sinned against knowledge Thirdly Therefore consider This sin which is the unpardonable sin must be a setled sin of thy own continued in without repentance and will be more then a sin of thy heart That it is first begot in the heart as all other sin is is a truth but it goeth out of it blasphemy is properly committed with the tongue without question the heart and tongue and hand have all a portion in this sin unpardonable but it is not in the thought onely Besides 2. It may be thy blasphemous thoughts which thou hast in thy heart are none of thine own for such thoughts there are oft times in a Christian that are meerly cast in by Sathan into the soul neither bred in nor nursed by the soul nor delighted in but are like the childe that was dead laid by the true mother by another womans side It is a little question whether these thoughts be sins or no if spurned out and rejected by thee whether they shall be put upon thine or upon Sathans score The contrary is determined by most of our divines to answer for It is by all granted that if they be sins they are the least of sins as suppose I should have a thought in my heart that there is no Christ but he whom the Gospel speaks of were an impostor I know not how this thought came there I have a suggestion to beleeve it but my heart rises against it cries avoid Sathan I pray against it humble my self that my base heart should ever have such a guest for my part I make a great question whether these thoughts be a souls sins any more then if a strumpet should come and lay a childe in an open porch or entry of an honest woman it would prove that the honest woman were the mother because the bastard lay in her entry or house unlesse the law so adjudged it in regard the door or entry was open So unlesse you will say that the heart sins by being no better shut then to let such a thought be thrust in questionlesse the very thought as a formall sinfull thought or motion is not the souls but Sathans But however if it be thy sin for which thou hast cause to be humbled Yet it is far from this sin this must be a constant owner and possessor of thy heart and a sin of a far higher nature then ten thousand such thoughts are Fourthly Thou sayest O but I have sinned many times against knowledge against the light of my conscience Consider therefore That though this sin be a sin aginst knowledge yet every sin against knowledge is not this sin Without question Iacob â—inned against knowledge in saying he was his fathers son His very son Esau and David in committing murther and adultery and Peter in denying his Master All these were sins against knowledge and yet none of them sins against the Holy-ghost It must be a sin against the knowledge 1. Of a divine Truth 2. Of some fundamentall truth of the Gospel 3. Distinctly made known to thee This is plain from the sixth of the Heb. 4 5 6. and 10. 26. And from the Pharisees commission of this sin Mat. 12. 31. They were â—onvinced of it as a truth that Jesus Christ was the 〈◊〉 of God and did those miracles he did by the power of the Divine Nature yet sinned in their saying before the people This man casteth out Devils by Beelzebâ—â— the Prince of Devils Sins of knowledge against the law directly are far from this sin also the sin of our first parents it is a sin against the enlightening grace of the spirit of God yea though thou hast denied some truth not fundamentall c. Indeed for all such sins as these are thou hast very great cause to be humbled Christian and to â—it down and mourn bitterly that these wickednesses may be forgiven and doing so thou needst not despair of the pardon of them But alas saith a poor Christian I have in a passion or sicknesse when I knew it was the hand of God blasphemed God or I have at such a time for fear of threats of death denied the work of God and the truth of God c. Fifthly Therefore consider That though the deniall of thy knowledge and the truth of God be a great piece of this sin yet it is not enough to constitute it and besides it must be another manner of deniall then that which thou complainest of It must be a deliberate and advised deniall not rash and sudden It is not enough to constitute this sin for there must be a blasphemy Secondly An opposition to it Secondly It is true that deniall is an ingredient in this unpardonable â—in But it must be 1. A wilfull deniall free not arising from fear Peter so denied his Master and many of the Martyrs denied yea and abjured the Faith But either First Sathan by his temptations Secondly Or the weaknesse of their flesh occasioned it for they at the same time loved Christ and the truth of Christ 2. It must be a deniall on purpose to discredit the truth out of a venome and malice of heart to it I may deny a fundamentall truth in an argument and disputation to see how another can prove it yet I have not sinned the sin against the Holy-ghost I hope 3. It must be a constant deniall If they shall fall away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies falls all in shatters so as an old rotten house not well at first put together Comfort thy self therefore Christian thou hast not sinned the sin against the Holy-ghost though thou hast possibly inadvisedly spake with thy lips yea though through the violence of Sathans temptations and wickednesse or weaknesse of thy heart for fear thou hast denied thy Saviour and his truth onely go out and weep bitterly renew thy love regain thy favour confesse him before men Thus many of the Martyrs did rending their recantations or abjurations and suffring Martyrdom gloriously But yet will some poor Christian say Alas yet I fear I have sinned this sin I have hated such a godly man envied that goodnesse which I saw in him I could hardly endure such a man whom I am confident is the Saint of God c. Consider therefore in the sixth place Sixthly That the hatred and envy of every godly man nor every envy of his goodnesse or every opposition against him for it doth not make thee guilty of this unpardonable sin It is possible thou mayest hate a man that is a godly man for some civill injury he hath done thee or thy friend possibly thou mayeâ—â— do it ignorantly verily thinking he is nought possibly thy envy of him may be an emulation not being sorry that the truth lives in him but angry to see the graces of Gods spirit live in him and not thee these now are far from unpardonable sins nor is every opposition of the truth of Jesus Christ or the professors of the truth an opposition
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
hearts of such Christians as yielding to this temptation have troubled and perplexed their own spirits First of all consider That as it is a certain truth that there is such a sin commissible that a creature may be guilty of yet it is as incertain what this sin is None ever could yet determine it or if they have done it it hath been unwarrantably I mean for the specificall â—in Innumerable almost have been the opinion of the Antients Some have thought it to be malice against the Brethrens-graces others Finall impenitency others despair of Gods mercy The Papists make six species of it 1. Impenitency 2. Despair these two seem to be but consequents of it 3. Obstinacy in wickednesse All obstinacy in wickednesse cannot be and how high what degree of obstinacy constitutes it they leave us to seek 4. The resisting of a known truth This comes nearest it but yet for the heighth and degree of resistance they also leave us in the dark and every resistance is not 5. The malice against our Bretheren for grace and goodnesse This hath something in it tending to it but reacheth not the full neither 6. A sinning out of presumption of Gods mercy That presumption is an ingredient in this sin is certain Aq. 22â— q. 14. Att. 2. and that the sin against the Holy-ghost is a sin of presumption but every sinning upon presumption of Gods mercy certainly is not unpardonable It is certain that blasphemy against the Holy-ghost may be variously taken First Lâ—terally when any blasphemous speech is spoken against the Holy-ghost As if any should maintain the Holy-ghost is not God c. So many of the antient fathers took it Secondly It is sometimes and so we take it to be meant here for a sin against the Holy-ghosts proper operations and workings as his enlightening grace c. Heb. 4. 6 7. For whosoever sins the first way sins not unpardonably Aus T. 10. though dangerously as Saint Austine largely proves Serm. 11. de Verbis Din. p. 47. Copiose tractat that the Texts Mat. 12. 31. c. are not to be meant of every blasphemous word but there is quadam blasphemia quoddam verbum a certain word and a certain kinde of blasphemy Now what this is that we are in the dark for nor have any except the Papists unwarrantably dared certainly to define or describe it so as to say This is the unparponable sin Now therefore Christian upon what ground doest thou say Thou hast sinned the sin against the Holy-ghost when neither thou nor any other can say this or that is the sin against the Holy-ghost why doest thou accuse the soul of thou knowest not what Judge if this be not an irrationall yielding to a groundlesse temptation But saith a poor Christian I have refused the enlightening spirit I have refused instruction and hated counsell and what is this but the impardonable sin or have â—inned against knowledge such and such a truth I have denied disputed against it c. To make therefore a little progresse though positively it cannot be said nor specifically determined what the sin against the Holy-ghost is that is unpardonable for it is certain that every sin against the Holy-ghost is not unpardonable A lye against knowledge is a sin against the Holy-ghost Act. 5. 3. yet not unpardonable Jacob committed it for the blessing Yet 1. It may be shewen negatively what it is not 2. Severall ingredients may be discovered that must be in this compound of iniquity And in relation to thy complaint consider Secondly That none can be guilty of it but such as have had a great measure of knowledge of Gods truth Heb. 6. 4 5 6. They must be such as have been enlightned that is such as the Gospel hath been preacht too and receive by so that it hath cleared up his understanding from that darknesse and mist of naturall blindnesse and ignorance in which Adams fall left us Secondly Such as have tasted of the heavenly gift that is Faith saith Pareus such as having heard the word have not onely been convinced of it but given a firm assent of Faith to it for it can onely be understood of a temporary Faith of assent not of true justifying Faith for that in whomsoever it is is kept by the power of God to salvation 1 Pet. 2. 5. Thirdly Such as have tasted of the good word of God Such as have had the Gospel preacht to them and have apprehended it good and sweet received it with joy Heb. 10. 26. Heard it gladly as Herod Heb. 10. 26. They must be such as have received the knowledge of the Truth It must be a defection and a declination from knowledge and a profession as is clear from that place Heb. 10. 26. from whence is plain that a naturall man that never was enlightned or an heathen that never heard the word of God or those that though they have heard yet have not had hearts to regard and received what they hear and give assent to it These cannot be guilty of this unpardonable sin why doest thou therefore trouble thy self that thou hast refused the Gospel and therefore thou hast sinned the sin against the Holy-ghost When the Gospel was never made known to thee so far as to enlighten thee possibly thou heardst the word but understoodst not regardest nothing Those that crucified Christ were converted at Peters Sermon Act. 2. have thine ears been stopt to the means of grace be humbled for it but dispair not because of it though thou beest called at the ninth hour yet if thou wilt come in at the eleventh thou shalt be received and welcome onely come God winked at the time of thy ignorance Act. 17. 30. Act. 17. 30. This sin must be against the word heard received tasted c. It is not a bare piece of originall corruption consisting in a privation of knowledge or aversenesse unto knowledge or vanity of heart in not regarding knowledge but it is the highest piece of actuall rebellion not for a while to stand at a distance from a pardon offered but to begin to reach out an hand to take it and then draw back and spit in the face of that God that offers thee This is plain for it is a blasphemy against the Holy-ghost in his workings now the spirit doth not alwayes work with the preaching of the word much lesse is the law of nature the work of the sanctifying spirit But the work of illumination and sanctification those are the spirits works in which we must take heed of opposing him This sin is not petty-iarceny but high-treason against God But alas will a poor Christian say yet I fear for I have received and tasted the word of truth and I have made a shew of rejoycing in the good word of God and after this have I been in my heart thinking to deny Christ to be the Saviour of the world to deny the word to be the word of truth and
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
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
Lord increase our Faith I Am discovering to you upon what grounds many Christians think they have no warrant to beleeve and rest upon Jesus Christ and labouring to satisfie such poor Christians in such cases and under such perplexities of spirit I have shewed you already two usuall causes First A too irregular eying of preparatory qualifications thinking that they are not humbled enough Or secondly A too unwarrantable prying into Gods secrets conceiving they are not elected and upon this score utterly refusing to obey that great Gospel command Beleeve to both these I have spoke something already to the latter the last day I am intended by the blessing of God and as he shall inable me to speak something this day to a third cause commonly alledged by Christians why they conceive they ought not to beleeve viz. Because of their own unworthinesse in respect of the greatnesse and multitude of their sins that have stained and possibly do yet pollute their soul Alas saith a poor soul would you have me lay hold on Iesus Christ what with my filthy hands what can such a rotten sinner that hath been so auncient in sin can I think you have warrant wheâ— I have given the Devill my youth to beleeve Iesus Christ will take the fag end of my life No no call to the young person to beleeve that is not yet withered and rotten with sin call to those that have lived honestly and civilly not to such profane wretches as I have been Now to answer this cavill Let me bend my discourse at this time and propound certain considerations which duly weighed may comfort a soul under this trouble and put it upon its work and duty of beleeving and convince it that it is its duty Cap. 4. How to satisfie a poor soul doubting whether it may beleeve or no because of its many and great sins past or its continuing corruptions and so deemeth it self unworthy FIrst of all consider Gods grace is enough for thee This scruple of thy spirit ariseth from scant streightned thoughts of rich incomprehensible grace Be convinced therefore that there is a fulnesse enough in the ocean of infinite grace to swallow up thy soul however loaded with a burthen of sin observe but how the Scripture setteth out infinite love take one place for all Eph. 3. 17 18 19. That Christ may dwell in your hearts by Faith that you being rooted and grounded in love may be able to comprehend with all Saints what is the bredth and length and depth and heigth and to know the love of Christ which passeth knowledge that you might be filled with the fulnesse of God Mark how the Apostle expresseth free grace by all dimensions are thy sins in the heighth there is an heighth of love are they in the depth there is a depth of love are they long broad are they all yet there is mercy enough in this Christ for such is his love that it passeth knowledge are they a mountain why who art thou O great mountain before Zerubbabell thou shalt be made a plain do thy sins cry up to heaven his mercies are above the heavens are thy sins more in number then the haires of thy head his mercies are more in number then the sand which lieth on the sea shore Now this is easie to be conceived if we do but conceive and know that the mercies of God are infinite God is an infinite God and every mercy of his is as inconceivable as himself is His love passeth all understanding saith the Apostle have no low thoughts Christian of the heighth of free grace which reacheth up to the heavens yea and above the heavens Is the filthy garments of thy wickednesse of a larger extent thinkest thou then the long white robe of his righteousnesse Who was made for thee righteousnesse wisdom sanctification and redemption Is the fountain set open for Iudah and Ierusalem for sin and for uncleannes so shallow that thou canst not bath in it Mistake not Christian it is a bath of capacity to hold all filthy souls be their uncleannesse what it will if they will but come and wash and be clean those that have the rottenest wounds the filâ—hiest sores the most unsound â—arkasses may fetch balm from Gilead enough to heal their wounds When Christ was upon the earth the Evangelist tells us Matth. 4. 24. They brought unto him all sick people that were sick of divers diseases and torments and those which were possessed with devils and he healed them When vertue went out from Christ to heal the poor woman 〈◊〉 â—ouched the hemme of his garment it went 〈◊〉 â—im as light goeth out of the sun that there is 〈◊〉 for what goeth out Christ never had any vertue went out of him so as by such emission he lost any How many Saints think you since old Abrahâ—m who was the father of the faithfull to this day have touched the hemme of his garment vertue went out and healed every one and yet his garments are all oily with mercy and grace still How many drops of blood have thirsty Saints had from Davids time to this hour and yet the fountain of cleansing blood hath not a drop lesse in it Grace in Christ is like the heat of the fire or light of the sun take how much you will of either you shall not rob either narrow not the breadth of incomprehensible love when thou hast measured for beleevers ten thousand yards there shall not be a nail lesse on the piece of free-grace The sea though a thing infinite will hardly be measured out by quills much lesse shall the unfadomable ocean of infinite love be measured by drops for the washing poor souls from the stains and filth of their sins The boy could tell the father he would have done emptying the sea into an hole with a spoon before he should have opened the Doctrine of the Trinity And sooner shalt thou get all the light out of the body of the sun and hear out of the fire then put Jesus Christ to pant for his breath of free-grace Oh that sinners had but as willing leggs as he hath capacious arms we see hands are washed every day and have been these thousands of years now how long can we think it would yet be should we get the dirtiest hands we could make before all the seas rivers fountains and streams in the world would be exhausted yea though they should wash seven times a day infinitely sooner Christian then the fountain of free-grace shall be exhausted with all the buckets that come to draw the water of life from it Seest thou a steeple as Pauls in London or the like of a very great heighth seest thou the highest mountain that seems to have married the clouds and sit in their lap Suppose now that mountain or steeple in the deepest place of the ocean how much wouldst thou see on it nay were another on the top of that there would not be a spier of grasse nor a