Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	faith_n	grace_n	repentance_n	2,335	5	7.5639	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02762	The burning bush not consumed wherein (either vnder all deepe sense of wrath; or hardnesse of heart, one may iudge, whether he be the childe of God, or not, &c. Chiefly receyuing satisfaction concerning the sinne against the Holy Ghost. Perused by I.D. and diuers other diuines.	Hart, John, D.D.; Dyke, Jeremiah, 1584-1639, attributed name.	1616 (1616)	STC 12891; ESTC S103842	61,708	194

from the bottome of his heart God will put away all his iniquities out of his sight And further that since hee himselfe the Law-maker in the Gospell hath commanded vs to forgiue our brother not onely seauen times but also seauenty times a day not to doubt seeing hee is the perfect patterne and fountaine of mercie but that hee will put in practise his owne commaundement Further we must obserue whether the falling into sinne bringeth with it a new and more mortall hatred vnto the same sinne with new exercises of faith so that looke how fast and often sinne assaileth vs we be as busie labouring and thinking of new engines with which wee may resist destroy and expell the same resoluing by the grace of God neuer to giue ouer vntill wee obtaine victory ouer it with a resolution to fight constantly against it though GOD should humble vs with such a crosse vntill our last breath heere trying whether yet in this extreame sorrowfull estate we haue a secret hope with heauie low drowned stollen sighes that God will one day in his owne good time releeue vs we in the meane time retaining a holy humble iealousie ouer our selues altogether relying vpon GOD and mourning as oft as wee are able for strength against it chiefely then when we imagine all peace the power and rage therof being quite subdued Then also we must marke if our loue vnto God maketh also our loue vnto Christ Iesus to grow bold and violent so that we run vnto him with all our might laying hold of him and his righteousnes for our life with a vehement loue grounded vpon his nature which will not be put backe with whatsoeuer euer checkes thus crying vnto him continually for a sense and feeling of the remission of our sinnes for those vnto whom much is forgiuen they loue much it being vnto vs a most sure token of forgiuenesse when our soules are bound vp with a secret sweete loue vnto Christ Iesus Lastly we must take heede and be sure that we haue this disposition in vs that because we haue so often found God so exceeding good and mercifull in forgiuing vs againe and againe that if it were possible although there were no hell yet for the loue of God onely we would abstaine from sinne and the occasions thereof Schol. What should we looke to in the nature of God Min. That he is mercy and loue it selfe and through loue hath sent Christ to redeeme vs and that hee looketh not vnto our vnworthinesse but vnto his owne mercies That as the pittifull Parents tender the good of their children in all chastisements so doth God in all these crosses procure the good of his Saints That there be more mercies in God then sinnes in vs. That as he is able to forgiue vs one sinne so is he able to forgiue vs many hundred thousand sinnes euen so often as he giueth vnto vs faith and repentance For the Lord neuer bestoweth these graces vpon any whom hee also therewith forgiueth not Schol. What should we haue regard vnto in the examples of the Saints Minist First looke how they haue fallen after grace obtained 2. Consider how God hath freely forgiuen them 3. Consider that they not onely obtained mercy for themselues but that they also might be the examples of the mercy of God vnto others Paul he obtained mercie that Iesus Christ might shewe vpon him all long-suffering for an example vnto all such who should in time to come beleeue vnto eternall life And Abraham his faith was counted vnto him for righteousnes it is written not for him onely but also for vs who beleeue in him who raised vp Iesus our Lord from the dead FINIS A Prayer for the Distressed O Most mighty most glorious eternall iust holy omnipotent all-seeing and euer-liuing God who art full of terrible Maiestie in all thy workes iust in all thy iudgements yet most of all wonderfull in thy Christ Since now it hath beene thy blessed will to send vnto thy poore distressed seruants this weake helpe how to know shunne and iudge of thy wrath Be graciously pleased also by the bowels of all thy tender mercies in thy Christ to giue a blessing vnto the same accompanying it with the powerfull working of thy meruailous Spirit that thereby it may bee able to minister a word in due time to their wearie soules effecting that for which thou hast sent it And for the glory of thy Names sake so remoue thou the darkenesse blindnesse ignorance obstinacie and terrours of their minde eyes vnderstanding will and conscience that the abused powers of their soules may no more bee stayed by any deluding fancies from effecting their proper functions To effect which O be pleased thou boundlesse bottomlesse Ocean of mercie for Iesus sake to remoue from before them that vaile which is drawne before and spread ouer all flesh that they may see and iudge of things inuisible thus attaining to haue a good conceite of thee their most gracious and louing God O since all Nations are as nothing before thee and in that they are it is because thou callest things that are not as though they were thus causing them to be therfore but cal thou them which in their owne eyes and feeling are not and they shall presently be somewhat for so long as their abused fancies present thee vnto them as their enemie perswading themselues not to belong vnto thy decree what can they doe but runne away from thee Therefore for thy mercies sake in redemption passe thou by all their transgressions onely looking through the all-sufficient merits of thy well-beloued Sonne vpon them that thus their sins may not stay thy mercies And giue them willing hearts to come vnto the place where thy honor dwelleth that in thy good time the means may so soften their hard hearts by thy mighty assisting power that they may attaine vnto the Spirit of mourning and compassion thus teaching them to lay hold vpon Christ that Altar of refuge for their life And since Faith and Repentance are thy gift giue vnto them these graces for thy Christs sake that so confessing their sinnes they may call vnto thee for mercie thy mercie by repentance thus giuing them assurance of remission of sinnes that so remission of sinnes may giue them assurance of saluation And for those who lye now as thunder-beaten vnder the terrour of thy wrath O looke vpon them also in the multitude of tender compassion heare them now speedily when their spirit faileth put their teares in thy bottle and secretly comfort them with thy choice consolations giuing them a liuely hope in expectation of their ioyfull deliuerance In the meane time perswade their soules that they are thine that furie is not in thee that all these things shall worke together for the best vnto them And good Lord so temper thou the seueritie of thy iustice and terrors of their consciences that as thou castest them

downe with the one hand so thou wouldest raise hold them vp by the other as thou shewest vnto them the threatnings due vnto their sinnes and thereby the exacting rigour of thy iustice so open their eyes to see thy manifold free promises in Christ Iesus that they may apply the merits and vertue of his obedience death passion and blood vnto their trembling soules Oh as thou art mighty to saue so shew thy mighty power in confounding all their enemies in wrath remembring mercie And grant vnto them for thy Christs sake grace to be truely humbled vnder thy mighty hand and draw neere vnto thee that thou mayest raise them vp in thy good time Vntill which time giue them patience hope faith in thy promises the Spirit of prayer many comforters and in the multitude of thy exceeding mercies accept of their faint and weake grones sighes desires wishes and prayers giuing a blessing vnto all their endeauours And good Lord of thy most exceeding rich mercies for Christs sake confound Sathan and all his suggestions in any of these thy children by thy mighty and vnresistable power though thou suffer him to tempt yet let him neuer ouercome them But discouer thou the Tempter in his colours that so discerning him to be the Father of liars they may no more beleeue his suggestions And teach them all so to beleeue thee in thy word vsing the meanes of their saluation that in thy goodtime they may finde peace of conscience and ioy in the holy Ghost And good Lord because if thou present thy selfe vnto them as a consuming fire no creature dare approach the mount of thy Holinesse O put off thy glittering sword for a while and arme thee with all thy attributes of mercie that so these poore soules may with boldnesse drawe neere vnto thy Throne so confessing their miserie and giuing thee praise of thy glorie that thou mayest restore vnto them their peace And blessed Lord although thou come not vntill the fourth watch yet come at last and suffer them neuer to depart this life vntill thou say vnto their soules that thou art their euerlasting saluation And in the meane time although thou come not so soone as they call yet vntill thou come least Sathan deceiue them ouerthrow aiminish and delay all his fiery temptations that euen by this they may know thou fauourest them because this their enemy doth not triumph against them And when thy good ti●● shall bee though now in their sight sense and feeling thou seeme to teare and rend the mountaines before thee in such terror as though thou eyther wert bent to destroy or hadst neuer loued them yet appeare thou for thy Christs sake at last in that still and soft voyce wherein thou vsest to speake peace vnto thy children so comforting them according to the dayes wherein thou had afflicted them that thus both the one and the other yea all of them may glorifie thy great name much more by their conuersion and consolation then euer formerly they dishonored thee in the time of their sinnes temptations and former ignorance And that onely for Iesus Christs sake thy deare Sonne in whom alone thou art well pleased To whom with thee and thy blessed spirit be all honour glory power prayse might and dominion world without end for euer and euer Amen Psal 14.1 Isa 28.15 Isa 59.15 psal 73.12.13.14 1. Cor. 2.14 1. Cor. 2.14 Iob. 15. c. Iob. 20.5.6 Iob. 21.16 c. 30. Rom. 1.4 2. Cor. 5.3 Ioh. 5.44 Ioh. 15.5 Rom. 1.28 2. Cor. 3.5 Psal 58.11 Heb. 11.6 Gen. 1.1 psal 1.24 Psal 119 69.101.103 Psal 107.20 Psal 119.50 Ierem. 23.29 2. Cor. 10 4. Heb. 4.12 Psal 19.7.8 Ioh. 8.44 Psal 119.99 Pro. 1.23.24.25 c. Deut. 28 64.65.66 67. Isa 49.6 Isa 7. and 11. and 5● 2. Thes 7.8 c. Mat. 11.13 Ezek. 36.26 Ier. 32.40 Gen. 48.3 1. King 2.2.3 c. Ioh. 4.24 Rom. 1.20 Psa 139.6 Isay 66.1 Gen. 15.1 Leui. 19.2 Deut. 6.4 Matt. 28.19 Gal. 4.8 Exo. 3.14 Reuel 1.8 Rom. 9.22 23. Eph. 2.4 5. Tit. 33.4.5 c. Gen. 2.18 Ezek. 18.4 Rom. 4.15 1. Ioh. 5.4 Rom. 6.23 Gen. 2.17 Rom 1.18 2.8.9 Isa 27.4 Ioh. 3.36 Rom. 1.18 Hos 11.9 Isa 64.5 Ephes 2.3 Rom. 3.23 Psal 5.4 2. Sam. 14 15. 1. Thes 1.10 Isa 53. 1. Cor. 11.31 Deut. 9.19 Deu. 3.26 Mic. 7.9 Rom. 9.14 Psa 78.49 Reuel 14.10.11 Psal 2.12 Psa 49.7.8 Psa 49.7 and 15. 1. Iohn 3.16 Reu. 19.15 Reu. 5.9 Psal 110.12 2. Pet. 2.4 Iud. 6. Gen. 3.17 18.19 Gen. 6. 16. Gen. 19.24 Isa 53.5.6 Mat. 25.4 Nah. 2.3.4.5.6 Deut. 32.39.40 Deut. 29.19.20 Heb. 3.12 13. Heb. 10.31 Ier. 10.11 Zec. 7.11.12.13 Leuit. 26 19.20 26. Hag. 1.6 psa 78.32.33 Rom. 1.28 Deut. 28.23.24 Deut. 28.22.26.27 Ibid. 66.67 Matt. 10.18 Hos 7.9 Ier. 5.3 2. The. 1.9 Eph. 2.1 Isa 11.6 2. Tim. 3.1.2 Re. 1.30 Deut. 9.29 Ier. 32.39 Ezec. 36.26.27 Isa 43.9.11.12 Matth. 20 5.6 Isa 43.9.11.12 Eph. 5.13 Mic. 7.8.9 2. Chr. 33 Da. 4.34 Act. 9.3.5 6. Mar. 16.9 Rom. 6.16 2. Tim. 2.26 Iudg. 12.6 Isa 58.10 11.12 Psal 116 11. Act. 16.16 Mat. 9.24 Rom. 11.29 Diuision Psal 38.2 and 77.2.3 c. Psal 51.4 Ibid. v. 11 Ibid. v. 12. Io. ca. 2.4 Psal 77.2 38.17 21. Psal 32.5 and 66. Psal 6.9 Psal 94.18.19 Pro. 22.3 Psal 7.119.49.50 Iohn 3.14 15. Hos 2.14 Act. 16.14.15 Act. 8.39 Act. 2.37.38 c. Act. 9.9.19 1. Pet. 1.8 Isa 63.17 Psa 31.22 Psal 77.5 6.10 Psal 42.1.2.3 Psal 30.7 Psa 42.11 Psal 42.9 Rom. 8.26 Consolation for such who as they think are not able to serue God in Spirit and Trueth Rom. 7.21 Psa 73.25 Isa 8.17 Psal 16.9 and 40.1 Lam. 3.26 Cant. 1.3 Psal 121.1.2 Cant. 3.4 Cant. 3.4 Psal 142.3.4 Psal 143.6.7 Why God at first will not be found in the means Psa 77.7 Isa 38.27 Ezek. 36.22 1. Sam. 1.10.11.19 Iob. 42.7 Lam. 2.31 32. Iere. 3.12 Psa 42.11 Mic. 7.8.9 Psal 37. Psal 27.13.14 Hab. 3.2 Iob. 13.15 Isa 28.16 Isa 54.7 Ier. 31.37 3. Who they are who feele no Wrath yet remaine vnder the Wrath of God Rom. 7 9. Iud. 10. 2. Tim. 3.5 The seuerall conditions of this estate Eph. 2.12 1. Cor. 15 34. 2. Thes 1.8 Heb. 6.4 5 6. Eph. 4.18 19. Rom. 1.28 How farre a Professor may be vnder this Wrath. 2. Pet. 2.21 Luc. 8 13. and 1. Cor. 13.2.13.2 Math. 27 4. Numb 23 ●0 Matt. 19. ●6 Heb. 6.4 Mar. 6.20 Rom. 2.15 3.20 1. Cor. 13.2 Isa 29.13 1. Cor. 8.1 Iam. 2.19 Gal. 2.20 2. Cor. 7.10 Gen. 4.13 Numb 23 10. Ioh. 5.35 Iud. 19. 2. Tim. 3.55 Ioh. 4.16.17 1. Tim. 3.5 Mark 6.29 Mar. 7.6.7.8.9 1 Cor. 1.4 37. Psal 119.97 Psa 40.8 Rom. 7.15.22.23.24 Psal 119.5 Isa 1.9 Ion. 2.4 Pro. 1.23 Matth. 5.6 Isa 30.18 Isa 4.3 Rom 5.1 Eph. 2.8 Act. 20. ●1 ● Tit. 2 5. and 2 8. Heb. 10. ● Rom. 4.25 Col. 2.3.9 Act. 15.11 Io. 21.19 1. pet 1.8 Psal 42.1 2. Psal 51.12 2. Cor. 7.10

vnmercifull by nature and yet haue bin raised from the dead so may such a one be in Gods owne time 2. Because as when a King doth imprison any one for some offences As it were folly for any man to presume to say The king will neuer free such a one nor he shall neuer bee sorry for his faults Much more so were it a fit of extreame madnesse in such a hard-hearted party to presume to know Gods counsell or what in time he will work in the heart loosing the fetters wherewith hee is bound Since it is the Lords promise and couenant to take away our stony hearts and giue vs fleshy ones as also the end of Christs comming to open the eyes of the blind to bring out prisoners from the prison and them that sit in darknes out of the prison house 3. Because God hath neither appointed any certaine manner or time of calling some being brought home at the 6.9.11 houre therefore though one haue not in effectuall calling obtained a soft heart at 20.30.40 or 50. yeeres of age he may not thence conclude reprobation 4. None but God knowes things to come seeing hee challenges this super excellencie as a proofe proper onely to the Deitie 5. There is a kind of softnes in that heart which knowes and feeles the hardnesse of the same though the party deny it yet sure corruption discouers not corruption nor nature nature and therefore hope remaines 6. Because where there is discontent trouble in minde there is hope by Gods grace repentance may come in which estate though the party plead contentation yet when we see former delights vanish sometimes beloued company displeasing temptations to appeare vnnaturall wishes vnreasonable mad desires in them Who will not confesse that heere is muddy water which when the stormes are past may cleare againe 7. The omnipotency and goodnes of God to other most miserable sinners in pulling them spite of their hearts from their sins without any cause in them as Manasses Nebuchadnezzar Saint Paul Marie Magdalen c. May giue hope of recouerie since many others in the like estate haue found Gods mercies exceeding great in their conuersion Lastly most certaine it is we must not beleeue or giue credit to any who so affirme for distempered men are not able to iudge of diseases no more can the distressed minde of the estate of the soule especially ioyned with a blacke diuellish melancholly humour which the diuell doth oftentimes abuse to breede causelesse feares in the heart of man Schol. Were it possible to perswade any in such an estate that they are tempted Minister It is impossible while the violence of the tentation remaineth Schol. Wherefore Minst Because of the strength of tentation and carnall reason which for that present hath dominion in them for then the field is neere wonne when the diuell is of the party discouered for a diuell the temptation being layd open to reason and iudgement Schol. Yet shew vnto me I beseech you how may we iudge when one is thus tempted or not Minist There be many signes but to be briefe three principally by their seruice language and vnnaturalnesse Schol. Explaine your meaning Minist First for seruice It is most certaine when they are so ready to obey the diuell in all things and disobey God to serue Sathan with pleasure and God by compulsion pulled to good duties viollently as by the haire of the head leauing them off quickly in that their actions shewe them to be tempted 2. By their Shiboleth we may iudge them to be in a strong tentation when in some certaine fittes some of them dare to affirme That they know their hearts shal neuer be moued that it is impossible that euer they should be soft hearted that because their hearts in time past could not be moued by any thing therefore they shall and can neuer be moued And which is more fearefull blasphemie that God cannot moue their heart which for all the world free from temptation they durst not affirme 3. By their vnnaturalnesse Nature doth seeke by all meanes the preseruation of Nature Nowe when they become so vnnaturall as to auoide humane societie to thinke their best friends their foes to scoffe at Religion because they haue no hope to disturbe and let by all meanes good duties like vnto that Maide who disturbed Paul and Silas as they were about to pray in Lydias house to seeke out wittie arguments for the diuell against themselues to laugh at and reiect all Gods arguments from his word bringing nothing against them but carnall foolish blinde reasons from the diuell to be desperate in aggrauating sinne beyond the mercies of God to reiect prayer affirming it is to no purpose to request not to be prayed for c. If these be not infallible signes of tentation then neuer creature was tempted Schol. What if the hardnesse of heart come after a precedent softnesse Minist Then there is good hope yea assurance that in Gods good time the heart may bee softer then euer the party so escaping from vnder this wrath because the gifts and calling of God are without repentance Schol. In howe many conditions doe you include men in respect of this wrath Minist In foure Schol. Which are they Minist First those who feele deepe wrath and yet are farre from wrath 2. Those who haue not the deepe sense of wrath and yet are farre from wrath 3. Those who feele no wrath and yet are vnder the wrath of God 4. Those who feele the wrath of God and indeede shall perish in the same wrath Scholler Who are those who feele wrath and yet are farre from the same Minister Those who haue their conscience wakened to see their sinne and to feele the wrath of God for the same which they hate because it hath offended God They mourne for sinne likewise not so much for feare of torments as that they should haue offended so good a God They desire for reconciliation to be at peace with God through Christ They thirst also for the Spirit to cause their hearts to loue that God hungring for the grace of sanctification And lastly although they feele nothing to comfort them yet aboue hope vnder hope they waite still Schol. What should the exercise of the soule be vnder this sort of feeling Minist First it must haue recourse to God by strong cries in prayer 2. Practise repentance by powring out bitter teares vnto God 3. Exercise faith in resting vppon the promises of life euerlasting through Christ 4. Cleaue stedfastly to the loue of God in his mercie grace and goodnesse 5. Draw it selfe away from the wrath as fast as may bee least it bee deuoured thereof 6. Feede and meditate continually vpon the promise of life And lastly hold euer the eye of the soule vpon Christ Schol. Who are they who haue not a deepe sense of wrath

which because as he testifieth it was not done wittingly he was receiued into mercy because hee did it ignorantly But this sinne against the holy Ghost is a blasphemy exceeding wicked surpassing his because it is done with extreame despite against a manifest conuincing light 3. It is called a sinne which neuer shall be forgiuen not from the nature of the sinne as if there could bee any surpassing Gods mercy for a finite creature is not able to commit that sinne which an infinit God in mercy is not more able to pardon but it is saide to be irremissible because there is no mercy appointed for it because there is to repentance to be giuen to such a one and such a one shall neuer beg for mercy Yea I may further adde that the fury of such a one who committeth this sinne is so great against Christ that suppose he might haue mercy by repentance yet hee would not haue it 4. It is called a falling away or an apostasie because it is not only a simple Apostasie of a part or for a time nor yet an Epilepsie or a Spirit of slumber but also a totall finall Apostasie 5. It is called a sin against conscience and knowledge with great despight against the spirit of grace there is no man but hee sinneth against knowledge conscience So these Pillars of the Church Peter and Dauid before him sinned with many more Yet all without despight therefore take away despight malice and extreame despight and so long there will be no sinne against the holy Ghost Lastly it is called a sinne vnto death because all sorts of death doe follow it corporall and spirituall first and second temporall and eternall Schol. Where doth this greatest sinne chiefely make residence in these who commit the same Minist In the heart and minde Sch. How may it be iudged of there Minist By sixe properties or effects three in the minde and three in the heart Schol. Declare which be they Minist In the minde it is done against all sorts of light 1. Against the generall light of all the powers of the mind 2. Against the particular speciall light of the conscience 3. Against the spirituall light that light of the spirit word and grace Secondly in the heart 1. It must bee done willingly with a full consent as the Apostle speaketh For if wee sinne willingly c. 2. There must be malice in it as ver 29. where such a one is brought in despiting the spirit of grace c. 3. There must be the extreamitie of malice in the same because such a one treadeth vnder foot the Son of God and trampleth vnder the blood of the New Testament as if it were dogs blood crucifying Christ vnto himselfe and making a mock of him all which are actions of despite and extreame desperate malice Schol. What principall qualitie must he needs be endowed with who can commit this sinne Mini. He must haue a great light and knowledge for then it is properly said to be committed when a mans illumination is so great that hee cannot bee ignorant though he would what he doth and yet for all this will wittingly and willingly of a desperate malice oppugne impugne Christ and his Truth more and more persecuting the same with finall obstinacy to that end onely to withstand despit him so that then they become of a diuellish nature or rather very diuels for still the further one wadeth into this sinne vntill the consummation thereof the more hee partakes both of the knowledge and malice of the diuell As the Pharises c. Of all others the worst for some there were who knew Christ in his cratch some sucking his mother very yong some nailed on the crosse others againe could not know him no not in the greatest light and glory of his miracles A 3. sort he had to doe with who knew him clearely by the light of the spirit and of his wonderful works yet malitiously spake and did against their knowledge blaspheme scoffe and mocke the Sonne of God and these were the Pharises whom falling into this blasphemy against the holy Spirit Christ reprooueth and threatneth Schol. To how many sorts of people is it incident to commit this sinne Minister As I take it to two sorts onely Schol. Which be they Minister First such who hauing giuen their names vnto Christ taking vpon them a profession of him and his truth yet in the time of tentation doe make defection continuing in the same vntill they fall into an vniuersall Apostasie so perfecting this sinne 2. There hath beene an other sort who knewe the Truth clearly by a generall speciall spirituall conuincing light nor taking vppon them the profession therof nor the names of Christians who not-withstanding that they were indued with a great light of the Truth yet did with all theyr might in great malice impugne the same persecuting with great obstinacie Christ and his members such were the Pharisies Of the first sort who made defection wee read of Alexander the coppersmith Iultan the Apostate Porphyrie c. Of the other as I haue saide were the Pharisies For they knew that an vncleane spirit coulde not worke a true Miracle seeing euery true Miracle must bee wrought by an infinite not bounded power the whole power of Hell beeing limited which is onely of God therefore to ascribe such Miraculous works to Belzebub an vncleane spirit derogating the glory of the Sonne of God and taking away the fruites and efficacy of the Spirit was in them as vilde and pernicious a blasphemie as could bee Since all the diuels in hell their power beeing ioyned are not able to worke one true miracle for by them Christ was declared to bee the Almighty God manifested in our flesh Iustly then were they condemned of blasphemy against the holy Spirit because their sinne had in it no infirmity but was altogether of obstinate setled well-aduised malice whence from them this sinne hath the name of blasphemie as from the first sort of Professours who haue made defection it is called Apostasie Schol. What doe you call or how doe you define this Apostasie from the trueth Min. It is not an Apostasie from a naturall morall or ciuill trueth from a trueth in these outward things for which men so striue but it is an Apostasie from a supernaturall trueth from a trueth concerning our euerlasting saluation and the liuely faith in Christ Iesus 2. It is not onely a particular Apostasie from any piece or parcell of this Diuine trueth but it is a generall Apostasie from the whole word of his trueth which wee call the Gospell and consequently a manifest defection from the liuing God who in Christ Iesus was manifested in our nature Neither is it a partiall defection with a part of the soule onely with the minde or heart onely but it is a totall defection of the whole soule yea not only of the whole soule but also of the