and strong immediatly after a desertion In desertions ordinarily it is none or but weake p. 217 2. Ordinarily it is very high when his Saints are in greatest distresses call'd to suffer Martyrdome c. p. 218 219 3d. Concl. Thou mayest have had and again have a true assurance and full perswasion though thou for the present hast none at all p. 219 220 SERM. XIII CHAP. XIII HOw to comfort that soule that conceives it hath not true faith because it doth not feele Gods strength carrying it out to those duties and acts of grace which it ought to act A distinction of feeling It may be 1. Of Peace 221 2. Of Strength Ib. Something spoken by way of consolation to poor souls under this scruple of spirit 223 224 225 226 227 228 229 c. 1. Consid Not-feeling doth not argue a not-being p. 223 2d Consid The truth of Gods love to us is not so easily to be discerned in the very acting and working of God as in the effect of such acts and operations p. 235 236 237 3d. Consid Feeling at the best is but a deceivable or a disputable evidence p. 237 238 4. Consid No Christian feeles strength alwayes alike nor hath cause to doe it p. 239 That of God to the soule which is not seen is alwayes alike That which is seen not so Ib. Causes why God is not felt alwayes alike in the soule p. 240 1. Cause His soft goings sometimes in the cause Ib. 2. To trie whether a Christian can stand alone upon the true legges of faith without the woodden legs of sense Ib. 3. The soule may be benummed and have lost its feeling Ib. 5. Consid Gods strength may then be seen in thee when it is not seene or felt by thee p. 241 242 6. Consid It is no argument to warrant thee not to believe because thou dost not feele God carrying thee out by his armes of strength in such a manner to spirituall duties and to the acts of spirituall and saving graces as thou desirest and perhaps expectest p. 242 243 We must believe for strength as well any thing else p. 243 This diâ—â—ers from the Arminian Doctrine of free-will Ib. 5 Directions teaching Christians what to doe under this Affliction p. 244 1. Direct Find out the cause and remove it Ib. 2. Causes may be 1. Gods will Ib. Then submitting removes it Ib. 2. Thy own temper Ib. Under temptations 2. Some known sins 3. Thy expectations may be too high Ib 4. Thy wilfulnesse may be the cause These causes must be removed 1. Faith 2. Loving Expectations 3. Repentance c. 2. Direct Wait forfeeling p. 244 3 Direct Learn to live without bread on Gods Word p. 245. 4. Direct Learn to acknowledge Gods little finger Ib. 5. Direct Act contrary to thy mind Sick men must eat against their stomack p. 245 5 Reasons of Master Rutherfords why we ought to performe duties under an indisposition even against our mind p. 245 246 SERM. XIV CHAP. XIV HOw to know whether our doubtings be such as may consist with true faith in a gracious soule 5 Particulars in which the doubtings of believers differ from the doubtings of Unbelievers and Reprobates p. 248 249 250 251 1. They differ in the Principle unbeliefe is not the Principle of doubting in the Believer but Infirmity p. 249 250 251 The exposition of that place Rom. 4. 19 20. p. 250 251 252 2. They differ in the occasion from whence they arise p. 253 Severall occasions of doubting in Gods people different from the occasion of Unbelievers doubtings p. 253 254 3. They differ in the Object The Object of the Christians doubting is something in himselfe The Object of the Unbelievers doubting is ordinarily something in God p. 254 255 The Reasons of it p. 255 256 257 4. They differ in their duration and continuance p. 257 258 5 Notes concerning believers doubtings p. 259 260 261 1. They are most and strongest in the morning p. 258 2. They may be in the day time p. 259 3. If they be they are fewer and weaker The reasons of it p. 259 260 4. They are transient clouds that passe and return not p. 260 5. They have none but they conquer in fine p. 261 5. They differ in their Effects p. 262 263 The effect of Unbelievers doubting is a forsaking and declination from God p. 261 262 They commonly produce in Gods servants these five effects 1. A complaining unto God p. 263 2. A craving satisfaction from God p. 264 3. A striving against them Ib. 4. A waiting for God Ib. 5. A closer walking with and adhering unto God p. 264 265 LUKE 17. 5. And the Apostles said unto him Lord increase our faith WHen the Jaylor fell down at the Apostles feet Acts 16. 30. and said What shall I do to be saved The Apostle answers Beleeve in the Lord Iesus Christ and thou shall be saved When Ruler feared Christ saith Be not afraid onely beleeve Mar. 5. 36. When the poor man came for mercy for his son Mark 9. 32. Christs tells him If he could beleeve all things were possible to him When we pray if we can but beleeve we shall receive we shall surely not fail Many glorious things are spoken of this mother of graces that faith seems to be the whole duty of man Demosthenes was askt how many things were necessary for an Orator he answers three First action secondly action thirdly action meaning action was more than all And when a certain Prince askt a great Commander what was necessary for War He answers him three things money money money meaning that that is the ligaments and nerves of War And truely if any should ask me what is the unum necessarium the one thing necessary for a Christian I would say faith if he should ask me again I would say faith if the third time still I should say beleeve To the first pray for â—aith to the second use faith to the third grow and increase in faith Faith and beleeving is the whole duty of a Christian in a safe sence for it supposeth humiliation and it commandeth newnesse of life Preparatory qualifications are but faiths harbingers to prepare a room for faith and the works of sanctification are but faiths retinue fed from Faiths table and accordingly maintained as Faith is more or lesse strong and able to maintain them This hath made the Devil more beleaguer the castle of Faith then all the other petty holds comparatively that christian maintaineth against him That as the King of Aram 1 King 22. 31. said to his thirty and two Captains over his chariots Fight neither with small or great save onely against the King of Israel so the Devil seems to make it his great designe to fight and to have given it as his sole or chiefest injunction to the Captains of his Chariots to all his forces and all his instruments to fight neither with small nor great but onely against the King of graces
sufficieut to constitute this sin it may be a persâ—cution out of ignorance as Pauls was and God pardoned it 1 Tim. 1. 13. It must be first an hatred of and opposition against the truth and godlinesse of such men Not when thou malicest godlinesse because it is in him that hath done thee a personall injury but when thou malicest and hatest a man because he is holy and loves the truth of God and lives before God strictly Secondly It must be with a secret desire to extinguish and spoil the credit of God and his truth When a wretch is mad to see Gods name exalted and to see the truth of God prosper and would fain spoil all its market Thirdly And it must be an opposition to the truth that to the wretch is known and he is convinced that this is a truth of Jesus Christ yet he hateth a person because he entertains it and walks accordingly and seeketh how to cut off him and the truth such manner of malice was the Pharisees malice Mat. 12. 31. Yet alas saith a poor Christian Since I have received the Holy-ghost and tasted his guifts I have sinned thousands of sin renewing them every day c. From what hath been already said That this sin must be an opposition a knowing wilfull open malicious opposition to the truth of Christ were enough to answer this But consider Seventhly It must be a totall falling away from the truth Religion and profession of Iesus Christ Heb. 4. 6. Many are the Saints failings this must be a totall falling from all grace and holinesse When a man clear leaves all manner of profession of holinesse and falls into all manner of wickednesse Now darest thou accuse thy heart of this Christian or doest thou sometimes slip but presently renew thy covenant made with God by a seasonable repentance praying crying bettering thy life and conversation c. Never fear this sin it hath many drâ—ms of the weight of hell in it more then thou complainest of Eighthly It is not probable saith Master Rutherford That thou shouldst be guilty of that sin against the Holy-ghost and none but thy self complain of it It ordinarily breaketh out into prodigious acts of wickednesse it is no chamber closet sin though it be hatcht in thy heart yet it goes into the mouth and defiles that that sinner with that reviles and raves and blasphemes Christ and commonly it shews it self further the sinner with Iulian persecuteth the Saints whom his heart knows are Saints with fire and sword didst thou ever do any of these things Christian mistake not thy self be humbled for thy sins and failings but transgresse not by despairing without a cause Consider further Ninthly If thy sin that thou complainest of so to be the unpardonable sin as thou unwarrantably thinkest be a trouble and a grief of heart to thee thou mast be sure that it is not that sin that thou takest it for Heb. 4. 6. It is impossible saith the Apostle that they that commit it should be renewed again by repentance The meaning of which place is not that if they do repent yet it is impossible that they should be pardoned that were to put a lye upon the promises of the Gospel But it is impossible that ever they should repent to be renewed Aus T. 10. Ep. de Verbis Domini 11. p. 45. This makes Saint Austine determine finall impenitency to be the unpardonable sin when the wretch abusing the mercy of God that should leade him to repentance according to the hardnesse of his heart refuseth repentance and treasureth up wrath against the day of wrath Now though I do not think with Saint Austine that this is the whole formality of that sin nor yet with Aquinas and the Papists that it can be properly called a species of that sin yet I think with almost all sober Divines that it is an undoubted consequent of that sin God after the commission of that sin by any poor wretch giving him over to a blindnesse of minde and a finall hardnesse of heart that he cannot repent But like Esau If he seeks repentance carefully with tears yet he finds it not Now if thy sin be a trouble and grief of heart to thee thou mayst be assured it is not that sin for the undoubted consequent of that is an hardnesse of heart and a reprobacy of minde Tenthly Consider The â—in against the Holy-ghost neither in respect of it self and its own greatnesse nor yet in respect of the power of Gods mercy is unpardonable Be it never so great it is not infinite as the mercies of thy God are It is indeed a scarlet sin But scarlet sins to the returning penitent may be pardoned Isai 1. 16. Isai 1. 16. It is unpardonable say some in respect of Gods will God can but he neither ever did nor will pardon it for it is a sin of malice directly against pardoning mercy Gods mercy would be stained in the pardoning of it Secondly It is unpardonable say others and those the most In regard that it is impossible that the sinner should repent and beleeve without which there is no hope of pardoning mercy from any Gospel promise And this is questionlesse true for God hath said Perditio tua ex te Thy damnation O Israel is of thy self not of me Though a poor wretch be damned for this sin yet he may proximately thank the hardnesse and impenitency and unbeleef of his own heart not Gods will But yet further consider Eleventhly That this can be no sufficient excuse for thee for not beleeving becâ—use though it doth take away from thee the power of beleeving yet it doth not excuse thee from the duty of beleeving Beleeving is a Gospel duty it is a law enjoined to all every one is called to it Ioh. 3. 16. Mat. 11. 29. Isai 55. 1 2 3. Yea salvation is proffered to all those that do beleeve in the Lord Jesus Christ doth the Gospel any where say Come you that have not sinned the sin against the Holy-ghost come and beleeve and you shall not perish No surely it calls to all be you what you will let your sins be what they can how many how great soever they can come beleeve and you shall not perish It is unwarrantable then to disobey a Gospel precept upon a beleeving the temptations of thine enemy the Devil or the groundlesse suggestions of thine own spirit Lastly Consider If thou hadst sinned that unpardonable thou couldst not by any infallible demonstration conclude thyself guilty of it before thy dying day and hour How wilt thou demonstrate it from thy hardnesse of heart and going on in unbeleef thou must do it so or no way for though thou beest a malitious persecutor and hater of God and goodnesse yet according to the tenour of the Gospel promises if thou repentest and beleevest thou art forgiven now if this hardnesse of heart joined with thy malice and unbeleef be not finall it is no infallible effect of
what nature it must be in one to argue him at sinner against the Holy Ghost p. 99. 100. P Perswasion how farre it comes into the definition and nature of justifying Faith Perswasions differ p. 206. 207. 208. A perswasion and a full Perswasion p. 208 A difference betwixt a Perswasion â—ying the future or the present p. 208. What manner of Perswasion there is and is not in all true Faith p. 208. We must Pray though we find an indisposition to the duty Reasons for it p. 245. 246. Promises of Christ are made to humbled Saints p. 17. 18. They require conditions p. 48. But no other then otherwhere they engage to give p. 48. They nowhere require a limited measure of what they require as conditions p. 49. Promises of first grace are absolute p. 49. Those for temporall things harder to bee rested upon then those for Spirituals p. 168. 169. Why Ibid. No good reason why we should not rest upon Promises made for Spirituals p. 169. Particular appropriating oâ— the Promises not absolutely necessary to true Faith p. 180. Promises distinguished p. 180. Why some are called temporall 181. True faith may not sometimes be able particularly to rest oâ— Temporall Promises p. 181. Promises if particular are to be generally applyed p. 184. True Faith in dark times may not be able to peculiarize conditionall Promises p. 18â— Promises must be clearly understood by the soule that would particularly apply them p. 189. Generall Promises must bee particularly applyed p. 190. 191. 192. 193. If made to the Church of God of old they belong to it now p. 193. They were made to the Iewes under the notion of God's people p. 194. They are branches of the Covenant made with Christ p. 195. Some Promises were made to Christ's person what they were p. 196. 197. Conditionall Promises require not of us a fulfilling in our own strength p. 197. 198. Q Qualifications irregularly eyed hinder the gâ—â—wth of Faith p. 11. They hinder not Graces freenesse being rightly required and urged p. 22. R Repentance whither it goes before Faith or no how the termes are to bee taken in that Question p. 12. 13. c. How it is the effect of Faith p. 19. There is as much Reason on the Creatures part why the Lord should save the greatest sinner as well as the holiest Saint p. 82. 83. Reliance upon Christ it the work and proper act of justifying faith what it is it may bee true though not alwayes alike p. 165. Though not equall on all the Promises p. 166. 167. It may consist with trembling p. 170. 171. 172. 173. A Christian may truly Rely upon Christ and yet not believe hâ— doth but think he doth not and question whither he doth or no p. 157. 158. 159. 160. It is harder to Rely upon Temporall then upon Spirituall Promises why p. 167. S Scruples must be removed if wee would encrease Faith p. 9. Sinne the greatnesse of it should not hinder us from believing why p. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. There 's at much reason in the Creature why God should save the greatest Sinner at any of his Saints p. 82. Sinners not received for their pâ—rt on p. 83. Great Sinners bring God great glory three wayes p. 84. 85. A great sinner converted by Iohn the Apostle a Story out of Eusebius applyed against despaire p. 85. 86. The Sinne against the Holy Ghost a case of conscience about it opened and spake to at large 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. 100. 102. c. There is such a sinne p. 9â— Why it is so called p. 90. It is unpardonable p. 91. The Elect cannot commit it 91. It is incertain what it is p. 92. The Papist's opinion and their six species of it p. 92. How many wayes sinne against the Holy Ghost may be committed p. 93. 94. They must have great knowledge that are guilty of it p. 94. What ingredients must be in it 94. 95. Who have not sin'd it 94. It must be more then an heart-sin p. 96. Twelve Considerations concerning it p. 94. 95. 100. 101. 102. 103. 104. 105. 106. S. August opinion of it p. 101. It must be accompanied with finall impenitency p. 101. How it is not and how it is unpardonable p. 102. 103. The conceit that we have sinned the Sinne against the Holy Ghost cannot excuse us from the duty of believing we are not excused if wee have â—ired it p. 103. None can knâ—w till his dying 〈◊〉 whâ—ther he hath â—ired this â—ire or 〈…〉 he hath indeed â—â—red it p. 103. A large 〈◊〉 of 〈◊〉 sâ—rre p. 104. 105 Wee may bee strengtheâ—ed to duties though we do not feele it p 235. Gods strength in us 〈◊〉 to be discerned by the â—â—ffects p. 235. It may bee seen in us when it is not seene nor selt by us p. 241. T Temptations to doubt how they may foure wayes be distinguished from reall doubtings p. 141. 142. 143. They are ordinarily but Querie and disputations not determinations p. 141. Christ tempted to doubt of the truth of the Scriptures p. 140. Atheisticall and blasphemâ—ns thoughts when they are ours and when the Devils temptations p. 141. 142. 143. 144. The Doctrine of the Trinity 〈◊〉 understood by some 〈◊〉 Believers p. 127. 128. Trembling is 〈◊〉 with true faith The severall causes of it when so it is usually a companion of true Faith in the begining 〈◊〉 conversion and afterwards in â— Christians 〈◊〉 p. 171. 172. 173. 174. 175. 176. 177. V Unbeliefe not the chiefe principle of the Saints doubtings p. 250. 251. What it meanes in Rom. 4. 20. p. 251. Unbelievers doubt Gods truth p. 253. Their doubts are occasioned by despaire p. 254. They make God the object of their doubts how and why p. 254. 255. 256. They doubt continually p. 257. 259. W Weaknesses may consist with true faith in the act of osseâ—t p. 137. 138. 139. 140. 141. 142 c. They must not bee cherished p. 152. There are also weaknesses consistent with true faith in its act of adherence p. 155. 156. 157. 158. 159. 160. The causes of such weaknesses p. 162. 163. 164. 165. Will enough in God to save the greatest sinners p. 76. Will in God to save sinners declared in eleven particulars p. 77. 78. 79. Wilfulnesse in Christians oftentimes a great cause of soule-trouble p. 164. FINIS
Master Shepheard Ib. Severall directions given by Doctor Preston in this case Ib. 3. Directions given in this case p. 53 1. Consider the nature of thy sinne in 6 particulars Ib. 2. Consider the mercy of God in 3 particulars Ib. 3. Fly to God by Prayer p. 53 54 SERM. III. CHAP. III. HOw to satisfie such Christians as thinke they ought not to beleeve because they doe not know they are elected The Complaint of the troubled soule p. 56 Something spoken to it by way of promise p. 57 The truth concerning Election premised in 5 Conclusions Papists and Arminians wound truth to heale conscience by lying charmes Ib. 8. Considerations propounded for soules thus troubled p. 58 59 c. 1. Consid Faith is not an apprehension of particular Election but an application of generall promises p. 59 60 61 62 2. Consid That thy faith only can discover to thee thy Election p. 62 The Covenant is only shewed by God to his Saints p. 62 63 3. Consider the phrase of Scripture expounding how our Election may be made knowne to us p. 63 4. Thou hast no ground to conclude against thy Election but thy unbeliefe p. 64 65 5. Cons Those that God elects to the end he elects to the means p. 65 66 We must have a sense of faith before we can have a sense of our Election p. 66 6. By this stumbling as we perplexe our selves so we call Gods wisdome in question a wayes and slander the charters of free grace p. 67 7. If we will beleeve Gods decrees cannot hinder us of heaven p. 68 8. Heaven and glory are worth an adventure whether we be elected or no. p. 68 69 Sâ—RM IV. CHAP. IV. HOw to comfort poore soules that dare not beleeve because of their unworthinesse in respect of their many and great sins 7. Considerations to comfort the soule under this affliction p. 72 73 c. 1. Gods grace is full enough of heighth and length and depth and breadth Christ cannot be brought to pant for breath of free grace p. 72 73 74 75 2. Consid There 's no defect of will in God to save the highest or greatest sinners p. 76 77 78 79 There is not only power but eagernesse in Christs will to save the greatest sinners p. 77 75 Christs eagernesse to save sinners proved by 12 particulars p. 77 78 79 1. He speaks 2. He sweares 3. He pleads 4. He expostulates with us upon denyals 5. He appeales 6. He wishes 7. He professeth he knowes not how to destroy them 8. He weeps 9. He invites 10. He comes from heaven to earth on this errand 11. He dyes for great sinners 12. He sends messengers to treat and parly with great sinners p. 77 78 79 3. Consid God hath pardoned and Christ hath washed as great sinners as thou art that were so either actually or habitually p. 80 4. Consid Infinite mercy never did its utmost yet God can pardon greater sinners then he hath pardoned p. 81 82 5. Consid There is as much reason on thy part why Christ should pardon thee as there was in any of the Saints why he pardoned them p. 83 6. Consid God never married any for a portion nor refused any for want of one p. 84 7. Consid Christ shall attaine his designe in pardoning sinners more fully by how much the greater sinner thou art p. 84 85 Christ gets most glory by pardoning great sinners p. 85 1. He glorifies his power and patience and riches of mercy p. 84 2. He gets glory from them They will love much p. 85 3. Others by their example will be perswaded to turne Ib. The whole case concluded with a story out of Eusebius p. 86 87 SERM. V. CHAP. V. HOw to satisfie a soule doubting that it hath sinned the sinne against the Holy-Ghost The complaint stated 89. Something spoken to it by way of premise 90. 1. There is such a sin 90. Why it is called the sinne against the Holy-Ghost 90. 2. It is unpardonable 91. 3. Elect ones cannot commit it p. 91 This scruple proceeds from ignorance p. 91 92 12. Considerations tending to comfort the soule under this wound and to informe us concerning the nature of this sinne p. 92 93 94 95 c. 1 Consid None could ever tell what this sinne was p. 9â— Various opinions of it 92. The Schoolmen and Papists opinion of it 92 Their 6 species of it disproved p. 92 93 How bsasphemy against the Holy-Ghost may be taken p. 93 How far we may discover what this sinne is p. 94 2. Consid None can be guilty of it but such as have had a great measure of knowledge p. 94 95 3. Consid It must be a setled sinne of our owne continued in without repentance not a transient suggested thought for which we grieve p. 96 97 4. Consid Every sin against knowledge is not this sin p. 97 What manner of sinning against knowledge it must be Ib. 5. Consid A bare deniall of the truth of God with which we are enlightened and the grace of God infused into us is not this unpardonable sin p. 98 What manner of deniall of truth is an ingredient into this sin Ib. 6. Consid Every envy at and hatred of our brethren and their goodnesse is not this sin p. 99 What manner of envy and hatred is an ingredient into this sin p. 100 7. Consid It must be joyned with a totall falling away from the truth Religion and profession of Jesus Christ Ib. 8. Consid Others would complaine of it as well as thy self if thou hadst sinned this sin p. 101 9 Consid Thy complaining and grieving for it is a signe thou art not guilty of it Ib. 10. Consid The sin against the Holy-Ghost is not unpardonable in respect of Gods mercy or its greatnesse p. 102 How and why it is said to be unpardonable Ib. 11. Consid It cannot be a block for thee in the way of beleevingly because though it doth take away from thee the power yet it doth not excuse thee from the duty of believing 103 12. Thou canst not conclude thy selfe to have sinn'd this sin if thou hast sinn'd it before thy dying houre Ib. The conclusion of the Case With a generall description of the sinne against the Holy-Ghost p. 104 105 SERM. VI. CHAP. VI. HOw to satisfie such poore soules as are conceited they doe not believe when they indeed doe 2 Causes of such Complaints 1. A mistake in the nature and Acts of faith p. 108 2. A misjudging of the effects of faith Ib. 2 Things propounded in order to satisfaction to such scruples as arise from the first cause Ib. 1 Thing viz. That there are many acts and degrees of faith and every act is not required to justifying faith Ib. 2 Thing That true faith is of so good a nature that it will consist in a soule with many doubts and weaknesses Ib. Various opinions concerning the justifying act of faith Knowledge is supposed to faith no
act of it 109 Assent in the first and lowest act of faith What it is Ib. What manner of assent is an act of faith p. 110 1. It must be stedfast 2. Impartiall 3. Cleare p. 110 111 What manner of assent wicked wretches give to Gods Word p. 112 It is a ravish'd assent of their will p. 113 The second act of faith is Reliance this is the justifying act p. 115 Six words which Master Ball hath noted in Scripture setting out the worke of justifying faith p. 116 The third act of faith is Full Perswasion and Assurance What it is p. 117 This is not necessary but comfortable Ib. This is not that which justifieth but fides justificati Ib. What is good and speciall justifying faith p. 118 How farre perswasion comes into justifying faith 1. There is a difference betwixt a perswasion and a full perswasion Ib. 2. There is a difference betwixt a perswasion relating to the present and a perswasion relating to the future 5 Conclusions from the premises to comfort a soule under this trouble Ib. SERM. VII CHAP. VII HOw to satisfie such Christians as conceit their faith is false because they have many doubts and weaknesses Faith is of so good a nature that it will consist in a gracious heart with many doubts and weaknesses p. 121 122 5 Conclusions of Master Sedgewicks concerning doubts in a gracious soule p. 123 5 Arguments of Master Rutherfords to prove that faith may consist with doubtings p. 124 125 CHAP. VIII VVHat doubtings and weaknesses in respect of Knowledge may consist in a truly beleeving soule with true faith The complaint stated p. 126 It is happy for the soule to complain it knowes nothing Ib. Six conclusions shewing what ignorance may be in a true believing soule p. 126 127 128 c. 1. An ignorance in some points of Religion which in some sense may be called fundamentals p. 127 A distinction of fundamentals p. 127 128 What fundamentals are necessary to be knowne and without which can be no faith p. 127 128 The conclusion proved p. 128 129 130 2 Conc. A Believer may have true faith and yet be ignorant in many circumstantiall points of Religion p. 130 The conclusion proved p. 130 131 3 Conc. A Christian may have true faith and yet be ignorant in the History of the Bible p. 131 4 Conc. A Christian may have true faith and yet be ignorant of the meaning of many places in Scripture p. 131 5. A Christian may be so farre ignorant in those fundamentals that are necessary to be knowne that he cannot make them out and yet be a true believer p. 132 6. A Christian may be so farre ignorant in substantialls that hee cannot make them good upon dispute and yet have true faith p. 133 2 Cautions to be mixed with the premised Conclusions Ib. 1 He must not be content with this Ignorance Ib. 2 Hee must not deny nor revile the truth which he doth not as yet know p. 133 134 135 SERM. VIII CHAP. IX VVHat doubts and weaknesses may consist with true faith in a gracious soule in respect to assent The Complaint stated p. 136 5 Considerations to comfort the soule in severall complaints concerning the weaknesse of its assent p. 136 137 138 c. 1. A true believer may think he doth not assent to the truth of God when indeed he doth p. 137 Our assent is to be judged by our Actions p. 138 139 140 2. A Christian may be a true believer and yet sometimes doubt or indeed rather be tempted to doubt whether the word of God be the word of God or no. p. 140 141 Four notes by which we may know whether our Atheisticall thoughts against the truth of the Scriptures be temptations or no. p. 141 142 143 1 If they be they are ordinarily but disputations and not determinations p. 141 2. If they be but temptations thou strivest against them p. 142 3. If they be but temptations they will not dwell with thee Ib 4. If they be but temptations thou leadest not thy life according to them while thou art under them p. 143 144 3. Conc. A Christian may be a true believer and yet not for the present assent to some particular truth in the word of God p. 144 From what causes such a deficiency in assent may arise viz. 1. Ignorance 2. Weaknesse p. 144 145 146 4. Conc. A Christian that is a true believer may possibly not assent to the true meaning of this or that place of Scripture yea possibly close with a false interpretation of it p. 146 147 148 Every Misbeliever is not an Unbeliever p. 147 148 5. Conc. A Christian may truly believe and truly and clearly assent unto the truth of God though he cannot in all things give a clear evidence for his assent p. 148 149 A Truth is two wayes clear to a Christ First To the eye of his Reason Secondly To the eye of his Faith p. 148 149 Many truths of God are not clear to the Christians eye of Reason all are cleare to his eye of faith p. 149 A Difference of Evidences out of Master Ball. p. 148 149 150 The conclusion of the case with a repetition of the conclusions and an addition of two cautions p. 150 151 152 153 SERM. IX CHAP. X. COncerning those doubts and weaknesses which may consist with true faith in a gracious soule in respect to the justifying act of faith viz. Reliance The Complaint stated of such as conceive their faith and reliance is not true because they cannot think they rely or doe not as they conceive constantly rely or cannot find an equall reliance upon all the promises p. 156 Severall conclusions and considerations to comfort the soule under such scruples p. 157 158 159 160 161 162 163 164 165 166 1. Consid A Christian may truly and wholly rely on Jesus Christ and yet not believe he fully and truly relies p 157 158 2. Consid A Christian may have true faith and truly rely upon Jesus Christ and really think he doth not truly rest and rely p. 159 3. Consid Thou mayest question and doubt thy Reliance and yet truly rely Disputing argues a weaknesse not a nullity of the act p. 160 161 Causes assigned of such conceits in Christians against the truth of their reliances and of such disputes in their spirits concerning it p. 162 c. 1. Cause The remaines of naturall blindnesse p. 162 2. Cause The Devils temptations p. 163 3. Cause The misgiving and suspitious nature of Christians Ib. 4. Cause Mists of Melancholy clouding the soules eye p. 164 5. Cause A Christians wilfulnesse refusing to take any evidence of the truth of faith but from sense Ib. 4. Consid Thou mayest at all times truly rely and yet not at all times with equall confidence rely p. 165 166 5. Consid Thou mayest not so fully and equally rely upon some promises at all times as upon other and yet truly rely upon all p. 167 It is hard
there is a waking heart though there be no waking eye the soule as well as the body in sleep is bereaved of sense wait but till the morning and the soule will confesse it seeth and hath recovered its senses again Thus for thy comfort know Christian that thou couldst not justly expect to feele alwayes alike for first God doth not dispense alwayes alike and secondly if he did dispense alwayes alike yet a benummed ashy winter-sleepy soule hath not that beauty â—or that sense which a lively healthy well-tempered clear-spring-awakened soule hath Fifthly consider That Gods strength may be then seen in thee when it is not seen and felt by thee The gracious soule is not alwayes nay is very seldome a competent Judge of it self the high Christian may often have a very low yea too low an opinion of himselfe the Christian is his own worst construing Book and especially too at some times if Paul may be judge of himself sometimes he is the least of Saints and the chiefest of sinners and unworthy to bee called an Apostle If David may be judge of himselfe Psal 22 v. 6. He is a worm and no man yea the very reproach of men So if many Christians may be judges of themselves Alas they cannot pray they cannot love God they cannot beleeve they feel nothing of the rength of God carrying them out when if standers by may be judges there is a great deale of the strength of God manifested in their hearts and carriages of their lives and God is gloriously discovered in carrying out their hearts so gloriously and sweetly and firmely for him as he doth take a true Christian and this is a sure rule that God and Gods people have far better opinions of him then he hath of himselfe now this may comfort thee when other better and more experienced Christians by thy own confession then thy self can see more in thee then thou canst feele the body in a dead swound feels no life in it selfe but all its vitall motions and functions are hindred now therefore at such a time others in the roome are Iudges of its life or death they by observing the warmth of the body the motions of the pulse or applying a glasse to the mouth of the swounding person do perceive life in the man that to his owne sense and perhaps to the sense of some others is a dead carkasse Sixthly and lastly consider that it is no Argument to warrant thee not to beleeve because thou doest not feele God carrying thee out by his armes of strength in such a manner to spirituall duties and the acts of spirituall and saving graces as thou desirest or perhaps expectest the reason of this is plain because it is my duty as well to beleeve for strength as for any thing else Sure I am Gods promises are as much for strength to act grace as for any thing else and the promises of God are the object of my Faith it is my duty to beleeve the promises I will strengthen thee saith God I will help thee and uphold thee with the hand of my righteousnesse thou sayest this cannot I believe Why because God doth not strengthen me and help me carry out my heart in an act of Faith Thus thou beggest the question the question is not whither thou oughtest to believe when thou feelest God carrying thee on to believing c. But whither thou oughtest not to believe that God will strengthen thee and carry thee out to acts of believing and loving c. But some may say What doth this differ from Free-will doctrine Can I believe unlesse God doth strengthen me to believe Why doe you call upon a man to lay hold when he complaineth that he wants hands or upon a man to walk when he tells you he cannot find that he hath any legs Mistake not Christian God hath said I will strengthen thee I will help thee and uphold thee with the hand of my righteousnesse Now I say it is thy duty to believe this promise of strength help and I confesse that it is not in thy power to believe this promise but God must strengthen thee and help thee before thou canst believe this promise that he will strengthen thee and help thee but yet I doe not call upon one that hath no hands to lay hold nor upon one that hath no legs to walk but upon one that saith he doth not feele his legs I call upon him to walk and I call upon one that doth not know and feele that hee hath hands to lay hold c. And this is sense and warrantable Divinity Faith is not sensible and visible to a Christian in the habit but only in the acts I call to thee to shew forth the habit of faith Now it shall not excuse thee from this duty that thou canst not feele thou hast any habite of Faith the habite of this pretious grace is invisible Thus have I given thee some considerations which duly weighed and considered may comfort thy soule under this perplexity I have only one thing more to doe and that is to speak a word or two of direction to such soules to shew them what to doe that they may be comforted in which I will be briefe First then by way of direction Finde out the cause and remove it the causes may bee various I cannot name them all but the great and ordinary causes may be first Gods will secondly thy own temper 1. Gods will he will not please perhaps to lead thee with so strong an arm at one time as at another hee will try how thou wilt live by faith sense is bread he will have thee not to live by bread only but by every word that commeth out of the mouth of God Now sence and feeling that is bread if this be the cause as it was in Peter thou must not dispute but submit to it 2. The cause may be in thy self it may be thou art under some violent temptations of Sathan or under the clouds and darknesses of some sinnes or corruptions or thy expectation of feeling or sense may be too high or thou mayest be wilfull and not feel when thou mayest These causes must bee removed by faith repentance endeavour obedience c. Hath sin benummed thee be humbled for this sinne and thou shalt feele Art thou in desertion believe and hope and thou shalt feele again It is a known maxime Take away the cause and the effect will cease But Secondly Wait for feeling this is is a part of thy duty in relation to this want especially caused by Gods will Is 40. 31. They that wait upon the Lord shall renew their strength like the Eagle Psal 27. 14. Wait on the Lord be of good courage and he shall strengthen thine heart wait I say on the Lord wait with faith and hope and patience Thirdly Learn to live upon Gods Word Man shall not live by bread only but upon every Word that commeth out of the mouth of
God We are not to live by faith upon the incertainty of sense All that that speakes is not Gospel but we have a more sure and certain livelihood even the unchangeable goodnesse and infallible goodnesse of a God that cannot lie nor repent Sense is deceiving truth is infallible doth sense say God doth not strengthen me and doth Gods word say these things I could not doe if God did not strengthen me whither it be now better to believe God or deceivable sense judge thou Fourthly Learn to acknowledged Gods little finger thou doest not finde God lending his whole hand perhaps not strengthening thee in such a measure to act grace in such a degree but know the least stirring of the soul in a spirituall manner to a spirituall action is from God flesh and blood could not doe it find ouâ— out Gods little secret workings look for these thou wilt finde some of them in thy soule Fifthly and lastly Act contrary to thy minde we bid the sick man eat against his stomack thou sayest I cannot pray I cannot believe why I doe not find God giving me an heart to it doe it against thy minde thou shalt finde strength to doe it and comfort from doing of it This learned Mr Rutherford gives great Reason for as 1. Because it is ordinarily seen that a Christian may begin to pray with sad and fleshly complaints of unbeliefe yet going on the breathing of the holy Ghost will fill the sailes c. if we be doing the Lord will be with us 2. Our indisposition is a sinne and doth not free us from our duty 3. Ruth We are to pray against weaknesse and indisposition Christ dying and for strength and freedome of spirit 4. We are commanded in the day of trouble and temptation to pray Psal 50. 15. Math. 6. 13. â— 5. It is a sinfull omission in us not to pray and act not to doe what we can though we feele a weaknesse c. and severall other Reasons he gives p. 486. 487. c. Now doest thou not feele the strengthening influence of Gods Spirit carrying thee on to thy duty yet doe it that is the way to come to have a feeling stirre up the grace of God that is in thee 2. Tim. 1. 6. God complained Esay 64. v 7. That there was none that cal'd upon his name or stirred up himself to lay hold upon him It is the ordinary practice of Free-grace to send in sense and strength upon thy endeavours yet freely not as merited by them And thus I have shortly dispatcht all that I have to say to this scruple of conscience where the soule complaines for want of feeling c. The Fourteenth SERMON LUKE 17. v. 5. Lord increase our faith YOu may remember my design is to direct you to such meanes as may encrease your Faith The first which I propounded was To remove such scruples as hinder the progresse of our souls in the work of believing the soule conceiting either that it ought not to believe or else that it doth not believe The latter sort of which as I have shewed you ariseth either from an ignorant mistake of the nature and act and degrees of faith or from a mis-judging of the effects of faith Where a mistake of the nature and acts of faith is the cause by way of satisfaction I propounded to your consideration these two things 1. That there are divers acts of faith every of which is not necessary to Justification 2. That faith is of so good a nature that it will consist in the soule with many doubtings and weaknesses I have shewed you how true faith will and may consist with many doubtings and with what weaknesses it may consist in respect of knowledge assent reliance and assurance to summe up this businesse fully I have only by way of conclusion to discover to you in what the doubtings which may be in Gods dearest Saints differ from the doubtings of unbelievers and reprobates This is my work at this time Alas saith a poore soule but I am afraid that my doubting is not such a doubting as is incident to the Saints of God but such as Devils and reprobates have doubting of despaire not opposite only but contradictory to faith c. How shall I know whither my doubts bee such as may consist with faith in a gracious soule yea or no c CHAP. XIV How to know whither our doubtings be such as may consist with true faith in a gracious soule IN regard of this it will bee necessary that I should difference doubts and shew you wherein the Christian may be comforted being assured his doubts are not such as are inconsistent with true faith for thy comfort therefore know that there is a vaste difference betwixt the doubts of Gods people and the doubts of reprobates apparent in these five particulars First they differ in their ground and principle from which they arise The principle from which the doubts arise which are in the Saints of God is infirmity Rom. 4. 19. 20. The Apostle sayes Abraham staggered not at the Promise of God through unbeliefe but was strong in faith giving glory to God He doubted not through infidelity saith Mr Ball but he doubted of infirmity when he took Hagar to his bed for the raising of him a seed Gen. 16. v. 2. 3. and God Gen. 15. v. 4. had directly promised him an Heire yea so many children that the Starres of heaven should be a lesser number yea did he not doubt Gen. 17. 17. when the Lord had promised him a sonne hee laughed and said in his heart shall a child be born to him that is an hundred years old and shall Sarah that is ninty yeares old beare I know St Austine sayes Abrahams laughing was risus exultantis non derisio diffidentis the laughing of one that rejoyced and not the scorning of one that distrusted but with all due reverence to that learned and pious man I doe not think that he hath fully solved the knot I doe not think it was a mocking of distrust nor yet that it was a bare laughter of rejoycing I humbly conceive there was an exulting but yet mixt with a little doubting or disputing he rejoyced considering the faithfulnesse of the word but yet his sence through infirmity quarrelled with his faith about it In the joy of his heart he said as Mary upon the like tidings Luk. 1. v 38. Behold the servant of the Lord let it bee now unto me according to thy word and yet through infirmity he said How can these things be and therefore in the very next words v. 18. he sayes unto God O that Ishmael might live before thee which words as they plainely expresse Abrahams good will and wishing to Ishmael yet under correction to better judgements I conceive also from a comparing of the words before and immediatly after that they intimate a kinde of doubting of Gods fulfilling his word As if Abraham should have said Lord I am