God is infinite and incomprehensible how then may we conceiue of him A. By his y Exod. 34. 6 7. properties 14 and by his z Psa 19. 1. 8. 1. Iob 36. 24. c. and 37. 1. 18. workes Expos 14. A propertie in God is that whereby his diuine nature is knowne in it selfe and distinguished from all other The properties of God do not really differ from the diuine essence nor one of them from the other but onely in our manner of conceiuing wherefore euery propertie in God is inseparable and incommunicable Q. What are his properties A. He is 15 most a Rom. 16. 27. wise 16 b Iob 12. 13. strong c Mat. 19. 17. 17 good d Exod. 33. 19. Rom. 5. 8. 18 gracious e Psa 145. 17. 19 iust f Psal 103. 11. and 145. 8. 9. 20 mercifull g Matth. 5. 48. Iob 35. 7 8. 21 perfect h Mark 14. 16. Rom. 9. 5. 22 blessed and i 1. Cor. 2. 8. 23 glorious Expos 15. Wisedome is that whereby God by one Heb 4. 13. infinite Ps 139. 6. and 147. 5. Esa 40. 28. eternall Eph. 1. 4. simple Exod. 3. 14. and vnchangeable act of his vnderstanding Esa 46. 10. doth knowe himselfe Matth. 11. 27. Ioh. 1. 18. and 7. 29. 1. Cor. 2. 10. 11. and all things 1. Ioh. 3. 20. Ioh. 16. 20. and 21. 17. and actions clearely infallibly and distinctly 1. Chr. 28. 9. 2. Tim. 2. 19. Psal 56. 8. and 147. 4. Matth. 10. 30. with all their circumstances 1. Sam. 23. 11. 12. Matth. 11. 21. Mat. 24. 22. Ioh. 7. 30. discerning a most wise reason of them Eph. 1. 11. Pro. 8. 14. 16. Strength is that whereby God doth most freely Psal 115. 3. 135. 6. without resistance or wearines whatsoeuer he doth will Dan. 4. 35. Esa 40. 28. and can do whatsoeuer he can will Mat. 3. 9. 17. Goodnesse is that whereby God beeing the cheife good Mark 10. 18. sheweth himselfe very good and bountifull to all his creatures Psal 86. 5. Gen. 1. 31. Psal 33. 5. and 36 6. and 145. 9. 18. Gratiousnesse is that whereby God beeing truely amiable in himselfe Psal 86. 15. and 111. 5. is freely bountiful vnto his creatures Rom. 3. 24. louing and cherishing them tenderly without any desert of theirs Psal 145. 8. and 36. 5 7 9. Luk. 1. 30. 19. Iustice is that whereby God is true in all his sayings Eccl. 12. 10. Rom. 3. 4. and righteous in all his doings Gen. 18. 25. Deut. 32. 4. Iob. 8. 3. and 34. 10. 36. 23. Psal 9â— 15. Rom. 9. 14. 2. Chron. 19. 7. Dan. 9. 14. 20. Mercy is that whereby God of his free grace and loue is ready to succour such as are Psal 57. 10. and 108. 4. Psal 103. 4. and 145. 14. or might be in miserie by the condition of their nature 21. Perfectnes is that whereby God is necessarily all-sufficient in and of himselfe Gen. 17. 1. Iob. 22. 2. 35. 5 6 7. Ps 16. 2. and the cause of all perfection and goodnesse in euery thing besides Iam. 1. 17. 2. Cor. 3. 5. and 4. 7. 1. Cor. 8. 4. 6. Rom. 11. 36. 22. Blessednes is that whereby God fully and essentially knowing and willing that perfection which is in himselfe hath all fulnesse of delight and contentment in and of himselfe Gen. 17. 1. 1. Tim. 6. 15. and 1. 11. and is the cause and obiect of the blessednesse of his creatures Psal 16. 11. and 17. 15. Ioh. 17. 3. 1. Ioh. 1. 3. 6. 23. Glorie in God is rhe admirable excellencie of his most holy and diuine nature wherby he infinitely excelleth all creatures Exod. 33. 18. Psal 8. 1. Ioh. 12. 41. Rom. 1. 23. Psal 29. 9. This glory the Lord doth manifest more obscurely in this life Num. 12. 8. Exod. 33. 20. 1. Cor. 13. 12. by his Gospel 2. Cor. 4. 4. 6. and signes of his presence Exod. 33. 22. Esa 6. 1. viz. some shining brightnesse Luk. 2. 9. Matth. 17. 2. 5. or thicke cloud and darkenesse Exod. 16. 10. and 24. 16. 1. Kin. 8. 11. and excellent acts beseeming his greatnesse Psal 19. 1. Psal 29. 9. Exod 9. 16. Ioh. 2. 11. 2. Thess 1. 10. But more clearely it is reuealed in heauen Reu. 21. 23. Ioh. 17. 24. Q. What are his Workes A. They are three Decree Creation and Prouidence Q. What is the decree A. That whereby God hath from eternitie set downe k Ephes 1. 11. with himselfe whatsoeuer 1 shall come to passe Expos 1. All things with their causes effects circumstances and manner of being are decreed by God Act. 2. 23. and 4. 27. 28. Eph. 1. 11. This decree is most wise Rom. 11. 33. iust Rom. 9. 13. 14. eternall Eph. 1. 4. 5. 2. Thes 2. 13. Act. 15. 18. 1. Cor. 2. 7. necessarie Psal 33. 11. Pro. 19. 21. vnchangeable Heb. 6. 17. most free Rom. 9. 18. and cause of all good Iam. 1. 17. but not of any sinne 1. Io. 1. 5. The speciall decree of God concerning Angels and men is called predestination Rom. 8. 30. of the former little is spoken in holy Scripture of the latter more is reuealed not vnprofitable to be knowne It may be defined the wise free iust eternall and vnchangeable sentence or decree of God Eph. 1. 11. determining with himselfe to create and gouerne man for his speciall glory viz. the praise of his glorious mercy or great iustice Rom. 9. 17. 18. Rom. 11. 36. Of this decree there be two parts Election and Reprobation 1. Thes 5. 9. Iude. 4. v. Election is the decreee of God of his free loue grace and mercy chusing some men to faith holines and eternall life for the praise of his glorious mercy 1. Thes 1. 4. 2. Thes 2. 13. Eph. 1. 4. 5. 6. Rom. 8. 29. 30. The cause which mooued the Lord to elect them who are chosen was none other but his meere good-will and pleasure Luk. 12. 32. Rom. 11. 5. and 9. 11. 16. Eph. 1. 5. 2. Tim. 1. 9. The end is the manifestation of the riches of his grace and mercy Rom. 9. 23. Eph. 1. 2. The sending of Christ faith holines and eternall life are the effects of Gods loue by which he manifesteth the infinite riches of his grace Io. 3. 16. 1. Io. 4. 10. Act. 13. 48. Tit. 1. 1. Col. 1. 12. Rom. 6. 23. In the same order God doth execute this decree in time he did decree it in his eternall counsell 1. Thes 5. 9. 2. Thes 2. 13. Reprobation is the wise iust and absolute decree of God ordaining to leaue some men vnto themselues to suffer them to fall and to inflict vpon them eternall punishment deserued by their sins for the praise of his vnspeakable and great iustice Rom. 9. 11. 13. 22. Iude. 4. v. Ier. 6. 30. The cause of this decree is the absolute will and good pleasure of God Mat. 11. 26. Rom. 9. 13. mans sinne is the
delusions are when men are giuen ouer to take pleasure in beleeuing lies and idle fancies of vaine heads To these we may adde phrensie madnes Deut. 28. 28. to be giuen ouer to vile affections God with drawing from men his grace and in his secret but iust and dreadfull iudgement giuing them ouer to most sordide and loathsome vnnaturall and inordinate lusts Psal 81. 12. Gen. 19. 5. Q. Which is the eternall miserie A. 31 Euerlasting c Rom. 6. 23. damnation Expos 31. Damnation which is an euerlasting separation of soule and body from the comfortable presence of God Matth. 7. 23. Reâ— 22. 15. and an enduring of easlesse endles remediles torture with the deuil his Angels Mat. 25. 41. Reu. 20. 15. Luk. 16. 24. 25. in the due desert of sinne Q. After a man doth knowe his miserie what must he learne in the next place A. The true meanes 1 how he d Act. 2. 37. may escape the foresaide misery and be e Act. 16. 30. restored to hapines Expos 1. God in iustice passed by the Angels who fell without the enticement of any other 2. Pet. 2. 4. Iude. 6. Matth. 25. 41. but of his infinite loue free grace and mercy Es 43. 25. Ier. 31. 3. Hos 14. 4. Io. 3. 16. Rom. 5. 8 9. Eph. 1. 5 6. 1. Io. 5. 19. he hath prescribed meanes whereby man might escape miserie and be restored to happines Act. 2. 37 38 39 40. Q. By what meanes may we escape this miserie and recouer happines A. Onley 2 by f Act 4. 12. Iesus Christ Expos 2. God in iustice doth hate sinne Es 1. 3. Psal 45. 7. and hath denounced death against the transgressers of his lawe Gen. 2. 17. Deut. 27. 26. Es 30. 33. Ier. 4. 4. therefore to satisfie his iustice Col. 1. 20. and make way for mercy Psal 14â— 9. his infinite wisedome found out a meanes Gen. 3 15. euen by Iesus Christ vpon whom the Father laid this office of reconciliation Psal 40. 6 7. Heb. 5. 5. Io. 3. 17. and 5. 36 37. which he willingly vndertooke Heb. 10. 7. 9. and did faithfully discharge Heb. 10. 5 6 7. Q. What is Iesus Christ A. The â— eternall Sonne of God who in time became man for his elect g Gal. 4. 4 5. Expos 3. The Sonne of God by nature became the Sonne of Man that he might make vs the Sonnes of God by adoption who were by nature the children of wrath Eph. 2. 3. it beeing fit that our reconciliation should be wrought by the Sonne Esa 61. 1. Ioh. 1. 4. Ioh. 5. 36. 37. Col. 1. 16 17. Heb. 1. 3. Ioh. 5. 17. and 3. 17. and sealed by the holy Ghost Eph. 1. 13. and 4. 30. Q. How many things are we to consider in Christ A. His i Col. 2. 9. person and his k Heb. 2. 16 17. office Q. What is his person A. It is l Ioh. 1. 14. Es 7. 14. Rom. 9. 5. God and man 4 vnited together into m 1. Cor. 8. 6. one person Expos 4. In Christ there are two distinct natures Heb. 1. 14 15. Matth. 18. 20. with 1. Tim. 2. 5. Luk. 1. 35. Mat. 18. 20. Reu. 1. 8. Heb. 1. 11 12. Ioh. 16. 30. Phil. 2. 6. Ioh. 1. 3. and 5. 17. Matth. 8. 13. with Luk. 22. 43. Matth. 24. 36. and 27. 4. 6. Ioh. 4. 6. and 11. 35. and 14. 28. Eph. 4. 10. inseparably vnited 1. Pet. 3. 18. Ioh. 10. 18. Heb. 9. 14. not confounded Rom. 1. 3 4. and 9. 5. Ioh. 16. 30. with Luk. 2. 52. Mar. 13. 32. and yet there is but one Christ not many Christs 1. Cor. 8. 6. 1. Tim. 2. 5. for the Godhead did assume the humane nature to it selfe Phil. 2. 7. heb 2. 16. so that the Manhood subsisteth in the Godhead Matth. 3. 17. and 17. 5. and they are so inseparably vnited that the selfe same person which is God is also man Ioh. 3. 13. Eph. 4. 10. Q. Beeing God before all time how could he be made man A. He was n Luk. 1. 35. conceiued 5 by the holy Ghost borne of the virgin Marie according o Gen. 3. 15. Esa 7. 14. and 11. 1. to the Prophets Expos 5. Christs conception is the miraculous and supernaturall forming of his humane nature in the wombe of the Virgin Marie Esa 7. 14. Gen. 49. 10. Luk. 1. 35. by the power of the holy Ghost Mat. 1. 18. 20. who did perfectly sanctifie it in the verie first moment of conception Luk. 1. 35. Q. Why was Christ conceiued by the holy Ghost A. That he might be p Luk. 1. 35. pure without sinne wherewith all are q Ioh. 3. 6. stained who are conceiued after the ordinary manner Q. Why was he God A. That he might beare the weight of Gods wrath without sinking vnder it ouercome death bee the Head 6 of the Church repaire his Image in vs conquer the enemies of our saluation and defend vs against them Expos 6. The dignitie of being Head of the Church is so great that it cannot agree to any meere man Eph. 1. 21. Phil. 2. 9 10 11. Heb. 1. 6. also the offices of the head are to giue the power of life feeling and moouing to the body Ioh. 1. 4. Rom. 8. 2. and to direct by his power the inward and outward functions of the body Eph. 5. 23 24. which benefits he that is man onely cannot bestow vpon the Church Q. Why was he man A. That he might 7 suffer r Heb. 2. 14. death for vs sanctifie Å¿ Heb. 2. 11. our 8 nature and we might haue t Heb. 4. 15 16. accesse with boldnes to the throne of grace Expos 7. The Diuine nature could not suffer I am 1. 17. Mal. 3. 6. Rom. 9. 5. and without shedding of blood there could be no remission of sins Heb. 9. 22. Christ therefore took our nature that he might suffer death Phil. 2. 7. specially it beeing no wayes meet that one hauing no speciall communion with another should endure punishment for anothers fault Heb. 2. 16 17. 8. Fulnesse of all graces aboue measure were powred into the humane nature of Christ our Sauiour Matth. 3. 16. Ioh. 1. 16. and 3. 34. Col. 2. 9. and 1. 19. we beeing vnited to him and hauing communion with him do receiue in measure of his fulnes Eph. 4. 7. 16. Q. What is his office A. To bee u 1. Tim. 2. 5. Mediator 9 to reconcile God and man Expos 9. A Mediator or an Aduocate is a third person that takes vpon him to agree and reconcile two that be at variance as Christ beeing both God and man did set at one God and man Eph. 1. 10. Col. 1. 20. 1. Ioh. 2. 1. who before were separated by sinne Esa 59. 2. Ier. 5. 25. Christ is our Mediator both as God and man Ioh. 1. 29. 34. 3. 14. 16. Rom. 5. 8. 1. Ioh. 1. 7. Phil. 2. 6. for in
with k Psal 116. 1. Psal 28. 6 7. zeale ioy loue Expos 25. The hearing of our holy prayers is a pledge of Gods loue and a sweete and comfortable testimonie of of his mercy Psal 31. 21. 22. prouoking the heart cheerefully to praise Psa 30. 8. 10 11 12. 36. When God answeareth our praiers the light of his countenance shineth vpon vs and this reuiueth the dull spirits Psal 116. 6 7. 9. 2. Sam. 2. 27. 37. Experience of good receiued from God and begged in prayer doth quicken vs thereunto Psal 68. 6 7. and 116. 1 2. 38. God is vnchangeable so that former mercies giuen doe assure vs of future blessings Psal 61. 5 6. 39. Though our hearts are cold by nature yet the sight of Gods loue doth mooue vs effectually to loue the Lord againe Psal 145. 18 19 20. 21. Q. What must we doe if God answere vs not the first or second time A. Examine 40 how we l Iam. 4. 3. pray and m Luk. 18. 1. continue 41 feruent therein waiting n Hab. 2. 3. Psal 5. 3. vpon the Lord vntill we speed Expos 40. Sometimes we aske and receiue not because we aske amisse ignorantly rashly coldly with wearines distrustfully and without loue Iob. 27. 9. Pro. 21. 13. asking either things not good Matth. 20. 21. 22. Luk. 9. 54 55. or not fit for them for whom we pray or to a wrong end But here obserue that they doe pray well that doe take notice of their wants in prayer Psal 31. 22. and sometimes the child of God prayeth best when he knoweth not that he praieth at all Rom. 8. 28. Also God sometimes giueth vs what we pray for when we pray but coldly Ma◠9. 22. 24 25. that he might encourage vs to pray and denies vs sometimes when we pray feruently that we might not trust to our prayers Psa 22. 2. 41. God for a time may denie what we aske Psal 6. 3. and 13. 1. that he may exercise our humilitie in regard of our wants Lam. 3. 44. Iud. 10. 13. 14. our faith and patience in waiting Matth. 15. 22 23 24. 26 27 28. and trie our obedience whither we will in consciēce obey though we want the comfort promised Psal 44. 17 18 19. 26. Moreouer he deferreth to helpe for a season to quicken vs to prayer make vs knowe our selues carefully preserue his graces when once we haue them and doe vs good in the latter ende Iud. 20. 26. we should not then be faint hearted but hold out vnto the ende being supported with faith hope and loue Psal 40. 1. and 37. 7. Q. Who ought to pray A. Though God require o Matth. 7. 7 8. Psal 14. 2. it of all men vpon earth yet it more specially belongeth to the members of p Ioh. 16. 23. 26. the Church militant Q. Who can or may pray with hope to speede A. Onely they q Psal 66. 18. that 42 depart from iniquity Expos 42. Such onely as feele the burden of sinne and haue a desire to be eased are called to come vnto Christ and haue a promise to find good successe Es 55. ◠Matth. 11. 28. Others doe but mocke God Psal 78. 34. 35 36. neither can they pray with the graces required as faith reuerence feruencie loue c. so long as they loue wickednes Zach. 12. 10. 2. Tim. 2. 19. Prayer is not a worke of nature but of the spirit of sanctification Rom. 8. 15. 28. Gal. 4. 4 5. and he cannot fulfil the lusts of the flesh that hath the spirit of grace dwelling in him Gal. 5. 16. so that the prayers of the wicked are an abhomination to the Lord Pro. 15. 8. Io. 9. 31. Esa 58. 7 8 9. Ezek. 17. 18. Our deparing of sinne is at the first very rude and imperfect Io. 21. 15. 1. Pet. 2. 1. we must pray daily to be renued Col. 1. 9. Phi. 1. 9. 10. 11. 1. Thes 3. 23. Q. For whom must we pray A. For 43 all r 1. Tim. 2. 1. sorts of men now liuing or that shall liue ſ Io. 17. 20. hereafter but 44 not for the t Luk. 16. 24 25. dead Expos 43. The commaundement of God Iam. 5. 16. Eph. 6. 18. Col. 4. 3. Rom. 15. 30. our loue to our brother who is of our flesh and may appertaine to the kingdome of grace Rom. 10. 1. 1. Io. 5. 16. doth require that we pray for al sorts of men liuing both priuate Iam. 5. 14. 1. Sam. 12. 25. publique persons 1. King 1. 36 37. Esr 6. 10. friend Iob. 42. 8. 10. and foe Psal 35. 13. neere in blood Numb 12. 13. Gen. 25. 21. and 17. 18. and 27 28. and 28. 3. 1. Chro. 29. 19. and stranger Col. 1. 9. weake or strong Christians 1. Thes 5. 14. Col. 4. 12. 2. Cor. 1. 11. Heb. 13. 18 19. such as stand 2. Thess 3. 5. or bee gone astray Cant. 8. 8. Ex. 32. 31 32. Rom. 10. 1. All neede the prayers one of another Iam. ◠16. Satan seekes to molest and trouble all men Luk. 22. 31. Iob. 1. 9 10. Eph. 6. 12. 1. Pet. 5. 8. the fall of any man is a dishonour to God Rom. 2. 23 24. a sinners conuersion brings glory to his name Apo. 16. 9. Mal. 2. 1 2. the prayer of the weakest Christian is auaileable with God Psal 65. 2. and 145. 18. Psal 102. 17. at least it shall returne into his owne bosome Psal 35. 13. Ezek. 14. 14. it is a speciall act of loue Matth. 5. 44. a means to reconcile our enemies vnto vs Rom. 12. 20. or to preuent danger or hurt that otherwise we might receiue from him Psal 109. 4. 44. Prayers cannot auaile the dead Reu. 14. 13. 1. Pet. 3. 19. Heb. 9. 27. neither can a prayer for them be a worke of faith for commandement to doe it promise of good to come by it or approoued example to warrant it in Scripture there is not any Superstition did first hatch these praiers and superstition now is the foundation of them Loue is the pretence which the ignorant sort make to defend them but indeede they are vaine ignorant rash and vncharitable Q. May men content themselues to pray in priuate onely or onely in publike A. No but 4◠they must u Act. 2. 42. vse both publique and w Luk. 11. 1. priuate 46 prayer Expos 45. Publique prayer is that which is vsed in the publique meetings and assemblies of Gods feruants This is a principall part of Gods worship Act. 3. 1. acceptable vnto his maiesty because we acknowledge him openly to be the giuer of euery good gift and speake of his free fauours to the praise of his grace Psal 22. 25. and 40. 10. euer vsed in the house of God Mat. 21. 13. sanctifying euery other dutie 1. Tim. 4. 5. commaunded by Christ who hath promised his presence in a speciall manner in the congregation Psal 27. 4. Matth. 18. 20. Also hereby wee
10. The word of God is possessed when it is receiued truly as our owne is kept and laide vp safely as a treasure in our minds and hearts so that we haue it in readines for our direction and comfort and doth rule ouer vs with an holy and vniuersall soueraigntie Luk. 2. 51. Col. 3. 16 17. Psal 119. 111. 112. 33. 34. Q. Doe all the godly or any at all times inioy all these priuiledges A. No some are ignorant of them not beleeuing or at least faintly beeleeuing that there are such others are carelesse who prize not and so take not paines for these things as they ought Q. What other hinderances doe depriue Christians of these priuiledges A. d Iam. 4. 1 2 3. Inordinate passions as feare anger selfe-loue pride loue of pleasure cares of the world and earthly incumberances and inconstancie in good duties temptations also to distrust doe keepe vnder many Q. How should a man bridle and reforme these vnruly passions A. Let him highly esteeme a Christian life pray earnestly set himselfe most against the corruptions that be strongest in him shun the occasions of sinne hide the e Psalm 119. 51. commandement in his heart and applie f 1. Ioh. 5. 4. the death of Christ for the killing of corruption Q. How may a man ouercome his temptations to distrust A. He must not giue credit g Mat. 4. 3 4. to Satans suggestions against Gods truth but consider of Gods h Matth. 8. 2. Esa 40. 28. 11 power i Psal 51. goodnes k Ier. 31. 3. vnchangeablenes former l Psal 77. 11. mercies and free m Rom. 5. 8 9. grace in giuing vs his sonne 12 so that weakenes vnworthines want of feeling comfort should not dismay him 11. God is in power all-sufficient so that he can helpe vs Eph. 3. 20. and in loue euerlasting Io. 13. 1. 2. Thess 2. 16. Ier. 31. 3. seeing then he hath once loued vs we may be assured that he will neuer leaue vs. Ph. 4. 19. Expos 12. God giues Christ to them that are lost in themselues Esa 61. 1. 2. Matth. 8. 12 13. and the weak as well as the strong are partakers of his merits 1. Ioh. 2. 1. strength of grace in vs and soundnes of a Christian conuersation is not the roote of comfort neither should weaknes and vnworthines in vs breed doubting of our saluation Heb. 10. 22. The ground of all comfort is that God of his free grace hath giuen his Sonne to vs miserable sinners euen to as many as beleeue in him 1. Io. 2. 2. and Io. 3. 16. the weake faith doth lay hold vpon Christ as truely though not so comfortably as the strong doth 1. Io. 2. 12. 13. 14. Q. What else must be done A. Consider what promises the Lord hath made to n Matth. 19. 18. Luk. 22. 32. keepe and vphold vs what o 1. Ioh. 3. 23. incouragements he hath giuen vs to beleeue 13 and how acceptable a thing it is p Matth. 8. 10. and 15. 28. Rom. 4. 20. that we should so doe Expos 13. God commandeth perswadeth intreateth the thirstie and burdened to beleeue hath bound himselfe by couenant vnto them Esa 43. 25. sealed it by the Sacraments and confirmed the same by oath Gen. 22. 16. 17. Psal 105. 9. Luk. 1. 73. And the deeper our miserie is the more we glorifie his name by resting vpon him for succour Psa 22. 1. Rom. 4. 18. 20. Q. What other things is to be learned for the ouercomming of these temptations A. We must iudge our selues q Psal 119. 11. Psal 13. 1. not by present 14 feeling or by our owne r Psal 51. 10. decerning the fruits of grace but by that which we Å¿ Psal 77. 11. haue felt and the t 2. Cor. 2. 10. 11. fruits of grace which appeare to others Expos 14. A man may haue faith that feeles not comfort and grace that sees not the fruits of grace Psal 22. 1. and 77. 8. 9. The soule is sometimes sicke Ezek 34. 4. 16. Cant. 3. 5. and sometimes in a swound Cant. 5. 6. sometimes we iudge amisse of our estate Psal 116. 10. 11. and 77. 10. obseruing what motions we haue to euill but not how we resist them supposing we haue no grace because we haue not what grace we desire or because we find not our selues at all times alike affected and comforted or else we want what others haue or we conceit them to haue whereas God giues not all graces to one man nor to all in the same measure Eph. 4. 7. Zach. 12. 8. And also it is the propertie of men in affliction to admire smal things in others and deny great and many graces in themselues Likewise the vastnes of desire causeth that which is much in comparison to seeme nothing Sathan works vpon the timorous disposirion of some and perswades them that they haue fearefully consented to those suggestions which they alwaies abhorred and in which they neuer tooke delight or that they wilfully offend when some sinneful motions arise in their hearts to which they doe not consent but which they resist praying to God for forgiuenesse and assistance because we in temptations want one grace which accompanies faith to wit ioy Io. 8. 56. 1. Pet. 1. 8. we conclude that we haue no faith at all whereas faith and ioy bee not inseperable companion Iob. 13. 15. Heb. 11. 1. Psal 77. 2 3. the violence of tcmptation hindring the sense of mercie when God doth not withhold comfort for which causes we must not ouermuch trust our selues or credit our feeling but giue credit to the testimonie of the godly and faithful .. Q. What may be a further helpe beside A. It is good to u Psal 4. 4. examine our 15 hearts and vse the aduise w 1. Thess 5. 14. of others but we must know withal that groning after and x Matth. 11. 28. labouring to rest our wearied soules vpon the promises of grace being neuer satisfied vntil our doubtfulnes be remooued will bring a good ende Expos 15. God with-holdeth or withdraweth comfort sometimes by reason of some secret sinne not yet repented of or suffereth Sathan to buffet vs that we might more seriously repent of some corruption Iob. 40. 3 4 5 6. with 42. 6. 2. Cor. 12. 7. And hereby the Lord doth correct our not przing comfort at high rate Cant. 5. 3 4 5. our forgetfulnes to praise him for it we ought therefore wisely to take triall of our waies neither sparing any sinne nor censuring that to be sinne which is iust and lawfull not making light account of any sinne nor yet calling our repentance into question because some things haue been amisse or we haue not attained to perfection