cause our consolations to abound much more 2. Cor. 1. A second Obiection Q. But what if our sicknesse and disease be of long durance or of many yeeres continuance how then shall wee stay and comfort our selues A. First our sinnes whereof wee must seriously repent haue perhaps long time preuailed against vs and therefore the medicine must a long time be applied to it Secondly our sinnes haue deserued euerlasting paine and therefore we must patiently endure this which is temporary and tollerable Thirdly the blessed saints and seruants of God in all generations haue had experience of this temptation and haue béen our companions and copartners herein For example sake Iob in the old Testament was very long no doubt sicke pained and vlcerous Aza long diseased in his séete and in the new Testament a poore woman was twelue yéeres long troubled with a bloudy issue A daughter of Abraham i. a godly and religious woman bowed by Satan eightéen yéeres and a créeple whereof we reade in Iohns Gospell was lame thirty eight yéeres Fourthly the longer that our afflictions are the more easie they will be for God in his compassion will either mitigate our paine or adde vnto our strength Fifthly if our outward man decay yet shall the inward or regenerate man be renewed daily so that corruptio vnius is by Gods mercy generatio alterius Sixthly the temporary though long and tedious afflictions of this world are nothing to the eternity and vnmeasurablenesse of glory in the world to come Seuenthly God will heare and helpe vs after that we haue béen long humbled and diligently sought him Lastly the longer that the deliuerance is delaied the greater will the comfort be when it commeth Prou 13.12 The third Obiection Q. But what if either the violence or the long continuance of our sicknes bereaue vs of naturall sleep whereby our life and strength is prolonged and maintained how shall we in this case comfort our selues A. By these rules and directions following First sléepe is a resemblance of death and the image of it for they differ only in time sléep being but a short death and death a long sleepe and therefore the lesse that we sléepe the longer doe wee liue Secondly we may must conceiue good hope of procuring naturall sléepe and rest for if sicknes take it away health may restore it and if feare depriue vs of it hearts ease and quietnes of mind will make vs againe partakers of it Thirdly we are by our wakefulnesse and want of sléepe freed from the terrour of dreames and from many illusions doubts feares wherewith men in their sléepe are assaulted Lastly God will haue vs to estéeme more highly of the blessing of sleep when we obtaine and enioy it and to shew our selues more thankefull for it Q. What course are wee to take that we may procure rest and sleepe A. Wée must first of all and most earnestly pray vnto God that giueth his beloued sleepe in peace and that gaue S. Peter that was bound with two chains and betweene two souldiers sleepe to bestow this gift vpon vs which is many times denied to great Monarches Secondly we must striue to disburden vnlade our selues of cares thoughts and to shake off sicknes what in vs lieth and then sléepe will come vpon vs vnlooked for Thirdly in our non rest wee must read the holy Scriptures and good books especially of Diuinity and haue them about vs with whom we may talke and confer and we shall find much ease and refreshment Psal. 77. v. 11.3.4 ad 12. Lastly we must in the day time especially if our sicknes will suffer vs diligently honestly and conscionably walke in our lawfull callings and wee shall haue experience of Gods gratious blessing euen this way The 4. Obiection Q. I am as it were a close prisoner in my earthly house and I am not able to goe to Gods house that I may behold the beauty of it and visite his temple how then shall J comfort my selfe A. First though thy body be bound yet thy soule is at liberty and kept vnpolluted of sinne and errour Secondly Dauid Ezechias Aeneas many others haue against their will by sicknes béene kept from Gods house Thirdly God in this case accepteth the will for the déede and requireth the heart and the affection onely Lastly in this estate thou must reade the scriptures and godly treatises and muse and meditate vpon that thou hast heard read learned The fift Obiection Q. Alas we want friends kinsfolks and good neighbours to relieue direct and comfort vs what instructions can you yeeld vs A. First our case is not singular and without example for Iob Dauid c. yea and our blessed Sauiour in this case were neglected misiudged forsaken Secondly we must learne to beare our friends death and therefore much more their absence for this absence will not appall them whom death doth notdismay Thirdly it may be that we in our health made small account of and were offended at them and therefore now wee are iustly depriued of them For as in all things so in friendship too much aboundance doth dull the appetite whereas want doth sharpen it and hunger is the best sauce Fourthly though they bee absent in place when that their eyes eares hands and féet performe not their office yet they may be with vs in their mind and affection and thus Paul was present with the Colossians and with the Corinthians 1. Cor. 5.4 Lastly let vs not be discouraged nor faint harted but trust in the liuing God and bee content with those thinges that we haue for hee will neuer faile nor forsake vs. Q. What duties are wee to performe in this distresse A. First we must not trust in men who are lighter then vanity it selfe they are like a brokē staffe that wil faile them that leane on it and like a réede that will breake in a mans hand but wee must trust in the liuing God thogh he should kill vs and liue by faith and then wee shall haue the recompence of reward Secondly when God raiseth vp friends and kind neighbours vnto vs let vs be more thankefull vnto God for them and haue them in more request and estimation Q. What if the violence and continuance of sicknes want of friends and good neighbours lacke of sleepe concurre or at least we faint vnder some one or more of them how then shal we practise patience A. By obseruing and practising those instructions and conclusions following First that many of Gods Saints as Iob Dauid c. haue encountred with all these temptations and yet haue by faith and patience ouercome them and though these men may seeme vnto vs Phoenices and rare birds yet we must the rather take notice of them and endeauour to imitate them Secondly if our minds bee armed with faith in God our bodies shall be the better enabled to
denomination of faith and is accepted with God for faith For as euery graine of gold is gold so euery quantity of faith is faith and the imperfections and failings in true faith doe no more take away the name and nature of it then a great mountaine of chaffe doth take away the name and nature from the corne contained in it or the drosse in a great mine of gold doth take away the name of it albeit the gold be the lesser part for God accepteth it for the better part Thirdly no man is absolutely perfect in faith for the most regenerate haue but the first fruites of the spirite i. some small portion of it and hereupon the Apostles themselues besought Christ to encrease their faith wherefore in this case we must not be daunted nor discouraged but beséech God to confirme our â—aith and be frequent in hearing and reading of the scripture for the Word preached that begat it will encrease and strengthen it Obiection But my calling is very laborious and many difficult works offer themselues to bee performed which I cannot see how I can vndergoe A. First God that hath giuen thée thy calling and fitted thee for it wil blesse thee so long as thou walkst in his waies hee will prosper thy handy worke and perfite his power in thy infirmity 2. Cor. 12. Secondly God according to giftes and graces receiued measureth out to euery man his calling and the labours thereof for he obserueth a Geometrical proportion in distributing his temptations according to his seruants strength and in employing them in seruices answerable Thirdly the holy Ghost is the spirite of strength who enableth thee to dispatch and absolue the most weighty and dangerous workes of thy calling as he did Abraham Dauid Paul c and by the help of him that strengthneth vs we shall be able to doe all things Fourthly no excellent worke can be performed or notable act atchieued at home or abroad without labour paines diligence continuance Lastly God hath promised to blesse and assist vs in the workes of our lawfull calling wherefore let vs depend vpon Gods commandement and desire strength of him and wee shall obtaine our desire Q. But the sacred Scriptures are so diuersly yea and contrarily in sundry points and places expounded that I cannot be perswaded that they are Gods word A. First the diuersity or variety of interpretation doth not preiudice the truth of Scripture for many scriptures as for example the Canticles diuers Psalmes of Dauid as the 2. the 45. the 73. the 91. c haue both a literall and an allegoricall sense Secondly diuers places may bee diuersly expounded and yet nothing expounded against Faith Hope Charity and then the exposition is not euill Thirdly they that expound the scriptures in an absurd or contrarie sense are but meere naturals and carnall men who for want of spirituall vnderstanding cannot discerne the things of the spirit For as the eye in the body cannot see without the light of the sunne so the naturall man be he neuer so acute and criticall cannot without the light of the spirit iudge of heauenly thinges Fourthly though many parts of scripture be hard obscure to the most regenerate man yet this darkenes is not in the scriptures for they are light it selfe but in our blindnes ignorance infirmity Lastly no man vnderstandeth all things but some man one thing some another according to the measure of grace receiued and euery day the truth is and will be more fully reuealed Q. But how can the scriptures bee Gods vndoubted word seeing that by the preaching interpretation and application of them many are offended and made worse A. First the pure powerfull eternal and holy word of God is not the cause hereof for it is in it own nature the wisdome of God and power of saluation the immortall séed and food of the soule but the fault is altogether in the hearers who either doe not vnderstand it or belieue it not or else contemn it to them alone it is the sauor of death vnto death they are owles and cannot endure the light of the sunne they are sicke of a burning feuer and cannot abide the wine of the Gospel they are filthy swine and therfore cannot abide this delicious muskadell but are thereby swelled vnto death Secondly the vaine and Atheisticall hearers doe conceiue of the Scriptures as of a mans inuention and not as it is indeed the sauing word of God hereupon they being offended at it are accidentally made worse And herein they are like to Samuel who when God began to call him as he did seuerall times heare the voice of God and not knowing it so to bee but supposing it to bee the voice of Elie returned to his naturall sléepe and rest So the greatest sort of them that are outwardly called because they heare Gods word as the word of men and so estéeme it they like dogs and swine returne to their former filth and vomit of their sins Lastly as we must not contemne nor condemn Iewels pretious stones artes and sciences because the ignorant know not their worth and so regard them not so though some or many ignorantly or contemptuously refuse to be bettered by Gods word we must not be offended at their abusing and despising of it but rather condemne their madnes make benefite of it and thanke God that hee hath giuen better light and more grace Q. Why doth God suffer the faith of his children to labor of so many doubts wants and imperfections A. First to bring them to a true touch and sense of their sinne that they may perceiue in what need they stand of Christ and of euery drop of his bloud that so they may sue seeke vnto Christ for recouery Secondly to correct abate and pull downe pride humour and selfe conceite in them to which they are so lyable and enclinable Thirdly to traine and practise them in the daily fight and battaile against sinne and to make them such expert soldiers that Satan though seeking an occasion to sift them shall be wholy disappointed of his expectation Fourthly to perfect his power in their infirmity he will enable them to performe all for his grace is sufficient for them Q. What vse are we to make hereof A. First wee must bee thankefull vnto God for the seedes and beginnings of grace and for the least measure of true faith lest otherwise wee prouoke God either to depriue vs of or at least to diminish his graces bestowed vpon vs. Secondly we must bewaâ—le our manifold defects wants and back slidings and diligently vse all holy meanes to cherish further and confirme our begun faith such as are the ministery of the word and sacraments preaching praier conference meditation and the holy practise of all good works Lastly hauing a true faith though for the present borne downe with the winter of affliction let vs perswade
we must as our Lord willeth vs obserue what they bid vs but after their works wee must not doe lest we with them knowing our Masters will and doing it not be beaten with many stripes Lastly when the publicke and ordinarie meanes of saluation are wanting or defectiue wee must entreat the Lord of the haruest to thrust forth more labourers and in the mean season plie more often and earnestly the priuate means of reading conference and good examples at home Q How shall a Christian arme himselfe against the scandall that the weake take at the streame and inundation of sinne and at the generall corruption in manners A. First that the way that leadeth to life is narrow and the gate straight few there be that find it and therefore wee must not make the example of the multitude or of the most a certaine rule or warrant of his life and pâ—â—ctise Secondly the greatest sort of people are ignorant of Gods wayes and strangers in the holy Scriptures making custome a rule for conscience and they more delight in vaine inuentions then in the knowledge and obedience of the holy Gospell of Christ. Thirdly sinne hath abounded in all ages and the greatest number of Christians hath béene in many places more licentious then religious and more prophane then sincere and the néerer the world groweth to his finall period and consummation the more Atheisme and Libertinisme shall abound for men shall generally giue themselues to surfetting drunkennes and the cares of this life men shal bee louers of themselues despisers of them that are good louers of pleasures more then louers of God and though many haue a forme and profession of godlines yet they deny the power of it so that when Christ commeth to iudgement he shall hardly find faith vpon the earth and therefore he is the lesse to be offended hereat Fourthly when there is a generall corruption in maners then are the faithfull seruants of God most discerned and their incorrupt sincerity is most emineÌ„t then they shew themselus pure blamelesse and without rebuke in the middest of a naughty crooked nation amongst whom they shine as lights in the world Noah is iust in his generation Lot is righteous amongst the Sodomites in very Pergamus where Satan had his throne were many faithfull and stout Christians and in Sardi that was in a manner dead before God were a few names that had not defiled their garments Lastly the more lewd and licentious that the world is the more wary and strict must wee bee in our conuersation vnlesse we would perish with the world CHAP. VII Of Offences Passiue or those that are taken Question WHat is a scandall or an offence taken A. It is any wholesome doctrine or counsell any honest and godly spéech déedâ— example which through errour of iudgement péeuishnes of mind and peruerse interpretation is turned to an occasion of offence Q. What are the causes of an offence taken A. First blindnesse and imperfection of mans reason Secondly corrupt iudgement arising from the ignorance of Gods word Thirdly preiudicate and forestalled opinions Fourthly hatred of the godly and their proceedinges Fifthly distast and dislike of good policy and discipline Sixthly in the wicked an eager appetite and desire of worldlie gaine and authority with an earnest affection to hold and maintaine it Lastly the manifold afflictions of such as feare God Q. Who are the persons that vniustly conceiue an offence A. First and principally the wicked Secondly Gods children Q Whereat in regard of the godly doe the wicked take an offence A. At foure things especially Q How shall we arm and strengthen our selues against offences which wicked men vniustly conceiue against vs A. First we must constantly and chearefully goe forwards in our good purposes proceedings much more regarding the kéeping of Gods commandements and a good conscience then the imagined and pretended scandal and offence that the wicked vniustly take wherefore let their offence taken rather hearten vs then hinder vs and more driue vs forward in good actions then discourage vs. Secondly the more clamorous and enuious that they are against vs the more let vs endeauour by all good meanes to draw them to the practise of holy duties Thirdly if the wicked were falsly and vniustly offended at the excellent person the rare humility the heauenly doctrine the extraordinary miracles the sinnelesse conuersation of our most blessed Sauiour so that they reuiled whipped persecuted him and put him to the most ignominious death that could bee inuented how much more will they bée offended at vs that are sinners and who many times minister matter of offence Lastly let vs what in vs lieth liue inoffensiuely and please our neighbours in all thinges not seeking our owne good but their saluation Q. What is the second pretended offence at which the wicked stumble and fall A. At the godly for vsing their lawful liberty in things indifferent Q. How shall the godly either preuent or at least arme themselues against this offence by the wicked taken and not by the godly giuen A. If they that take the offence bee obstinate enemies they must not for their pleasure remit ought of their christian liberty but rather with the Apostle Paul to vse it Mat. 15.12 Gal. 5.1 For in this case we are bound onely to auoide the offence of our weake brethren and not of our incurable enemies who will neuer be pleased nor satisfied But if christians that are weake in faith and not yet fully resolued of points take an offence at the vse of our liberty in meat drinke apparrell c. better it is for vs for the time to yéeld somewhat to our weake brethren then by the vnseasonable inconuenient vse of that which is lawfull in it owne nature to scandalize them and so cause them to perish for whom Christ died Therefore let vs doe all to Gods glory and giue offence to none neither Iews nor Gentiles nor to the Church of God 1. Cor. 10.31.32 Secondly we must not for the pleasing of mens humours and to decline an offence taken and not giuen temporize with Gods enemies nor frame our selues to all companies and professions for better it is that all the wicked in the world should be offended at vs then that we for the preuenting of their vnlawful offence should be iniurious to Iesus Christ or preiudice any part of his reuealed truth and therefore we are not to communicate with such in the least things When therefore the omission of our Christian liberty doth either renue errour or confirme men in it wee must then neuer dispense with it Thirdly in matters of faith and in cases of conscience wee must walke by the Canon and rule of Gods word not by vnperfite examples and hauing gotteÌ„ certaine resolution wee must stand fast in the liberty wherewith Christ hath made vs free and not be entangled
rich and roiall mercies but rather let vs build and bind vpon them for the hauen of mercy is prepared for the repentant Secondly it is our part to beware of doubting distrusting and vnbeliefe for hereby we stop the current of Gods mercy and shut the doores of our hearts that the sunneshine of his grace cannot enter in vnto vs. Lastly wee in this case must not cast our eies vpon our owne vnworthinesse as though we should bring a pawne in our hands and bind God vnto vs by our owne works but wee must take notice of the infinite extent of Gods mercy and compassion and striue to beléeue and apply all the promises of saluation Q. How are they to bee comforted that tremble at and are sore afraid at the remembrance of the last iudgement A. First their feare of the last iudgement so that it bee not vnmeasurable and vnreasonable is a notable alarum to awaken them out of and to kéepe them from the slumber of security Hereupon Saint Paul by the terror of it endeuoured to perswade men to repentance And Saint Ierome whether he did eat drinke sléepe study thought that he heard alwaies sounding in his eares Arise ye dead and come to iudgement Secondly Gods children being in Christ and hauing him for their Sauiour friend mediator and Iudge shall neuer come into the iudgement of condemnation but shall heare that comfortable sentence Come ye blessed of my Father inherit ye the kingdome prepared for you from the beginning of the world Q. What vse in a word is to be made hereof A. We must spiritually imitate the last iudgement by arraigning our selues before the barre of Gods iudgement we must indite and condemne our selues for our sinnes and then the last iudgement shall not minister vnto vs matter of terror but of triumph Q. Js it peculiar to Gods children thus to bee sometimes perplexed with doubting of Gods fauor and their owne saluation A. Yes for first the wicked and prophane man is not sensible of his owne wants but is presumptuous and confident though he be notwithstanding deuoid and destitute of faith and inward holinesse Secondly that the child of God is subiect to such doubtings and wauerings it thus appeareth First satan desireth to sift them only and to spoile them of the rich treasure of grace in their minds and hearts Secondly whosoeuer truly beléeueth féeleth findeth in himselfe many doubtings and distrustings as the whole and sound man perceiueth in himselfe many grudgings of diseases which if he had not health he could not féele Hereupon we reade how many of Gods most worthy seruants haue doubted yea and almost despaired The man in the Gospel whose sonne was possessed with a diuel doubted when he praied Christ to helpe his vnbeliefe Iob 3. 13. Dauid Psal. 77.8 9 10 11. and Psal. 116.1 Ezechias Esay 38. and many others haue béene brought vnto the pit of desperation Thirdly Gods children onely complaine of abhorre and resist doubtings and wauerings yea and pray against them and therefore they must néeds be subiect vnto them Q. What are the principall meanes to suppresse these or the like doubtings A. The consideration of these meditations following First it is Gods commandement that we should beléeue his manifold and precious promises which if wee refuse to doe wee iustly defraud our selues of Gods fauour and of our owne saluation Hebr. 3.18 19. Secondly the promises of grace are generall to all Gods children and shut out no particular person and therefore when such offers of mercy and grace are made vnto vs and confirmed by the Sacraments of Baptisme and the Lords Supper let vs by the hand of faith apply them to our owne soules and consciences Lastly that by doubting of and calling the truth of Gods goodnesse swéet promises into question we offend God as much almost as by any other sinne for hereby we rob God of the glory of his mercy and make him what in vs lyeth a lyer because we will giue no credite to his promises nor apprehend lay hold on them Q. What practise is necessary for our helpe and recouery A. Wee must retire our selues into some secret place humble our selues before God make known our wants vnto him and entreat him to worke faith and suppresse vnbeliefe in vs and he wil heare vs. Q. Comforts and counsell for them that stand in feare and expectation of hell fire A. It is good and profitable euen for the regenerate oftentimes to speake thinke of and stand in feare of hell that they may hereby bee preserued from euill and confirmed in goodnes Hereupon our blessed Sauior thus armeth exhorteth his Disciples against persecution Feare not them which kill the body but are not able to kill the soule but rather feare him that is able to destroy both body and soule in hell fire Secondly there is no hell to the beleeuers for the sting of death is taken away by Christ the godly haue eternall life and are already viz. in beginning and hope passed from death to life 1. Ioh. 3.14 Joh. 5.24 Thirdly Christ did not onely many hundred yeares sithence by his death and soule-sufferings satisfie his fathers iustice for vs but alwayes sitteth on his Fathers right hand to make continuall and effectuall intercession for vs Rom. 8.34 and how then can we possibly perish Lastly our soules forthwith after that they are loosed from our bodies are carried by the blessed Angels into heauen and our bodies shall be raised in glory at the general resurrection how then can we slauishly feare hell CHAP. II. Of doubting of Gods fauour and loue toward vs. Question WHether it be incident to any of Gods children to doubt of his loue and fauour A. Yes verily and that sundry times Q. For what ends A. First that he should know that faith and a ful perswasion of Gods mercies is not naturall or procéeding from the power of a mans owne frée will but spirituall and inspired of God by his spirite Secondly that a Christian séeing his owne weakenesse and how busie Satan is to take the aduātage of his infirmity should by prayer entreat the Lord to strengthen his faith and to ease him of scruples and doubts Lastly that hereby God might traine and exercise his elect in the spirituall battel for they seeing their manifold doubts and ignorances are hereby prouoked to search the scriptures and to take notice of Gods promises that by the due application hereof their faith might bee fortified and strengthned and the remainders of ignorance and doubting be by degrees abolished Q. How shall Gods children comfort themselues when by reason of the number and heinousnesse of their sins they cannot be perswaded that they are Gods children A. By remembring and laying close to their consciences these or the like rules and directions following first it is a great part of our perfection to learne out
and so to lament a mans errours and imperfections Secondly God will pardon all sinnes to them that beleeue and repent be they as the sands of the sea for number and waight and hereupon we reade in the Scriptures how that Iudas hauing committed incest Dauid hauing in the pride of his heart numbred the people and added thereunto adultery and murther Salomon in his defection giuing a toleration to idolatry Peter hauing thrice denied his Lord and Master Mary the Adultresse Paul a blasphemer and persecutor Zacheus an extortioner diuers Conâ—urers whereof we read in the Acts of the Apostles the incestuous Corinthian repented and were receiued into grace and fauour with God Thirdly Christ their Sauiour came into the world to saue sinners and for this end gaue himselfe for them to be an offring and a sacrifice of a swéet smelling sauour to God by death hath destroied the diuell that had the power ouer death and therefore he will deliuer them which for feare of death are in bondage Lastly if they doe but hunger and thirst after grace and in good sadnesse séeke the Lord and the pardon of their sinnes they shall neuer bee sent away empty but be filled with good things and in Gods court get their quietus est Luk. 1.53 Apoc. 21.6 Q. What course must a Christian take that hee may bee eased and disburdened of his doubting A. First he must be prouident that he doe not minister matter and nourishment to this doubting by calling the power truth and mercy of God into question and by giuing credite vnto satan who is alwayes a lyer and a murderer and seeketh his confusion but hee must against hope belieue vnder hope all that God hath promised and vali 〈…〉 st the diuell and hee will flée from him Secondly he must often meditate vpon Gods excellent and abundant mercies and appropriate them to his owne vse and by faith flie vnto the throne of grace and then he shall find help in time of need namely rest to his soule peace to his conscience Psal. 103.9.10.11.12.13.14 15. Lastly hee must not onely conferre with and communicate his doubts and irresolutions to Gods Ministers and his Christian friends that may be the organs and instruments of God to perswade and comfort him but importune the Lord by constant and earnest praier to send downe his holy spirit that may teach him al truth and guide his feet into the way of peace and then he cannot but speed well Q. How shall a poor distressed Christian bee informed and reformed in his perswasion that doubteth whether that Christ be his Sauiour in particular or not A. First he must knew that Gods mercies in Christ cannot for length bredth deepenes and continuance bee comprehended and like the sunne so shine vpon all men and like the running springs so offer themselues to all sorts that none are put by and shut out but by their owne vnbeliefe and wilfulnes and therefore hee must entitle himselfe vnto and make claime of Gods generall pardon in Christ and then hee shâ—ll neuer miscarrie Secondly if a man bee teachable and fractable and doe humbly sue and seeke vnto Christ for assurance of faith he shall vndoubtedly obtaine it Lastly seeing that in the worke of our redemption specially God worketh by contraries out of darkenes he draweth light out of sinne sanctimonie out of want wealth out of reproch renown and out of death life c he must with faithfull Abraham contrary to hope belieue vnder hope and he shall at length be assured that Christ is his Sauiour Obiection Where there is no Word of God there is no faith but there is no particular word of God to ascertain mee that Christ is my Sauiour in particular how then can I haue any speciall perswasion of faith A. Though thy name bee not mentioned and expressed in Scripture yet there is that which is equiualent thereunto namely a commaundement to belieue and a promise of saluation to him that beleeueth Math. 28.18 19. Secondly if thou canst not at first be perswaded that Christ is thy Sauiour in particular be a diligent hearer frequent and feruent in prayer an ordinary resorter to the Lords Supper a conscionable liuer and conferre with thy Pastor and christian brethren and it shall be said vnto thee as vnto the woman of Canaan Great is thy faith bee it vnto thee according to thy desire Obiection But Hypocrites Heretickes and prophane persons may make an apply of the generall promise and yet bee farre wide of any true assurance A. Their application is but a meere deceit or illusion for they make an application presumptuously hauing neither the hand of faith nor the seale of sanctification The Diuell plaieth the iugler with them and maketh them belieue that they see that which they see not and to be full of faith when they are starke banckrupts in all sauing grace But it is farre otherwise with Gods children for they being indued with the spirit of grace appropriate Gods generall promises to themselues for when God in the preaching of the gospell saith Seeke yee my face they answere O Lord wee will seeke thy face and when God shall say thou art my people they shall answere The Lord is our God Zach. 13.9 Lastly Gods elect when they are adulti and tall men in Christ they doe firmely beleeue and so vndoubtedly know it as a man that holdeth a pretious iewel in his hand knoweth so much otherwise they should find no comfort in their calamities nor be thankfull to God for graces receiued Math. 9.2 Math. 15 28. Psal. 143.12 Rom. 4.22 Q But my faith is full of weakenes ignorance doubting and therefore I feare that I haue no faith at all A. Deare Brother you haue no such reason of feare and doubting for albeit your knowledge which is the eye of your soule be somewhat dimme yet blessed be God it séeth him that is inuisible and though the application of faith in you which is the very life of your faith is but féeble yet it is sufficient to touch the hemme of Christ his garment and so to saue you and as for other parts of it such as are confessioÌ„ for sinne godly sorrow for the same hunger after grace and earnest desire of pardon they are strong sound and sure and of such force as the gates of hell shal not preuaile against them and the least sparke of this faith quencheth all the fiery darts of the diuell and no maruaile for Christ your blessed Sauiour wil not quench smoaking flaxe nor bruise a broken réede but will perfit the begun work of grace in you Secondly by your owne confession a weake faith so it hath Christ onely so as he is reuealed in Scripture for his onely obiect is a very true faith a weak and sickly man is a true man so a weak faith is a true faith and therefore it hath in the Scriptures the