decipere quia quicquid non intelligit plus miratur I would saith he that thou shouldst so preach in the Church not that the people should be provoked to humming but sighing that the tears of thy hearers may be the praise of thy Sermon The Sermon of a Minister saith he should be seasoned sale Scripturarum with the salt of Scripture he doth not salibus with idle querks And he goes â—n I would not have thee like a declamer in the schools or a brawler or one that should have a great deal of expression without the substance of reason but one that should be skild in the Word and Ordinances of God In short saith he It is the trick of dunces to rumble over words and by their meer expressions make people admire him For there is nothing so easie as to deceive a poor unlearned people with a voluble tongue for they by how much the lesse they understand by so much the more they admire Thus he And yet was not this the designe of our old Cathedrall and University Preachers nay is it not yet of many in this City that have not left making use of the Pulpit to tell us what they have of Greek and Latine Fathers in their common place book A generation of the worst of men Ministers of the Gospel I should lye to call them that go about to convert and heal souls as the Devil heals diseases by charms that the Patient understands not Their whole designe is to make people admire them To this end they preach as if the dayes of Pentecost were still continued The men are Galileans and their hearers too yet if Parthians Medes Elamites and the dwellers in Mesopotamia were there they might hear something of their own language and something possibly that neither the Preacher nor the hearers understand They are admired Verily they have their reward Observe how these men court an humme with their jests and spittings how ambitious they are to smooth up their sentences with an esse posse videatur Such Pulpit-monkies that bring the Ordinance of God into contempt and make the Word of God of none effect They may well be stiled opprobrium Evangelii Thus saith the Lord unto the shepheards Ezra 34. 2 3. Should not the shepheards feed the flock wo be to you shepheards that Feed your selves then that â—at the fat of applause and cloth your selves with the wooll of admiration The diseased have yee not strengthened neither have you healed that which was sick neither have you bound up that which was broken neither have you brought again that which was driven away neither have you sought that which was lost You shall one day without repentance for these Sermons hear your reward in plainer English Mat. 25. 41. While these wretches vend themselves the poor hungry soul starves at meat crying out Death is in the Pett These unnaturall Fathers while poor souls cry for Bread cheat them with Stones and while they call for Fish they beguile them with Scorpions My heart bears me witnesse that in these following leaves I have laboured not to smooth but to settle thy soul which must be by putting thee on to trust in the Lord. Isai 50. 10. If thou mislikest these Sermons for their plainnesse know that I had rather displease thy tast and teach thee to rectifie thy pallate then by studying to please thy childish tooth lose the advantage of speaking to many an others heart Read it thou shalt not leave it without learning something if thou gettest no good in relation to the intended end thou shalt learn yet a lesson of the poor creatures nothingnesse and give glory to God by looking to him and trusting in him for thy souls peace If from any thing in these Sermons thy soul by the blessing of God gets any comfort and settlement Let thy and my God have the glory and his soul the benefit of thy tears and prayers who is and shall be for ever The Worthlesse Ambassadour of Iesus Christ for thy souls good and peace IOH COLLINGS From my study in Chappel-field-house in Norwich August 17 1648. A short Table of those severall Cases of Conscience which in the following Treatise are spoken to more fully or Collaterally the Letter of which are noted with an Asteriske Ser. I. 1. VVHether it be necessary that humiliation should in a soule goe before faith Ser. II. 2. Whether I may refuse to beleeve because I thinke I am not enough humbled Comfort and direction for a soul under that affliction Ser. III. 3. Whether I may refuse to beleeve because I know not whether I am elected or no How to satisfie a Christian under that affliction Ser. IV. 4. Whether I may refuse to beleeve because I am a great sinner and as I thinke too unworthy of mercy How to satisfie a Christian under that affliction Ser. V. 5. Whether I may refuse to beleeve upon a conceit that I have sinned the sin against the holy-Holy-Ghost How to ease a spirit under that burthen Ib. * 6. Whether every sin against knowledge every denying of Christ every hating our brethrens goodnesse be this sin or no Ser. VI. 7. Whether a Christian may conclude he doth not beleeve because he cannot act every act of faith Ser. VII 8. Whether true faith may consist with doubting and how in the same soule Ib. 9. Whether a Christian may conclude he hath not true faith because for the present he is ignorant 1. in circumstantiall points 2. in the history of Scripture 3. in some fundamentals yea 4. in the necessary points of salvation so far as that he cannot make the generals out by particulars nor maintaine them upon dispute Ser. VIII 10. Whether a Christian may conclude his faith is not true because he thinks he doth not assent to the whole Word of God * 11. Whether the true beleever can at any time doubt whether the Scripture be the Word of God or no * 12. Whether a Christian may not be tempted to doubt it and yet not doubt it and how to know such a temptation from our owne corruption * 13. Whether a Christian can have true faith and not assent to every particular truth in the word of God nor to the true meaning of this or that portion of Scripture Ser. IX 14. Whether a Christian may truly relye upon Jesus Christ for salvation and yet doubt whether he doth relye or no and not know he relyes but be strongly conceited he doth not * 15. Whether a Christian may truly relye upon Christ and yet find an abatement sometimes of the strength of his relyance and to his owne thoughts relye sometimes more sometimes lesse * 16. Whether a Christian may truly relye upon Christ and the promises and yet not at all times find an equall reliance upon all the promises but that he can at somtimes as he thinks more adhere to some promises then other and in generall better depend upon Gods spirituall promises for grace and heaven then his
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-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
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-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
comes from heaven to call thee he dies for thee he sends messengers to invite thee he hath washed as filthy wretches as thou art If he hath not yet he can he never shewed the utmost of his free-grace he hath as much reason to save thee as ever he had to save any of his Saints for themselves He never took penny-worth of merit with any He shall have the more glory by how much thou art more unworthy Free-grace shall more shew it self Thou if once forgiven wilt love him the more Other great sinners will be ready to trust in him from thy example Come now turn beleeve eschew evill do good Though your sins were as scarlet they shall be as snow Though as crimson they shall be white as wooll SERM. V. LUKE 17. 5. Lord increase our Faith I Am come now to Sathans last block that he ordinarily layes for the beleever to stumble upon in the way of beleeving when he cannot perswade them to despair of their interest in Gods hidden decree nor yet in regard of the hardnesse of their own heart nor yet in respect of their unworthinesse But the poor soul looks above all these to the Lord Jesus Christ then he shoots his last arrow by suggesting to the foul such thoughts as these But what if I have sinned against the Holy-ghost That generall rule Mat. 12. 31. All sin and blasphemy shall be forgiven hath a particular exception But whosoever blaspemes the Holy-ghost shall never be forgiven And if I be within that I have nothing to do with the generall promise Now Sathan having here to do with a poor credulous soul that is far easier to beleeve evill then any good of it self hath the fuller blow at it and followes on while the iron is hot he knows if he can but juggle the soul into this perswasion beleeving is at an end And as there are very many whom he either first or last batters with this engine of death so in regard of the weaknesse and ignorance of the most of Christians especially in the beginning of their conversion there are not a few that are wounded with this dart and will hardly be beaten out of that groundlesse conceit that they have really and indeed sinned that unpardonable sin against the Holy-ghost which occasions possibly many a dayes sadnesse and dejection groundlessely Now in regard that this temptation is entertained ordinarily through a defect of knowledge and understanding of what ingredients that compounded wickednesse is made off I shall in speaking to the satisfaction of a poor soul under this complaint Speak something concerning the nature of that sin which if once truely understood will be enough of it self to let such poor souls see how groundlessely they have yielded to that temptation of Sathan Cap. 5. How to satisfie a poor soul that conceives that it hath sinned the sin against the Holy-ghost and therefore ought not may not beleeve ALas saith a poor Christian Why do you tell me of beleeving The Complainant I know sir there is a fulnesse and freenesse of mercy in Iesus Christ for poor sinners yea though their sins have been many and great But I am sure the sin against the Holy-ghost shall never be forgiven and I and confident that very sin have I committed I have sinned against light and knowledge I have had blasphemous thoughts and have in heart denied Christ and been tempted to deny the truth of Iesus Christ c. Now to the satisfaction of a poor soul under this perplexity of spirit let me speak something First By way of premise Secondly By way of consideration First By way of Premise It is a truth that there is such a sin may be committed as is the sin against the Holy-ghost and being committed it is unpardonable That such a sin there is is plain from severall places of Scripture Mat. 12. 31. Mat. 12. 31. But the blasphemy against the Holy-ghost shall never be forgiven men Mark and Luke both make mention of the same passage of truth from our Saviours mouth Mar. 3. 28. Mar. 3. 28. Lu. 12. 10. The Apostle Iohn makes also mention of it Lu. 12. 10. 1 Ioh. 5. 16. There is a sin to the death 1 Ioh. 5. 16. And the Apostle to the Hebrews in two Chapters makes a more full and specifical discovery Heb. 6. 4 5 6. and 10. 26 27. Heb. 6. 4 5 6 7. and 10. 26 27. It is called the sin against the Holy ghost not that it is onely against the third person in the Trinity Vsher who is the Holy-spirit Vrsia for the sin is against the whole Trinity Pareus the three persons making but one divine Essence but because it is a direct opposition and resistance of the light of knowledge with which the Holy-ghost hath enlightned the heart of him that hath committed it 〈◊〉 Trinitatis ad extra lunt indivisa for although the work of enlightning be a work of the God-head without it self and so a work of all the three persons jointly according to the known rule of Divinity yet it is a worke which in the order of working is ordinarily attributed to the third person in Trinity There is such a sin called by Christ Blasphemy against the Holy-ghost he being that Person whose office it is in the order of the God-heads working to enlighten the mindes with knowledge of the truth Eph. 1. 17 18. Eph. 1. 17 18. Heb. 6. 4. Secondly This sin once committed is unpardonable Heb. 6. 4. this is also directly proved from those forementioned places in the Gospel Mat. 12. 31. 1 Ioh. 5. 16. c. Heb. 6. 4. and therefore is called by the Apostle Iohn The sin unto death In respect of the end and punishment of it Secondly It is as true that the elect ones cannot commit this sin Ioh. 10. 28. or ever be guilty of it Christ hath said He hath given unto them eternall life and they shall not perish 2 Tim. 2. 19 The foundation of God standeth sure 2 Tim. 2. 19. They shall be kept through the power of God unto salvation 1 Pet. 1. 5. 1 Pet. 1. 5. They that fall away were never in nor ever of the number of the elect for if they had been of them they would no doubt have continued with them But in that they go out and fall away it is that they might be made manifest they were not of them 1 Epist of Iohn 2. 19. Who so sin First Can never be saved Christ hath said These shall never perish Secondly They can never repent and beleeve Christ hath ordained that the elect shall repent and beleeve and although they may slip and fall yet he hath ordained they shall rise again and by repentance be recovered These things being premised Let me come in the next place to propound some considerations that being seriously meditated and made use of may serve to stay and comfort and settle the
them how p. 253. And in the object how 255. And in their duration how p. 259. They are in them most in the morning p. 258. They may have some such clouds in the day p. 259. Those in the day are fewer and weaker then those in their morning why 259. 260. They differ in the effects five different Effects mentioned in Believers p. 262. 263. 264. 265 E How to satisfie those that think they ought not to believe because they think they are not Elected p. 56. 57. 58. 59. 60. 61. 62. 63. 64. The truth concerning Election in five particulars p. 57. Papists and Libertines Errours concerning it p. 58. It is not the object of our faith p. 59. 60. 61. It cannot be known in particular till we believe p. 62. 63. And till we know we believe p. 66. It is a piece of sense p. 66. It is unto the meanes as well as the end p. 65. 66. Nothing but unbeliefe can justly make us think we are not Elected p. 64. Clear Evidence for assent not absolutely necessary to true Faith p. 148. Difference of Evidences p. 150. F Faith may be weak in the best p. 5. 6. Reasons of it p. 3. 5. 6. A direction for the encrease of it p. 9. Notes of a weak Faith p. 10. How it is to be taâ—en in the Question whither Repentance goes before Faith p. 12. That Question truly stated p. 15. Faith in some sence must goe before humiliation p. 19. Faith preached without humiliation how farre dangerous p. 24. It is not the apprehension of particular Election but the application of generall promises p. 59. 60. It s object is revealed promises not hidden Decrees p. 160. True Faith will consist with much weaknesse in its severall acts p. 122. 123. The severall acts of Faith p. 115. 116. 117. Iustifying Faith set out in Scripture by six words p. 116. 155. Satisfaction to such as doubt the work of Faith in their souls p. 108. 109. c. It may be saving and strong without assurance p. 212. 213. How it is certaine without assurance p. 214. 215. Falling in what degree it must be to make up the sin against the Holy Ghost p. 100. Feeling double of strength and peace p. 222. What each is 222. Not Feeling doth not argue not being p. 223. Feeling at the best is but a disputable and deceivable Evidence p. 237. 238. It is in none alwayes alike Reasons of it p. 239. 240. Not Feeling is no just excuse for our not believing p. 242. 243. Causes of not Feeling how to remove them p. â—44 Feeling must be waited for p. 44. Fundamentals what are so properly so calld a difference of Fundamentals p. 127. G Gods wisedome and goodnesse and Charters of Free-Grace how slandred p. 67 God gets great glory by pardoning great sinners p. 84. 85. Going before how to be understood in the Question whither faith goeth before repentance p. 13. Grace enough in God for the greatest sinners p. 72. 73. Free-Grace hath lookt upon as great sinners as wee are p. 80. Infinite Free-Grace never yet did its utmost p. 81. 82. H Hatred of God and Gods people in what degree it must be to make an ingredient into the Sinne against the Holy Ghost p. 99. 100. Heaven and Glory are not so inconsiderable but they are worth ventring for p. 68. 69. Humiliation whither it goes before Faith or no p. 12 13. 14. It doth how proved by Reason Scripture and Experience p. 16. 17. 18. It is a work of speciall grace how Christs works it what followes from that p. 20. it doth not hinder the freenesse of grace it is it selfe a fruit of it p. 22. It was in Paul a case of Conscience concerning it largely handled p. 26. 27. 28. 29. It doth ordinarily goe before faith p. 28. 29. It is cald for in the thing but God hath set no measure p. 29. Nor can be set by man p. 30. It is various in divers p. 30. Three sorts of persons God uses to humble deeply p. 30. His dealings with those are various p. 30. 31. A note to be gathered from the Scriptures sparing relation of Lydia's Humiliation p. 31. Moveable dispositions usually not so deeply humbled p. 32. Various comforts for them that finde not themselves so deeply humbled as others p. 32. 33. Three ends of Humiliation p. 33. 34. 35. 36. If wee finde the Ends of it wrought we need not bee troubled about the measure of the meanes p. 33. 34. 35. 36. It works in the soule a loathing of sinne that 's one end of it p. 33. Five rules of Dr Sibbs to know when it is sufficient p. 34. It makes us in a capacity to receive Christ p. 35. It inhanceth our value of Christ p. 36. The measure of it may be mis judged p. 36. How wee must measure it to judge of it aright p. 36. 37. It must be measured both in length and breadth p. 37. inside 〈◊〉 outside p. 37. The whole work of it is not done when wee begin to believe p. 38. It is not a ground of Faith nor acceptation p. 39. 40. 41. 42. Directions for such Christians as conceive they are not enough humbled p. 43. 44. 45. 46. Humiliation how its nature ought to be considered so as to comfort a troubled soul p. 50. It must be more and more laboured after p. 51. Mr Shephards opinion of it p. 51. Severall directions given by Dr Preston and Mr Shephard and the Author for increasing this work in the soule p. 52. 53. 54. Prayer the surest direction for it p. 54. I Ignorance how farre and in what particulars it is consistent with true Faith p. 127. 128. 129. 130 c. Ignorance 1 in some fundamentals 2 in circumstantials 3 in the History of Scripture 4 in substantialls and fundamentals so farre that we cannot dispute them or make them out in particulars may be consistent with true Faith 127. 128. 129. 130. 131. 132. Provided wee bee not content with but strive against such Ignorance p. 133. Justification is not formally before faith reasons for it p. 209. Justifying Act of Faith what it is and the six words Mr Ball expresseth it by in his Treatise of Faith p. 116. K Knowledge no act of saving Faith p. 125. In what degree and manner it must be in those that can be guilty of the Sinne against the Holy Ghost p. 97. 98. A low opinion of our owne knowledge a good signe p. 126. L Lydiae's conversion without any humiliation cannot bee proved foure answers to the objection drawn from her example against precedent humiliation Mr Shepards opinion of it p. 24. 25. M Melancholy oftentimes is a cause of a Christians doubting p. 164. Misbelief no Vnbeliefe p. 147. Misunderstanding of Scripture not impossible to a Belâ—â—ver p. 147. O 8. Objections answered made against that truth viz. that Humiliation ordinarily precedes Iustifying Faith in the Act p. 19. 20. 21. 22. 23. 24. Opposition of truth in what degree and of
the Spirit hath not the Spirit of prophesie For those Scriptures which it is necessary in point of salvation every beleever should know every beleever understands the nature of them God hath made the water shallow that the Lambs may wade but for those places through which the beleevers passages do not lie to Heaven in which the Elephants may swim God doth not require that every Lambe should sound those depths Fifthly A Christian may be so farre ignorant in the fundamentalls as that he cannot make them out and yet be a true beleever he may be ignorant in the particulars by which the generals are demonstrated as for example he may know that Christ dyed for him and rest upon the merits of his death for eternall life and so truly beleeve and yet not be able to make this out by reason of his ignorance how Christ being God should be capable of death how the humane and divine Nature were conjoyned hee may know that Christ satisfied by his active obedience for his actuall sinne and yet not perfectly understand how Christ being man should be free from sinne being conceived by the Holy Ghost The boyes Exercise may be true Latin though he cannot pierce every word The Disciples were beleevers yet were ignorant concerning the Resurrection yea concerning Christs union with the Father Luk. 24. 25. Ioh. 14. 4 5 6. The knowledge may bee cleare to them in the generall though through their infirmity and ignorance they be not able to cleare it up in the severall particulars Lastly They may bee so farre ignorant in the substantialls of Religion as that they cannot dispute them The faculty of beleeving and the art of disputing are two things I may know and beleeve that which I cannot maintaine upon dispute It is a knowne speech of that female Martyr I cannot dispute but I can dye for Christ if she had not beleeved she would not have dyed she could maintain her faith with her blood which shee could not maintaine with her tongue As every Scholler so every beleever is not a disputant It is good Logick in Divinity for the Christian to hold the conclusion though he knowes not what to say to the Sophisters premises But lest now some should thinke and say that I have laid Heaven a little too wide open I must limit what I have said with two Cautions To satisfie the poore doubting Christian in point of ignorance I have laid downe the truth in these Conclusions and shewed you how farre it is possible that a man may bee ignorant and yet a true Beleever But First It must bee provided hee bee not content with this ignorance but useth the meanes to increase knowledge searcheth the Scripture and heares the Word that this ignorance proceeds meerly out of infirmity not of wilfulnesse otherwise this knowledge will not bee sufficient It is given as the character of unbeleevers 2 Pet. 3. 5. 2 Pet. 3. That they were willingly ignorant Wee have an High-Priest who can have compassion on the ignorant and on them that are out of the way for as much as hee also was compassed about with infirmity Heb. 5. 2. But for the wilfully ignorant the High-Priest was to offer no Sacrifice Know therefore Christian that thou canst have no comfort that thou beleevest though thou beest ignorant unlesse appealing to thine owne heart thou canst say I have done what I can to dispell these mists of ignorance and learne the whole truth of God Christ Jesus will take the blind man by the hand Mar. 8. 23 24 25. if he beseecheth him to touch him provided hee be willing to receive his sight And as hee did not cast off the blinde man that at first saw men walking like Trees So hee will not cast off the Christian that at his first illumination sees divine truths like Trees not clearely distinctly and fully but as he dealt with that blinde man hee left him not there but hee put his hands againe upon him and made him see every man clearly So if thou belongest to Christ hee will put his hands againe upon thee and make thee see every portion of his divine truth more clearely hee will make thy dawning twilight be growing up to a mid-day of knowledge â— Pet 3. 18. Therefore Saint Peter layes it as his necessary injunction upon Beleevers That they should grow in grace and in the knowledge of our Lord and Saviour Iesus Christ That 's the first Caution Secondly this gnorance may bee consistent with true Faith in thee provided thou dost not deny the truth that thou dost not know Thou mayest have faith though thou dost not know what the Trinity is or how it is but if thou denyest the Trinity I make a question of thy truth of faith or possibility of salvation Ignorance of some truths is not damnable but the denyall of every truth when reveaâ—ed is damnable want of a cleare knowldge is not damnable but denyall of the truth because thou canst not clearely make it out is damnable Speak not evill of what thou knowest not but wait untill and pray that God would reveale it unto thee 1 Tim. 5. 8. 1 Tim. 5. 8. He hath denyed the Faith and is worse then an infidell There was a great difference betwixt the Disciples that had not yet learnt and the Sadduces that denyed the Resurrection I never yet learnt or read that any of the latter were beleevers the Disciple had not yet known the Father nor yet the son well Ioh. 14. 7 8 9. Io. 14 7 8 9. But the Apostle sayes He is Antichrist that denyeth the Father and the Sonne Ignorance of truth will be borne with but denyall of truth shall not Take heed of denying the truths thou dost not know Thus I have shewed you how true Faith may consist with doubtings concerning the point of knowledge which though it be not properly called an act of faith yet it is supposed in the lowest act and to satisfie you I have shewed you what ignorance may be consistent with true Faith and what not and with what Cauâ—ions a Christian may bee comforted concerning his faith notwithstanding his ignorance in some truths and some things not unnecessary to be known The Eighth SERMON LUKE 17. v. 5. Lord increase our faith CHAP. 9. Concerning those doubts and weaknesses which may consist with true Faith in respect to its act of Assent and how to comfort a soule under such troubles I Shall now go on to shew you what doubts a Christian that truely beleeves may have consistent with his Assent which I laid down as the first act of faith for knowledge is rather supposed to faith then an act of it You may remember I told you Assent is an act of faith whereby the Beleever doth firmly fully and clearly agree to the truth of God revealed in his Word Now sayes the doubting Christian Alas I have no faith I scarce assent to the Word of God at all or if I