Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	goodness_n	lord_n	psal_n	4,045	5	7.5057	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20752	The Christian warfare wherein is first generally shewed the malice, power and politike stratagems of the spirituall ennemies of our saluation, Sathan and his assistants the world and the flesh, with the meanes also whereby the Christian may vvithstand and defeate them : and afterwards more speciallie their particvlar temptatiions, against the seuerall causes and meanes of our saluation, whereby on the one side they allure vs to security and presumption, and on the other side, draw vs to doubting and desperation, are expressed and answered : written especially for their sakes who are exercised in the spirituall conflict of temptations, and are afflicted in conscience in the sight and sense of their sinnes / by I. Dovvname ...	Downame, John, d. 1652.	1604 (1604)	STC 7133; ESTC S1536	575,484	731

The which may minister vnto euery penitent sinner most sweet consolation for when they see that God is angry by reason of their sins that he doth greeuously afflict them euen bring them as it were to the gates of hell this must not make the to cast of al hope to fal into vtter desperatioÌ„ but they must remember that these are not the Lords proper works but strange vnto him which he doth to this end that he may bring to passe his owne proper works which are agreeable to his nature that is that he may againe shew vnto vs the glorious beames of his louing couÌ„tenance in more full brightnesse bring vs froÌ„ death to life froÌ„ affliction to ioy from the gates of hell to the kingdome of heauen According to that 1. Sam. 2.6 the Lord killeth maketh aliue he bringeth downe vnto hell and bringeth vp againe As therefore when we see carpenters pulling downe a ruinous building our minds do not rest there because we know that this they doe is not their proper worke but we goe further in our cogitation thinking of a new house which they will build in the place of the old for as much as wee know that it is not their proper worke to race downe but to build or to race downe that they may build so when wee see the Lord angry and inflicting corrections let vs not rest here but with the like foresight of mind let vs consider that he doth these his strange and improper works that afterwards he may do those which are proper and naturall that is that he afflicteth that he may bring the more true coÌ„fort that he bringeth vs to the gates of hell to the end hee may rayse vs vp to bee partakers of the ioyes of heauen But let vs consider of some more testimonies of Gods infinite mercies As the Prophet Dauid likewise saith Psalm 103.8 that the Lord is full of compassion and mercy slow to anger and of great kindnesse and Psal 86.5 Thou Lord art good and mercifull and of great kindnesse vnto all them that call vpon thee So the prophet Ioel 2.13 testifieth of the Lorde that hee is gratious and mercifull slow to anger and of great kindnesse And the apostle saith that he is rich in mercie Eph. 2.4 and 2. Cor. 1.3 He calleth him the father of mercies and God of all coÌ„fort Â§ Sect. 4 Seeing then mercie is one of Gods attributes That God is delighted in exercising his mercie therefore it is also of his essence and being for there is not in Godes most perfect nature any qualities or accidentes but whatsoeuer is in God is God so that God is mercie it selfe and consequently to shew and excercise his mercie is to shew and exercise his owne nature Now wee know that naturall actions are not troublesome norirksome neither is the sunne troubled with giuing lighte nor the fire with giuing heate nor the tree with yeelding fruite nor the beast with nourishing his young nor man with receiuing nourishment and sleepe because it is their nature to be excercised in these actions and therefore seeing mercie is of Gods essence it is not painefull and troublesome to excercise it towardes all repentant sinners bee their sinnes neuer so many and hanious no more then it is troublesome to exercise his iustice in punishing of those who are obstinate and rebellious nay it is not onely not troublesome and painefull but also pleasant and delightfull for God to shewe mercie vnto all those who truely turne vnto him and contrariwise it should bee troublesome and irksome if I may so speake for God not to shew and exercise his nature and mercie towardes repentant sinners for as the eye is delighed with seeing and to bee restrayned there from is grieuous vnto it as the care is delighed with hearing and is much molested if it be stoped and as euerie part and facultie of the bodie and soule are delighted in excercising their seuerall actions and functions and are much vexed and cumbred if by any meanes they should bee hindred so is the Lord delighted and well pleased in shewing and excercising his owne nature and attributes as his power and prouidence in gouerning the world his iustice in punishing wicked obstinate and rebellious sinners and his mercy in pardoning and remitting the sinnes of those who are of an humble spirite and broken heart and are wearie of this intollerable burthen desiring nothing more then to bee eased and freed from it And not to thus excercise his nature and attributes woulde rather that I may speake after the manner of men bee vnto the Lord tedious and troublesome Of this pleasure and delight which the Lorde taketh in pardoning repentant sinners the Prophet Micha speaketh chap. 7.10.18 who saith he is a God like vnto thee that taketh away iniquitie and passeth by transgression of the remnant of his heritage he retaineth not his wrath for euer because mercie pleaseth him So the prophet Dauid Psal 147.11 saith that the Lord is delighted in them that feare him and attend vpon his mercy euen as though he reioyced much to haue an occasion offered of excercising his mercy and goodnesse towardes those who earnestly desiring it wait vpon him that they may bee made partakers of of it For the obiect of Gods mercy about which it is exercised is mans miserie and the action thereof is to pittie and helpe him out of his wretched and miserable estate and therefore if there were no miserie and wretchednesse and no sinne to be forgiuen there would be wanting that external obiect about which Gods mercy should be exercised and manifested to all the world And hence it is that the Lorde willingly permitted the fall of our first parentes to the ende that hee might make a way for the manifestation of his mercie in pardoning repentant sinners and his iustice in punishing the contemners of his grace And as the apostle saith Rom. 11.32 God hath shut vp all in vnbeleefe that hee might haue mercie on all that is to say on all the elect both Iewes and Gentiles Seeing therfore God delighteth himselfe in excercising manifesting his mercy to the praise of the glorie of his grace by pardoÌ„ing forgiuing repentant sinners let not any who are grieuously laden grone for wearines vnder the heauie burthen of their sinnes feare to come vnto the Lorde and to implore his mercy for the forgiuenes of their sinnes though neuer so grieuous and manifould neither let them doubt least God will reiect their suite and refuse to receiue them into his grace and fauoure because of their great rebellions and vnworthinesse For although there were not as in truth there is not any thing to bee respected in vs sauing that wee are the creatures of God and worke of his handes yet the Lorde will haue compassion vpon vs euen for his owne sake because hee is exceedingly delighted in shewing mercy to all those who turne vnto him And this the Lord

himselfe professeth Esa 43.25 I euen I am he that putteth away thine iniquities for mine owne sake and will not remember thy sinnes And therefore the prophet Daniel calling vpon the Lord for mercy in the behalfe of himselfe and the people disclaimeth their owne righteousnesse and all respect of their owne merits and worthinesse saying wee do not present our supplications before thee for our own righteousnesse but for thy great tender mercies O Lord heare O Lord forgiue O Lord consider and doe it deferre not for thine owne sake Dan. 9.18.19 Â§ Sect 5 But here sathan will be ready to obiect vnto the afflicted conscience labouring vnder the burthen of sinne That the grieuousnesse of sinne cannot debarre the repentant sinner of Gods mercy that God indeede is mercifull but yet he will neuer extend his mercy towards such haynous offenders whose sinnes are in number numberlesse and in qualitie and nature most grieuous and outragious For answering of which tentation we are to know that though our sinnes bee neuer so innumerable and hainous yet this should not discourage vs from comming to God by vnfained repentance with assured hope of forgiuenesse for though our sinnes be great his mercies are infinite and consequently though it were imagined that all the sinnes which were euer committed in the world were ioyned together yet in comparison of Gods mercy they are without all comparison lesse then a mote in the Sunne to all the world Neither is God like vnto man whose bounty mercy are limited in some straight bounds which they will not passe and therefore they are soone weary both in giuing to those who want and forgiuing those that offend but his bounty is endlesse and his mercies infinite and therefore he can and wil as easily forgiue vs the debt of ten thousand millions of pounds as one pennie and as soone pardon the sinns of a wicked Manasses as of a righteous Abraham if we come vnto him by vnfained repentance and earnestly desire and implore his grace and mercy And this our Sauiour Christ sheweth in the parable of the poore PublicaÌ„e whose hainous sinnes the Lord presently forgaue vpon his true conuersion Luke 7.41 And in the parable of the two debters where the lender our bountifull God as easily forgaue the 500. pence as the fiftie that is innumerable great sinnes as well as few and lesse And the Apostle Paule teacheth vs that where sinne hath abounded there grace hath much more abounded Rom. 5.20 That we must not so aggrauate our sins that we derogate from Gods mercy Seeing therfore Gods mercy is infinite and without al limites let not vs restraine it neither let vs so aggrauate our sinnes as that in the meane time wee derogate from Gods mercy If a Prince should send his generall pardon vnto a number of offendors without any exception or limitation and one amongst the rest should say this pardon doth not appertaine vnto me because I am so great an offender and therefore I will still stand in doubt of my Princes mercy and suspect his word who would not accuse such an one both of folly in refusing his pardon and of vngratefulnes and diffidence in distrusting his gratious Prince calling his great mercy and truth in his promisse into question Who would not thinke this offence greater then all the rest but the Lord who is infinite in mercy hath sent his generall pardon to all repentant and beleeuing sinners without all exception why therefore should wee make question of his mercy because of our hamous sinnes why should we vnto our others sinnes adde this which is more hainous then all the rest indoubting and distrusting his word and promise and in extenuating his infinite and endlesse mercies For if wee thinke our debt so great that God will neuer forgiue it what doe we els but detract from Gods rich bounty and liberality if we suppose our sinnes may not bee for giuen because of their greatnesse what do we els but imagine that they surpasse Gods infinite mercy which is a most horrible blasphemy once to conceiue Â§ Sect. 6 The mercy of the Lord extendeth it selfe to the beasts of the field That Gods mercy is ouer all his works and hee gratiously feedeth the Rauens and young Lions which in their brutish maner implore his helpe shal he not extend his mercies to reasonable creatures that seeke after them Psal 36.6 104.21.27 147.9 145.9 Yea the Lord is good to all and his mercies are ouer all his workes as it is Psal 145.9 and will not the Lord be gratious to man who is his most excellent workemanship created according to his owne image if hee sue vnto him for grace and desire to be partaker of his mercy His goodnesse stretcheth it selfe vnto his obstinate enemies for he causeth his rayne to fall and his Sunne to shine both vpon the euill and the good on the iust and vniust Matth. 5.45 And shall it be restrained froÌ„ his repentant seruants he multiplieth his mercies in temporall benefits vpon the wicked and reprobate and shall it be scanted towards his elect he is very gratious to malitious rebels and will he denie grace to humble suers for mercy and repentant sinners He shewed his goodnesse and long suffering vnto wicked Achab vpon his fained and hypocriticall humiliation and will he not extend it towards those who being truely penitent vnfainedly turne vnto him Yes assuredly for though hee bee good to all euen senselesse creatures brute beasts and rebellious sinners yet he is in especiall maner good to those who are of the houshold of faith Â§ Sect. 7 But if we cannot behold Gods mercies in their owne glorious brightnesse That euen man is mercifull towards the penitent and therefore much more God who is infinite in mercy let vs looke vpon them in some small resemblance and little counterfaite if we cannot comprehend them in their owne infinite nature yet let vs view them in a small modell Euen man himselfe who hath but a sparke of this mighty flame and a small drop of this bottomlesse Ocean spareth his sonne when he offendeth pardoneth his seruant when he desireth forgiuenesse yea is oftentimes reconciled to his enemie who hath many waies wronged him when he sueth for reconciliation and confesseth his faults shall therefore man who hath receaued a little sparke from this euer burning flame of Gods goodnesse a small drop of this endlesse and bottomlesse Ocean and but a little modell of this infinite greatnesse whose greatest mercy compared with Gods is but sauadge and barbarous cruelty shall hee I say bee readie to spare his Sonne forgiue his seruant and bee reconciled vnto his enemy and shall not God spare forgiue and bee reconciled vnto those who turne from their sinnes by vnfained repentance and earnestly sue for grace shall wee see and acknowledge the mercies of man and shall wee doubt of the mercies of God which is the plentifull fountaine from which like a pirling

Gods couenant Secondly the couenant betweene God and vs wherein he professeth himselfe our God and taketh vs for his people and heires of his promises is not the couenant of workes but the couenant of grace in which hee offereth freely in Christ his grace and mercy to all who will receiue it by the hand of a liuely faith And this the Lord himselfe expresseth Ierem. 31.31 Beholde the dayes come saith the Lord that I will make a new couenant with the house of Israel that is my Church Ierem. 31.31 32. Not according to the couenant which I made with their fathers that is the couenant of workes the which my couenant they breake c. but this shall be my couenant that I will make with the house of Israel after those daies saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people So the Apostle Paul saith that the promise made to Abraham and his seede was not giuen through the lawe but through the righteousnesse of faith Rom. 4.13 Rom. 4.13 and that it was therefore by faith that it might come by grace and the promise might be sure to all the seede For if the couenant were of workes and not of faith of deserts and not of grace we should continually disanull and make it of no effect Â§ Sect. 3 Thirdly Our redemption not caused by our worthinesse Eph. 1.7 8. as we are elected before all times so were we in time redeemed freely and without respect of our owne worthinesse of the meere mercy and loue of God although our Sauiour Christ payed the full price of our redemption vnto God his father for vs and this appeareth Ephes 1.7 By whom we haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace 8. Whereby he hath been abundant towards vs in all wisedome and vnderstanding So that our redemption was not free vnto our Sauiour Christ for it cost him the inestimable price of his most precious bloud but it was free vnto vs without any respect of our workes and worthinesse For we were like desperate debters deeply ingaged vnto God and not able to pay the least farthing and therefore were cast into the prison of euerlasting death there to be detained till we had discharged the whole debt which being impossible vnto vs it pleased our Sauiour Christ of his meere pitie and free goodwill to become our suretie and to make full satisfaction to his father euen to the least mite that so we might be released and set free We were all of vs miserable captiues held in the thraldome of sinne Sathan and death vnable to deserue in any measure to be set at libertie for wee were the children of wrath who were not sick only but euen dead in our sinnes Eph. 2.1.5 as it is Eph. 2.1.5 But our Sauiour Christ of his vndeserued loue did pay the price of our redemption and set vs out of our captiuitie quickning and raising vs vp from sinne to newnesse of life as the Apostle setteth it downe Eph. 2.3 And you were by nature the children of wrath as well as others Eph. 2.3.4 4. But God which is rich in mercie through his great loue wherewith he loued vs 5. Euen when we were dead by sinnes hath quickened vs together in Christ by whose grace ye are saued 6. And hath raised vs vp together in heauenly places in Christ Iesus 7. That he might shew in ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus So that there is no worthinesse in our selues which the Lord respected for we were all alike the children of wrath and dead in our sinnes but onely of his free mercie and great loue he hath redeemed vs by Christ Â§ Sect. 4 Fourthly Our worthines no cause of our calling as the Lord hath freely redeemed vs so also hee hath freely called vs to the knowledge of the mysterie of our redemption wrought by Iesus Christ and chosen vs amongst all nations to be his Church and peculiar people and that of his meere grace and free goodwill without any respect of our worthines as appeareth 2. Tim. 1.9 Who hath saued vs 2. Tim. 1.9 and called vs with an holy calling not according to our workes but according to his owne purpose of grace which was giuen vs through Christ Iesus before the world was So Moses telleth the children of Israel that the Lord had called and made choise of them aboue all other nations to bee his Church and people not for any respect of themselues or their owne worthinesse but of his free loue and vndeserued mercie Deut. 7.7.8 as it is Deut. 7.7.8 Psal 44.3 Our works and worthinesse no causes of our iustification Fiftly as the Lord hath freely called vs so being called he hath freely iustified vs not for any inherent righteousnesse in our selues but of his owne grace and goodwill through the righteousnesse and obedience of Iesus Christ which he imputeth vnto vs. And this is euident Rom. 3.24 where it is said that we are iustified freely by Gods grace Rom. 3.24 through the redemption which is in Christ Iesus And Tit. 3.7 where the Apostle saith that we are iustified by his grace Tit. 3.7 And least wee should ioyne with Gods grace our owne workes and worthines he telleth vs that Abraham himselfe though a most righteous and holy man in respect of his sinceritie and integritie of heart was notwithstanding not iustified by his workes but Abraham beleeued God Rom. 4.3.5 and that was imputed vnto him for righteousnesse Rom. 4.3 ver 5. he flatly excludeth works from being any causes of our iustification To him saith he that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse So that wee are freely iustified of Gods grace and goodwill without any respect of our owne works and worthinesse as being any causes of our iustification although they are necessarie and inseparable fruites thereof For the same death and bloudshed of Christ whereby we are freed from the guilt and punishment of sinne and euerlasting death doth free vs also from the death of sin to newnesse of life and doth not onely iustifie but also sanctifie vs as the Apostle plainly sheweth Tit. 2.14 Who gaue himselfe for vs that he might redeeme vs from all iniquitie Tit. 2.14 that is free vs from the guilt and punishment of sinne to which we were subiect and purge vs to be a peculiar people vnto himselfe zealous of good workes Sixtly our sanctification and inherent righteousnesse it selfe what is it els but the free gift of God begun increased and finished by his gracious spirit That our sanctification is the free gift of God what are the graces in vs but Gods free and vndeserued gifts what are our best works but the fruites of his

commandement Iam. 2.10 is guiltie of all as it is Iam. 2.10 And therefore it behooued the Apostle and al others not to seeke for iustification in themselues and their owne righteousnesse but in the righteousnesse and obedience of Christ which wee may boldly present before Gods exact iudgement seate and there bee accepted as righteous And of this iustificatioÌ„ the Apostle speaketh not doubtfully or timorously but boldly and certainly Rom. 5.1 Being iustified by faith we haue peace towards God through our Lord Iesus Christ 2. Rom. 5.1.2 By whom also we haue accesse through faith vnto his grace wherein we stand and reioyce vnder the hope of the glorie of God So Rom. 8.33 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth 34. Rom. 8.33 Who shall condemne it is Christ who is dead yea rather which is risen againe c. Â§ Sect. 8 Moreouer Ioel 2.14 Amos 5.15 they obiect these places to moue vs to doubt of our election and saluation Ioel 2.14 Who knoweth if he will returne and repent and Amos 5.15 It may be that the Lord God of hoasts will be mercifull vnto the remnant of Ioseph And Ion. 3.9 Who can tell if God will turne and repent Ionas 3.9 and turne away from his fearce wrath that wee perish not To which I answere that the Prophets in these places doe not speake of the election or eternall saluation of those that truly repent but of their deliuerie from outward afflictions and temporarie calamities threatned against them for their sinnes which sometimes the Lord doth inflict on his children after their true repentance either for their chastizement that they may therby hate sinne for the time to come when they feele the smart of it or els for their triall and sometimes also the Lord after hee hath threatned them against the wicked doth notwithstanding hold backe his hand and as it were put vp his sword of iustice againe into the scabberd which he had drawne out to punish their sinnes vppon on their outward humiliation and fained repentance that hee may shew hereby how highly hee esteemeth the true repentance of his children as appeareth in the example of the Nineuits and of Ahab 1. King 21.29 1. King 21.29 And therefore seeing the Lord keepeth no certaine course in these temporarie chastizements but sometimes inflicteth them vpon the repentant whom hee dearely loueth and sometime spareth the wicked when they but outwardly humble themselues before him therfore the Prophets speak doubtfully and exhort to repentance referring the euent to Gods wise and gracious prouidence And thus doubtfully doth Dauid speake in this respect 2. Sam. 12.22 2. Sam. 12.22 and 16.12 Who can tell said he whether God will haue mercie on me that the child may liue and chap. 16.12 It may be the Lord will looke vpon mine affliction and yet though hee were doubtfull whether hee should be freed from these temporall crosses hee was notwithstanding certainly perswaded of his election and saluation Psal 16.11 as hee professeth Psal 16.11 So that these places speaking of temporarie chastizements make nothing against the certaintie of our election Â§ Sect. 9 And like vnto these Act. 8.22 is that which they alledge to the same purpose Act. 8.22 where Peter exhorteth Simon Magus to repent of his wickednesse and to pray vnto God that if peraduenture the wicked thought of his heart might be forgiuen him To which I answere first that the originall word ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ which is translated if peraduenture and in our Bibles if it be possible somtimes also signifieth that truly and in this sense it maketh nothing for doubting Secondly though wee vnderstand it as a speech of doubting yet it maketh not for their purpose for it is not to bee referred vnto God as though it were doubtfull whether he would forgiue the sinnes of the Magician if he did truly repent and call vpon him for hee hath certainly assured vs by his gracious promise that whosoeuer truly repenteth him of his wicked waies Ezech. 33.11 he will receiue him to mercie Ezech. 33.11 But it is to be referred to Simon Magus of whose repentance and liuely faith Peter might well doubt least either they would be none at all or els fained and hypocriticall seeing his heart was not right in the sight of God but in the gall of bitternesse and bond of iniquitie Lastly though it should be a doubtfull speech and bee referred also to God yet it maketh nothing against the certaintie of faith for the Apostle seeing him in the gall of bitternesse and bond of iniquitie thought it not fit to raise him vp suddenly by applying vnto him the sweete promises of the Gospell nor to cast those pretious pearles before such a filthie swine vnlesse first hee preserued them as it were in the casket of a doubtsull and perplexed speech from being trampled vnder his bemired feete till hee had washed them in the teares of vnfained repentance Moreouer he thus doubtfully speaketh to giue him a more cleere insight of the hainousnesse of his sinne as though it might bee well doubted of whether the Lord would forgiue it or no that so his minde hereby being least perplexed might by the consideration of his horrible sinne bee beaten downe and truly humbled and because those things which are hardly obtained are more earnestly sought therefore Peter intimateth vnto him by this doubtfull speech that it was no easie matter to obtaine forgiuenesse for such outragious wickednesse that hee might hereby work in the Magician more earnest hearty repentance incite him to call vpon the Lord for mercie with more vehemencie and feruencie of spirit It is not therfore the Apostles meaning to ouerthrow the certaintie of faith or to call into question Gods mercie whether hee will extend it or no to hainous offenders who truly repent of their sinnes and beleeue for this were contrary to the whole course of the Gospell but he vseth this doubtfull speech to this desperate sinner that he might not make the soueraigne salue of Gods gratious promises base and contemptible by applying it to the festred sores of a filthy dogge which were neuer cleansed with the sharpe corrasiues of the law and also for the good of this malitious sinner for he doth not absolutely assure him of mercie and forgiuenes that hee might be stirred vp with more earnestnesse and care to seeke it for the easinesse of obtaining maketh the suiter carelesse and negligent in seeking and suing neither doth hee absolutely exclude him froÌ„ all hope of grace least hee should neuer labour after it but desperately run on in his wickednes for when hope is cut off the desire also fainteth and therefore he vseth a perplexed and wise tempered speech which on the one side might preserue him froÌ„ secure presumption and on the other side from falling into hellish desperatioÌ„ Â§ Sect. 10 Lastly Eccles 5.5 they obiect that

saying Eccles 5.5 which they thus reade De propitiato peccato noli esse sine metu neque adijcias peccatum super peccatum That is be not without feare concerning sinnes forgiuen neither adde sinne vnto sinne To which first I answer that this book is not canonicall scripture and therfore not to bee alledged for the determining of questions in controuersie nor for the confirming of doctrines of faith Secondly I answere that they haue corruptly translated the originall text for hee willeth vs not to feare concerning our sinnes forgiuen but concerning the forgiuenesse of them before they are remitted least wee should securely adde sinne vnto sinne because forgiuenesse is promised whensoeuer wee repent and so abuse the mercie and long suffring of God to our iust condemnation So that he forbiddeth not to beleeue certainly that our sinnes are remitted when God hath pardoned them but he forbiddeth vs to runne on in sinne securely presuming vpon forgiuenes as plainly appeareth by the originall text and the whole drift and scope of the place For in the verse going before he vseth this speech Say not I haue sinned and what euill hath happened vnto me for the Lord is long suffring but yet he will not dismisse or acquit thee and in this verse hee biddeth vs not to be without feare concerning the forgiuenesse of sinne adding sinne vnto sinne that is we must not goe on in sinne presuming vpon forgiuenesse and vers 6. Doe not say that his mercie is great he will forgiue my manifold sinnes 7. For mercie and wrath are swift with him but vpon sinners his indignation shall rest 8. Doe not deferre to turne vnto the Lord neither put it off from day to day for suddenly the wrath of the Lord shall breake foorth and in thy securitie thou shalt be destroyed and thou shalt perish in the time of vengeance In all which words hee doth not take away the assurance of the forgiuenesse of our sinnes after we haue truly repented of them but carnall securitie and vaine presumption whereby men deferre their repentance vpon hope of mercie and forgiuenes whensoeuer they repent Lastly though this place were to be vnderstood concerning sinnes forgiuen yet the scope thereof is not to hinder our assurance of forgiuenesse when we haue truly repented but only that we doe not after wee haue obtained remission of our sinnes take occasion thereby of falling into sinne againe and so abuse the mercie and goodnesse of God vsing it as an argument to mooue vs to goe on in sinne because the Lord vpon our repentance is alwaies readie to receiue vs to mercie CHAP. XII The reasons alledged against the assurance ofour saluation answered Â§ Sect. 1 ANd so much concerning the testimonies of scripture That it is not arrogancie or presumption to be assured of our saluation which are alledged against the certaintie of faith now let vs consider their reasons First they obiect that it is proud arrogancie and hereticall presumption for a miserable sinner without all doubting to assure himselfe that he is elected and shall be saued To which I answere that if with the pharisaicall papists and proud iusticiaries we did build our assurance vpon our owne merits and worthinesse it were indeede intollerable arragancie and proud presumption not onely certainely to beleeue but euen to doubt whether we are elected and shall be saued for where as doubting is there is some hope also whereas the scriptures peremptorily conclude that they who looke for righteousnesse and saluation by the law are vnder the curse Gal. 3.10 Galat. 3.10 Rom. 3.20 and that by the workes of the law shall no flesh be iustified in Gods sight Rom. 3.20 and that we are iustified not by our deserts in whole or in part but freely by Gods grace through the redemption which is in Christ Iesus as it is vers 24. But seeing we wholy disclaime our owne righteousnesse and humbly acknowledging our owne miserie and wretchednesse doe wholy rely our selues vpon the gracious promises of God and the merits of Christ Iesus seeing we become nothing in our selues in the worke of our saluation that God may be all in all seeing we cast away all glorie from our selues that we may wholy glorie in the Lord according to that Ierem. 9.24 Let him that glorieth Ier. 9.24 glorie in this that hee vnderstandeth and knoweth me This is not proud arrogancie nor hereticall presumption but christian humilitie which giueth all glorie vnto God leauing nothing to our selues but the comfort which is wrought in our hearts by the assurance we haue of Gods promises Nay the more vndoubtedly we trust in Gods promises the greater is our humilitie for the more wretched we are in our owne eyes the more we see our imperfections yea our nothing in Gods sight and hereby we are moued to goe out of our selues to seeke for saluation onely in Gods free grace and Christs merits and to rest in them with full assurance as being in themselues all sufficient without our workes and worthinesse On the otherside the more we doubt of our saluation in respect of our vnworthinesse the more is our pride and arrogancie for we would not doubt in regarde of our vnworthinesse vnlesse we looked for saluation by our worthinesse and therefore we come so farre short in faith and hope as we finde our selues short in merits and whence can this proceede but from arrogancie and pride which maketh men to looke for saluation in themselues and to doubt of Gods mercie and Christs merits vnlesse they finde that they haue deserued them by their owne workes and worthinesse Let vs therefore abhorre this proud humilitie of the papists which maketh them doubt of Gods mercifull promises and consequently of his truth 1. Ioh. 5.10 for as it is 1. Ioh. 5.10 He that beleeueth not God hath made him a lyer and also of the sufficiencie and valew of that inestimable price which Christ Iesus hath giuen for our redemption as though it were imperfect in it selfe vnlesse it be eitched and patched vp with our owne merits and worthinesse and though we are most abiect wretched and in a desperate case in respect of our selues yet let vs haue assured trust and confident bouldnesse yea a triumphant boasting and glorying in respect of our Sauiour Christ as the Apostle speaketh Ephes 3.12 Rom. 5.2 Notable is the saying of Austine to this purpose Eph. 3.12 Rom. 5.2 Serm. 28. deuerbis domini Omnia tibi peccata tua dimissa sunt Ideo praesume non de operatione tua sed de christi gratia presume therefore saith he not of thine owne working but of Christs grace for ye are saued by grace saith the Apostle therefore here is no arrogancie but faith to shew what thou hast receiued it is not pride but deuotion So in another place In Psal 88. Hoc dixit deus hoc promisit si parum est hoc iurauit The Lord hath said this he hath promised it and if this be not

withstand their force and violence That if wee will withstand the former tentation wee must not rest on our owne righteousnesse they must not rest in themselues desiring in whole or in part to be iustified by their legall righteousnesse neither must they measure out vnto themselues Gods mercies according to their owne merites and worthinesse they must not looke onely vpon Gods iustice and vppon that exact obedience which the law requireth of them nor yet vpon those fearefull punishments which by their sinnes they haue iustly deserued for then Sathan will easily attaine vnto his purpose and speedily bring them to desperation and vtter destruction But they must goe out of themselues and reiecting their owne righteousnesse as altogether imperfect insufficient they are to rest and relie themselues vppon the alone righteousnesse and obedience of Christ Iesus as being in it selfe all sufficient both for our iustification and saluation And as they haue one eye on Gods iustice to keepe them from secure presumption so they must haue the other firmly fixt on his infinite mercy to preserue them from falling into desperation as they haue one eye on the law to humble them and to bring them out of themselues to Christ so they must haue the other eye on the sweet and comfortable promises of the Gospell to comfort and rayse them vp Finally as on the one side they behold the curse of the law and the eternall torments prepared for the wicked so on the other side they must stedfastly looke vpon the righteousnesse death and obedience of Christ and also vpon those euerlasting ioyes which by his precious bloudshed hee hath purchased for them And if thus being truely humbled and brought to vnfained repentance they goe out of themselues and reiect their owne righteousnesse resting and relying vpon the alone righteousnesse of Christ for their iustification saluation they may most certainly assure themselues that they haue in Christ satisfied Gods iustice are by his death reconciled vnto him that they are freed from the curse of the law and from the wrath of God that their scarlet sins are made as white as wooll all their imperfections perfected by Christs righteousnesse and obedience that they are acquitted from the sentence of condemnation and deliuered from the fearefull torments of hell Â§ Sect. 3 But forasmuch as those who labour vnder the burthen of their sinnes Reasons to perswade the weake Christian of the forgiuenesse of his sinnes and are continually vexed and mooued to desperation by Sathans most subtiland violent tentations are not so easily perswaded that their sins are forgiuen them they reconciled vnto God in Christ therfore I will set down some arguments whereby all those who truly repent that is sorrow for their sinnes past and desire and indeauour to forsake them in the time to come and withall going out of themselues doe earnestly hunger after Christ and his righteousnesse and rest and relie vpon him for their saluation may haue full assurance that their sinnes are forgiuen them and that they are in Christ reconciled vnto God and receiued into his loue and fauour The first argument drawne from Gods mercy The first argument to assure all of the pardon and forgiuenesse of their sinnes who will come vnto him may be drawne from his mercy which is one of his properties and attributes so often attributed vnto him in the scriptures Exod. 34.6.7 God thus describeth himselfe The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse truth 2 reseruing mercy for thousands forgiuing iniquitie transgression and sinne Out of which place that famous godly learned man H. Zanchius hath obserued matter fit for our purpose Zanch. de Attrib l. 2. cap. 1. q. 2. therefore it shall not be amisse to set downe his owne words For besides saith he that the essence of God is only one that eternal most simple most perfect liuing immortall inuisible incorruptible infinite omnipotent most wise he is also wholy most good in whom nothing is wanting a louer of men most meeke most gentle slow to anger most ready to forgiue iniuries most patient most true most righteous most iust most faithfull in performing his promises finally hee is nothing els then the soueraigne goodnesse and the chiefe clemencie as he hath described and liuely deciphered himselfe Exod. 34. and elsewhere And therefore we must note although anger be attributed vnto God yet notwithstanding it is in God nothing els but the chiefe goodnesse and iustice whereby he abhorreth euill and according to his iust iudgement doth at length punish it if it be not amended by his long suffering and patience This herehence manifestly appeareth because speaking of reuenge or taking punishment which is an effect of anger he doth not say that he doth presently inflict punishment or that hee is so ready to inflict it as to shew mercy but hee saith that hee is slow to anger Sign fying by this maner of speach that he is of his owne nature alwayes most ready to shew mercy to graunt pardon to be beneficiall but not so ready to take punishment but is forced here vnto as of himselfe vnwilling through our impenitencie Hereunto also appertaineth that ancient forme of prayer O Lord whose propertie is alwaies to haue mercy and forgiue Esa 28.21 2. Sam. 5. 1. Chro. 14. Ios 10. Herehence also we read in Esai ch 28.21 The Lord shall stand as in mount Perazim hee shal be angry as in the valley Gibeon That he may doe his worke his strange worke that he may effect his act his strange act that is he shall inflict the like punishments in his iust anger vpon his rebellious people which hee exercised vpon his wicked enemies the Philistines in mount Perazim when as he ouerthrewe them by his seruant Dauid and vpoÌ„ the Amorites in the valley of Gibeon when as he smote them with stones from heauen Where the Prophet maketh a twofold kind of Gods workes his proper and strange works The proper worke of God is to shew mercy and to spare or forgiue his strange worke is to be angry and to punish And therefore whereas hee calleth that the proper worke of God and this his strange worke he plainely teacheth that mercy goodnesse long suffering are according to the nature of the deitie but that to be angry is diuers from Gods nature Yea which is more hee maketh it not his worke that is to say he is angrie that afterwards he may bring his worke to passe that is that he may haue mercie and preserue for whilest saith the Apostle wee are iudged of the Lord we are chastened that we should not be comdemned with the world 1. Cor. 11.32 And what doe these things teach vs but that the nature of God is nothing els then goodnesse 1. Cor. 11.32 mercy loue especially of men patience benignitie and most farre and remote from all vniust seueritie cruelty tyrannie and pride

fort we had bestowed his rich treasures therefore in his iustice he sent his sergeant death to arest vs and to cast vs in the prison of vtter darkenes there to remaine in the custody of sathan our most malitious iaylor till we had fully discharged our debt and made full satisfaction to his iustice which wheÌ„ we were altogeather vnable to perfourme it pleased our sauiour Christ in his infinite loue towards vs to become our suerty and to take vppon him the answering of our debt which he fully discharged in as exact a manner and measure as the iustice of God required for whereas wee are bound to performe perfect obedience to the lawe he performed it for vs where as wee for our disobedience were subiect to the sentence of condemnation the curse of the law and death of body and soule he was condemned for vs and bore the curse of the lawe and dyed in our stead an ignominious death whereas we deserued the anger of God and to bee kept prisoners in the graue vnder the dominion of death he endured his fathers wrathfull displeasure and himselfe was for a time held captiue of death in the graue that so he might reconcile vs to his father and set vs at libertie In a word whatsoeuer we owed Christ discharged whatsoeuer wee deserued hee suffered if not in the selfe same punishments for hee could not suffer the eternall torments of hell yet in proportion the dignity of his person giuing value vnto his temporarie punishments and making them of more valew and worth then if all the world should haue suffered the eternal torments of hell Seing therefore our Sauiour Christ hath fully discharged our debt and made full satisfaction to his fathers iustice God cannot in equitie exact of vs a second payment no more then the creditours may iustly require that his debt should be twice payd once of the suerty and againe of the principal Neither now hath Gods iustice any thing to shew against vs for the lawe which was the hand writing of ordinances which made against vs and as it were a bond whereby wee were obliged and bound to God the father either to performe obedience or to vndergoe the penaltie euen euerlasting death and condemnation is now cancelled taken away and fastened to the crosse of Christ as the Apostle affirmeth Col. 2.14 So that now the Lord cannot in his iustice put vs in suite nor recouer any debt of vs seeing our sauiour Christ our good and all sufficient suerty hath vndertaken the matter in our behalfe discharged our debt to the vtmost farthing cancelled the handwriting or bond in which wee were obliged and by the law acquitted vs of all paimentes which Gods iustice by vertue of the law might require of vs. and therefore if we turne vnto God by vnfained repentance and lay hould vpon our sauiour Christ and his merites by a liuely faith we haue our quietus est and generall acquittance which God himselfe hath pronounced from heauen in the presence of many witnesses saying This is may welbeloued son in whom I am well pleased that is in whome I am delighted restfully satisfied wel coÌ„tented Mat. 3.17 CHAP. XXXIIII Of the third Argument grounded vpon Gods truth Â§ Sect. 1 THe third argument Of Gods truth in his promises whereby all those who repent and beleeue may bee assured of the pardon remission of their sins is grouÌ„ded vpon Gods truth for the Lorde is most true yea truth it selfe and all his promises in Christ are yea and amen 2. Cor. 1.20 Apoc. 1.7 hee is a faithfull and true witnesse and whatsoeuer hee hath spoken shall be accomplished so that though the heauens decay and waxe olde like a garment though the sunne loose his light and the moone be turned into bloud though the earth tremble and quake and the foundations of the mountaines bee mooued and shake yea though heauen and earth and all things therein contained perish and passe away Matth. 5 1â— yet shall not one iote or title of his word fal to the ground vnaccomplished And therefore whatsoeuer the Lord hath promised in his worde that he wil most vndoubtedly performe for he is Iehoua who hauing his essence and being in and from himselfe alone giueth being vnto all things else especially to his worde and promises But hee hath promised to all beleeuers and repentant sinners that hee will in Christ Iesus pardon al their sins and will receiue them into his grace and fauour and therfore if wee beleeue and rest vppon our Sauiour Christ alone for our saluation truly repenting vs of all our sinnes wee may assure our selues that though our sins be neuer so many and grieuous yet the Lord will receiue vs to mercy and pardon and forgiue them Â§ Sect. 2 But that the poore soule wounded with sin and groning for wearines vnder this vnsupportable burthen That Gods regal stile assureth vs of mercie and forgiuenesse may haue some ground whereupon to rest when it is ready to faint some spirituall weapons whereby it may defend it selfe and beate backe the violence of Sathans tentations I will make choise of some amongst many of the comfortable promises of the gospell made vnto all repentant sinners First therefore let vs consider that when the Lorde like a mightie monarch would set out his owne stile as it were in faire text letters to be read of all his subiectes he thus proclaymeth it Exod. 34.6 The Lorde the Lord strong mercifull and gracious slowe to anger and aboundant in goodnesse and truth 7. Reseruing mercy for thousands forgiuing iniquitie and transgression and sinners wher we may obserue that the greatest part of his stile coÌ„sisteth of his mercy gratiousnes long suffering goodnes readines to forgiue the iniquities of repentant sinners as therfore wee cannot offer a greater disgrace to a mightie prince then to denie or call into question any part of his tytles or regall stile so we cannot more dishonour the prince of princes and soueraigne king of heauen earth then by doubting of or denying any of these his titles which in his owne stile hee hath attributed vnto himselfe seeing then he professeth and proclaymeth himselfe to bee a gratious mercifull long suffering God who is alwaies readie to forgiue repentant sinners when they implore his mercie let vs not offer God that disgrace to rob him of any part of his glorious titles nor depriue our soules of that true comfort which the Lorde by them in his infinite goodnesse hath graunted vnto vs. Â§ Sect. 3 Moreouer this is one maine part of the couenant of grace That Gods â—ouenant assureth vs of the remission of our sinnes which the Lord professeth that he will make with his church and people namely that he will forgiue their iniquitie and remember their sinnes no more Ier. 31.34 the counterpaine of which couenant we haue Heb. 10.16.17 and therefore if we on our part performe the condition of this couenant

betweene God and vs that is if we truely and vnfainedly repent vs of our sinnes and a rest and rely on Iesus Christ for our saluation by a liuely faith wee may be assured that God on his part will not goe one iote from his word nor breake the couenant which he hath made with vs. For he hath not onely made this his couenant with vs by word of mouth but he hath also committed it to writing and not contenting himselfe herewith that there might be no place left to doubting hee hath confirmed and ratified his hand writing by adding thereunto his seales which are the Sacraments as first the seale of Baptisme whereby he assureth vs that being outwardly receiued into the body of the Church and inwardly ingrafted into the body of Christ wee haue all our sinnes and filthy corruptions washed away with his precious bloud as the outward filth of the body is washed and purged by the washing of water The vertue of which spirituall washing is not limited and restrained to the time past or present as though it washed away onely our originall corruption as some haue foolishly imagined but extendeth it selfe to the whole course of our liues So that if falling into many and greeuous sinnes we vnfainedly repent vs of them and apply Christ Iesus and his merites vnto vs by a true and liuely faith we may be assured of the pardon and forgiuenes of them all for this was promised sealed and confirmed vnto vs in our Baptisme Secondly the Lord hath further coÌ„firmed this his couenant by the Sacrament of his Supper for he hath therefore instituted and ordained it that thereby we should be put in mind of our sauiour Christes death and suffrings to the end that we may gather more and more assurance that our Sauiour gaue his blessed body to be crucified and shed his most pretious bloud that hee might take away the curse of the law and naile it vnto his crosse free vs froÌ„ his fathers anger by bearing it himselfe and by his death deliuer vs from euerlasting death and by his bloudshed wash away all our sinnes and corruptions And hence it is that the Apostle calleth the wine in the Lords supper the new Testament in Christes bloud 1. Cor. 11.25 because thereby the new Testament is sealed and confirmed vnto vs. And therefore whensoeuer wee receaue the Sacrament of the Lords supper the Lord doth thereby certainly assure vs that our sinnes in Christ are pardoned and forgiuen and that he hath receaued vs into his loue and fauour yea the Lord hath not onely ratified confirmed his couenant with vs concerning the remission of our sinnes with his owne hand writing and seales annexed but also by his oath For God willing more abundantly to shew vnto the heires of promise the stablenesse of his counsaile bound himselfe by an oath that by two immutable things wherein it is impossible that God should lye we might haue strong consolation as the Apostle speaketh Heb. 6.17.18 And therefore vnlesse wee would conceiue of God that hee is vntrue of his word a couenant breaker yea a periured person which were most horrible blasphemie once to imagine we may vndoubtedly assure our selues that he will pardon and forgiue vs all our sinnes be they in number neuer so innumerable nor so hainous in their nature and qualitie if wee will turne vnto him by vnfained repentanee and lay hould vpon Christ Iesus our sauiour by a true and liuely faith Â§ Sect. 4 But let vs more particularly consider of some of the speciall promises of God Of particular promises whereby wee may be assured of the remission of our sinnes contained in the couenant of grace that so we may gather vnto our selues more full consolation and firme assurance of the pardon and forgiuenesse of our sinnes The Prophet Dauid who had in himselfe often experience of Gods mercy telleth vs Psal 32.10 that whosoeuer trusteth in the Lords mercy shall compasse him The Prophet Esay exhorteth the wicked to forsake his wayes and the vnrighteous his owne imaginations and to returne vnto the Lord assuring them that he will haue mercy vpon them for he is very ready to forgiue Esay 55.7 The Lord himselfe also doth make this gratious promise Ezech. 18.21 But saith he if the wicked will returne from all his sinnes which he hath committed and keepe all my Statutes and doe that which is lawfull and right he shall surely liue and not dye 22. All his transgressions that he hath committed shall not bee mentioned vnto him but in his righteousnesse that he hath done he shall liue 23. Haue I any desire that the wicked should dye saith the Lord God or shall he not liue if he returne from his wayes vers 32. For I desire not the death of him that dieth saith the Lord God cause therefore one another to returne and liue yee and cap. 33. ver 11. As I liue saith the Lord I desire not the death of the wicked but that the wicked turne from his way and liue So Mal. 3.17 the Lord professeth that hee will spare his people and children as a man spareth his owne Sonne that serueth him Now we know that a louing father is ready to forgiue to receaue into his grace and fauour his repentant Sonne though he hath very often offended him so surely the Lord who is infinitely rich in mercy wil much more forgiue his children when they turne vnto him nay he is not onely ready to receaue them into his grace and fauour but it filleth him as I may say with exceeding ioy and delight when his repentant children forsake their sinnes and euill wayes and turne vnto him by vnfained repentance as it appeareth most euidently in the parable of the prodigall Sonne of the strayed sheepe and the lost groat Moreouer our Sauiour Christ had his name Iesus giuen him of God by the minister of an Angell because hee saueth his people froÌ„ their sinnes as appeareth Math. 1.21 he therfore came into the world not to cal the righteous but sinners to repentance As it is Matt. 9.13 and he inuiteth and calleth vnto him all those who are wearie and heauie laden with the burthen of their sinnes promising that hee will ease them Matt 11.28 yea so certaine it is that they shal haue remission of their sinnes and euerlasting hapinesse who truly repent and beleeue that our sauiour Christ saith they haue it already as though they were in present possession Iohn 5.24 Verily verily I say vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life So chap. 6.47 and chap. 11.26 whosoeuer liueth and beleeueth in mee shall neuer die The apostle Peter also plainly affirmeth that God would haue no man to perish but would haue all men to come to repentance Seeing therefore the Lord hath made so many gratious promises in the Gospel to all

lusts thereof and to serue the Lord in holinesse and newnesse of life and if we beleeue in Iesus Christ resting vpon him for our saluation or though presently we feele not this faith and repentance yet if euer in former time wee haue discerned it in vs that then we are receiued into Gods loue and fauour and therefore shall haue his loue continued vnto vs vnto the end be made partakers of his gratious promises heires of euerlasting life for the promises of the gospell are not restrayned to those who feele their faith but to those that haue faith not to those who feele that they doe beleeue but vnto those who doe beleeue Â§ Sect. 4 That conclusions grounded vpon our sense are often false Neither is the not feeling of Gods loue and fauour a good argument to proue that wee are out of his loue and fauour or the apprehension of his wrath and anger in our sense and feeling a sound reason to perswade vs that wee are subiect to his wrathfull displeasure seeing the being of a thing and the sensible discerning of the thing to be are diuers and therefore howsoeuer at sometimes they concurre yet oftentimes they are seuered and disioyned so that the conclusion which is inferred negatiuely from the senses to proue the not being of their obiect is not onely commonly false but also oftentimes absurd and ridiculous for example sometimes we see not the beames of the sunne as in the night season or wheÌ„ it is couered with some thicke blacke cloud but shal we herehence coÌ„clude that the sunne shineth not nor wil euer againe appeare vnto vs So the bright beames of Gods loue and fauour are sometimes hidden from vs in the night of tentations and so shadowed with the cloud of our grieuous sinnes that we cannot sensibly discerne them but shall wee hence inferre that there is no grace and mercy to be found with God or that he will neuer againe make them shine vpon vs The one is as absurd as the other and both grosly false So sometimes the Sunne is eclipsed by the interposition of the Moone so as we cannot discerne his light or very dimly but if any man should conclude from hence that it were quite taken away or that we were depriued vtterly of his life-preseruing influence the experience of two or three howers would shew the sottish weakenesse of his sensible argumeÌ„t and so in like manner Gods fauour and loue are sometimes so ecclipsed with the interposition of some great afflictions that wee cannot discerne them for a time or but very dimly but if we shall inferre hereof that they are quite taken from vs and that they cast forth no comfortable influence on vs our present preseruation from being swallowed vp into vtter destruction and the speedy returne of woonted ioy and consolation by the apprehension of Gods loue and goodnesse towards vs will euidently shew that this argument taken from the senses is void of reason Â§ Sect. 5 That Gods dearest children haue not at all times sensibly discerned Gods loue and the graces of his spirit in theÌ„ Lastly it appeareth by the examples of Gods children from time to time that though they haue bene indued with a great measure of faith and in a high degree of fauour and loue with almighty God yet sometimes in their owne sense they haue found in them in stead of faith nothing but doubting diffidence and infidelitie and for Gods loue and fauour they haue apprehended nothing in their present feeling but the wrathfull anger of God and his greeuous displeasure Looke vpon the holy man Iob who by Gods owne testimonie was the iustest man vpon earth and highly in Gods loue and fauour and you shal find that sometimes he sheweth in his grieuous afflictions no signe of faith but grosse doubting and in outward apparance vtter despaire of Gods mercy and loue for he curseth the day of his natiuitie and wisheth that he had neuer beene borne he complaineth that God was his enemy and had made him as a marke whereat hee shot venimed arrowes that Gods terrors did fight against him and that hee did hide his louing countenance from him So the Prophet Dauid a man according to Gods owne hart sheweth plainely that sometime he hath no sense and feeling of the graces of Gods spirit in him Psal 51.10 as when he desireth the Lord to create in him a cleane hart and to renew a right spirit within him to restore him to the ioy of his saluatioÌ„ to stablish him with his free spirit sometimes he apprehendeth in his present sense feeling in stead of Gods loue and fauour nothing but his wrath and displeasure and therefore complaineth as one reiected and forsaken of God So Psal 22.1 My God my God why hast thou forsaken mee Psal 22.1 77.7 88.14 and art so farre from my health and from the words of my roaring 2. O my God I crie by day but thou hearest not and in the night and haue no audience And Psal 77.7 he thus complaineth will the Lord absent himselfe for euer and will he shew no more fauour 8. Is his mercy cleane gone for euer doth his promisse faile for euermore 9. hath God forgotten to be merfull hath he shut vp his tender mercies in displeasure 10. And I said this is my death c. So Psal 88.14 Lord why doest thou reiect my soule and hidest thy face from me 15. I am afflicted and at the point of death from my youth I suffer thy terrors doubting of my life 16. Thine indignations goe ouer me and thy feare hath cut me off The Prophet Ieremy likewise being grieuously afflicted in body and mind Ier. 20.14.15 was for a time depriued of the sense of Gods loue and fauour apprehending nothing but present miserie and in stead of faith affiance in God peace of conscience and other sanctifying graces he bewraieth his doubting diffidence and impatiencie cursing the day of his birth and euen the man that brought first newes hereof to his father and wishing that his mother had bene his graue or her woÌ„be a perpetuall conception As appeareth Ierem. 20.14.15 c. The like may be said of the Apostle Peter for where I pray you was the sense feeling of his faith affiance in God zeale of his glorie loue feare and other sanctifying graces when as he shamefully denied his maister yea forswore him with bitter cursing and yet wee must eyther graunt that Peter at this time was indued with a liuely faith or els that the prayer of our Lord and Sauiour Iesus Christ was not effectuall for hee had praied for him that his faith might not faile as appeareth Luk. 22.32 Luke 22.32 But what should I insist in the examples of these the seruants of God seeing the alone example of Christ himselfe is sufficient to cleare this point for though hee were the onely begotten and best beloued Sonne of his heauenly father yet in his

spirituall enemies but they notwithstanding conspiring with Sathan to worke the ouerthrow of Gods Church depriue them of the vse of the sword of the spirit the word of God and so betray them into the power of Sathan being able to make no resistance when their chiefe weapon is taken from them CHAP. XVI Of Prayer Â§ Sect. 1 THe last and chiefe meanes wherby we may both defend our selues and offend our enemie Eph. 6.18 That prayer is the meanes of obtaining Gods assistance and the rest of the spirituall armour is feruent and effectual prayer which the Apostle exhorteth vs to vse Eph. 6.18 And pray alwaies with c. The necessitie and profit of which exercise is exceeding great in this spirituall combat because thereby we doe obtaine all our strength to fight and victorie also ouer our enemies For first wee cannot endure the least assault of Sathan by our owne strength vnlesse wee be armed with the power of Gods might as before I haue shewed And the Lords assistance whereby onely we can ouercome is obtained by earnest and effectuall prayer according to that Psal 50.15 Call vpon me in the day of trouble Psal 50.15 so will I deliuer thee and thou shalt glorifie me And our Sauiour prescribeth vs this meanes to free our selues from temptation or at least from being ouercome by them by crauing the Lords assistance saying Leade vs not into temptation Matth. 6.13 but deliuer vs from euill Matth. 6.13 So hee exhorteth his disciples vnto prayer least they should enter into temptation Luk. 22.40 Luk. 22.40 46. Secondly we cannot obtaine the spirituall armour before described by any meanes of our owne but those graces of Gods spirit are his gifts from whom euery good and perfect gift descendeth Iam. 1.17 Iam. 1.17 and therefore are to be begged at his hands by earnest and effectuall prayer we hauing his gracious promise Matth. 7.7 that if we aske we shall receiue Math. 7.7 And our Sauiour hath assured vs that whatsoeuer wee aske the father in his name Ioh. 16.23 he will giue it vs Ioh. 16.23 And to this his promise he addeth his commandement in the verse following saying Vers 24. Luk. 11.13 Aske and you shall receiue Yea if we doe but truly desire the holy Ghost the Father will giue him vnto vs Luk. 11.13 And hee commeth not alone but bringeth with him our spirituall armour euen all his graces fit for to arme vs in the spirituall combat against all the assaults of Sathan and his assistants Â§ Sect. 2 But whereas these graces are in this life but weake and imperfect in vs The rest of the spirituall armour is not sufficient without prayer our truth being mixt with will-worship and hypocrisie the puritie of our conscience being stained with our corruption our knowledge of the Gospell but in part and shadowed with the vaile of ignorance our faith mixt with doubting and weakened with incredulitie our hope shaken from our anker-hold when the promises of God are delaied and whereas we also are vnskilfull to vse this spiritual armour for our best aduantage therefore it behooueth vs after wee haue armed our selues at all points not to trust altogether in our armour but to haue our recourse vnto our grand Captaine Christ Iesus acknowledging our owne weakenesse and desiring his aide and assistance that being armed with his power we may obtaine a glorious victorie ouer our spirituall enemies And as Moses ioyned with Iosuahs sword his owne effectual prayer which was of farre greater efficacie for when he held vp his hands in prayer Israel preuailed but when he fainted Amaleck had the vpper hand so wee being to fight against the spirituall Amalekites are not wholie to trust in our spirituall weapons but we are to implore continually the Lords assistance by heartie prayer assuring our selues that if we lift vp our hands and hearts vnto God we shal in the end obtaine a full victorie but if we faint the spirituall Amaleck will preuaile against vs. Whilest our mindes lie groueling on the earth it is an easie matter for these spirituall wickednesses to ouercome vs seeing they fight against vs from high places but if wee lift vp our hearts in prayer vnto God our mindes and soules shall be as it were transported into heauen which is a tower of strength into which our spirituall enemies cannot approch Whensoeuer therefore wee are assaulted by Sathan let vs lift vp our soules into heauen by effectuall prayer and so we shall be out of his reach Â§ Sect. 3 Now that our prayers may bee effectuall there are diuers conditions and properties required in them by the Apostle in this place First that wee pray continually Luk. 18.1 1. Thess 5.17 The properties required in prayer which also our Sauiour Christ enioyneth vs Luk. 18.1 And Paul also 1. Thess 5.17 not that wee must neglect all other exercises and doe nothing but pray for there is a time to heare the word to do the workes of mercie and of our callings but his meaning is that we be alwaies readie to pray vpon all good occasions especially in the time of temptation this dutie is required according to that Psal 50.15 Psal 50.15 And therefore the Apostle saith not that wee must pray ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ in euery particular time and season but ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ in euery fit time when iust occasion and opportunitie is offered Seeing therefore in the time of temptation we doe especially need the Lords helpe therfore that aboue al other is the opportune and conuenient time wherein we are to implore the Lords assistance Where by the way the stinted prayers of the popish rabble which they restraine to set houres is confuted for the Apostle willeth vs alwaies to be in readines when any fit occasion is offered The second thing required is that wee pray with all manner of prayers and supplication The former word here vsed is ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ which signifieth the earnest desiring of any good thing the other is ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ which is the deprecation of some euill so that whether wee want any thing that is good or would be deliuered from any thing which is euill wee must haue recourse vnto God by prayer that we may obtaine the one and auoide the other but more especially when we feele the want or weaknes of any part of the spirituall armour the graces of Gods spirit wee are to begge them at Gods hand that so wee may be enabled to stand in the encounter and when wee apprehend the extreame malice ioyned with the great power and cunning policie of our spirituall enemies wee are earnestly to pray that the Lord will not leade vs into temptation or if he doe yet that he will not suffer vs to fall therein and to be ouerthrowne And these our prayers must not onely be publike in the Church but also priuate in our chambers neither must wee be alwaies begging these

benefits at Gods hand but hauing obtained them we must be as readie to giue him thankes and to ascribe the glorie of all vnto him who is the author and bestower of all vertue and grace which is in vs and so calling vpon God with all manner of prayer he will be continually readie to assist vs in our spirituall combat The third thing required is that we pray in or by the spirit for the word here vsed may signifie both First therefore we must pray in the spirit to which is required first that we pray with vnderstanding in which respect the ignorant Papists offend who pray in an vnknowne tongue and the ignorant Protestants also who though they pray in their owne language yet know not the sense and meaning of that they speake Secondly that we pray with attentiue mindes ioyning our hearts with our tongues and thoughts with words to which is opposed the prayer of the lippes alone when as wee draw neere vnto God with our mouthes our hearts in the meane time being farre from him Esa 29.13 as it is Esa 29.13 Which kinde of prayer is odious and abominable vnto God for what more grosse discord than when the tongue and heart disagree from one another which should be tuned in vnisone And as the carcasse being seuered from the soule is presently corrupt and stinketh so the prayer of the lips being seuered from the prayer of the heart which is the life and soule of it is but a dead carcasse of prayer and stinketh in Gods nostrels Thirdly that we pray with a pure conscience and faith vnfained lifting vp pure hands to God 1. Tim. 2.8 without wrath or doubting as it is 1. Tim. 2.8 to which is opposed prayer proceeding from a polluted conscience when as men liue in their sinnes without any true sorrow for those which are past or any sincere purpose to forsake them in the time to come which prayers must needes proceede from an heart full of incredulitie seeing they haue no promise in the word whereupon they may ground their faith nay contrariwise it is said that God heareth not sinners Ioh. 9.31 that is Ioh. 9.31 such as go on in their sinnes without repentance hauing no purpose of heart to leaue and forsake them And thus you see what it is to pray in the spirit which wee cannot perfourme vnlesse we pray through and by the spirit of God which helpeth our infirmities and teacheth vs to pray as wee ought yea it selfe maketh request for vs with sighes which cannot be expressed Rom. 8 26. Â§. Sect. 4. Of watchfulnes Matth. 26. as it is Rom. 8.26 The fourth thing required is watchfulnes which dutie is required ioyntly with prayer in many places Our Sauiour three times ioyneth them together saying Watch and pray that ye enter not into temptation Matth. 26. And the Apostle Peter 1. Epist 4.7 saith Now the end of all things is at hand 1. Pet. 4.7 Be ye therefore sober and watching vnto prayer As though hee should say your enemie the diuell as a roring lion walketh about seeking whom he may deuoure and therefore it behooueth you at all times like valiant and carefull souldiers who are still in daunger to be assaulted by their enemies to be sober and watch 1. Pet 5.8 as it is 1. Pet. 5.8 but now more especially seeing the end of all things is at hand for Sathan knowing that his time is but short will redouble all his forces to work our destruction euen as souldiers will most fiercely assault a town when as they cannot long lie at the siege either by reason of winter drawing on or the approching of new forces to relieue the towne or raise the siege Seeing therefore Sathan redoubleth his force and care in working our destruction let vs redouble our care and watchfulnes in seeking to preuent his force and malice For if Sathan watch continually that he may murther vs shall not wee be watchfull in withstanding his assaults He is continually in armes to ouerthrow vs and shall not wee watch night and day in our Christian armour that we may defeate his forces and obtaine victorie Now this our watchfulnes is partly of the bodie and partly of the soule The bodily watching is the abstaining from naturall sleepe to the end that wee may giue our selues vnto prayer Psal 6.6 Psal 88.1 when as with Dauid we water our couch with teares Psal 6.6 and call vpon God not onely in the day but in the night also as it is Psal 88.1 And wheÌ„ as euen at midnight we rouze vp our selues to giue thankes vnto God for his mercie and benefits Psal 119.62 as it is Psal 119.62 The watchfulnes of the soule is when as wee doe not sleepe in our sinnes being rocked in the cradle of carnall securitie but shake off our drowsines by vnfained repentance rising vp to newnes of life And to this watchfulnes the Apostle exhorteth vs Eph. 5.14 Awake thou that sleepest Eph. 5.14 and stand vp from the dead and Christ shall giue thee light c. for wee are dead in our sinnes till Christ by his spirit mortifie them and reuiue vs Eph. 2.1 raising vs vp to newnes of life as it is Eph. 2.1 Though therefore wee take our rest and sleepe in that measure which nature requireth 1. Thess 5.6 yet let vs not sleepe as doe other to wit in carnall securitie but let vs watch and be sober as it is 1. Thess 5.6 because in this respect it is time that we should arise from sleepe for the darke night of ignorance is past and the bright sun-shine day of the Gospel is come Rom. 13.12 c. let vs therefore cast away the workes of darknes and let vs put on the armour of light So that we walke honestly as in the day not in gluttony and drunkennes neither in chambering and wantonnesse nor in strife and enuying but putting on the Lord Iesus Christ taking no thought for the flesh to fulfill the lusts thereof as it is Rom. 13.12 13 14. And this is the Christian watch which we are to ioyne with prayer but as I would not haue vs put our whole confidence in the spirituall armour so much lesse in our owne care and watchfulnes for wee must relie our selues vpon God onely desiring him to watch ouer vs while we sleepe but yet with the Lords assistance wee must ioyne our endeuour and not drowsily and sleepely receiue his aide and as the godly husbandman expecteth the fruites of the earth from the blessing of God and yet notwithstanding vseth all paines care and diligence in plowing harrowing and sowing his ground so we are to seeke deliuerance from the force and malice of our spirituall enemies of God alone but yet wee are to ioyne our good endeuour carefully and diligently vsing all the good meanes which are ordained of God for this purpose Â§ Sect. 5 The fift thing required is perseuerance in prayer Of

in the chaines of sinne than another but none haue escaped altogether And those who haue receiued the most grieuous hurts so they haue an earnest desire to haue those wounds healed which sinne hath made in their consciences to the end they may be enabled to renew the fight against their spirituall enemies may assure themselues that Christ the good Samaritane and their most carefull captaine will power the oyle of his grace and mercie and the precious balme of his blood into their woundes which will as easily cure them though they be many and greisly as if they were but few and as it were but small scratches Â§ Sect. 10 And so much concerning the first consolation which may serue for the comforting and raising vp of those who are fallen That Sathan preuaileth against vs not by his absolute power but by Gods permission In the second place wee are to consider that Sathan foyleth vs and causeth vs to fall into sinne not at his pleasure nor by his owne absolute power but because the Lord hath said thou shalt thus preuaile for the further manifestation of my glorie for therefore the Lord doth leaue his children sometimes to themselues so that being assaulted by Sathan they fall into sinne and bewray their infirmities and corruption to the end he may shew hereby and declare the riches of his power mercie and goodnes which otherwise would not so manifestly appeare And this the Apostle plainly sheweth 2. Cor. 12.8.9 2. Cor. 12.8.9.10 where he saith that he besought the Lord thrice that he might be deliuered from the pricke in the flesh and the messenger of Sathan which did buffet him but the Lord returned him this answere my grace is sufficient for thee for my power is made perfect through weakenesse after which answere receiued the Apostle quieteth himselfe notwithstanding his infirmities nay glorieth in them rather than in his reuelations as he professeth saying Very gladly therefore will I reioyce rather in mine infirmities that the power of Christ may dwell in me That the Lord suffereth vs to fall for the manifestation of of his owne power mercy and goodnesse and for our humiliation Though then our infirmities be great and our falles many yet are we not to be altogether discouraged thereby seeing it is the will of God that we should thus bewray our infirmities and corruptions to the end his power mercie and goodnesse may be made the more manifest and that both vnto our selues and vnto others For such is our spirituall blindnes and secret pride that if we should alwaies alike withstand the temptations of Sathan without receiuing any foyle and neuer fall into any sinne we would be readie to thinke that we stoode by our owne strength and so ascribe the praise of victorie to our selues thereby robbing God of the honour due vnto him and also for the time to come we would rely vpon our selues rather than on the Lords assistance than the which nothing could bee more dishonorable vnto God nor pernicious vnto our owne soules But when as in the spirituall combate of temptations we sometimes stand and sometimes fall sometimes resist those assaults which are strong and violent and another time faint and yeeld in the lightest trials this maketh it apparant that it is not our owne power which in it selfe is not much vnlike at all times but the power of God which sustaineth vs sometimes that we may not be wholy discouraged and sometimes withdraweth it selfe that we may by receiuing foyles learne to know our infirmities and wholy to rely our selues on the Lords assistance returning all the praise of victorie to the Lord who onely hath sustained vs. As therefore our infirmities in respect of our selues should serue to abate our pride and to worke in vs true humiliation and vtter despare in our owne strength so in respect that they shew vnto vs the Lords power supporting vs they should the rather incourage vs to fight the spirituall combate with assured hope of victorie seeing it is manifest that we stand not by our owne power which like a broken staffe or crackt weapon would faile vs when we did most trust and rely vpon it but by the almightie power of God against which neither Sathan nor the gates of hell can any iot preuaile And in this regarde wee may well reioyce in our infirmities with the Apostle Paul because by reason of them it more manifestly appeareth that the power of Christ dwelleth in vs which is able to defend vs from Sathans malice and violent rage not onely when we stand manfully in the encounter but also when we are foyled and put to the worst Â§ Sect. 11 Yea in this respect the more weake and full of infirmities the poore christian is Gods power most cleerely appeareth in our weakenes the more is the praise of Gods glorious might manifested and magnified for when Sathan who is so malitious puissant and pollitike an enemie hath long time assaulted a seely weake man or owman and yet cannot wholy preuaile but returneth away foyled and ouercome it must needes be confessed that they are assisted and strengthened by some superior power which farre excelleth Sathan in strength and pollicie whereas it seemeth no such wonder when as the strong christian who hath obtained a great measure of knowledge faith and other graces giueth Sathan the repulse neither are men so readie to ascribe the praise of victorie to the Lord because his immediate power and helping hand doth not so manifestly appeare although in truth their victorie also commeth wholy from him for without his gifts and graces they were as feeble and vnable to stand as the weakest but yet the weaker and smaller the meanes are the more manifest is the Lords power and wisedome who hereby doth accomplish things which are aboue the power of men and Angels For example the power and goodnesse of God appeareth great when as he prouideth for vs foode conuenient and giueth strength thereto to nourish and sustaine vs and yet it is more manifest when as he so strentheneth vs by vertue of one meale that we neede no more in fortie daies as he did Elias but then it shineth as it were in his full strength when as he sustaineth vs without any foode at all as he did Moses and our Sauiour Christ So it is made manifest when as he giueth vs victorie ouer our enemies though there be some equalitie in the numbers and other preparations Psal 144.1 for it is he that teacheth our hands to warre and our fingers to fight but it is more euident when as our number is small as when he deliuered the Israelites by Gedeon and his three hundred men from an innumerable armie and ouercame the whole host of the Philistimes by the weake meanes of Ionathan and his armour-bearer but then it is most cleere and manifest when as he ourcommeth our enemies by his owne immediate power as he did the Aegyptians in the red sea and the

face to face True it is that our faith which is in it selfe weake and feeble and compassed about with the darkenesse of ignorance is mixt and turmoyled with much feare and doubting by reason of our naturall inclination vnto diffidence and incredulitie the manifold temptations of Sathan and the burthen of our sinnes lying heauie vpon our consciences which maketh Gods deere children to grone and complaine yea sometime to murmur and repine against God himselfe as though he were their enemie because he suffereth them thus to be vexed but still it riseth after it hath receiued a foyle and gathereth new strength against all new assaults vntill in the end it obtaineth full victorie so as all the faithfull may say with the Apostle 2. Cor. 4.8 We are afflicted on euery side 2. Cor. 4.8.9 yet are we not in distresse in pouertie but not ouercome of pouertie 9. We are persecuted but not forsaken cast downe but we perish not For though their faith be weake and their temptations vehement and violent yet this brused reede is not broken this smoking flax is not quenched for as the reede in a boysterous tempest is blowne downe euen to the ground but when the tempest is past riseth vp againe to his former estate so though the boysterous blasts of Sathans temptations beate vs downe euen to earth yet by faith we rise againe when the storme is ouerblowne Â§ Sect. 4 Secondly How our faith though assalted with doubting may be certaine it may bee demaunded how the faith of Gods children can be said to be certaine seeing it is continually assaulted and often foyled with doubting which is opposed to the certaintie of faith To which we may easily answere if we know and remember that euery christian is divided into two parts the flesh and the spirit which continually fight and striue the one against the other and as they themselues are thus opposed so are their qualities and fruites for in the spirit is faith loue hope zeale ioy in the holy Ghost and such other sanctifying graces in the flesh is doubting and infidelitie hatred of God presumption and desperation coldnesse dulnesse yea deadnesse in religion feare horror and such like corruptions so as we may say with the Apostle I know that in my flesh that is in my vnregenerate part dwelleth no good thing Rom. 7.18 Rom. 7.18 Now as there is a continuall warre betweene the flesh and the spirit so also betweene their qualities and fruites for faith is continually assaulted with doubting and infidelitie loue of God with the hatred of God hope with presumption and desperation zeale with coldnesse and dulnes in religion the ioy in the holy Ghost with horror and feare of Gods anger the curse of the law and condemnation and sometimes the one sometimes the other hath the vpper hand both in the meane time retaining their nature and properties although as we say remissis gradibus not exercising them in that measure and degree as they doe when they haue victorie and giue the other the foyle For example when in some grieuous affliction the hatred of God doth assault the loue of God in our hearts and doth so foyle and wound it that wee can scarce discerne that it breatheth or retaineth life yet notwithstanding the loue of God euen at that instant is not turned into hatred nor receiueth any properties thereof but still retaineth his owne nature and properties which againe cleerely appeare and shew themselues when the conflict is ended The like may be said of our hope zeale ioy in the holy Ghost and other graces when they are most foyled by the corruption of the flesh which fight against them so as they cannot possibly exercise their owne actions and functions yet doe they not receiue any carnall properties nor loose any of their owne but retaine still their owne nature which againe manifesteth it selfe when the assault is ended Euen as fire couered ouer with ashes retaineth still his owne nature of light and heate though then by reason of the ashes the light be not seene nor the heate felt but when the ashes are remooued and new matter added vnto it then it shineth and burneth and heateth as much as it did before so when the graces of Gods spirit are couered as it were vnder the ashes of our corruption they are not discerned by their properties and effects but when the corruptions are remooued by vertue of Gods spirit and the graces nourished with hearing of the word prayer holy conferences and such like spirituall exercises as it were with new matter added vnto them then doe they againe shine in their brightnesse and exercise their wonted strength in all good duties to God and our neighbour Â§ Sect. 5 And as it is with all other graces Faith assalted with doubting retaineth his owne nature and properties so also with faith which is often assaulted with doubting and infidelitie and sometimes also so foyled that we can hardly discerne any breath or life in it but yet euen then it retaineth it owne nature and properties and doth not receiue the nature and properties of doubting but as the tree which is shaken with boysterous blasts of winde and is not ouerthrowne doth in the middest of the tempest liue and sucke nourishment out of the earth and still retaines his owne nature and properties so when our faith is shaken with the boysterous blasts of Sathans temptations and with our owne naturall doubting and infidelitie yet it still liueth and sucketh nourishment out of Gods gracious promises and still it retaineth his owne propertie of certaine perswasion though then it doe not exercise it in action so manisestly as before and after the conflict of temptations and as the shaking of the tree is not of the nature thereof for of it selfe it standeth firme and steadie but by outward accident namely the winde blowing vpon it so is not vncertaine wauering and vnconstant doubting of the nature of faith for of it selfe it is firme and certaine but it commeth by outward accident from the boysterous blasts of infidelitie and the temptations of Sathan which as it were violently blow vpon it which being past it remaineth like the tree firme and constant And as the graces of Gods spirit and the flesh and the corruptions thereof doe still retaine in themselues their owne nature and properties so also doe they most commonly shew themselues in their diuers fruites and effects and that oftentimes in the conflict and time of temptation so that the regenerate man may at the same time feele in himselfe contrarie affections and actions for the spirit acknowledging Gods goodnes mercie and truth in his promises is replenished with joy being in hope to inioy them on the otherside the flesh feeling present miserie and the sharpnes of afflictions sorroweth and grieueth The spirit apprehending and applying vnto it the sweete promises of the Gospell doth quietly rest vpon them the flesh seeing it owne corruption and the huge waight of

and by his death purchased for vs and consequently when like an aduocate hee pleadeth his full payment of our debt and alleadgeth his all sufficient meritts and sufferings God cannot in his iustice but graunt his most lawfull request considering also that he maketh his suite not to a stranger or some common friend who will either preuent his suite with a strange and sterne countenance or denie it with some vaine excuse but vnto his most gratious dearely louing father who willingly harkeneth vnto and redily graunteth all his requests And this our Sauiour himselfe testifieth Ioh. 11.41 father saith he I thanke thee because thou hast heard me 42. But I knowe thou hearest mee alwaies c. And therefore considering Christs merit in deseruing and Gods mercie in graunting Christs importunitie in asking and his fathers facilitie in yeelding seeing hee that intreateth for vs loued vs so intirely that hee dyed for vs and will vndoubtedly bee most earnest in soliciting our suite and hee who is intreated so hartily affecteth vs that he spared not to giue vnto vs his onely begotten and dearely beloued sonne that by his death he might purchase for vs euerlasting life let vs shake of all doubting and goe bouldly vnto the throne of grace that wee may receiue mercie and finde grace to helpe in time of need as the Apostle exhorteth vs Heb. 4.16 For our good high priest is able perfectly to saue them who come vnto God by him ReasoÌ„s drawn from Christes kingly office Mat. 11.25 seeing hee euer liueth to make intercession for them as it is Heb. 7.25 Â§ Sect. 8 Thirdly as our Sauiour Christ is our prophet and priest so likewise he is our king and this also may assure vs of the pardon and remission of our sins if we will come vnto him for hee who is our aduocate is also our soueraigne hee that is our mediatour is our iudge hee that intreateth for vs hath power in his handes both to obtaine and graunt his owne suite hee that gaue his life a ransome for our sinnes hath all power in heauen and earth committed vnto him so as he is able to remit all our sinnes and to blot out all our iniquities for now the father iudgeth no man but hath committed all iudgment vnto the sonne as himselfe testifieth Ioh. 5.22 and euen when he was vpon the earth he excercised this authoritie as appeareth Matth. 9.2 whereas hee saith to the sick of the palsie Sonne bee of good comfort thy sinnes are forgiuen thee For which being chalenged hee defendeth his regall priuiledges affirming ver 6. that the sonne of man hath authoritie euen on earth to forgiue sinnes Now what can bee more comfortable vnto any soule wounded with sinne then the consideration of this vndoubted truth For seeing our Sauiour who so tenderly loued vs that hee spared not to giue his owne most precious bloud for the price of our redemption hath all-sufficient power in his owne handes to saue and deliuer vs out of the handes of all our enemies who can imagine that hee will suffer vs to bee lost whom he hath so dearely bought seeing he gaue his life to purchase for vs the remission of our sinnes who can doubt that hauing thus dearely purchased it hee will not bestowe it and so suffer his bloud to be spilt in vaine seeing he was content for our sakes to indure all miserie mockings reuilings whipping crucifying death it selfe the anger of his father more bitter then death to this end that by all these his sufferings he might procure the remission of our sinnes euerlasting life and that when we were rebellious traitours who did flee away from him who can make any question but that now hee will bestow these inestimable benefits which he hath of purpose bought for vs they being in his owne power and custodie if like humble seruants and penitent children we turne vnto him and implore his grace if a malefactour had a deare friend who loued him so intirely that he would not spare to giue his whole substance to procure his pardon would this miserable offendour feare death or condemnation if he were assured that now his pardon were in his friends hand and that the matter were by his Prince referred to him as vnto a supreame iudge absolutely to determine what hee will But our Sauiour hath not giuen goods or gold or any corruptible thing but euen his owne most pretious body to be crucified his bloud to be shed that by this inestimable price he might purchase our pardon of God our soueraigne king now he hath the law in his own hands and is appointed of God for our supreame Iudge to acquit vs at his owne pleasure who therefore can make any doubt of grace and pardon seeing his iudge is his Sauiour who hath loued him so dearely that to this end he hath shed his precious bloud that he might procure for him the remission of his sinnes and euerlasting happinesse and therefore if he would not sticke to buy it at so high a rate how much more hauing bought it onely for this purpose will he now bestow it if we seeke vnto him and earnestly desire to bee partakers of his grace and mercy Â§ Sect. 9 Reasons drawne from Christs promises confirmed by experience Moreouer as this our most gratious king and louing Sauiour hath sufficient power to pardon all our sinnes and in respect of his inestimable loue is most certainely willing to blot out all our wickednesse if wee repent and come vnto him so also he hath bound himselfe hereunto by most free and faithfull promises Matth. 11.78 Come vnto me all ye that labour and are heany laden and I will ease you Iohn 3.36 Hee that beleeueth in the Sonne hath euerlasting life And Ioh 6.37 He hath assuredly promised that whosoeuer commeth vnto him he will not cast away These and many such like gratious promises he hath made of the performance wherof we need not to doubt especially considering that he gaue continuall experience in his practise here on earth of his loue goodnesse mercy and trueth for who euer came vnto him with any lawful suite and receaued a repulse who euer intreated his help was abaÌ„doned who euer asked any thing of him which was profitable for him to receiue and did not obtaine his suite whatsoeuer sicke came vnto him receaued their health whatsoeuer lame desired his helpe receaued their lims whatsoeuer blind resorted vnto him receaued their sight whatsoeuer sinner implored the forgiuenesse of his sinnes receaued full remission and pardon Yea so gratious mercifull and louing was this our king and redeemer that he preuented his poore miserable subiectes with his grace and sought all occasions of extending his loue and mercie towards them giuing vnto them more then they desired the sicke of the paulsie comming vnto him not onely was cured of his disease but also receaued the remission of his sinnes Matth. 9. Zacheus desired but to see his face and

he offereth vnto him his company and therewith eternall saluation Luke 19. The woman of Samaria requested but elementall water and hee offereth vnto her the water of life Ioh. 4. The people followed him to be sed by miracle with corporall foode and Christ offereth vnto them the bread of life Ioh. 6. Iohn 9. The poore blinde man desired that he might be by Christ restored to his bodily sight and Christ also illuminates the eyes of his soule so that as with his bodily eyes hee discerned him to be a man so by the eie of faith he knew him to be his redeemer and Sauiour By all which it clearly appeareth that there was neuer any more ready to aske then Christ to giue nay such was his goodnesse and loue that he was alwaies more ready to graunt then they to intreat and to graunt more then they euer desired Now wee must not thinke that our Sauiour is altered in nature or that as it is vsuall amongst men honours haue changed manners for he is God immutable in goodnesse and without change or shadowe of change as it is Iam. 1.17 and therefore wee may assure our selues if wee turne from our sinnes by true repentance and come vnto him by a liuely faith we shal be receaued to grace and mercy and receaue the pardon of our sins be they neuer so hainous and innumerable Â§ Sect. 10 Reasons drawne from our Communion with Christ Lastly the vnion and communion which is betweene Christ and all the faithful may giue vnto them full assurance of the pardon and remission of all their sinnes for first they are coupled vnto him in spirituall matrimonie and hee becommeth the Bridegroome they the spouse he the husband they the wife now we know that in law there will no action of debt lie against the wife whilest the husband liueth because she is vnder couert barne and therefore her husband who hath taken vpon him to maintaine and defend her must answere and follow all her suites and his goods are liable for the paying of her debts And thus it is also betweene Christ the husband and the Church his spouse being married vnto her he hath taken her vnder his charge and protection and hath vndertaken to answere all suites and to satisfie all her debts nay he hath discharged them already and therefore wee need not to feare any action which Sathan the Law or Gods iustice may lay against vs for our husband Iesus Christ hath taken vpon him to follow all our suites and to satisfie all our debts so that if eyther the Law Gods iustice or our enemy Sathan doe coÌ„mence any suits against vs we are not now to take vpon vs the answering of them in our owne persons but wee are to send them to our husband Iesus Christ who hath taken our causes in hand and will giue vnto them a sufficient answere The faithfull Christs members Secondly the faithfull are vnited vnto Christ in a more neere vnion for he is there head and they his members as appeareth Ephe. 5 23.30 hee is the true vine and wee the branches as himselfe speaketh Iohn 15 1. he is the fruitfull Oliue tree we the sciences which are grafted into him as it is Rom. 11. he is the foundation wee the building as the apostle affirmeth Ephe. 2.20.21 by reason of which neere vnion it commeth to passe that those things which appertaine vnto Christ belong vnto vs and ours vnto him for as the head deriueth sence and motion vnto the members and as the Oliue tree and vine doe communicate their vertue farnesse and sap vnto their branches and sciences by which they liue and bring forth fruite and as the foundation doth sustaine and vphold all the building so doth our Sauiour Christ our head roote and foundation communicate vnto vs his members and branches the vertue of his merits and the iuce and sap of his precious bloud whereby we are quickned and reuiued who were dead in trespasses our sins washed away and purged and wee made fruitfull in all righteousnesse and holinesse as in that his imputed righteousnesse whereby we are iustified before God and that inhaerent righteousnesse begunne in vs by his holy spirit whereby we are iustified before men And as he hath bestowed and communicated vnto vs his righteousnesse death and obedience so hath he taken vpon him from vs al our sins originall and actuall of commission and omission and in his owne person hath suffered all that punishment which we by them had deserued so as now he hauing taken vpon him our sinnes and indued vs with his righteousnesse merit and obedience wee need not to feare the exact rigour of Gods iustice for by him and in him we are without sinne pure and vndefiled and perfectly righteous in Gods sight Neither shall we need to feare the violence of all our spirituall enemies for our head Iesus Christ is God almighty and therefore none shal be able to plucke vs out of his hands against his will and we are as deare vnto him as the members of his body and therfore looke how loath any careful head would be to haue any of the members pulled from it by force and violence so loath and vnwilling will our Sauiour and head be to haue any of his members plucked from him And therefore seing he wanteth neither will nor power to defend vs wee need not feare the raging malice and cunning violence of any of our spirituall enemies sinne the Diuell the world and the fleshe for our head is all-sufficient and also most willing to saue and defend vs from all their force and malice Â§ Sect. 11 Reasons drawne from the 3. person the holy spirit And somuch concerning the reasons drawne from the second person wherby euery repenting and beleeuing sinner may be assured of the pardon and remission of all his sinnes Now we are to speake of those which may be drawne from the third person the holy spirit First therefore wee are to know that though our sinnes be manifold and our corruptions exceeding filthy yet this holy spirit will sanctifie and purge vs from all our pollution so that though in times past wee were most hainous sinners idolaters adulterers theeues drunkards raylers extortioners yet now wee are washed now wee are sanctified now wee are instified in the name of the Lord Iesus and by the spirit of our God As the Apostle speaketh 1. Cor. 6.11 he is that heauenly fire which consumeth and purgeth vs from all the drosse of our corruptions hee is that diuine water which washeth away all our filthy pollution it is hee who doth regenerate and beget vs a new who were dead in our sinnes and whosoeuer are thus regenerated shal be heires of the kingdome of heauen Secondly we may hereby be assured of the remission of our sinnes in that the spirit of God ioyneth with vs in our suite and together with vs maketh request vnto God in our behalfe and whereas wee are ignorant and know

owne most precious blood he purgeth them from all their corruptions and perfecteth all their wants and inperfections so as now though not in themselues yet in him they will bee acceptable vnto God and hee will mercifully graunt our petitions Â§ Sect. 4 Fourthly whereas others complaine that their mindes are carried away with worldly distractions and wandring imaginations when they are making their prayers vnto God Consolations for such as bewaile their distractions and wandring thoughts in prayer they are to knowe that this befalleth also euen the dearest children of God partly through their owne corruption and partly through the malice of Sathan who laboureth most to interrupt vs in those holy excercises which hee knoweth most profitable and effectuall for our saluation Whereof it commeth to passe that though diuers howers togeather we can talke of worldly affaires and heare the speech of others without any distractioÌ„ of mind or thinking of any thing but of the subiect of our present speach yet when we heare God speak vnto vs in the preaching of the word or wheÌ„ we speak vnto God in prayer and supplication our mindes wander hether and thether though wee striue neuer so much to containe them because through our natural corruption wee are soone wearie of these holy excercises and Sathan is still at hand to suggest into our minds wandring thoughts in which we take most delight but this should not discourage vs from taking in hand these holy actions but rather the consideration hereof should strongly moue and prouoke vs to more earnestnes care and diligence so as Sathan may not preuaile against vs if notwithstaÌ„ding sometimes nay often we receaue a foile let it be an occasioÌ„ to moue vs to take the more paines to make a double request vnto God not onely that he will graunt vnto vs those things which we desire but also that for Christs sake he will pardon our sins infirmities in that wee haue begged them so coldly and negligently Â§ Sect. 5 Lastly whereas our spirituall enemy taketh occasion altogether to discourage vs from vndertaking these spirituall exercises That our wants and infirmities in prayer should not make vs neglect this holy exercise because therein wee bewray notable corruptions and cannot though we striue neuer so much performe them as we ought let vs in no case yeeld vnto this tentation but strongly arme our selues against it and to this end let vs consider that if Sathan can perswade vs to desist from perfourming those duties altogether which wee cannot performe as we ought but with great weakenesse corruption and imperfection we shall doe nothing at all which God requireth of vs for example the Lord commaundeth vs to loue him with all our hearts and with all our soule and with all our strength which dutie of loue wee perfourme with great weaknesse and exceeding coldly but because wee can not doe it as God requireth and as we ought shall wee not therefore doe it at all God forbid So the Lord commaundeth vs to trust and to put our whole affiance in him but we are readie to rest and relie vpon the arme of flesh and inferiour meanes either in whole or at least in part and when they faile vs our trust in God is very weake and mingled with much diffidence and doubting but shall we therefore put no affiance in God all because we cannot doe it so perfectly as God requireth be it farre from vs. So in the verie like maner the Lord expressly chargeth and commandeth vs to cal vpon his holy name which dutie oftentimes we perfourme coldly and negligently hauing our minds carried away with wandring thoughts and worldly imaginations but shall sathan working vpon our own corruption therefore perswade vs altogeather to desist from this holy exercise no in no case let vs not yeeld to this temptation For it is not left vnto vs at our owne choise as a thing indifferent to pray or not to pray but it is a notable parte of Gods worship and seruice and a singular dutie which the Lord expresly inioyneth vs to perfourme whereunto he hath adioyned most comfortable promises which depend not vpon our worthinesse and the excellencie of our praiers but on his owne free mercy and goodnesse and the merits and intercession of our Sauiour Christ Psal 50.15 So Psal 50.15 Call vpon mee in the day of trouble so will I deliuer thee and thou shalt glorifie mee And Matth. 7.7 Aske and it shal be giuen you Matth. 7.7 And Ioh. 16.23 Verily verily I say vnto you whatsoeuer you shal aske the father in my name hee will giue it you Ioh. 16.23.24 24. aske and ye shall receiue that your ioy may be full And the Apostle Paul chargeth vs. 1. Thes 5.17 that we pray continually Seeing therefore the Lord expresly requireth this dutie at our hands 1. Thes 5.17 though our infirmities and corruptions be neuer so great let vs labour continually to performe it assuring our selues that if in obedience to his commaundement we call vpoÌ„ him and labour and striue against those corruptions which shew themselues vnto vs in this holy action he that hath inioyned vs this dutie will also giue vnto vs his holy spirit if we will attend his leasure which wil teach vs how to pray according to Gods wil with sighes and grones which caÌ„not be expressed whereas on the other side if our infirmities and corruptions wholy discourage vs from performing this dutie we shall grieuously sinne against God in transgressing his commaundement and in robbing him of a chiefe part of his worship and seruice and also wee shall plunge our selues into a most desperate estate adioyning our selues vnto the number of those wicked Atheists of whom the Psalmist speaketh who call not vpon God Psal 53.4 And so much for answering those tentations which Sathan and our corruption doe suggest to discourage vs from the seruice of God Psal 53.4 Â§. Sect. 6. Of the second kind of sensible hardnesse of hart which haue their occasion and ground from our hardnesse of hart and drowsie dulnesse and deadnesse in perfourming these holy exercises The other kind of sensible hardnesse of hart is seuered from the vse of these holy meanes for sometimes it commeth to passe especially in the spiritual combate of temptation that euen Gods deare children are so besotted astonished through the violence of the temptations of Sathan and huge waight of their owne corruptions that they cannot indeauour in no sort to vse these meanes whereby they might be comforted and releeued in this wretched estate as the hearing of the word calling vpon Gods name meditating in the Scriptures and holy coÌ„ferences yea these holy exercises seeme for a time odious and loathsome vnto them vntill it please the Lord by his owne good spirit to awaken and raise them vp out of this spirituall trance and to giue vnto them againe the feeling of his grace and fauour and good motions abilities to serue him

are not vtterly to bee discouraged nor to suffer themselues to sinke into the gulfe of desperation but as the sense and feeling of their state ought to humble them vnder Gods hand and to mooue them to enter into a due examination of themselues and to a serious repentance for their sinnes so they must take comfort vnto themselues and prop vp their declining faith by calling to mind former times wherein the Lord hath shewed his mercifull and gratious countenance vnto them and wherein they in token of thankefulnesse haue glorified God by their holinesse and righteousnesse of life An example whereof wee haue in the Prophet Dauid Psal 77. who being grieuously afflicted could not receaue in his soule any true comfort Psal 77. for howsoeuer hee did thinke vpon the Lord yet hee was still troubled and though hee prayed vnto him yet his spirit was full of anguish What helpâ— did he then find in this his present distresse He telleth vs in the first verse Then saith he I considered the dayes of old and the yeares of ancient time I called to remembrance my song in the night namely his songs of thanksgiuing whereby he had praised God for his great benefits and vers 11. I remembred the workes of the Lord certainely I remembred thy wonders of old Iob. 31. So the holy man Iob apprehending and conceyuing of God as of his enemie in respect of his present sense and feeling and being mooued by his friends to doubt of his graces which he had receiued and to condemne himselfe for an hypocrite comforteth himselfe and strengtheneth his faith in the middest of al these grieuous tentations by calling to his remembrance his fruits of faith and workes of sanctification which he had discerned in himselfe in former times as appeareth Chap. 31. Whose example if the children of God in like distresse will follow how miserable soeuer they are in their present sense and feeling yet they may receaue vnto themselues comfort because Gods gifts and calling are without repentance Â§ Sect. 2 But here Sathan will further obiect that we are not only without all sense and feeling of faith That true faith resteth not in our seÌ„se and feeling but also that we doe sensibly feele the heauie burthen of Gods wrath and plainely discerne his frowning and angrie countenance against vs and therfore howsoeuer those children of God who are in his loue and fauoure may haue some faith in them although it doe not alwaies so sensibly appeare yet it is impossibly that we should haue any sparke thereof seeing wee haue not any sense of Gods loue and fauour nay doe sensibly perceaue the cleane contrary to which wee are to answeare that faith doth not relie it selfe vpon our sence and feeling for as the apostle saith faith is the ground of things not presently inioyed but which are hoped for and the euidence or demonstration of things not which are subiect to the senses and sensibly discerned but which are not seene Heb. 11.1 Heb. 11. I and we beleeue that such ioyes are prepared for vs as neither eye hath seene nor eare hath heard nor the heart of man conceiued as it is 1. Cor. 2.9 and it is a kind of infidelitie to beleeue onely those things which are subiect vnto our senses and vnderstandings 1. Cor. 2.9 and therefore when Thomas would not beleeue that Christ was risen before it was made manifest to his senses hee is reproued for infidelitie bee not saith hee faithlesse but faithfull So that when our sense and feeling cease their faith beginneth his chiefe worke the most excellent faith sheweth it selfe most clearely when wee haue no sense and feeling or when we discerne and feele the plaine contrarie for it is an easie matter to be strong in faith when God sheweth himselfe gratious and mercifull but when he appeareth vnto vs like an angrie iudge when as his wrath flameth out against vs then to behold his loue through the vizard of anger to apprehend by faith his mercie and goodnesse towards vs when our senses apprehend nothing but his wrath and displeasure Iob. 13.15 to growe to Iobs resolution in the middest of our bitter agonies and greiuous afflictions though hee kill me yet will I trust in him and when we haue receaued many repulses and bitter snubs yet with the Cananitish woman to continue our suite Mat. 15. argueth such a faith as is hardly found no not in Israell Our want of sense therefore of Gods loue and fauour doth not argue want of faith for our faith is not grounded vppon our sense and feeling but vppon Gods gratious promises immutable goodnesse and infallible truth and if euer we haue tasted of Gods loue and mercie whatsoeuer wee apprehend in our present sense and feeling faith concludeth that we are still in his loue and fauour for he is without change or shadow of change as the apostle speaketh Iam. 1.17 and whom he loueth to the ende hee loueth them Iam. 1.17 as our Sauiour hath taught vs. Ioh. 13.1 Ioh. 13.1 Though then our sense of Gods loue fayle yet may our faith continue strong as appeareth plainely in the example of Iob who though he conceiued of God in his sense and feeling that he had hiddeÌ„ his face froÌ„ him took him for his enemy though he seemed to write bitter things against him and made him to possesse the sinnes of his youth yet by a liuely faith he still rested and relied vpon him protesting that though he should slay him yet hee would trust in him as appeareth Iob. 13.15 Iob 13.15 Yea our Sauiour Christ himselfe who could not sinne through infidelitie in respect of his present sense and feeling complayneth that God had forsaken him Â§ Sect. 3 That we are rather to beleeue Gods word then our owne sense and feeling If therefore Sathan goe about to perswade vs that we are without faith because we presently apprehend not Gods loue nor feele the sweete tast of his goodnesse wee are to answeare that wee are not to build our assurance vppon our owne sense and feeling but vpon Gods vnchangable goodnesse and gratious promisses made vnto vs in Christ Iesus and if at any time our sense and feeling tell vs one thing namely that God hath withdrawne his loue from vs and will neuer againe looke gratiously vpon vs and the word of God assure vs of another thing to witt that God will neuer forsake vs but continue his loue towards vs vnto the end wee are not to giue credit vnto our owne feeling but vnto Gods worde for otherwise what doe wee els but preferre our oft deceyuinge sense before Gods infallible truth and imagine that wee can better discerne and iudge of our estate then God himselfe but the worde of God telleth vs that if wee turne vnto the Lorde by vnfained repentance sorrowing for our sinnes past hating our present corruptions and desiring and indeauouring to mortifie the flesh and the

yet all true faith and sufsicient for saluation That so long as wee continue in this life our knowledge is but imperfect and vayled with much darknesse and ignorance for we know but in parte as euen the apostle speaketh in his owne person 1. Cor. 13.12 1. Cor. 13.12 And therefore our assent and perswasion must needs be imperfect and but in part and often assaulted with much doubting that howsoeuer faith and doubting are opposed in their owne nature yet notwithstanding they may be together in the same subiect in respect of diuers partes For wee are partly flesh and partly spirit and these two with their seuerall fruits do continually fight and striue one against the other and sometimes the flesh sometimes the spirit with their seuerall fruits get the vpper hand in the meane time both retaining their owne nature and properties howsoeuer they doe not so euidently appeare nor so powerfully worke their seuerall actions when the aduerse part preuaileth and hath put them to the foile for example faith which is a fruite of the spirit is continually assaulted by doubting which is a fruite of the flesh and proceedeth from the roote of infidelitie and sometime faith preuaileth and sometime it receiueth the foyle but yet at the same time howsoeuer wee cannot sensibly discerne it nor the actions thereof yet it retaines it owne nature and properties neyther is it depriued of his firmenesse constancie and certainty howsoeuer they be for a time couered hid out of our sight like the fire vnder the ashes or the Sunne vnder a cloud as before I haue said Though therefore we finde in vs much inconstancie and doubting yet let not Sathan perswade vs that these are of the nature and properties of our faith and that therefore our faith is not true but temporarie false and counterfaite for this inconstancie and doubting proceedeth not from faith and from the spirituall and regenerate part but from the flesh and the part vnregenerate and therefore howsoeuer it is assaulted and sometimes foyled by them yet in it owne nature it is true certaine and constant Â§ Sect. 2 Secondly Sathans tentation grouÌ„ded on the strong faith of some of Gods children answered he will suggest that the Saints mentioned in the Scriptures had most certaine strong faith in exceeding great measure that they brought forth coÌ„tinually most notable fruits thereof were not subiect to such infirmities and doubting as wee feele in our selues To which we are to answere that this tentation is full of vntruth and hath no sound part in it for first we are to assure our selues that they fell into manifold doubtings and were subiect vnto innumerable infirmities and corruptions which are not specified in the booke of God neither was it fitte or expedient that it should be a register of all humane infirmities and of their manifold falls but onely that some should bee recorded for our warning that wee might more warily watch ouer our selues least wee should fall into the like sinnes and for our comfort also when wee are fallen in that our case is common with Gods dearest children in which respect the Scriptures is not wanting Looke vpon Abraham the father of the faithfull whose faith was so strong that he aboue hope beleeued vnder hope and you shall see that his faith notwithstanding was sometimes shaken with diffidence and doubting as when distrusting Gods gratious promisses made vnto him and not resting vpon his almighty power he was content to take vnto him Hagar his maide and commit sinne with her that so by his owne deuise he might make good Gods promisse and obtaine the blessed seed as though God could not perfourme that which he had spoken vnlesse he helped him by such vnlawfull meanes So where was the strength and constancie of Moyses faith when hee dishonoured God before the people in not beleeuing his word by shewing his impatiencie Numb 20.10.11 where was the strength and constancie of Dauids faith num 20.10 11. when he complaineth that he was forsaken that God had fayled in his promisses that he had forgotten to be mercifull and had shut vp his tender mercies in displeasure Psal 22.1 and 77.8.9 Or of Iobs faith when he cursed the day of his birth and accounted God his enemy Psal 22.1 and 77.8.9 who had set him vp as a marke against which he shot poisoned arrowes or of Ieremy when he likewise wished that he had neuer bene borne and bewraieth great impatiency Iere. 20. Ier. 20. Or of Ionas when he rebelled against Gods commaundement and fled from his presence or when after his miraculous deliuerie he murmured and vttered impatient speeches euen against God himself for the losse of a poore gourd which kept him from the heate of the sunne and when the Lord mercifully and mildly reproued him saying doest thou well to be angry for the gourd he stubbornely answered I doe well to bee angry vnto the death Ion. 4.9 Ion. 4.9 Or of the Apostles themselues when they fled away and forsooke their Lord and maister Iesus Christ for feare of worldly punishment and when after his death they would not beleeue the women reporting that hee was risen againe vntill their owne eyes had seene them Lastly though it be euident that diuers of the Saints mentioned in the Scriptures had a farre greater measure of faith and brought foorth much more plentiful fruits then we can discerne in our selues yet this is no good reason to prooue that our weaker smaller faith is no faith or vneffectuall for our saluation for this is an absurd consequence the Moone giueth much lesse light then the Sunne therefore it giueth no light at all one hand is farre greater then another therefore the lesser is not a true hand this man excelleth another in the vse of reason and therefore the other is vnreasonable because the diuers degrees in the quantitie of things doe not take away the truth of their being and existence so long as they be of the same nature and qualitie Besides as the holy ghost hath set downe examples of most strong faith in some of Gods seruants so hath he made mention of some who haue had but weake and little faith to the end that we should so labour to attaine vnto the highest degree as that in the meane time we be not vtterly discouraged with the lowest for example as he hath remembred the faith of Abraham who beleeued aboue hope vnder hope so hee hath not forgotten his weake faith who cried I beleeue Lord help thou mine vnbeliefe as he hath mentioned the faith of Iob who grew to this resolution Though hee kill me yet will I trust in him so he hath expressed also the faith of Nicodemus in knowledge weake and simple and in practise and profession cowardly and fearefull as hee hath set downe the strong faith of Paul who grew to this fulnesse of perswasion that nothing should be able to separate him from the loue of

our sins will not moue the Lord to reiect vs. for we are the Lords children and he our gratious father now we know that a louing father will not reiect his childe because he is sicke lame or in miserable estate but rather he is more tender ouer him till hee be recouered of his infirmities but what are our sinnes but the sicknesse wounds and miserie of the soule with which wee are vexed and turmoyled whilest we continue in this life and wil our heauenly father whose loue infinitely surpasseth the loue of the most tender mother cast vs out of his fauour because our soules are sicke in sinne and molested with many miseries which doe accompanie it It is impossible especially considering that we desire nothing more than to bee cured of these diseases and to be restored to perfect health The Lord is our heauenly husbandman and wee his husbandrie now wee know that the good husbandman doth not forsake his land because it bringeth foorth thornes and thistles but rather is so much the more diligent and painful in weeding and tilling it that it may be fitted for good seed and bring vnto him plentiful increase and so the Lord wil not cast vs off because we naturally bring foorth the weedes and thistles of sinne and corruption but in his infinite loue he will with the operation of his holy spirit plow vp the fallow grounds of our hearts and weed out our corruptions that so we may like good ground well husbanded bring foorth the ripe fruites of holinesse and righteousnesse Â§ Sect. 9 Fourthly let vs consider that the Lord our God who could easily if it had pleased him haue throughly purged vs from all sinne and corruption and indued vs with perfect righteousnesse and holinesse hath notwithstanding left remaining in vs some reliques of sin and many imperfections in our sanctification both for the manifestation of his owne glorie and for the furthering of our owne eternall saluation The first cause the manifestation of Gods mercie For first hereby it commeth to passe that the Lord hath the whole praise of our saluation seeing hee saueth vs of his meere mercie and not for our workes and worthinesse Whereas if our righteousnesse and sanctification were perfect we would be readie to share with God ascribing part in the worke of our saluation vnto our selues and not wholy attribute it to Gods mercie and Christs onely and all-sufficient merits and therefore the Lord hath left in vs the reliques of sinne and manifold imperfections that hereby it may appeare that we are not saued for our owne worthinesse and deserts but of his free grace and vndeserued loue Â§ Sect. 10 That there might be a sit obiect of his mercie and patience Secondly he hath left in vs these reliques of sin and manifold imperfections to the end that there might be continuall matter and a fit obiect wherein he might exercise and by exercising manifest to the praise of his grace his patience long suffring loue goodnesse and infinite mercie in the pardoning and forgiuing of them which would not so plainly appeare if at once hee had indued vs with perfect righteousnesse Â§ Sect. 11 That he might shew his power in our weaknes Thirdly that hereby he might make way for the manifestation of his power in our weaknesse and imperfections If wee were perfectly righteous and indued with all grace it were no wonder if wee should withstand Sathans temptations and get the vpper hand in the spirituall combat but seeing we are of our selues sinfull exceeding weake and full of all imperfections hereby is the infinite power of God manifested in that we are notwithstanding enabled to withstand Sathan and all the power of hell which oppose themselues against vs seeing nothing els could vpholde such feeble weaknesse against such puissant might Of this the Apostle speaketh 2. Cor. 12.8 9 2. Cor. 12.8.9 for hauing oftentimes besought the Lord to bee freed from the corruptions of his flesh he receiueth this answere that Gods grace was sufficient for him and that his power was made perfect through weaknesse Â§ Sect. 12 That he might stirre vs vp to continuall thankfulnes Fourthly hereby the Lord continually putteth vs in mind of his mercie and manifold benefits to the end that we daily tasting of them may also daily returne vnto him thanks and praise If he should at once free vs from sinne and indue vs with a full measure of grace and perfect righteousnesse wee would soone be forgetfull of his abundant mercies and this forgetfulnesse would worke in vs vnthankfulnesse and this vnthankfulnesse would make vs neglect his worship and seruice And therefore he doth not at once inrich vs but lets vs continue in our pouerty that so we may continually depend vpon him and like a wise housholder hee doth not suddenly aduance vs to our highest preferments for then wee would leaue his seruice and betake vs to our ease and pleasure but he bestoweth his benefits by little and little and so keeping vs still in expectation of receiuing more he retaineth vs still in his seruice and euery day increasing his bountie hee putteth also into our mouthes new songs of thanksgiuing and giueth vs daily new occasion of praising his magnificence Â§ Sect. 13 That he may hereby worke in vs true humilitie Secondly as the Lord hereby aduanceth his owne glorie so also he worketh our good and furthereth our eternall saluation For first by leauing in vs these reliques of sinne and manifolde imperfections hee worketh in vs true humilitie which of all other graces is most acceptable vnto him and mortifieth our pride which of all other vices is most odious and abominable in his sight For when we see our manifold infirmities and corruptions of sinne all cause of pride and selfe-conceit is taken away and we in all humilitie are moued to confesse Lam. 3.22 that it is Gods mercie that wee are not consumed how much more that notwithstanding our vilenesse and vnworthinesse he hath made vs his sonnes and heires of euerlasting glorie And thus of the flesh of this Viper sinne doth the Lord make a soueraigne antidote against the deadly poyson of pride And as good Chirurgeons doe not suddenly heale vp the wound but keepe it open till they haue drawne out the core and healed it to the bottome for otherwise it would putrifie and become more dangerous so the Lord will not at once heale the wounds of our sinnes but leaueth them as it were open and vncured till hee haue drawne out the core of pride which being left in vs though we were healed of all our other sinnes would more indanger vs than all the rest Wherein the Lord confirmeth and furthereth vs in the way of saluation for nothing more weakneth and disableth vs than pride nothing more strengtheneth and vpholdeth vs than humilitie because the strength whereby we stand and repell our spirituall enemies is not our owne abilitie but the power of Gods might

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