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trouble is merely out of spiritual temptation and trouble of conscience, although for the time it be very grievous, and hardly removed, and sometimes long before they receive a satisfying answer to their doubts; yet when once they receive satisfaction and comfort, it does hold and last until there fall out some new temptation, and new matter of fear. This is because their fancies and memories are not disturbed in such a manner as the others' are.

The seeming grounds of fears that a man is not in a state of grace, when yet he is, are for variety almost infinite. I have reduced them into this order, and unto these heads.

First, They who are taken with false fears, think their sins to be greater than can be pardoned.

Secondly, When they are driven from that, they say they fear God will not pardon. When they are driven from this, by causing them to take notice of the signs of God's actual love to them, which give proof that he will save them, then,

Thirdly, They will question the truth of God's love and favour. But being put upon the trial whether God has not already justified them, and given them faith in Christ, which are sufficient proofs of his love; then,

Fourthly, They will seem to have grounds to doubt whether they have faith, from which they are driven, by putting them to the trial of their sanctification; then,

Fifthly, They doubt, and will object strongly that they are not sanctified, which being undeniably proved: then,

Sixthly and lastly, They fear they shall fall away, and not persevere to the end. Which fear being taken away also, and all is come to this good issue, they shall have no cause of disquiet or fear.

This is the easiest, most familiar, and the most natural method, so far as I can judge, both in proposing, and in removing false fears.

(2.) Of fears which arise from thoughts of the greatness of punishment and sin.