A Cordial for a Fainting Soul, Table of contents
An Index of the Contents of the following Treatiſe.
SERM. I. CHAP. I.
THe Coherence of the Text, diviſion of it, and 8. Doctrines raiſed from it. p. 1, 2, 3, 4
The Doctrine inſiſted upon; viz. That as the beſt of Chriſtians have weakneſſe and imperfection in their faith, ſo it is their nature and duty to be ſenſible of it, and to labour and ſtrive againſt it. p. 4
The Doctrine proved in its 3. branches by Scripture. p. 5
3 Reaſons of the firſt branch, why Chriſtians have weakneſſes. Ib.
1. Becauſe the ſtate of Mortality is imperfect. Ib.
2. Chriſtians condition here is inconſtant. Ib.
3. Corruptions renew daily. Ib.
3. Reaſons of the 2. branch, Why the true Beleever will be ſenſible of his weakneſſes: Becauſe,
1. He is alwayes laying his heart to his eye. p. 6
2. He is alwayes laying the ſquare to his heart. Ib.
3. He is not ſelf-opinionated. Ib.
3 Reaſons of the 3. branch, Why the Chriſtian will ſtrive againſt his weakneſſes:
1. Becauſe the ſpirit works in him. p. 7
2. Becauſe he levels his arrowes at perfection. Ib.
3. He knowes the more he hath of faith, the more he hath of Chriſt. Ib.
Uſes. 1. To comfort weake Chriſtians. p. 8
2. To exhort all to labour to increaſe their faith. p. 9
1▪ Direction: to remove thoſe things which hinder faith. p. 9, 10
1. Scruples and doubts hinder faith.
2. Notes of a weake faith. p. 10
What we muſt doe to remove ſcruples that hinder faith. p. 11
What are the cauſes why many conceive they ought not to beleeve. Ib.
1. Cauſe. The too irregular eying of preparatory qualifications, they thinke they are not enough humbled. Ib.
The queſtion diſputed, Whether faith goes before repentance, or repentance before faith? p. 12, 13, 14, 15, &c.
The termes opened, and the queſtion rightly ſtated. p. 12, 13
Six things granted to them that hold the Negative, and the queſtion againe rightly ſtated. p. 14
The Affirmative proved by 3 Arguments, by Scripture and experience. p. 15, 16, 17, 18
7. Objections anſwered, and the truth vindicated. p. 19, 20, 21, 22, 23, 24
An anſwer to the Objections of the Jailor and Lydia's examples.
Maſter Shepheards anſwer to thoſe examples. p. 24, 25
SERM. II. CHAP. II.
HOw to comfort the ſoule under that trouble: I am not enough humbled.
The complaint. p. 26
Something ſpoken by way of premiſe. p. 27, 28, 29
Severall conſiderations to comfort the ſoule under this trouble, p. 29, 30
1. Though God hath called for humiliation, yet he hath not ſet a meaſure. p. 29
2. No man is able to ſet a meaſure. p. 30
6 Notes concerning Gods various dealings in humbling ſoules. Ib.
What ſoules God ordinarily humbles deeply, and yet how various his dealings with them are. p. 30, 31, 32
3. Conſid. If the end be wrought we need not trouble our ſelves about the meanes. p▪ 33
2 Ends of Humiliation.
To make ſinne bitter and loathſome. p. 33, 34
To put the ſoule in a capacity of beleeving. p. 35
5 Notes of Doctor Sibbs, to know when humiliation is ſufficient. 34
A 3d end of humiliation, is to inhance the price of Chriſt in the ſoul. p. 36
4. Conſid. Thou mayeſt misjudge thy humiliation. Ib.
3. Notes concerning the meaſuring of it. p. 36, 37, 38
1. We muſt meaſure length and breadth as well as depth. p. 37
2. We muſt meaſure inſide more then outſide. Ib.
3. We muſt give an allowance for the time to come. p. 38
5. Conſid. Humiliation is not a ground of
Faith, p. 41
Nor, Acceptation. p. 39, 40
There may be a ſpice of Popery in a deſire of deep humiliation. p. 39, 40
2. Directions to Chriſtians under this temptation. p. 43, 44▪ 45
1. By the Nature of God.
In his Covenant. p. 43, 44, 45
In his Chriſt in his diſpenſatiōs of grace. p. 46
In his promiſes. Ib.
Conſider to what maner of ſinners God hath diſpenſed out his grace. Ib.
2 Things to be gathered from the Holy-Ghoſts various expreſſion of the worke of humiliation in the Saints. p. 47
3 Notes concerning the promiſes. p. 48, 49
1. The promiſes require no more of us then they engage God for to us.
2. No promiſes are made to the meaſure of humiliation, but to the thing. p. 49
3. Gods originall promiſes of firſt Grace and humiliation, are abſolute, not conditionall. p. 49
2. Direction, By the nature of humiliation. p. 50
The Nature of humiliation may be conſidered in its
1. Originall. Ib.
2. Manner of working. Ib.
3. End. Ib.
3. Direct: Labour after more humiliation. p. 51.
Want of humiliation is the cauſe of ſo many hypocrites. p. 51
Meanes to get our hearts more humbled. p. 52
3. Meanes given by 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
S…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. 9…
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, in times of apparant danger, to rely. Ib.
Becauſe dangers are obvious to ſenſe: The object of faith is out of ſight. p. 168
Promiſes where the fleſh is concerned, where ſenſe failes, are harder to be relied on then promiſes meerly relating to the ſoule. p. 167, 168
2. The ſoule may have more cauſe to feare Gods fulfilling of promiſes for this life, then it hath or can have to feare the fulfilling of promiſes for eternall life. p. 169
The reaſon of it. p. 169, 170
SERM. X.
6. COnſid. A Chriſtian may hang tremblingly on the promiſes, and yet truly. p. 171
Severall cauſes of a believers trembling ſometimes. p. 173, 174, &c.
1. Cauſe. The deep apprehenſion of their miſery proceeding. p. 173
2. Cauſe. The holds that have already deceived the ſoule. p. 174
3. Cauſe. The diſtance of the promiſe to ſenſe, and the generality of them. p. 175, 176
4. Cauſe. Deſertions. p. 177
Whence ariſeth trembling in deſertion, viz. from the ſenſe of ſin occaſioning this deſertion. Ib.
2. Cauſe. Why the Believer trembles in deſertion is, becauſe the very eſſence of deſertions is the withdrawing of the ſhinings of Gods love, which onelyonly can keep the ſoule from trembling. p. 177, 178, 179
7. Conſid. Thou mayeſt truly rely upon Chriſt and the promiſes, and yet not be able at all times fully and truly to appropriate and peculiariſe them to thy ſelfe. p. 180
Severall diſtinctions of promiſes, and times to be obſerved, for the clearing up the conſideration. p. 181, 182, 183, 184
2. Diſtinctions of promiſes inſtanced in, Temporall, Spirituall, Abſolute, Conditionall. p. 180, 181
1. Temporall promiſes made to particular Perſons and Kingdomes muſt not be appropriated; they are canceld bonds. p. 184
2. We may truly appropriate Spirituall promiſes, though we cannot for the preſent particularly apply temporal & bodily promiſes. p. 185, 186
What promiſes are abſolute, what conditionall. p. 181, 182
A Diſtinction of times muſt be obſerved: there is a difference betwixt the Saints, Winter and Summer. p. 183
What are the ſoules Winter, and Summer …. Ib.
The truth of the conſideration in certain concluſions▪
1. Particular promiſes muſt not be expected to be peculiariſed, our name is not in the bonds. p. 184
2. At ſometimes poſſibly we may not be able to appropriate temporall promiſes. Ib.
Certain ſuch times expreſt:
p. 184, 185.
1. A time of extreme want, and penury.
2. In the darke day of deſertion.
3. In a miſty day of Melancholy.
4. In a black day of bodily afflictions.
5. It doth not argue a nullity of true faith in ſpirituall promiſes not to be able to believe with a ſpeciall faith the promiſes for this life at any time. p. 185
3. Conc. For thoſe that are conditionall promiſes in darke times the ſoule may not be able, clearly and fully, to apply them, reſt upon them, and peculiarly apply them; and yet at the ſame time truly dwell and reſt upon them. p. 186
4. Conc. In darke times, the truly believing ſoule, though it can give no reaſon for it, may not be able to apply the moſt abſolute peculiar promiſes, as its peculiar portion. p. 187
This muſt be cleared by conſidering what is required for a ſoule to be able to reſt upon any promiſe as its peculiar portion. p. 188, 189
SERM. XI.
A Progreſſe in the former ſubject.
Three things requiſite to be found in that ſoule that peculiariſeth any promiſe, ſo as to ſay, this is my portion. p. 189
1. There muſt be a clear underſtanding of the promiſe. Ib.
2. A clear underſtanding of our own condition. Ib.
3. A mighty and particular working of God upon the ſoule. Ib.
A miſunderſtanding of the perſon to whom the promiſe is made, or of the matter of the promiſe, may be a cauſe of thy non application. p. 190
2. Rules for the underſtanding of the promiſes in order to our particular application of them. p. 192
1. Generall promiſes are to be particularly applied, and particular promiſes are to be generally applied, p. 192
This rule enlarged in 3 branches, and opened. p. 192, 193
2. Rule. Whatſoever promiſes thou findeſt in the word of God, made to any particular Church or People, for ſpirituall and ſoule mercies, we may ſtill apply to the preſent Church (though not the ſame) and any member therof. p. 193
3. Things to confirme this.
1. God is immutable. p. 194
2. The promiſes were made to them, not as ſuch and ſuch people, but as Gods people. Ib.
3. The promiſes were made to Chriſt, and the covenant (of which they are branches) were made to him and his heires. p. 195
Many reaſons of Maſter S. Rutherford, to prove that the promiſes, and the covenant was originally made to Chriſt perſonall, not Chriſt myſticall. p. 195, 196
Maſter Rutherfords Diſtinction of a Covenant and Promiſes made to Chriſt, ſome to him alone, ſome part to him and his. p. 196, 197
What they are in their diſtinction. p. 197
A 3d. rule for the underſtanding of the promiſes.
Conditionall promiſes require not that we ſhould fulfill the conditions required. p. 197, 198, 199
The 2d. thing required to make the ſoule particularly apply the promiſes, viz. A cleare underſtanding in the ſoule of its own condition. p. 200, 201
The 3d thing required to make the ſoule particularly apply the promiſes is a conſtant wonderfull working of the power of God upon the ſoule. p. 202
This may be ſometimes more, ſometimes leſſe, p▪ 202, 203
SERM. XII. CHAP. XII.
COncerning thoſe weakneſſes that may in a gracious ſoule accompany the bigheſt act of faith, viz. Aſſurance; and how to ſatisfie the ſoule that ſcruples its faith, becauſe it cannot be aſſured at all, or if at all, yet weakly, and inconſtantly.
Severall Concluſions to comfort the ſoule under troubles of this nature. 206, 207, 208, 209
1. Conc. Thou mayeſt have a true and certain faith, and ſuch a one as will richly ſave thee, and yet have no aſſurance of thy ſalvation. p. 206
Various Opinions concerning Aſſurance. p. 206, 207
How farre perſwaſion comes into juſtifying faith. p. 206, 207, 208
The 2 former diſtinctions concerning perſwaſion repeated and enlarged. Ib.
Maſter Burges his 3 Reaſons why our ſins are not actually and formally pardoned from eternity, but onelyonly when we believe. p. 209
A fourth reaſon added to his. p. 209
The 4 formerly mentioned concluſions concerning perſwaſion againe repeated and demonſtrated. p. 210, 211
2. Other Concluſions concerning aſſurance added, and proved. p. 211, 212
1. That it is falſe that the Papiſts ſay no particular aſſurance can be procured, or ought to be looked after.
2. It is as falſe that Antinomians ſay, that there is no true faith without a fulneſſe of perſwaſion.
Faith without Aſſurance may be, 1. Saving. 2. Strong. 3. It may be certain. p. 212, 213
It is certain in reſpect of the
1: Object. p. 214
2: Event. p. 215
2d. Concl. Thy aſſurance may be true though weak and inconſtant in degrees. p▪ 215, 216
What times ordinarily aſſurance is moſt ſtrong. p. 217
1. Ordinarily it is very high 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 di…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