Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	eternal_a	life_n	soul_n	7,461	5	5.0564	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08055	Mans actiue obedience, or The power of godlines especially in the commandement of the gospell, which requireth faith in euerie Christian: or A treatise of faith, worthily called precious faith, as being in it selfe a most rare iewell of ioy, and peerelesse pearle, that excelleth in worth the highest price. Wherein is plainly declared what faith in Christ is what properly is the obiect of it, what is the speciall operation of faith, by which it may bee discerned; and the worke about which it is principally imployed, the subiect wherein it is placed; what things are needfull to the making it up, what to the being, and what to the wel-being of it; with the differences that are betweene true beleeuers and fained in all of them, and the vses thereof. By Master William Negus, lately minister of Gods word at Lee in Essex.; Mans active obedience.	Negus, William, 1559?-1616.; Negus, Jonathan, d. 1633.	1619 (1619)	STC 18420; ESTC S113618	278,658	364

and effectuall working of this grace the same is most euidently and manifestly discerned and made knowne to haue a true and liuely being in that subiect wherein so effectually it is seene to haue that manner of working Euen as it is a farre readier and easier way for one to know in himselfe or make manifest to another that hee hath life in him and is indeed a liuing man by speaking by walking by working and doing the actions of one that is liuing then by the apprehending the time of his first conceiuing or quickening in the wombe or of his first entring into the world when hee was new borne Therefore it is vsuall in the Scripture for men to bee directed in this case to find out and manifest their faith by the fruits and workes that it doth bring forth to discerne the surenesse of their graces by the effectualnesse of their operation and by the soundnesse of all that which is seene to come from them euery man being willed to consider his owne wayes in his heart and to looke vpon the workes of his hands and thereby to giue iudgement how the case doth stand with him as touching his saluation Which is an easie way of triall and ready course taken to finde out this matter by for euen a blind man will truly iudge by the effects which hee can sensibly feele the certaine and vndoubted being of such a thing as necessarily doth cause such effects as he so doth feele though in regard of his blindnesse he cannot see the same thing nor discerne where it should bee As bring him to the fier and let him feele the heate thereof he will as certainly apprehend and as vndoubtedly conclude that there is fier as those that by seeing it are able by their sight best of all to discerne it And otherwise without a feeling of some manner of the working of faith I thinke it to be most rare and difficult for any to finde that he hath faith in himself at all I denie not but faith may haue a being where the working of it is not felt but so long as the working of it is not felt I hold that the being of it is not found and doubtlesse true and sauing faith Faith may be without feeling hath no sooner giuen vnto it a true being at all then it hath also giuen vnto it some kind of acting and working together with the being at the very same time though not alwayes seene For it is a liuing and a liuely faith and not a dead faith which must be a sauing faith now in euery thing that hath the being of it in life there is an act of liuing in that thing that hath such a being and as the Apostle saith that workes are to faith as is the spirit and Iam. 2. 26. breath of life to the body and concludeth thereupon that as the body without the spirit is dead so faith without some kind of working and operation is dead also It is true a body may haue life remaining in it though the spirit and breath of life cannot be seene nor perceiued to haue any stirring or motion at all in the same but then that remaining of life and being in this world in such a body is neither found nor felt by it selfe but in such an exstasie seemeth to it selfe to be as in another world neither is iudged by others that looke vpon it to bee otherwise then if it were truly dead and had no life at all in it and yet for all this such a partie hauing his life still remaining in him may recouer and get strength againe Thus may it fare with sauing faith in the heart of a true beleeuer it may haue such weaknesse come vpon it such faintnes and feeblenes may ouertake it it may fall into such an exstacie and into such qualmes and swoundings away that shall so stint the sensible working thereof as no remainder of the life of it by any working that can be perceiued to come from it may either be felt by the hauer or any way discerned by the beholder that standeth looketh vpō such a weak Christian so fallen fainted away and yet for al that true faith is alwaies liuing faith hauing euer the truth of life and being remaining in it though many times with much fainting yet neuer wholly failing for altogether Q. But if I may be so bold as to leade you on a little further in this digression from your former speech before you returne to it againe I demand if it be possible that it may fare thus with sauing faith in the heart of a true beleeuer that it may remaine in life and being when there can be perceiued no manner of operation and working to come from the same how that will stand true which you affirmed before that faith hath no sooner giuen vnto it to haue life and being then it is also in hand with some kind of action and working which doe neuer cease so long as that remaines to be for what kind of working can you shew faith to be in hand withall then when it is in such a case as lastly was mentioned and set downe A. Euen the worke of liuing as I said before it is in hand with the continuing of the act of life till life it selfe shall cease to be for life so long as it lasteth is a continued act of that that so hath life in it and besides by this meanes of the liuing of it that is in hand with another most blessed and happie worke of the preseruation Weakest faith saueth of the soule in which it liueth that it may keepe that safe from perishing for euer so long as that may haue any abiding and remaining in the same The liuing and being of pretious faith how weakly so euer it doth liue in the heart of a true beleeuer standeth that soule in as great stead so long as it abideth in it as doth the spirit of life or the liuely spirit stand the body in stead so long as it remaineth and abideth in the same which being that golden claspe which handfasteth the soule with the body keepeth the body from being a dead carkase and is as salt to keepe the body sweete so long as it abideth in it from stinking rotting and corrupting which quickly otherwise it would doe if it were once dissolued and gone from out of the same So doth true and sauing faith which is the golden button and claspe of our soules that claspeth and handfasteth vs vnto Christ and will neuer let goe the hold that it hath of him till he hath taken vs to himselfe and set vs safe in his kingdome past all peraduenture of more miscarrying So long as this faith liueth and hath any being it assuredly preserueth that soule in which it so liueth from all possibilitie of euer perishing yea though it should abide in the heart of a true beleeuer in all such weaknesse as before was spoken of vntill the very time of

may there much guile and deceit be found to be in it and the worke will appeare to bee vnsound and falsely wrought if good triall thereof be made that only hauing guile for the refuge and vnder falsehood and vanitie it Isai 28. 15. delighting euer to lie hid for there it resteth and setleth it selse there it findeth best cherishing and kindliest being as the dorres doe in the dung But this may better beé considered in some particulars Temporarie faith which yet is as good as no faith if it be not worse for if any withdraw himselfe the Lord will haue no pleasure in Heb. 10. 38. 39. 2. Pet. 2. 21. him And Peter saith it had been better not to haue knowne then to turne away againe seemeth to haue all the complements that can bee found in true faith and that in as goodly a shew and in as glorious a manner as the most pretious and sauing faith hath or can haue if goodly shewes and appearances might bee sufficient to serue the turne for if wee consider the nature of true faith and what be the parts whereof it doth consist if wee marke well what be the graces which principally doe concurre in true beleeuers for the making vp of that faith in them How true saith is wrought which is true and vnfained and by which they assuredly shall be saued it will be found that first their minds come to be illuminated and lightened from aboue with diuine Acts 26. 18. Eph. 1. 17. 18. Col 1. 9. 26. 27. and ● 2 2. Cor 4. 6. Iohn 17. 3. Acts 28. 24. Ioh 6. 68 69. Acts 15. 11. Iohn 1. 12. Phil. 3. 12. 1. Tim. 6. 12. 2. Tim. 2. 14. Rom. 4. 20. 21. Rom. 8. 38. Iohn 3. 16. Rom. 15. 13. Acts 8. 39. 1. Pet. 1. 7. T it 3. 8. 14. Coloss 1. 10. Gal 5. 16. 22. 2. Pet. 1. 8. Phil. 1. 11. Rom. 12 2. 1. Cor. 6. 11. Eph 4. 22. 24. Eph 4. 20. 21. knowledge of Gods truth especially with the sauing knowledge of Christ Iesus whom to know is eternall life Secondly then their hearts are strengthened as to assent to that they know so to relie vpon Christ whom they know apprehending him and laying hold of the promises of life and saluation which are made in him Fourthly from thence they proceed further and doe grow at the length to be assured in the truth and setledly perswaded of God his vnchangeable loue towards them in and through Christ Iesus so as they beleeue comfortably they shall neuer perish but haue eternall life by him Whereupon next followeth fifthly Ioy and gladnesse to be bred in their hearts euen such as is said to be vnspeakable and glorious All which former graces haue following and accompanying them the fruites of the Spirit Sixthly in good workes breaking out in their liues which may plainly be discerned by the generall change of their whole course of life from euill to good casting off the old man which is corrupt through the deceiueable lusts and putting on the new which is created after God in holinesse and righteousnesse And thus haue true beleeuers learned Christ heard him and been taught by him as the truth is in Iesus as the Apostle saith Now a temporarie beleeuer who is but a cunning reprobate and a true beleeuers counterfeit may haue the shadow and resemblance of all these graces and that with so liuely colours so workmanly set out and painted forth as shall cause them to carrie a goodly glosse and to shine out with such a glistering brightnesse as if they were comparable with the best when there is nothing at all sound but How farre areprobate may go all is bastardized adulterated and no better then plaine counterfeit stuffe such a man may haue common graces in so good a degree as a naturall man may in the possibilitie of his nature be capable of euen so much as his nature not renewed may permit him to haue As to instance in the former particulars he may haue great measure Heb. 6. 4. 1. Cor. 13. 2. Isai 42. 20. 1. Cor. 1. 19. 20. 8. 2. Rom. 2. 13. 19. 20. Acts 26. 27. Iames 2. 19. Iohn 12. 42. 43. Luke 8. 13. Mat. 23. 2. 3. Rom. 2. 20. 21. Rom. 1. 31. 3. 19. 20. Phil 1. 16. Mat. 7. 21. 22. of illumination and may attaine to much knowledge not alone humane but diuine also to know the truth of God to vnderstand the Scriptures to beleeue the Word of God to bee true crediting it in his iudgement and approuing of it in his affection hee may not alone become expert in the vnderstanding and opening of the Law thereby to know himselfe and all others to be guiltie of sinne but he may grow also acquainted with the mysteries of the Gospell thereout to know Christ and him crucified for the sinnes of the world and to know him to bee theone and onely Sauiour of all mankind he may haue a confused perswasion and conceit in his mind though vnwarrantably that Christ and all his benefits doe belong to him and laying claime to them as the woman that was not the mother did to the child that was not hers apprehend 1. King 3. 22. and lay hold of them all as his owne He may out of this conceit that he is now in the state of grace and in the Luke 8. 13. way of life haue his heart rapt and lift vp with much ioy he may take delight and after a manner grow proud of the good estate which as hee doth thinke he now standeth Luke 18. 11. in as in regard of the outward reformation of his life the vncleane spirit may be said to be gone out of him Mat. 12. 43. and another spirit to be giuen vnto him as was giuen to Saul when another heart was giuen vnto him after Samuel 1. Sam. 10. 6. 9. 10. had once annointed him after which it is also said that the Spirit of the Lord came vpon him He may bee found much humbled before the Lord with Ahab for many 1. Kin. 21. 27. 29. euils hee hath done and much commended before men with Herod for many good things hee hath done of Marke 6. 20. whom it is said that he heard Iohn gladly and that hee did many things after that he had heard him These also many seuerall gifts and graces which are very glorious to look vpon and faire in shew may concurre and meete together in one man and yet neuer a one of them right nor the man himselfe sound at the heart All these thus coupled thus compact and ioined together meeting in one person may seeme to carrie before them a faire resemblance of the comely feature of true sauing faith when yet it is but as a dead image which hauing all parts and lineaments of a well proportioned body wanteth the spirit and breath of life to animate the whole and agitate all the parts with liuely motion

be done by such or to be conceiued of the estate of such a Christian that cannot haue such feeling of his faith and standing in the fauour of God after the manner as before sometime he hath had A. Such are to labour by iudgement to conuince and controle their abused sense and feeling who sometimes Want of feeling to their owne sense and feeling may thinke God to haue forsaken them Christ Iesus to haue quite left them and to be departed and gone from them when as yet he is still where he was and as touching his fauour and his loue vnalterable remaining still the same towards them that he was the alteration being found onely to bee in themselues by reason of the strong tentations that are vpon them Men are therefore not to measure their estate by sense and feeling for many times in naturall things reason is able to controle our sense as if I being in a ship that is driuen with a faire wind and tide doe saile by a Tower or Castle standing vpon a banke when I looke vpon the Tower as the ship doth swiftly passe by my sense of seeing thinketh that the Tower goeth away while I my selfe stand still in the ship but my iudgement and vnderstanding telleth me that it is otherwise in truth and that the Tower standeth still and moueth not but it is I and the ship that doe goe away from it though to my sense of seeing it seemes otherwise to be In like manner as touching feeling a man that hath but raging paine in one tooth or hath but a fellon on the vttermost ioynt of his finger or the paine of the goute onely in his toe though all his body should be sound and in good health besides he feeleth more the paine of that one little member of his tooth or of his toe then the sound health of his whole body beside though the health of the whole body be much more then is the paine of that one member In like manner doth it many times fall out with good Christians if they be indued and inriched with neuer so many good graces of Gods Spirit hauing true faith and ioyned therewith vertue knowledge temperance patience godlinesse brotherly kindnesse charitie hope humility meekenesse repentance and the rest that are linkes of that golden chaine wherewith the vertues are chained and linked one to another if it should happen not to be well with them in any one of the said graces according as these seueral graces of the mind as well as the seuerall members of the body may bee put out of their right frame and haue distemper and disease bred in them and brought vpon them though in the meane while it were neuer so well with them in all the rest yet is it found vsuall for them more to feele the disquiet of the distemper and hurt of some one of these graces so out of frame then to feele the content and comfort of the abiding in good estate of all the rest beside and to bee more grieued with the disease that is growne vpon that one then ioyed with the health that doth stil remaine in all the other As if a good man being sore prouoked and set vpon of the sudden should be so much distempered and put out of all patience as he should breake forth to much fury and rage in his hastie anger which is no better then a short madnesse and being come to his right mind againe his fit being once ouer for all that while beside himselfe he should then bethinke himselfe what he had done so would he bee out of conceit with himselfe he would be so cast downe in his owne eyes so smitten in heart so pricked in conscience so wounded in his soule with griefe for his sinne he would crie out and complaine for being thus ouerseene as that the distemper of that one grace of patience and the weakenes thereof which could then beare no more would more bee felt of him with griefe and work him greater woe and disquiet him much more then he should feele comfort or haue contentment in the good estate which all the rest did abide in beside and yet that one slip of his for a time is not so blame-worthie as is commendable the ordinary course of goodnesse constantly held on in the well-vsing and practising of other his graces wherein much soundnesse is found stil to be remaining And as among the members and parts of the body some are more necessarie then are others and so more hardly can be spared some are more dangerous to take hurt in or for any disease to breed vpon them because they are the vitall parts of the body such as is the heart the liuer and the braine which if they should be perished the life it selfe would be lost when such parts are affected men are found to be more troubled about the hearts of such and the diseases bred vpon them then vpon any other ther the partes of their bodies besides they are most suspitious and doubtfull of the recouering of them aboue that they are of all the rest euer fearing lest those hurts should not be well healed or those diseases soundly cured and recpiered againe As if one should haue among other the outward parts and members of his body his right hand so maimed as it should be in daunger to bee quite cut off and so lost and of all the inward parts should haue a disease breeding in him that should dangerously affect the heart which being a most vitall part euen the very fountaine and seate of life that doth send forth the vitall spirits and life it selfe to the other parts if that should be perished then the very life it selfe would vetterly be lost Much after this manner is it found to be with good Christians in respect of the differing graces of Gods Spirit which they haue receiued from God though all verie vsefull for the Christian life yet some are more absolutely needfull as being vnto the soule not onely the hand by which it worketh but as the heart which is the very receptacle and seate of life by which it liueth which if they should miscarry all would be lost such as is faith and loue and repentance vnto life If these should receiue any dangerous hurt or fall into any deadly disease whereof they should not be againe well recouered there must needs follow the vtter ruine of such a Christian When therefore their faith is mightily assailed and by the strength of tentation sorely shaken when their repentance is challenged not to be sound and such as it ought Oh then how solicitous is a carefull Christian about the hauing of these well cured and recouered againe how feareful and doubtfull is he lest these should faile him and neuer be holpen how doth hee enquire after the best Physitians to heare the best counsell that in this case may be giuen yea if a whole Colledge of Physitians should all meete together to conferre about his disease they

all would scarce bee able to giue him satisfying that his disease were curable and might well bee holpen he would doubt that all the Balme in the Lords Gilead would not suffice to make for him a remedy that should bee soueraigue and sauing enough nor that all they together should haue sufficient skill how to apply it so as hee might haue good recouerie thereby Yea if it once grow ill with them in their faith and repentance and that these graces are smitten at strooken and wounded by some soare and dangerous tentation then in stead of complaining of the weakenesse and hurt of their faith and repentance they fall to entertaine a conceit into their mindes which troubleth them worse then did all the rest namely that they haue no faith at all that they haue no true repentance nor euer yet had But I would demand if they had not some remainder of the life of these graces of faith and repentance by which they feele the wounds and hurts that these affected members and parts of the inner man haue receiued how come they to make complaint in particular about their faith and repentance that it is not well with them Can a man that hath his leggs cut off so hauing no legs be affected with the aching or painefull dolour of the wounds and hurts which are in his legs he may complaine of paines in other partes but griefes in his leggs he can neither feele nor complaine of for he hath none at all to be pained in But if a man hauing indeed a leg that is now hurt and wounded then were it meere solly and madnesse for him to complaine and say that he hath no leg because his leg is so maimed and hurt for that proueth that he hath a leg in that he complaineth all his paine is in his leg and complaines not of his arme nor of his head which both may be well for all that Q. True but may not a man complaine he hath no legs at all if his legs indeed be once cut off A. But I demand againe Can a man in like manner Of feeling complaine that hee hath no heart at all if his heart bee plucked out We know that then he is but a dead man for the heart is the most vitall part of the body and the very seate of life which being principally in it the life it selfe by it is communicated to all the rest destroy therefore and pluck out the heart and then tell me what life will be remaining in that body for it to complaine it hath no heart Faith is as vitall a part for the life of the soule as the heart is for the life of the body for it is the only organe and receptacle of all the life of the soule that it receiueth from Christ the onely fountaine of true life and by it that spirituall life which is receiued from Christ is communicated to euery power and part of the soule beside It is the very soule of our soule for wee liue by faith wee walke and worke by it and not by sight the life of faith is that which doth animate all other vertues beside that are in vs. Plucke this faith away and destroy faith which is the life of the soule and then what life will there be remaining in that soule for a man to feele by it that he hath no faith or to complaine of the weaknesse and wants of his faith for then he should be as a dead man that should haue no feeling in him as vnbeleevers and wicked persons are said to be dead euen while they liue 1. Tim. 5. 6. Iude 12. yea twice dead and pluckt vp by the rootes and are past feeling as the Apostle speaketh Nay the complaining by weake Christians about their faith for the weaknesse thereof or for the want of their faith argueth the presence and being in life of their faith by which they haue such feeling and make such complaining as one complaining that he feeleth paine at his heart that doth argue that he hath a heart and that his heart is in life which maketh him so to complaine These are not vnlike vnto that melancholike person Treatise of Me lacholy pa. 215 who being ouer borne and ouerset with that dangerous humour of melancholy complained he had no head nor could not possibly be otherwise perswaded then by that course which that prudent Physition Phylotimus did take with him when he caused to be made a cap of lead very waightie and heauie and the same to be put vpon his head that feeling the weight thereof vpon his head hee might be brought to conceiue otherwise and be perswaded that hee had a head And as they are not much vnlike that melancholike for kinde of disease who was deluded with melancholie conceits to thinke that he wanted that which indeed hee had so doe I thinke the like kinde of remedie in this case not vnfit to be vsed for their cure which was vsed for his I would therefore lay vpon these weake Christians no other burthen but the weight of their owne burthen of holy sorrow and griefe and doubtfull despaire for their wanting of faith as themselues doe deeme which is so weightie as they are like to sinke vnder it wholly to be broken down with the load thereof yet that being laid vpon the head of their faith they may bee asked whether they feele any such burthen and are pressed vnder the heauie weight of the same which if they do let them neuer make doubt more but that they haue faith and their faith hath both head and hart too that hath life in it which moueth that sense and causeth that feeling and worketh that holie griefe and sorrow so to complaine the whole soule being quickened thereby throughout and all the graces of Gods spirit that are therein There is no life of spirituall graces otherwise to be had then as the same be deriued from Christ who is our life and the fountaine thereof there is no passage for this life to flow into our soules but as by faith the same be let in which only is the instrument of the vnion that is betweene Christ and vs and the proper hand to receiue all grace from him the very receptacle and as I may say the cisterne to hold the grace it hath receiued from him as out of the fountaine and so to distribute it to all the rest of the graces that are in that soule wherein it is seated If therefore there be any liuely feeling of our want of faith and mourning for our want if we complaine of the want of faith feeling it to be a burthen vnto vs that is too heauie for vs to beare if wee sigh and groane vnder that burthen with earnest longings and daily prayers to be eased and with such desires of obtaining that which we want as willingly we neglect no meanes that we can know is to be vsed for our better comming by it doubtlesse there is the

with their bullockes goates and offerings so seeking his acquaintance Hos 5. 6. and to get a countenance at his hands the Lord so iustly requiting them that as they like hypocrites draw neare to them with their lippes onely their hearts in the meane time being remoued farre from him Isa 29. 13. so he will be seene to take no pleasure in them not to be found of them when they doe seeke him or to shew at all any countenance vnto them according to that If any man withdraw himselfe my soule shall haue no pleasure in Heb. 10. 38. him Indeed I cannot denie they haue receiued the Lords holy Sacraments of God his owne institution and that they are not a little proud on they thinke they are well enough for that day and it may be for that yeere till that day twelue-moneth come againe they thinke hauing admittance from the Minister and gotten the Sacrament once into their hands they haue wealth enough and are rich enough to defray all charges and to pay all debts that either God their Creditor or the diuell their accuser can burthen them withall for Christ they make reckoning shall now answere for all they make no doubt they haue receiued him when they receiued the Sacrament and so hauing had him they still hold him fast Indeed if this were so that opening their hands of faith they might see him there held fast and opening the doore of their hearts they could find him truly present and there dwelling in their hearts by that faith then were they rich indeed both to pay all that were owing and to liue of that which remained beside But in stead of this Angell of gold that which they haue proueth to be no better then a very slip or counter which they tooke in stead of good gold or siluer which will goe for no payment that will buy them no bread nor pay any pennie debt they may starue for hunger for any thing that with that they can buy at Gods hands they may be cast into prison and there lie till they rot for any shortening of their debt they owe vnto God with making such paiment for these to pleade before God the receiuing of his Sacraments will be so farre from cleering of the debt-booke as it will runne them further into arerages with him and bring them deeper into his danger nothing is for them to bee hoped for that this way can bee gotten But now on the other side a true Christian that is sound in the faith doth by his faith so truly apprehend Christ that hee hath reall and true vnion and communion 1. Cor. 6. 17. with him to become one with him and is so neerely and inseparably ioyned vnto him so ingrafted by faith and thereby so incorporated into him as he is in Christ and Ioh. 14. 20. Rom. 8. 1. 10. Christ in him The meate that ●● feed vpon is not more truly made one with our substance after once we haue eaten Iohn 6. 56. it and God hath blessed it for our nourishing The plant that is well grafted and set into a stocke becommeth Iohn 15. 5. not more one with the stock after once it hath flourished and growne vp with the tree The husband and the wife Ephes 5. 30. 31. of two are not more truly become one flesh after mariage be consummate The body and the head are not more Ephes 1. 22. 23. neerely vnited and conioyned together in a man that is liuing then is Christ with a true Christian after that by faith hee hath once laid hold on him Yea so is a true Christian really and vndoubtedly possessed of Christ by his stedfast beleeuing as that he hath him dwelling in his Ephes 3. 17. heart by faith and that in so liuely a sort and after so effectuall a manner of working in him as that thencefoorth not so much the Christian doth liue as Christ himselfe Gal. 2 20. doth liue in him and the life which a true beleeuer doth afterward liue in the flesh he doth liue by the faith of the Sonne of God from whom as from his head he draweth and deriueth by his faith such influence of grace as doth strengthen and sustaine him in his spirituall life Their conceits of apprehending Christ and of eating his flesh and his bloud in the Sacrament to bee nourished thereby to life eternall is but as when a hungrie man dreameth and behold he eateth but when hee awaketh his Isai 29 8. soule is still emptie or as when a thirstie man dreameth and behold he drink●th but when he awaketh behold he is faint and his soule hath still appetite and hee is yet a thirst So these men they are but in a dreame when they haue such contentment and seeme to haue such satisfying in their manner of hauing Christ which is but in phantasie and conceit alone for when they shall awake out of their dreame in the morning of the resurrection they shall not finde according to that Dauid reckoned Psal 17. 5. vpon that when he should awake vp he should be satisfied with Gods image and finde fulnesse of ioy in Gods presence Psal 16. 11. and pleasures at his right hand for euermore But rather as vagrant and needie rogues that haue nothing and can get no entertainment and as hungrie dogs runne about Psal 59. 14. 15. the streetes snarling and grinning and grudging because they are not satisfied and as it is said in Isaiah They shall then be hungrie and thirstie ashamed and confounded crying Isai 65. 13. 14. 8. 21. 22. out for sorrow of heart and howling for vexation of spirit leauing their name for a curse to Gods chosen in the day that the Lord shall slay them Contrarily sound-hearted Christians and true beleeuers indeed whose soules with Dauid doe thirst for God euen for the liuing God who hunger and thirst after righteousnesse Psal 42. 1. 2. Matth. 5. 6. and the saluation that is to bee had in Christ Iesus wheresoeuer that dead carkase may be light vpon of Christ crucified of his flesh and bloud broken and powred out and prepared for their spirituall nourishment whether in the word preached or Sacraments administred thither as the Eagles of heauen doe they swiftly flie Matth. 24. 28. and resort that prey doe they light vpon there doe they seaze and lay hold vpon Christ euen vpon him crucified seeking their repast in him there doe they feede vpon him with fresh appetite and take their fill of such dainties as in him they finde to be prepared for them Neither doe they this in a phantasie alone and meere imagination as doe those that dreame but with as ioyfull a feeling and as great a reioycing as those that are made most merrie at a banquet of wine for there finde they a most sumptuous banquet and princely feast prepared for them vpon the Lords mountaine euen a feast of fat things and of wines on the

vse and practice of it al the dayes of their life and therefore the extraordinary repentance of hypocrites with whom the ordinarie is euer wanting especially that also being sickly and faulty as it euer is is like to stand them in very little stead which can no way bee allowed to be repentance vnto life which were safe for any to trust vnto Againe the repentance of a true conuert differeth from that of an hypocrite in the whole body of repentance and frame of it as it is compact and made vp together and in the seuerall ioynt parts and members if it if they be a part considered and so taken asunder they differ in the obiect which either of them doe most respect and are most occupied about they differ in the effect which they worke and which either of them doe bring forth they differ in that which causeth either and in that which is caused by either The words for repentance vsed in the new Testament are two the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commeth of a word that signifieth as much as for one to come to his right mind to be wise at the least after some ouersight to recouer ones selfe it is after-wit or after-wisedome so called because the children of God take warning by the Spirit of God to be wiser after they haue once been ouerseene and beguiled through the deceitfulnesse of sinne this hath in it a godly sorrow with hope of Gods mercy truly and wisely conuerting all the powers of the soule and causing a through change in the whole man from sinne to righteousnesse and so it becommeth repentance vnto life And this is properly the repentance of true beleeuers and of all such as shall be saued for it is sound repentance and hath the perfection of parts in it though not of degrees The other word vsed in the new Testament to set out repentance by is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming of a word that signifieth to bee sorrie after a fact committed to bee heauie and pensiue to be vexed and grieued for it it is after-griefe because sorrow and griefe pensiuenesse and heauinesse of heart vexation and trouble of conscience vsually doe follow vpon the committing of some hainous sinne This may be without any conuersion or change of a man to make him better this after-griefe may be without that after-wisdome which brings a man to his right mind againe but the other is neuer without this but hath it alwaies included in it for it is sound and hath the perfection of all parts in it This may bee alone without the other which yet is the chiefest part of true repentance and therefore it is vnsound and vnperfect repentance and so vnprofitable and vnauailable euery way to saluation and this is indeed properly the repentance of hypocrites and may be the repentance of all manner of reprobates This is that repentance that Iudas had for the Scripture saith of him that he repented but with this Mat. 27. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance he went to the halter and so from thence vnto hell fier Thus the repentance of true beleeuers doth differ from the repentance of hypocrites in the whole frame and body of repentance when all of it is taken and considered together CHAP. XXVIII How they differ in all the parts of repentance seuerally considered in their sorrow for sinne and the effects of it where also is shewed the necessity of sorrow in Repentance THey differ also in the parts and seuerall members of the whole they being looked on apart and considered asunder There is in true repentance a sorrow for sinne which is the first occasion of a mans repenting for if a man had not his heart troubled for that he had done he would neuer repent and change his couse then followeth a turning from sinne and a bearing out of fruits that may be worthy of amendment of life Our soules by sweruing from God and going out of the path of Gods Commandements breed their owne sorrow and bring painfull griefe and vexation vpon the heart such as many times hardly can bee endured like bones that are broken or out of ioynt cause heauie dolours to the body and paine intollerable and the longer they abide so not well set and put into socket againe the more painfull is the aking that is felt therefrom so is it with the wounds that doe pierce the soule they will neuer leaue aking till some good meanes be vsed for the well curing of them Sinne which is as a serpent carrying his sting in his taile after it hath been once committed leaueth such a guilt in the conscience that is as painfull to be felt as is the sting of a Scorpion that is dashed into the flesh or the biting of those fierie serpents in the wildernesse that did torment them with extreame paines as if fier had been burning in their flesh Sinne is like a most venomous serpent and draggeth a long taile of punishment after it where euer it becommeth God hath tied together as with fetters of brasse the pleasures of sinne and pains of punishments and plagues for sin he that will haue one must haue both they that will sowe iniquitie shall be sure to reape affliction much smart much griefe much sorrow of heart will alwaies follow after the sence of the guiltinesse of sinne cannot bee felt but the heart will be made restlesse and it will disquiet all the peace thereof causing those painfull dashes and heauie compunctions in the tender soule as hath forced out those lamentable voices and sorrowfull outcries Men and brethren what shall we doe to be saued And without such bitter griefe and sorrow of heart that may force vs thus to cry out yea to roare like beares and mourne sore like Isa 59. 11. 12. doues we may doubt of our repentance and can haue small hope of obtaining any forgiuenesse or pardon for our sinne as well as may any woman hope to get to bee deliuered of her child while she is a sleep or in a dreame without euer enduring any further paines or trauell vsuall to all women in their child-bearing as for a sinner to be freed and deliuered from his sinnes without the sorrowes the painfull throwes and pangs of thorow and vnfained repentance whose working is many times felt so forcible vpon the heart as it is ready to ouercome it and make it for a time vtterly to faint Sinne will not be got away without a great deale of sorrow and griefe and that of such sort as must breake and bruise the soule and grind the very heart to dust and to powder Sinne sticketh so fast to and is so baked on as there must be rubbing hard to get it off Wooll is as fit to wipe away pitch or birdlime as an ouerly sighing or slight saying Lord haue mercie vpon mee will get sinne done away who so doth goe about by truely repenting and humbling of themselues to doe away their sinnes shall find sinne

leaue one sinne by the power of the ministery of the word then twenty by being beaten from them by constraint of outward trouble and affliction especially when the knowledge of Gods inexpressable loue vnto vs in Iesus Christ is manifested and brought to light by the Gospell preached so as thereout we are made to know how God hath so loued vs as he hath giuen his Sonne Christ Iesus vnto vs to be our Redeemer and so hath giuen vs to him to bee his redeemed yea that he hath giuen his owne selfe vnto vs to be our most louing Father reconciled vnto vs in Christ Iesus and giuen vs againe power by him to become his children with boldnesse to cry Abba father to him by the spirit of adoption which we haue receiued from him when the knowledge especially the sense and feeling of th●se thing● 〈◊〉 〈◊〉 hearts with sorrow and griefe for 〈…〉 committed that euer we should haue 〈…〉 gracious and a Father most kind 〈…〉 spoken when of a child-like affection 〈…〉 towards him with sorrowing deeply for hauing off●nded him and are found as The soule that is drenched with teares of true repentance receiueth such a tincture and die of grace that will neuer after out good natured children that haue soft and tender hearts to bee grieuing sobbing and sighing in euery corner for angering our Father so as our teares may bee perceiued not to be teares of fullennesse or stubbornnesse but of kindnesse and dutifulnesse towards him when looking vpon him whom we haue pierced with our sinne wee shall be found to mourne before him as one that mourneth for his onely some and shall be in bitternesse for him as one that Zach. 12. 10. is in bitternesse for his first borne And when on the otherside the Lord looking graciously backe vpon vs as he did vpon Peter that looke of his shall pierce our Luk. 22. 61. hearts in remembring all his kindnesses causing vs then with Peter to goe out and weepe bitterly When our sorrow groweth thus and is caused after this manner to arise and when the change of life following hereupon taketh also his beginning from the like ground which is that the appearing of the grace of God which bringeth saluation vnto all men is that that teacheth and moueth Tit. 2. 10. 11. yea after a sort compelleth vs to denie vngodlinesse and worldly lusts and to liue godly righteously and soberly in our whole life time following then is such a sorrow a true godly sorrow indeed and such a conuersion and repentance following thereof vndoubtedly sound and vnfained which safely may be rested on and trusted vnto indeed I denie not but that Gods seruants both may and ought to haue sorrow and griefe of heart when Gods chastisements are vpon them and when they are wounded and smitten by his hand but that must not bee the principall cause of their sorrowing nor that which should cause their sorrow most to abound not the punishment but the fault is most to be respected of such and ought principally to be lamented and bewailed by them I doe also acknowledge that the terrour of Gods Law denouncing plagues and punishments and threatnings of vengeance to all that are transgressors thereof may so strike and astonish for a time the hearts of Gods humbled and deiected seruants as there can bee felt of them no other then a seruile and slauish feare of death and condemnation trembling before the fiercenesse of Gods wrath whose angry countenance they behold frowning vpon them and his hand lifted vp bending the blow at them which they feare will strike them dead at his feet Then is their sorrowing little differing from that worldly sorrow that causeth death they sorrowing because they can see no way of escaping but of necessity as they thinke they must haue their portion with the diuell and the damned in eternall hell fier But this kind of sorrowing and fearing is not that which they doe euer abide in nor no longer then the Lord seeth it most expedien for them for their better humbling and then it is taken away againe with that spirit of bondage that made them so to feare and their worldly sorrow becommeth changed into godly sorrow that causeth in them repentance vnto life and their slauish and seruile feare into a sonne-like and a child-like feare causing them to feare the Lord not so much because of his wrath as for that there is mercy with him with which fearing there is ioyned boldnesse and the spirit of adoption giuen them which causeth them to feare after that painfull manner no more Legall contrition then is not any part or cause of repentance in Gods children but onely an occasion thereof and that by the meere mercy of God for it selfe is the sting of the Law and the very entrance into the pit of hell The Law and the Gospell although in some sort they teach one thing yet they perswade not by the same arguments The Gospell perswadeth by the death of Christ who hath loued vs and giuen himselfe for vs that we might be saued by him this the Law neuer knew nor yet taketh knowledge of but it perswadeth with terrour and feare of iudgement but the Gospell hath a more sweeter voice and in a more amiable manner calleth vs to repentance and amendment of life and our Sauiour Christ commeth with blessing vs to turne vs from our iniquities Our godly sorrowing then for sinne which causeth repentance in vs and a turning from our sinnes it Ier. 32. 39. 40. 2. Cor. 7. 1. is a gracious effect of the Gospell and a part of the new Couenant which the Lord promised to make with vs in the latter dayes Thus the sorrow of true conuerts differeth cleerly from the sorrow of hypocrites in that which causeth either CHAP. XXXI How the sorrow of true beleeuers and hypocrites differeth in that which is caused by either THey differ also no lesse in that which is caused by either And to name the chiefe and principall difference at the first the one causeth death and the other causeth life and that is a difference broad enough for euery one plainly to discerne The worldly sorrow of hypocrites causeth death two manner of waies either by making men too secure or by filling them too full of dreadfull horrour and hellish feare either by making them to presume too much and so they come to perish that way or by making them to despaire too much and so they come to be ouerwhelmed and drowned in perdition that way When hypocrites are brought by the feare of Gods iudgments or by the feeling of them to be much troubled and vexed with griefe and sorrow in their hearts and to expresse their inward heauinesse by an outward great humbling of themselues after the manner that Ahab was seene to be before the Lord they grow so conceited in themselues for that they haue done do so flatter themselues with a vaine hope that that which was feared shall