cares about them whereby they are often cast upon unjust or scandalous courses for getting or encreasing them but also their enjoying of them is wholy in a manner ingrossed to themselves to feed their eyes with the pleasure of beholding them or their other Iusts of ambition and sensuality by laying them out so as these incite them and may we not think that there is a third sort of whom it may be said that that which St. John cals the pride of life hath taken up the chief room in their hearts when as so many signs or rather effects thereof are open to the notice of all such as high looks painted faces gorgeous apparell boasting at least obliquely of their own worth or parts or of that which is not truly their own genus proaves the vertue or it may be only the wealth and greatness of their Ancestours things all utterly inconsistent with that humility which our Saviour hath placed as the first round in that ladder whereby we are to climb to heaven and doe not these three sorts to say nothing of those other breaches of this sobriety consisting in vain talking and foolish jeasting so common with most persons as drunkards swearers c. not so distinctly comprized under these heads make up every where with us as well as Papists the far greatest number of Christians even of those which are the knowing and civill part of them By all which it may appear that those lawes of Christ or rules of life prescribed us in the gospel however known and acknowledged for such are not indeed hardly by any that so acknowledge them looked upon and accounted as binding lawes that is so binding as that heaven the glorious prize held forth to us therein cannot possibly be come at but by a constant and impartiall observing of them Men hereby I conceive declare and that more really than they could well otherwise by their words that they think a bare knowledge or profession of these lawes never actuated into such an observance nor indeed ever truly intended to be so is all that is indispensably required of them in reference to that place and so that heaven may be won by those that onely professe to fight for it without really doing so Now one principall aim of the former discourse is to work men off this pleasing but pernicious perswasion to show that which I shall now more largely insist on and confirm namely that these lawes of Christ were given to another end than onely to be known or talked of that the glorious reward of eternall life revealed and proposed to the world by him though it infinitely exceed for the true worth of it the utmost imaginable extent of our obedience so that wee could not be said upon a supposall of our absolute freedom from sin and continued walking in gods commandements all our dayes properly to merit it yet cannot be come at but in that narrow way which he hath limited that wee must come up to Christs own tearmes if wee will indeed purchase this rich pearl and these tearmes are no other but the observing of the foresaid lawes Math. 11.29 or as our Saviour himself speakes the taking of his yoke upon us his easy yoke as he calls it as beeing by him lightned of those numerous and servile ceremonies which made it formerly lie so heavy on the necks of Gods people of which metaphoricall expression St. Act. 15.10 John renders us the sense in plain words by telling us 1 Joh. 5.3 that this is the love of God that wee keep his commandements namely those delivered to us by his son Christ whom he had commanded all to hear and which commandements especially as sweetned with the hopes of the former reward are not grievous as he there affirmes Math. 17.5 yea in the keeping of these it is that the same Apostle makes the knowledge of Christ to consist telling us that he that saith 1 Joh. 2.4 he knoweth him and keepeth not his commandements is a lyar and the trut his not in him The Antinomians There are some I know that have found out shorter and easier wayes as they imagin to the kingdome of heaven who not onely think the former course unnecessary for any to engage themselves in but ordinarily decry the pressing and perswading thereof as that which tends to the setting up as they call it of self-righteousnesse and to detract from Christ that honour which they conceive can onely by a confident reliance on him separated from all such qualifications in our selves truly redound to him Now though wee may well admire how this opinion should ever come to attain so much credit as to gain any proselytes among Christians or how the patrons of it should come to have such boldnesse to vent it with that confidence as they have done when wee consider what a flat and direct opposition it beares to the main current of the gospel and particularly to those 3 chapters in Math. Math. 5.6.7 wherein our Saviours sermon is contained and to the first epistle of John yet I cannot but acknowledge this cause of wondring to be much abated when I consider withall the answerable opposition that there is betwixt those lawes of Christ and the sensuall desires that are naturally in men which being alwayes ready at hand to put men on such wayes as are most pleasing or least distastfull to the flesh it is no marvell if the said desires so far prevail some time on the judgment as to perswade it to passe sentence on their side that is to judge such wayes most safe and warrantable which are most pernicious and damnable in themselves This is to be reckond the true originall cause I conceive of the foresaid opinion and of mens resoluteness in holding it Most are desirous to come to heaven by as short and easy a course as may bee and they very well know that it is longum iter per praecepta a very tedious and difficult voyage thither by the way of Christs commandes that is onely by the constant and continued expressions of the former Godlinesse righteousnesse sobriety to look for as the Apostle requires wee should the blessed hope promised what marvell then is it if this desire and this knowledge joined together in them make them willing to find out and entertain such opinions as promise heaven upon easier terms than such harsh conditions what marvell is it if upon this ground among the many figurative and some of them obscure formes of speech wherewith the scripture abounds some be understood in such a sense as makes our proper and

his transgressions that he hath committed they shall not be mentioned to him in his righteousnesse that he hath done he shall live who may not easily see what a vast distance there is betwixt these words and those of the Common prayer-book which yet are pretended to be either a formall recitall of these or at least such a rendring of them as is in sense fully equivalent Is it not plain hence that besides and after the turning from all our sins which seemes all that is intended to be signified by that phrase of repenting of them from the bottome of our heart there is expressely required a keeping of all Gods statutes and doing that which is lawfull and right of which there is no mention at all in that saying in the Common prayer-book as a necessary condition for attaining that remission of sins and life there promised I am willing to suppose that those who were authors of that liturgy and so of this saying in it knew how by the various acception of the word repent to reconcile in sense this saying and the next together and so were able thereby to vindicate themselves from that which might seem otherwise to be justly charged upon them herein namely wilfull falsifying or perverting the words of Scripture yet as I can see no true reason why pretending as they did to deliver the unquestionable sense of the Spirit of God they should so far neglect the words certainly dictated from this Spirit as in stead thereof to use in this matter expressions wholly of their own framing so I cannot but think that their thus doing and rendring or reciting that text as they have done was and is still especially considering the former corrupt notion of repentance that many have been and yet are ordinarity possessed with a most dangerous rock at once to harden and continue men in their sins and to make them but most deceitfully promise themselves heaven upon some late ineffectuall mourning for them at the last notwithstanding their continuance in them till that time 2. Touching that other instance taken from the example of the penitent thief I think it may be in some manner said of him that since he was crucified and dead he hath killed far more soules than being alive he hurt or destroyed bodies but it is and hath been through the fault of men themselves with whom this one example how ever not possible to be paralleld as wee shall presently show is of more force than the whole gospell or doctrine of Christ Those who are ready to flatter themselves upon this ground by thinking that a blessed and happy death may be the sequel of a dissolute life as it was in him if they will but heedfully consider the circumstances so far as the Scripture layes them open of this persons repentance which was indeed as late as could be will easily find that it is not possible for them though they would never so gladly to be truly like unto him herein and so that the promise made to him can derive no comfort at all to them for 1. This thief did not for any thing that appeares in Scripture know or acknowledge Christ before this time that he was now hanging on the crosse and so ready to dye with him then it was that he began to make profession of him and was first ingrasted into him by faith but those Chrislians who are wont to allege this example for the acceptance of their late sorrow are to be supposed to have acknowledged Christ long before the time of their dying even in a manner all their life time having been so long constant professours of him 2. This thief after his faith or declared profession of Christ had no space left him for correcting or changing his course of life whatsoever good he could do then on the crosse he did it as in rebuking of his fellow thief acknowledging the justice of his own and his sufferings asserting Christs innocency and by his praying to him giving him divine worship and expressing his faith in him but the fore-mentiond persons are such as after their profession of Christ have large spaces or proportions of time afforded them their profession ordinarily beginning with their first use of reason and so running on in an eeven line with their lives and yet they could never find any season for setting effectually about the work of reforming their lives that is for thorowly observing Christs lawes in rendring that obedience thereunto which was both possible for them and they made profession of their practise hitherto namely till the approaching time of their death hath been a contradiction of such their profession and so their religion for so long is to bee reckoned nothing but a formall hypocrisy or dissembling 3. This thief had and manifested then so great a faith as was not in the Apostles themselves he then firmly believed in Christ when their faith in him t is plain by their forsaking of and flying from him and those words of distrust they used as wee trusted that it had been he Lu. 24.21 c. began to fail he acknowledged Christ hanging on the crosse to be about entring into a kingdome and neither being deterred with Christs nor his own death he trusted that Christ would be mindfull of him and could again reduce him to life who can possibly now have such a faith have not all that professe Christ an opinion of his being like as he truly is in supreme power and glory and is it not much easier to believe in such a person namely in him that is risen from the dead and is invested with all power in heaven and in earth than in him who being now a dying is forsaken and scornd and derided in a manner by all men as Christ truly was yet such was the faith of this thief that is indeed a most singular and admirable faith suitable to those other prodigies that accompanied Christs death as conducing to the solemnity of it and therefore most worthy through the divine bounty to justify this person with our most gracious God but till Christ come to suffer again which will never be no more examples of this faith or of such believers are to be expected and consequently this persons example and the happy issue he had of his late repentance can be no ground of comfort for the fore-mentiond persons it being not possible that his case should be theirs or that their repentance should be answerable to his in any thing save in that which was truly of least moment in it the lateness of it Now touching that corrupt notion of repentance before spoken of which seems to be nourished and upheld in many chiefly by the influence derived from the two former instances though what hath been said in answer to these may in great part serve to show the corruption and unsoundness of it yet for the fuller manifesting of this and together therewith that which is truly imported by the word repentance I shall