None but Christ, Chapter 22
CHAP. XXII. A brief aſſoyling of ſome doubts and Scruples, wherby a poor beleever doth queſtion whether Ieſus Chriſt is his or no?
IN the next place, conſidering notwithſtanding all the former cleare evidences of our part in Chriſt, yet Chriſtians are continually aſſaulted with doubtings and feares of their condition: and no wonder, conſidering the evill heart of unbelief, that ſtill remaines within them, aHeb. 3. 12.which Satan helpes forward by his temptations, who deſires to winnow us as wheat, that our faith might faile us, bLuk. 22. 31.and goeth about like a roaring lion ſeeking whom he may devoure; I ſhall therefore to ſatisfie them, labour to anſwer the doubts that riſe in their hearts, and make them queſtion whether Chriſt be theirs, yea or no.
Firſt, Doubt. 1 I feare whether Chriſt be mine, becauſe I know not the time of my converſion, when ſome know both the time, miniſter and ſermon that wrought upon them.
I anſwer, its true, firſt, ſome do know the particular time of their converſion, becauſe they may be converted at one Sermon, as the three thouſand in Act. 2. though more rarely now then heretofore, becauſe in the primitive times, the Church was more quick in her delivery, then ſince.
2. Others though they know not the time of their converſion, yet they know the time when they were not converted; they ſee a plaine change in them, from what once they were; they can ſay they were blinde, and now they ſee; they were dead but now alive, that they hate what before they loved, and love what before they hated, that they are new creatures.
3. Some there be (though very rare) that never ſaw any change in them, and yet may have part in Chriſt, ſuch as are ſanctified from the wombe, as was Iohn and Ieremy, &c. or when they were very young, which ſometimes hapneth to ſuch as have had godly education, in whom God wrought grace ſo inſenſibly, as the change was never diſcerned, though there was a time when they were without grace.
But if we ſee any worke of grace in us, this ought not to trouble us; ſhall I doubt whether I am alive, (when I can breath, ſpeak and move as living men do) becauſe I know not when life was put into me? or whether I be born, becauſe I know not the time when I was borne?
Secondly, Doubt. 2 I feare whether I have part in Chriſt, becauſe I know not whether I were ever ſufficiently prepared to receive Chriſt. I fear I have not been humbled enough; The plough hath not gone deep enough, I wanted depth of earth; for I read, Matth. 13. 5. becauſe they had not much earth, they withered, and many have had deeper humiliation then ever I met with, by farre.
I anwer, though all are (uſually) prepared or humbled to receive Chriſt: yet firſt God hath not ſet down the quantity, but the quality: he calleth thoſe that are weary and laden, ſick, broken-hearted, ſtung with their ſins, &c. but he ſaith not if they be thus much humbled, broken-hearted &c.
2. Secondly, As ſome women bring forth their children with more pain then other (as was before touched) ſo ſome are more humbled then others are, as appears in Pauls converſion, and the Iailors compared with the converſion of Zacharias, Lydia and others. Rough wood requires many wedges, and many blowes before ever it will ſplit, and hard mettle requires a great fire before ever it will be melted, when a ſofter mettle, a leſſe fire ſerves the turn; God knowes what is beſt and fitteſt for every man.
3. Then a man hath been ſufficiently humbled or prepared, when he is willing to receive Chriſt as his Lord and Saviour, which is the end of humiliation. As then a woman hath paines enough, when the child comes forth; then Jacob was pinched with famine enough, when he was willing to let Benjamin go; then the child is beaten enough when his ſtomack is broken to ſtoop and yield. That Phyſick is ſtrong enough that cures the malady; Some go to hell with more humiliation then others go to heaven with; when they roar, but will not let go their luſts, as Ahab, Iudas, &c. Now if thou haſt enough, though not ſo much as others, what needs more? if a little wound will ſerve the turn, what need a deeper? if a pin, what needs a ſword? art thou more cruell to thy ſelfe when God is more mercifull? if eaſier Phyſick will cure, what needs a more bitter potion? can you drink their cup? you know not what you ask; that that but cured them, might have been too ſtrong for thee.
I doubt, Doubt. 3 becauſe I doubt: I have ſo many temptations that I nothing but doubt, though I know the word is true, and I cannot object againſt it. But God hath ſaid, being juſtified by faith we have peace with God, Rom. 5. 1.
I anſwer, there is a twofold doubting, either from want of faith, which is not properly doubting, but totall infidelity and diſtruſt; or ſecondly from weakneſſe of faith, when it aſſents to the promiſes, yet is joyned with ſuſpicions and feares▪ Now theſe may ſtand with faith, as the poor man that wept ſaying, Lord I beleeve, help my unbelief; aMark. 9. 24.for the root of infidelity within us will oppoſe faith, b1 Theſ. 3. 10. Heb. 3. 12, 1 Pet 5. 8.and neither is it our caſe alone (though we are ready to ſay, no body hath ſo many temptations as we have, &c.) but of all Gods people; Simon, Satan (c) Luk. 22 31.hath deſired to win…ow thee as wheat, &c. But I have prayed that thy faith ſhall not faile thee.
2. Secondly, I anſwer, Paul ſaith indeed we have peace with God, and ſo we have, for God is at peace with us, though we do not alwayes diſcerne it, (as the root remaines ſometimes when the flower is gathered.) But he doth not ſay we have peace with the world, with the divel, with our luſts, &c. for the world will now hate us, that loved us before, and the divel will tempt and aſſault us bitterly, that ſeemed quiet before, and our own ſinfull luſts will now wound, vex and trouble us, that we regarded not before, and God will oſt afflict us more then he did before.
Fourthly, Doubt. 4 I doubt becauſe I cannot act faith, my faith failes me, I cannot reſt my ſoule upon Chriſt.
I anſwer, we muſt diſtinguiſh between the habit and the act of faith; the habit or grace of faith, that is, the inward principle or quality of faith, infuſed by the holy-Ghoſt, this never failes, but is an abiding quality; now abideth faith, hope, charity, &c. 1 Cor. 13. But the act of faith may ceaſe for a time, and doth in the beſt ſometimes, eſpecially in time of temptation; as it was in Abraham when he ſaid of his wife, ſhe is my ſiſter; in David, who ſaid, I ſhall one day periſh by the hand of Saul; and in Peter when he denied Chriſt and forſwore him. A man may have a hand, & yet ſomtimes through diſtemper not be able to put it forth; yet God hath promiſed, Though we believe not (that is, ſometimes are not able to act faith) yet God is faithfull, be cannot deny himſelfe, 2 Tim. 2. 13.
Fifthly, Doubt. 5 I doubt becauſe I want aſſurance & comfort; when ſome rejoyce with joy unſpeakable and glorious, they have taſted hidden Manna, and have gotten the white1 Pet. 1. 8. ſtone and the new name which no man knowes but they that have received them, and are filled with peace that paſſeth all underſtanding.
1. I anſwer; firſt, comfort is not the ſtanding diſh of a Chriſtian in this life; as we make not a meale of ſweet meats, but they are as a ſecond courſe to cloſe up the ſtomack; your conduit pipes do not runne ſweet water all the yeere, but at a Kings Coronation, or at ſome day of ſpeciall ſolemnization; we give Cordials onelyonly when men are ſick.
Our Lord Chriſt after his reſurrection appeared indeed to his Diſciples, but hee was quickly gone, it was but a ſight and away; as Latimer ſaid of the ſpirit, it is going and coming; comfort is reſerved for Heaven, and we have but a taſte on earth, to teach us to walk by faith, and not by ſight, and to teach us to expect our life of comfort in Heaven, and not on earth.
2. Comfort is not of the eſſence of faith, but a degree of glory; Chriſt himſelfe wanted comfort when he cried out,2 Cor. 5. 7. Iohn 20. …9. My God my God, why haſt thou forſaken me? but he wanted not faith, but he ſtill called him his Lord & his God: So David, when he prayed to God to reſtore to him the joyes of his ſalvation, had no joy, nay inſtead of it he roared all day. Pſal. 32. So Iob, Heman and others, and yet their faith failed not.
Now we are not to believe, ſo long as comfort laſts, but ſo long as the promiſes laſt, which are better then comfort without them; if we have not the ſhining of his countenance, let us be glad of the ſhining of his graces; if we have not the ſun-light of his ſpirit, let us be glad of the ſtar-light of the fruits of his ſpirit; if we have not the Holy-Ghoſt the comforter, let us be glad of the Holy Ghoſt the humbler, ſanctifier, &c.
He that makes joy and comfort the ground of his faith to reſt upon, reſts upon an inconſtant object, and will be toſſed up and down daily with continuall feares; let us bring our feeling down to our faith, and not our faith to our feeling; he that will not beleeve God in his promiſes, would hardly beleeve, if he had comfort from him; how ſhall we prove our comfort, but by the promiſes?
3. That is the ſtrongeſt faith that can believe without comfort, yea when God frownes upon us, as Iob did, though he kill me, yet will I truſt in him. Every body can ſay the ſunne ſhines, when we ſee the light and feel the heat, as Chriſt ſaid to Thomas, thou wilt not believe except thou ſeeſt, but bleſſed are they that have not ſeen and yet have believed, as David did Pſal. 42. 11. Why art thou caſt down O my ſoule, and why art thou diſquieted within me? ſtill truſt in God, &c. and Iſa. 50. 10. he that feareth the Lord, though he walks in darkeneſſe, and ſeeth no light, yet let him ſtay himſelfe in the Lord, and truſt in his God.
Sixthly, Doubt. 6 I doubt becauſe I have ſtrong luſts ſtill remaining, when as you know faith purifieth the heart; aHab. 3. 17.and if any be in Chriſt, he is a new creature, old things are paſt away, and all things are become new; b2 Cor. 5. 17.and they that are Chriſts, have crucified the fleſh with the luſts thereof cGal. 5. 17.. But I am the old man, I find the old inclination to old ſinnes, &c.
I anſwer, Chriſt and ſin cheriſhed, allowed,(d) Pſal. 66. 18. 1 Iohn 3. 9. cannot ſtand together, but Chriſt and …in mourned under, may dwell together, as in Paul that cryed out, O wretched(e) Rom. 7. 24. ult. man that I am, who ſhall deliver me? &c. and in my mind I ſerve the Law of God, but in my fleſh the Law of ſin; For grace is ſeen as well in oppoſing, as overcomming corruption, (becauſe corruption would never diſlike corruption.)
The Lord lookes not ſo much what we are, but what we would be; neither doth he meaſure us ſo much by our actions, as by our affections.
Caution. Yet ever remember, the more ſin is mortified, the more faith is vivified; the more the diſeaſe weakens, the more health ſtrengthens.
Doubt. 7 Yea but I have relapſed into my old ſins, that I have vowed and covenanted againſt a thouſand times, and therefore I am but a dog that have returned to my former vomit, or as a ſow that was waſhed, I have returned to my former mire.
I anſwer, there are relapſes into enormities, which are peccata vaſtantia conſcientiam, theſe a godly heart doth ſeldome relapſe into, though ſometimes through weakneſſe of grace they may, as Peter and others.
Secondly, there are relapſes into infirmities, which are peccata quotidianae incurſionis, which we cannot help, and God hath left daily to humble us with all, and of which none are free; as raſh anger, idle words, vaine thoughts, diſtraction in prayer, &c. And theſe the beſt do daily relapſe into; for originall ſin doth ſtill retaine its inclination to ſin in the moſt ſanctified heart, Rom. 7. 23. Col. 3. 4. 5.
Again there are relapſes of wilfulneſſe Ier. 31. 18. 19. 20.and of weakneſſe; now thy relapſes are of weakneſſe, and not of wilfulneſſe, thy heart ſtill is on Gods ſide; there is a great difference between a woman forced, and an alluring adultereſſe, between our entertainment we ſhow to a friend whom we rejoyce to ſee and bid welcome, &c. and to a thief that breakes into our houſe, of whoſe company we are weary and long to be rid of. He is not a ſwine that is driven into the mire, but he that delights to wallow in the mire.
Now if thy relapſes are of weakneſſe, feare not; for he will forgive us (that ſo offend) not ſeventy times 7, times, but ſeventy thouſand times; & every day as long as we live we muſt pray, Lord forgive us our treſpaſſes; neither do future ſins repeal former pardons, Peccata ſemel remiſſa nunquam redeunt. Neither can a child of God ſo ſin (as ſome think) as to be in the ſtata of damnation by them, no not for an houre. And becauſe it is an aſſertion that hath much troubled many, I ſhall be larger in ſetting downe the arguments ſome make gainſt it, with the anſwer to their objections.
Object. Some affirme that groſſe ſins of beleevers are not pardoned, no not in heaven, till they do actually repent of them, that they cannot ſay, My God, and my Chriſt, &c. but▪ do incurre an actuall guilt of eternall damnation, redundant upon the perſon (at leaſt pro tempore) ſo as if David ſhould have died before his actuall repentance, &c. he ſhould have been damned.
Its anſwered, the ſins of beleevers are not only actually pardoned (in heaven) after actual repentance, but before any ſubſequent act of repentance, even at once in the firſt act of Beleeving and Repenting: So as if David and Peter had died, one in the act of his adultery, and the other in the act of his denyal of Chriſt, yet they had been ſaved; though (as they ſay) they cannot conceive a regenerate perſon can commit a known actual ſin without ſome preſent act of repentance, ſome reſiſtance of ſpirit (cald diſplicentia vel reniſus voluntatis) Cum peccant, ea tantum parte qua non ſunt regeniti peccant, ſecundum vero interiorem partem, nolunt, deteſtantur peccatum, ergo non plena voluntate peccant, Zanch. Epiſt. 91. p. 114. And to this agrees that in Gal. 5. 17. 1 John 3. 9. Rom. 7. 13. 24. But that he ſtands a condemned man till ſolemn acts of repentance, as confeſſion, petition, &c. they deny.
1. Becauſe in the firſt act of beleeving, our ſinnes are ſo pardoned, as there is no place or time after left for condemnation; he that believeth, hath everlaſting life, John 3. ult. and cap. 5. 23. but if at any time any one ſin were not pardoned, he were for that time under the curſe & in the ſtate of condemnation, Gal. 3. 10. but can a man have right to heaven and hell at the ſame time?
2. Becauſe ſtill he is regenerated, 1 Iohn 3. 9. the ſeed of God remaineth in him; but he that is in the ſtate of regeneration, cannot be in a ſtate of condemnation, at the ſame time.
3. Still hee remains a beleever, and a penitent perſon in habit at leaſt, (except by his fall he hath loſt all grace, as the Arminians hold) but a beleever is ſtill a juſtified perſon, Rom. 5. 1. & they ſay they cannot ſee how that man can be properly ſaid to be juſtified, though he be acquitted of a thouſand offences, if he ſtands guilty of any one offence, for which at that time he is in the ſtate of condemnation, except we will ſay a man may be in a ſtate of Juſtification, and condemnation, of life and death at the ſame time.
4. In the preſent act of his ſinne, he is united to Chriſt, and a member of Chriſt; but a member of Chriſt cannot be in the ſtate of condemnation; for then at the ſame time a member of Chriſt may be a member of the Devill.
5. He is ſtill an adopted child of God, notwithſtanding his fall, John 1. 12. 13. but every adopted child is an heire of heaven; if ſonnes, then heirs, Rom. 8. therefore till he loſeth his ſon-ſhip he cannot loſe his right to life; it would ſeem ſtrange, that God at the ſame time ſhould be pater & hoſtis, reconciliatus & infenſus, a father and an enemy.
6. If greater ſins are not forgiven till after actuall repentance: then neither are the leaſt and ſmalleſt ſinnes, committed every moment, forgiven, till after actuall repentance; for all ſinnes deſerve condemnation, as well the leaſt as the greateſt, (though ſome deſerve a greater degree of torment, Gal. 3. 10. Rom. 6. ult.) & ſecondly, there is the ſame way appointed by God, for the pardon of the ſmalleſt ſins as of the greateſt, viz. faith and repentance; but it cannot be true of the ſmalleſt ſins, becauſe then a beleever ſhould never be juſtified a minute together; for as for idle thoughts, &c. we are continually acting, and ſo a beleever ſhould almoſt every minute be in the ſtate of death; and then they ſee not but in ictu mortis, he may periſh, except the laſt operation of his ſpirit, be actuall repentance. Yea if leſſer ſinnes (peccata quotidianae incurſionis) need daily repentance, ſurely that daily repentance is actuall repentance, and then even thoſe ſins are not forgiven till actuall repentance.
7. Then it is certain a beleever after his fall into ſome groſſe ſinnes, ſhall live ſo long by Gods decree, till he actually repents, (as the elect ſhall, till they beleeve) but they conceive this hath no warrant from ſcripture, that a beleever ſhall not die in the act of a groſſe ſin, as adultery, ſelfe-murther, bitter and malicious ſpeeches, when perhaps the provoked party may immediately run him through, & kill him; yea this they ſay ſeems to judge too rigidly of thoſe that die by ſelfe-murther, as drowning, hanging, ſtabbing themſelves, &c. which though it be a ſin to be trembled at, it being blood, & murther, yea ſelf-murther againſt our ſelves, to whom we owe greateſt love, yea the laſt act is ſin, and our hope of the ſalvation of theſe is exceedingly weakned by ſo terrible and dreadful an act, yet they beleeve it were harſh judgement to conclude theſe certainly damned; but what time have theſe men for actual repentance, when they may die ipſoictu, and as the wound may be, their repentance muſt be very ſhort, having ſcarce time enough to ſay Lord have mercy upon me.
8. That that inſtrumentally juſtifies on our part, is not repentance, but faith, becauſe faith only layes hold upon the merits of Chriſt, and by it the merits of Chriſt are imputed to us; and repentance only juſtifies declarative, as an evidence and fruit of faith, or as a ſpeciall concomitant of it. But pardon of ſin is an act of juſtification, therefore, rather actuall faith is required, (at leaſt as well as actuall repentance) before actuall pardon.
9. Argum. Then a beleever may …uſtly feare hell and to be damned, till his actuall repentance after his ſin. But a beleever ought never to fear damnation. The Major neceſſarily followes, and cannot be denyed. And the Minor they prove by laying down three particulars.
Firſt, they deny not but filiall fear may ſtand with fear of temporall corrections, Pſal. 119. 120. my ſoul trembleth forIob. 34. 31. 32. feare of thee, &c. the thing I feared is come upon me, ſaith Iob aIob. 3. 15. & 31. 32. 2 Sam. 7. 14. Amos 3. … ▪. And God is very ſevere in chaſtiſing his children in this life, more ſharply then the wicked, for judgement ſhall begin at the houſe of God, to the Jew firſt, &c. Thus Moſes loſt Canaan; Eli fell down backward & died; Davids adultery, &c. how ſeverely puniſhed? the child born in adultery died, Tamar defiled, Amnon ſlain in his drunkenneſſe, Abſalom rebelling and defiling his fathers wives, yea the ſword never departed from his houſe; Hezekiah, how ſeverely did God deal with him, for a ſuddain act of vain glory? 2 King. 20. 14 to 19. and David for his priding himſelfe in his people, God ſlew ſeventy thouſand, 2 Sam. 24. And therefore actuall repentance is not denyed to be neceſſary to beleevers, (as we heard before,) to get aſſurance of our pardon, and prevent ſcourges.
Secondly, they deny not, but the Saints do often carnally and ſlaviſhly feare hell and damnation, which proceeds ſometimes from their weakneſſe of faith, and the root of infidelity ſtill remaining, in them, which breeds doubting, and doubting breeds feare, though never ſo farre as to ſuffer the ſoule to be quite cut off from all hope in God; There is certitudo fidei, which doth import a ſtedfaſt cleaving,In credente poteſt …nfurgere contrarius motus huic quod firmiſſim… tenet. Aquin. though not abſolute quietneſſe, as … ſhip at Anchor, may ſhake but not blow over. And ſometimes it is ſent as a puniſhment and correction from God, which he inflicts, not po…ndo, poſitivé or operativé, that is, not poſitively inſtilling, that conception into them, that they ſhall be damned: but Abnegando, deſ…rendo, permittendo, &c. leaving them to Satan and their own ſpirits to be thus tormented.
Thirdly, But they deny it to be lawfull, for a beleever once juſtified to feare hell or to be damned, after God hath left him to fall into a groſſe ſin.
1. Becauſe it is the feare of Reprobates and divels, which God hath forbidden directly, 1 Pet. 3. 14. Luk. 12. 32. Iam. 2. 19. Rev. 21. 8. Luk. 1. 74. True, Filiall feare ſtill remaines; for bleſſed is he that ſo feareth alwayes; but ſervile feare, which is cum per timorem Gebennae homo ſe continet a peccato, Pet. Lomb. l. 3. diſt. 34. & Oderunt peccare mali formidine paenae, &c. though it remaines, yet is forbidden.
2. Becauſe quod non licet credere non licet timere, that which we ought not to beleeve, ſhall happen to us that we ought not to fear; but we ought not to beleeve we ſhal be damned till we actually repent 1. Becauſe then we ſhould beleeve a lye. For here is nothing preſent or to come, can ſeparate us from the love of Chriſt,Rom. 8. 36 and Iob. 10. 28. I give my ſheep eternall life. Secondly becauſe for a beleever in Chriſt, to beleeve or thinke he ſhall be damned, proceeds from infidelity or weakneſſe of faith, and therefore is his ſin.
Object. If any object Adam in innocency had the feare of eternall death ſet before him to keep him from ſin, Gen. 2. 17.
Anſw. they anſwer, that which Adam might feare (as they conceive) even with filiall feare we cannot, becauſe Adam was liable to eternall death, if he ſinned; but we are not, being freed by Chriſt.
Laſtly, as it is true many learned Divines are not of this opinion, as Biſhop Davenant, and Suffrag. Theol. Mag. Brit. Art. 5. and ſome other Divines not here mentioned. So likewiſe many learned Divines, do aſſert it, * as Muſculus on Iohn Dr. Twiſſ. Dr. Ames. Luther de capt. Babil. de Euc…ar. Dr. Plaifer. the ſick mans couch p. 46. 47. &c. clearly and excellently.5. 24. Non eſt intelligendum tantum de peccati… ante fidem, ſed & poſt acceptum fidei donum; yea, Biſhop Davenant himſelfe ſaith, Perſona hominis pii eſt ſemper deo grata non obſtantibus delictis, and addes that their ſins diſplicent deo odio ſimplici ſed non redundante in perſonam. So Luther ſaith, no ſin with which faith may ſtand can hurt us, (I thinke he meanes) to attract guilt of eternall condemnation, except ſin be raigning, ſo as that it excludes faith. And Zanch. Epiſt. l. 1. p. 116. ſaith, Reprobi quando peccant, a regno Chriſti prorſus excidunt. Sed electi quamvis aliquando inviti & circumventi labuntur, …on tamen a Chriſti regno prorſus excidunt, nec a Chriſto avelluntur.
The objections brought againſt this aſſertion are thus anſwered.
1. Object. Rom. 3. 25. Chriſt is ſaid to forgive ſins that are paſt.
They Anſw. he ſpeaks not excluſivé excluding ſins to come, but incluſivé, hence in Col. 2. 13. Chriſt is ſaid to forgive us all our treſpaſſes.
2. Object. Matth. 10. 28. fear not them that can kill the body, &c.
Anſw. It is rather a deſcription of the perſon whom we ought to fear, then of the kind of feare wherewith he is to be feared; namely, that we ſhould feare that God that can caſt ſoule and body into hell in regard of his power, but will not in regard of his promiſe.
3. Object. 1 Cor. 6. 9. 10. 11. No fornicator, drunkard, &c. ſhall inherit the kingdome of God.
Anſw. They anſwer, That is, without he gets his pardon by Chriſt, received by faith and diſcovered, and confirmed to him by repentance; its true, Note. that no man can be ſaved without faith and repentance: but it may ſeem difficult to ſay that no man can be ſaved without faith and repentance alwayes acting; ſometimes a man is not able to act faith, yet I beleeve he is not then unjuſtified; ſo nor yet is he able alwayes to act repentance, yet notwithſtanding he ſtands then juſtified before God, and pardoned.
4. Object. A beleever by his relapſe loſeth not his right, but fitneſſe for heaven, not …us ad rem but jus in re, as the Leper had right to his houſe, but might not come at his houſe before he was clenſed. A ſubject outlawed is a ſubject ſtill, and hath right to the lawes, but he cannot make uſe of that right, till his outlaw be reverſed. They anſ. God appointed a leper legally unclean ſhould be ſeparated, &c. to typifie, that no unclean unregenerate perſon ſhould come into heaven: but a beleever in Chriſt is by imputation waſhed, ſanctified,Ioh. 13. 10 and never to be counted unclean. And our fitneſſe for heaven is▪ not by our owne inherent righteouſneſſe, but by the righteouſneſſe of Chriſt imputed to us by faith, Phil. 3. which is imputed to us, ſo long as wee remain beleevers. 2. If a beleever by any actuall ſinne, contracteth the guilt of eternall death, he loſeth not onelyonly his fitneſſe for heaven, but his right to heaven, for a time at leaſt, Rom. 6. ult. Gal. 3. 10. neither can a beleever be in a condition, with a ſubject outlawed, and the contrary they conceive cannot be proved.
5. Object. Sin muſt be committed before it can be pardoned, ubi non eſt culpa, ibi non eſt remiſſio.
Anſw. Its anſwered, ſo ſin muſt firſt be cōmitted, before it can be puniſhed, either in our ſelves or in our ſurety; yet Chriſt died for our ſins before they were committed. But God foreſees all things to come as preſent, or elſe it had been injuſtice in God to puniſh Chriſt without a fault committed, or for faults not committed.
6. Object. A beleever may be excommunicated for groſſe ſins out of the Church, and therefore till the Church receive him, he is excommunicated out of heaven.
Anſw. Its anſwered, that is, he may be excommunicated out of the externall ſociety of the viſible Church, but they cannot caſt him out for having nothing to do with Chriſt and ſalvation, if he be a beleever. (abſque errante clave.) 2. All excommunication is uſque ad fidei & paenitentiae teſtimonia publica, till he teſtifies his repentance, yet the excommunicate muſt needs repent, and have his ſin pardoned by God, before he can reſtifie it, ſo as an excommunicated perſon before he be received into the Church, may be pardoned by God, and fit for heaven, 2 Cor. 2. 5. 6.
7. Object. What need we then feare ſins, or ask pardon for them if they be remitted in the firſt act of beleeving.
Anſ. Its anſwered, there is a twofold forgiveneſſe.In foro poli, & in foro ſoli. 1. In foro dei in the Court of God. 2. In foro conſcientiae in the Court of conſcience. Now in Gods Court, all ſins paſt, preſent, and to come, are actually pardoned, at the very firſt act of beleeving and repenting. But ſecondly, in Court of conſcience to have apprehenſion or comfort of pardon, ſo they are not pardoned, that is, we ſhall have no comfort or aſſurance of the pardon of them, till we actually repent of them, which is called our renewing by repentance, Heb. 6. as is ſeen in David, Pſal. 32. and Pſal. 51. who till he confeſſed his ſin and actually repented, he roared all day, and his moiſture, &c. and he had no comfortable aſſurance that his ſin was pardoned, till then. Nor Peter till he wept bitterly. Again, a beleever prayes for pardon daily of his treſpaſſes, for two reaſons. 1. To have his faith ſtrengthened in his pardon, and to have more aſſurance of it; for our faith at the beſt is weak and full of doubtings, but eſpecially after great fals, which blot our evidence, that we cannot well read it, and hide Gods countenance from us, as clouds hide the ſhining of the ſunne. 2. We contract, though not an eternall, yet a temporall guilt by actuall ſins, and are liable to temporall corrections, (though not eternall damnation) not by way of ſatisfaction, but of caſtigation: For Chriſt which hath pardoned the puniſhment, will not alwayes pardon the temporall chaſtiſement, but will often viſit us with ſorer and more grievous afflictions in this life, then he doth wicked men.
8. Object. If you object that the qualifications required for pardon, are confeſſion of ſin, 1 Iohn 1. 9. Repentance, Act. 3. 19. &c.
Anſ. Its anſwered, in an unbeleever it is requiſite there be actuall faith and repentance, before he be actually pardoned in heaven, or in his conſcience. But he that is a beleever, and hath received Chriſt by actuall faith and repentance; Subſequent repentance is required to evidence his pardon to his conſcience, but not to procure a new pardon in heaven before God, which is done in one act as they affirme.
2. As before was expreſſed, they cannot conceive how a child of God can commit an actuall ſin without ſome degree of actuall repentance in the very act of ſin, and therefore if actuall repentance were neceſſary before they can be pardoned, yet why is a ſubſequent more ſolemne actuall repentance required abſolutely neceſſary to pardon, beſide the preſent act of repentance in the act of his ſin?
3. If faith goes before repentance, (as many affirme) then a man is actually pardoned, before he doth actually repent, becauſe by faith we are juſtified, which is only teſtified by our repentance.
9. Object. Then David, &c. might joy in God whilſt he lay in his ſin, &c.
Anſ. Its anſwered, there is no condition a beleever can be in, but he hath cauſe to rejoyce in God, Hab. 3. 17. Phil. 4. 4. rejoyce in the Lord alwayes, &c. yea as in his God his Chriſt, &c. (though he cannot alwayes do it) yet he hath cauſe alſo at the ſame time, of great ſorrow, bitterneſſe and griefe, that he ſhould offend his God ſo gracious to him, and provoke God to puniſh him, and bring ſcandall to religion, &c. Even Paul when he mourned under his ſin, Rom. 7. 24. yet rejoyced in Chriſt, verſe 25. Secondly, if he dorepent without ſome precedent or concomitant act of faith, is it not the repentance of an unbeleever, and ſo not acceptable to procure pardon? &c.
10. Object. I will forgive their iniquities, Ier. 31. ſaith God, ergo they were not pardoned before.
Its anſwered, though they were pardoned before, yet they are not pardoned to our conſciences till we actually repent, nor is the temporall correction remitted. So then they conclude groſſe ſins of Beleevers, cannot as they conceive, be committed without ſome preſent act of repentance, and the habit both of faith and repentance ſtill remaining, though not alwayes acting, they are not for a moment in a ſtate of condemnation, but are only liable to temporall puniſhments; And yet can receive no pardon in their conſciences, without ſome acts of repentance.
8. Doubt. I feare I am but an hypocrite, me thinkes there is nothing almoſt IReader, pardon this large digreſſion, now I return to the 8. Doubt. do well, but I am ſubject to reflect upon my ſelfe, and take glory to my ſelfe, as Herod did, Act. 12.
Anſw. I anſwer, O this divel of vainglory ſticks cloſe to us all, and will creep into our beſt duties, as the ſerpent crept into the garden among the ſweet flowers and trees of pleaſure; even Paul himſelfe was ſubject to be exalted above meaſure, and the diſciples reaſoned among themſelves which of them ſhould be greateſt; And its true, that thou ſayeſt there are riſings of pride and hypocriſie in thy heart, (which are alſo increaſed by Satans temptations) but thou art not an hypocrite becauſe there is hypocriſie in thee, becauſe thou complaineſt of it. The beſt ſign of ſincerity is to complain of hypocriſie; as a man that complaines of his diſeaſe, (O I cannot ſleep, taſte my meat, &c.) ſhowes it is his diſeaſe, tha… he would fain be rid of; he would fain ſleep, reliſh his meat, walke, and the like. One told Bradford he ſaid he did all out of hypocriſie, becauſe he would have the people applaud him, but he anſwered, its true ſaid he, the ſeeds of hypocriſie and vain glory are in me and thee too, ſo long as we live here, but I thank God, its that I mourne under and ſtrive againſt.
9. Doubt. Ninthly, I doubt whether Chriſt be mine, becauſe my heart is ſo hard, even a heart that cannot repent; you can aſſoon almoſt fetch water out of a rock or ſtone, and therefore I feare I am one that have nothing to do with Chriſt, and whom God will ſhew no mercy to Rom. 9. 18. Rom. 2. 5.
Anſw. I anſwer, there is a threefold hardneſſe. 1. Totall, when there is no ſoftneſſe at all, Eph. 4. 19. when men areforeign. paſt feeling. 2. There is a judiciary hardneſſe when God gives a man up to hardneſſe of heart, as he did Pharoah, and thoſe in Rom. 1. 28. Iſ. 6. 9. who cannot be broken with judgements nor melted with mercies. 3. There is a partiall hardneſſe, when our hardneſſe of heart is felt and bewailed. Now in theſe there is ſome ſoftneſſe, for elſe they could not bewaile their own hardneſſe, as he that is ſtark dead cannot grone, but theſe cry out as they did, Eſ. 63. 17. wherefore haſt thou hardened our hearts from thy feare? And ſuch is thine hardneſſe.
Note A man may mourne too much when he is ſwallowed up with ſorrow; neither doth God delight in our ſorrow, as it is ſorrow, for we know there is none of this grace in heaven where we ſhall be moſt perfect, but only as and ſo farre as it imbitters ſin, and makes Chriſt the ſweeter to us, neither can we have our hearts ſoftned proportionably to our ſins, except we will go down to hell, and mourne there. Nor need we ſeeing Chriſt hath borne our ſorrows.
10. Doubt. Tenthly, ye but I have ſuch curſed, blaſphemous, Atheiſticall thoughts, that I am afraid to mention them; as that there is no God, the Scriptures are not true, &c. which cannot be in thoſe that know Chriſt ſavingly.
Anſw. I anſwer, there is no ſin ſo vil'd, but the divell may tempt the beſt man unto it, as he tempted Chriſt to fall down and worſhip him, (which was as it were to kneel down and ask him bleſſing) and it is Satan oft times that puts theſe thoughts into our hearts, and then roars upon us with his temptations; juſt as Ioſeph dealt with Benjamin, firſt he puts his cup into his ſack, and then he accuſeth him for it; or as if a cut-purſe ſhould cut a mans purſe, and put it into thy pocket, and then accuſe thee, that thou haſt ſtollen ſuch a mans purſe.
If thy heart joyn not with it, this temptation, may be thy croſſe, but is not thy ſin; or if any corruption of heart in the leaſt meaſure joyne therewith, (for there is much Atheiſme in the beſt of our hearts) yet it is not thou, but ſin that dwelleth in thee.
Doubt. 11 Eleventhly, If Chriſt were mine, heEſ. 48. 17. would teach me to profit by the word, but I cannot at all profit by hearing, I get little or no good, but only take Gods name in vaine, for I can remember nothing; ſometimes though I be affected at preſent, yet before I get out of the Church, all the ſermon is loſt, whereas I know ſome can repeat a whole Sermon verbatim, and yet I would be loth to live as they do.
Anſw. I anſwer, Some mens memories are healed that are not ſanctified; and to have a gift to repeat a ſermon, and to make no conſcience to practice, is but to ſpit ſermons out of their mouthes, or as if a beaſt ſhould caſt out her hay and food into dung, and ſhow you her dung, but not her fatneſſe.
But 1. thou remembreſt what thou canſt; to will is preſent, which is accepted for the deed; neither is it expected thou ſhouldſt remember the whole Sermon, but thou mayeſt have comfort, if thou canſt remember that which moſt concerns thee, as if thou wert bidden to a feaſt, it is not expected thou ſhouldſt eat up all the meat that is ſet upon the table, but (eſpecially) that which is carved out for thee, and laid upon thine own trencher.
2. Though thou forgetteſt for the preſent, yet in due time, the Spirit of God will bring thoſe things to thy remembrance, that thou haſt moſt need of in thy life, as he hath promiſed, Iohn 14. 26. that his Spirit ſhall bring all things unto our remembrance: As Peter remembred the words of Chriſt when the cock crew, Matth 26. ult.
3. Though thou doſt not remember mu…h, yet if thy heart be made better by it, or thy affections be kindled to burn in more love to God, (as the diſciples when ChriſtLuk. 24. 16. 32. talked with them, their hearts burned with in them) thou doſt profit; ſhew me not the meat (ſay we) but ſhew me the man; as Cattell ſhew not the graſſe they have eaten, but their fat; the earth ſhowes not the rain that fell upon it, but the graſſe.
A poor woman comming from a ſermon, a miniſter meeting the comming from Church, asked her who preached, whether he made a good ſermon, what ſhe remembred of the ſermon, &c. Truly ſaid ſhe, I have a weak memory, I can remember▪ but little, yer this I am ſure, I have learned to love Chriſt better then ever I did in my life before; and that comforted her more, then if ſhe could have remembred all the ſermon, and not have had her heart warmed at all with more love to Jeſus Chriſt.
Doubt 12 In the twelfth place I feare I have no part in Chriſt, becauſe then I might ſay I live, yet not I but Chriſt lives in me, Gal. 2. 20.I ſhould have holy thoughts, heavenly deſires, gracious ſpeeches, and holy affections, &c. but I feele no breathings of the ſpirit in me; if I had the grace that others have, could walke with God as they do, be ſo holy and heavenly in my converſation as they are, I ſhould not feare; but I feele my ſelfe ſo barren, frothy, and empty of all good▪ that I can ſcarce diſcerne any breathings of the ſpirit of God in me at all.
I anſwer, to every one is given grace, Eph. 4. 7.acording to the meaſure of the gift of Chriſt; Some are babes, and ſome are men in Chriſt Jeſus, as in Davids army, ſome were common ſouldiers, ſome captaines, and ſome his worthies; In the body there are the feet and toes, and head and heart; God gives that meaſure of grace to thee that he ſees fitteſt for thee; Some have five talents, others two, ſome but one, even as it pleaſeth God, who hath appointed ſome for eminency, and ſome but for ſincerity; As Paul that was a choſen veſſell to bear his name before kings, Act. 9. 15. and therefore muſt have eminent graces, anſwerable to his imployments. Now is not a ſouldier a faithfull ſubject, becauſe he is not a captain? is not the foot a member of the body, becauſe it is not the head or heart? hath a babe no life, becauſe it hath not the life of a man? and hath a man no faith, becauſe he hath not the faith of Abraham? hath a man no love nor zeale to God and his glory, becauſe he hath not the love of Moſes, nor the zeal of Eli…s? is there no fire becauſe it doth not flame; Chriſt will not quench the ſmoaking flax (which ſmoaketh only with deſires, but cannot flame with comforts,) nor break the bruiſed …eed. Thou haſt ſome grace to love righteouſneſſe and hate wickedneſſe: and though to deſire and aemulate the graces of others be good, yet it mayMatth. 12. 20. proceed from …ride, becauſe we would be eminent, and have none above us, when we ſo deſire more grace, that we forget to be thankfull for what we have.
Secondly, this objection brings its own comfort with it, for how could I love the grace I ſee in others, and long after it, and not have grace in my own heart? it is impoſſible.
Doubt 13 13. Doubt. I feare I have no part in Chriſt, becauſe I have no gift of prayer,Zac. 12. 10 whereas God hath promiſed to poure upon us a ſpirit of grace and ſupplication, (as was ſaid before) but I make ropes of ſand, ſuch broken ſtuffe as I would be aſhamed men ſhould heare me. I cannot pray.
I anſwer, though they be broken prayers, yet thou makeſt conſcience to pray▪ and they are the beſt prayers thou canſt make; that is the beſt prayer that comes from faith, and where there is moſt affection; ſuppoſe a child were ſick and could not ſpeake, but only give a ſad look towards the father and groane, did it not even thereby pray the father to help it? certainly our ſighs, groans and tears are prayers; when we know ſcarce our own meaning, the Lord knoweth the meaning of the ſpirit, Rom. 8. 27. And God will accept of a willing minde, according to that a man hath, and not that he hath not. The ſpirit is willing ſaith our Saviour, when the diſciples ſlept, but the fleſh is weak, Matth. 26. 41.
1. Object. But I cannot change my words to bring new expreſſions every time, except there be ſome new occaſions, but I have almoſt the ſame words, and therefore it is the ſame prayer.
I anſwere, ſome men make too much of a ſet-forme of words, and ſome too little; for he that ties himſelfe to a forme of words, and can go no further then his ſtint of words, neither in private, nor as any new occurrences happen, he may ſuſpect himſelfe that he wants the ſpirit of prayer. But ſome on the contrary dote too much upon change of words, as if their prayer were better accepted of God for new words, or new invention; indeed we judge of the prayers by the elegancy and invention of words, but God judgeth of them by the ſtrength of our affections.
We think God delights in prayers as dainty ſtomacks do in choice of meats, as men do in flowers ſweet only while they are new; but in Gods eſteeme that is a new prayer, that comes (though with old words, yet) with new affections; did not Chriſt himſelfe pray three times together ſaying the ſame words, when it was for the ſame thing? and did he not leave us, not only as a pattern, but alſo as a precept, a ſet-forme of Prayer, to wit, the Lords Prayer.
Many men ſtudy ſomtimes ſo much for new invention, that they loſe affection, method and devotion; and many there be that have good affections, but want invention.
2. Object. But I pray not in faith, I am like thoſe in Iam. 1. 6. 7. that waver and doubt, who ſhall receive nothing from the Lord.
I anſwere, there is difference between doubts riſing and doubts raigning, ſuch as proceed from weakneſſe of faith, and are reſiſted, and ſuch as proceed from total want of faith; now thou haſt ſome faith though it be mingled with doubtings, which thou fighteſt againſt.
3. Object. If Chriſt were mine, GodMat, 7. 7. would heare my prayers, but alas I pray, but they are all loſt, I have no return of my prayers.
I anſwere, thy prayers are alwayes heard and liked, ſo far as they are agreeable to the will of God; And anſwered ſo far as God ſees good for thee; becauſe thou art his childe; Now if a child cry, a mother regards not, but when ſhe knows its her own child that crys, then ſhe runs to help it. 2. Thy prayers are the voice of his own ſpirit, & he cannot deny the inſpirations of his holy ſpirit, Rom. 8. 26. 27. 3. Chriſt prayes thou mayeſt be heard, who can never be denied. But thou muſt diſtinguiſh between delayes and denials; if God denyeth, it is becauſe it is not good for thee; if he delayth, it is becauſe its not yet good for thee.
Doubt 14 14. Doubt. I feare I am not in Chriſt, becauſe I do not grow in grace, for the righteouſneſſe of God is revealed from faith to faith, that is, from one degree of grace toRom. 1. 17. another; and the way of the righteous is like the way of the light that ſhineth more Prov. 4. 18.and more unto the perfect day. But I am decayed; I have loſt my firſt love, Rev. 2. 4.
I anſwere, a man may grow when he diſcerneth it not, as the Sunne moves upon the diall inſenſibly, Quanto deſpectior tibi, tanto pretioſior deo, ſaith Aug. The more vile we are in our own eyes, the more precious we are in Gods eyes. True grace like a tree, growes in the root as well as in the branches, and downwards under ground as well as above ground; ever the more humility, the more grace, 1 Pet. 5. 5. So Paul, 1 Cor. 15. 10. Eph. 3. 8. I am leſſe then the leaſt of all Saints, &c. Some men indeed are ſwollen bigger with the wind of ſpirituall pride, but alas thats but a tympany, it is no growth in grace at all. Again, ſome things are like decay in grace, but are not, As firſt ebs and flowes of comfort, are no ſigne of decay or growth; which God often ſends to ſupport us when we are weak, but when we are grown ſtronger, he looks we ſhould beleeve without comfort. *God ſometimes withdraws comfort that we might exerciſe faith, as we take away bladders from ſwimmers that they might learne to ſwim without them.Secondly, Nor particular coldneſſe, unfitneſſe, and indiſpoſedneſſe to duties at ſome times, if it be not a conſtant habituall diſpoſition, which may proceed from diſtemper of body, wearineſſe, ſleepineſſe, &c. or God may deny aſſiſting grace. Thirdly, Nor ſence or apprehenſion of more corruption; for grace diſcovers corruption, as the Sunne doth motes, (as the ſmoak was in the torch before, but not ſeen till lighted, ſaith Dr. Sibs on Pſal. 42.) 4. Nor alwayes when a man is overcome with ſome corruption, more then heretofore; becauſe he may have ſtronger temptations then before; And thus Job ſhewed more impatience, in Job 3. then perhaps he ever did in his life before. 2. There may be ſtronger reſiſtance then before, as 2 Corin. 12. 8. for this I prayed thrice, that is often. Thirdly, The body of ſin may decay by the growth of that particular luſt, and thy heart may be kept more humble and thankfull; the more hatred and reſiſtance is made againſt ſin, the more grace. Though to be kept from ſin brings moſt comfort, yet for us to oppoſe ſinne, and God to pardon, that brings God moſt glory, 2 Cor. 12. 7, 8, 9.
2. A man that hath part in Chriſt, may for a time decay and loſe ſome degrees of grace, (though not totally nor finally,) as trees in winter have neither leaves nor fruit, yet there's life in the root, Rev. 2. 4. and ch. 3. 2. 2 Epiſt. of Joh. 8. and he may for the preſent be worſe then he was before, (though uſually he ſhoots out the more afterward, as men that runs backwards to leape the further forward, or as children after ſome ſickneſſes, ſhoot out exceedingly) Indeed growth in grace is a ſigne of true grace, yet want of groath is not alwayes a ſigne of no grace, for grace hath its winter and ſtoppages ſometimes that it groweth not alwayes.
3. If thou mourneſt and grieveſt becauſe thou doſt not grow, either thou doſt grow, (as we ſay the child is grown, when his coats are too little for him: ſo that man is grown, when his graces are too little for him) or elſe ſeeing thou mourneſt for want of growth, it is a ſin repented of, and God accepteth of thee as if thou didſt grow, Remember whence thou art fallen, and repent, ſaith the Lord, Rev. 2. 5. And I will not come againſt thee.
Doubt 15 15. Doubt. I feare I am not in Chriſt, becauſe the Saints do not love me, they ſhun my company and are afraid of me, as the diſciples were of Saul, Acts 9. 26.
I anſwere, this indeed is a ſore temptation, and one of the greateſt afflictions a Chriſtian can meet withall, as the contrary is a great bleſſing, (though not an infallible ſign, for a man may have a name in the Church to be alive and yet be dead) as Demas had of Paul, and Simon Magus of Philip, and Judas of his fellow diſciples) yet it is a great comfort. Thus Paul comforted the Hebrews, Heb. 6. 9. I am ſaith he perſwaded better things of you, and ſuch as accompany ſalvation. So likewiſe in 2 Cor. 3. 8. Paul prayes the Corinthians that they would confirme their love to the penitent inceſtuous perſon, intimating thereby, that the confirmation of their love would be a great chearing to the poor dejected penitent.
But this affliction may happen to a man that is in Chriſt, as it did to Job, who was ſuſpected to be an hypocrite by his three friends, and to Paul who was judged by the Corinthians, 1 Cor. 4. 3. Therefore be not too much affected with it, but remember he is not a Iew that is one without, but he is a Iew that is one within, whoſe praiſe is not of men, but of God, Rom. 2. ult.
Doubt. 16 My heart miſgives me, and my own thoughts tell me I have no part in Chriſt. Now if our hearts condemne us, God is greater 1 Iohn 3. 20.then our hearts, and will condemne us much more.
I anſwere, our hearts may miſjudge us ſometimes (eſpecially in timePſal 22. 1. Pſal. 77. of temptation) and tell us we are forſaken of God, when we are not, as they did David, Heman and others; and they are not to be liſtned unto any further, then they are enlightned, and do witneſſe according to the word of God, and not when they ſpeake againſt the word; to the law and to the teſtimony, if they ſpeak not according to this word, it is becauſe there is no light in them, Iſ. 8. 14. Beleeve not every ſpirit, but try the ſpirits whether they be of 1 Ioh. 4. 1.God or no, it is good even to try our own ſpirits.
The laſt Doubt I ſhall mention, is, becauſe16 Doubt. I meet with ſo many afflictions, in husband, wife, children, goods, goodname, ſmiting of the tongue, &c. if Chriſt were mine, would he thus load me with ſorrows?
I anſwere, this is a ſore temptation, and hath troubled Gods peopleEſ. 49. 15. Pſal. 119. 12. 13. Lam. 3. 18. 19. heretofore; Was not Job judged of his wife and friends an hypocrite, becauſe he was ſo grievouſly afflicted of God? and did they not make him to complain, thou writeſt bitter things againſt me, Iob 13. 26. But we muſt know this is the Lords dealing with thoſe that are his deareſt ſervants (yea uſually the more holy they are, the more afflictions they meet withall) thoſe I love, I rebuke and chaſten, as youRev. 3. 19. Lam. 3. 1. ſee by Joſeph, David, Job, and almoſt all the Saints rehearſed in Scripture, who may all ſay as Naomi, call me not Naomi, but call me Marah, for God hath dealt very bitterly with me, and as Jacob ſaid, few and evil have the dayes of my pilgrimage been. Yet (as we heard before) all our afflictions are determined by the wiſe counſell and providence of God for our good, and as bleſſings to us, even to make us partakers of his holineſſe, Heb. 12. 10. Yea ſome meet with more afflictions then others, as ſeems good to the Lord; God is pleaſed (ſaith one) to keep ſome in ſugar, and ſome in brine, even as he ſees they will keepe beſt, from putrifaction.
If all that have been ſpoken, will not ſatisfie thee, but ſtill thou doubteſt of thy part in Chriſt.
1. My counſell is, Firſt, that thou diſcover thy griefe to ſome faithfull friend; it will be ſome comfort and eaſe of mind to have a friend to take part with us in our ſufferings; for ſometimes God comforts us, that by our experience we might be the better able to comfort others, 2 Cor. 1. 4.
2. Secondly, Remember what thouPſal. 77. 11. 12. wert, and whether thou didſt never believe Chriſt to be thine, and whether there be no ſigne of ſaving grace ſtill remaining in thee, as mourning under ſin, love to the brethren, &c. and then though thou haſt a 1000. doubts thou canſt not anſwer, yet thou art ſure to be ſaved, for that cannot be a dead tree that hath fruit growing upon it.
3. Thirdly, if thou canſt not believe Chriſt is thine, yet reſolve to love and obey him; ſay thus, whether he will ſave me or no, I will love and ſerve him as well as I can, I will walk in his wayes, and not ſin againſt him. And this will reflect comfort upon us of its owne accord; for how could I love God if he did not firſt love me? Our affections of love to God (ſaith a Reverend Divine) are but reflections Dr. Sibs on Pſal. 42.of Gods love to us. If cold bodies have heat, it is a ſigne ſome fire has warmed them, or the Sunne hath ſhined upon them.
4. Fourthly, Reſolve what ever become of thee, to die beleeving as Job did, though he kill me, ſaith he, I will put my truſt in him, and as Joab did who would die with his hands holding upon the altar, and as Eſter reſolved in another caſe; upon Chriſt will I truſt, if I periſh I periſh.