Aug. 16th 1648.  
I Have perused this Book, entitled, (A Cordial for a fainting soul) wherein I find many cases clearly resolved, tending to the consolation of afflicted consciences and wounded spirits, which are so judiciously and piously handled, and so effectually and fitly applied, that I think them very profitable, and (through God's blessing) available for the comforting of poor weak Christians, and the curing and removing of their doubts and scruples, which retard and hinder their progress in the ways of Piety, and therefore very worthy to be printed and published.  
John Downame.   

A CORDIAL FOR A FAINTING SOUL: OR, Some ESSAYS for the satisfaction of wounded spirits, labouring under several burdens: In which several Cases of Conscience most ordinary to Christians, especially in the beginning of their Conversion, are resolved.  
Being the sum of fourteen Sermons, delivered in so many Lectures in a private Chapel belonging to Chappell-Field-House in NORWICH.  
With a Table annexed, containing the several Cases of Conscience, which in the following Treatise are spoken to directly, or collaterally.  
Preached, and now published (upon the importunity of divers Christians,)  
By John Collings, Mr of Arts, and one of the most unworthy of the Ambassadors of Jesus Christ, for the preaching of the Gospel in that City.  
Hostis noster adhuc in hâc vitâ nos positos, quantò magis nos sibi rebellare conspicit, ●amò ampliùs expugnare contendit, eos enim pulsare negligit, quos quieto jure possidere se sentit; Contra nos verò eo ●ehementiùs incitatur, quo ex corde nostro quasi ex jure propria habitationis expe●itur.  Greg. in Cap. 33. Job. Isa. 30. 40. 
Who is amongst you that feareth the Lord? and obeyeth the voice of his servant, that sitteth in darkness, and hath no light? Let him trust in the Name of the Lord, and stay upon his God.  
LONDON, Printed for Richard Tomlins at the Sun and Bible near Pie-corner. MDCXLIX.   

To the Right Honourable and truly Noble, both by the first and second Birth, the Lady Elizabeth Countess Dowager of Exeter, Happiness and Peace.  
Madam,  
AFter that I was persuaded to let the world see these Receipts, I thought it policy to give them as much allowance of advantage, as they were capable of, and to this end, I have presumed to offer them to your Honour, for your probatum est. The Sermons never yet were made more public, than the private Chapel belonging to this Family, where they have been offered to the ears of those that have importuned me to venture them upon a public censure. My design from the first beginning of that private Lecture, was to satisfy divers doubting Christians, in several cases of conscience, if God might but honour me so far as to remove straws out of the way of their faith. The most of those cases, herein contained, were such as in my little time I had gathered from the experiences of divers; and possibly it was but my duty, to endeavour to satisfy them in my Pulpit, who had almost set me in my closet. And had not I had their Imprimatur, (so much nothing is there of mine in them) they had never been offered as a Sacrifice at another Altar. If God hath sanctified them but to one soul, I dare not call them common or unclean. If what hath satisfied my own, and possibly some others spirits, may be honoured with further success, let the Physician of souls have the glory, and I only more of his work (which is a wages to itself.) I am confident as your Honour's eye passeth the several pages, your Ladyship will espy some stone turned out of the way, upon which your Honours own soul stumbled. Let it mind your Ladyship to say with David, Psal. 116. Ah, Lord! Truly I am thy servant, I am thy servant; and the child of thine hand maid, for thou hast loosed my bonds. I shall be honoured if any thing in these Papers, occasion but one meditation of praise. Madam, I am confident your Honour is passed this rough stumbling way. It will be yet sweetness, for your Honour to remember, the days of old, though you have led captivity captive. I have here, but begun my work, answering some few cases, according to the ability God hath measured to me. The great part is yet behind, vi●● Such as arise from the misjudging the effects of faith. If this be acceptable, I may possibly hereafter, venture a second part upon the public Charity. My single aim in this work, hath been to prepare the way of the Lord, and it is (Madam!) an Honourable employment to be a Pioneer to the Lord of Hosts. I have neither sought to enter line these plain Sermons with reading, nor yet glaze them with Rhetoric; I knew, leaves of antiquity, would make no plasters for wounded consciences; nor would it be the smell or look, but the inward virtue of the salve, which must heal the sores of a troubled spirit. I have often wished that some man, whose years had taught him more divine wisdom and experience in these secret cures, might have prevented me in this work▪ Alas, Madam! your Honour knows, I am but an infant of days, let not your Honour expect much▪ but remember that he who writes, hath not yet exceeded the twenty sixth year of his age; and that as his days have been few, so they have most of them been very evil too. But my bowels yearned, to see so many poor souls lie wounded, and panting for life in the way of our Ministry, and every one in the midst of this Pamphlet age, passing by, and but looking on, if not possibly another way. Many have handled notions, and disputed niceties in Divinity▪ Others more profitably, have laboured in practical paints, (in which God hath honoured this age, in which we live, to excel former Centuries of Time:) But few have made it their work (except collaterally) to remove the souls obstructions, which soon put the whole frame of their spirits in a sad distemperature, and upon the removeth of which, depends so much for the Christians thriving and growth, though he be fed at the daintiest tables: This hath made me (though the meanest of those that labour for the Lord) to do the 〈…〉 in casting a direct●r eye upon their wound●▪ where I have failed, my eyes are ●nto the great Physician to supply the deficiences of his poor creature, who in this hath endeavoured to do nothing but for his sake, and those on earth, who are his Mystical pieces. How sweet (Madam!) shall be the countenances of the glorified ones, when the beauty of the Lord Jesus Christ (the highest flower in glory) shall be fully transparent in their cheeks, clarified from the duskish shadow that corruption casts upon them? Me thinks it will be glorious to see, and it is sweet but to think, how beautifully David appears before the throne of the Lamb, without the visible tract of a tear upon his cheeks, who here quartered so many nights amongst floods and billows of sorrow, and was so often startled at so poor a query as, Where is thy God become? Let your Honour lift up your head; The day of your redemption draweth nigh. The Lord Jesus is pulling out his handkerchief laced with love, to wipe all tears from your eyes, and hastening to bow the heavens and come down, to Gather his Saints together, even those that have made a covenant with him with their lips, and translate them from this valley of tears, to that place, where they shall hunger and thirst no more, but be satisfied with his likeness, who is the brightness of his Father's glory. I humbly beg your Honours pardon for my presumption. Your Honour's former honouring me, with the acceptation of some former labours, hath emboldened me, and I know your Ladyship's spirit is so low, that it can rejoice in stooping to take a message from the Prince of glory (though from the mouth of his meanest Ambassador:) In which confidence, I humbly offer these worthless endeavours to your Ladyship's hands; and with my humble supplications at the throne of Grace, for your Honour's progress in Grace here, and happiness in Glory here after, I rest,  
Your Honours most devoted 
 servant in the work 
 of the Lord jesus, 
 JOH: COLLINGS. From my study in Chappel-field-house in Norwich. Aug. 17. 1648.   

To the Christian Reader, especially such an one as walks with a troubled Spirit.  
FOr thy sake (Dear Heart!) were these Sermons composed, preached, and now made public. The world (this day) abounds with treatises, and excels former times in the Spirituality of the penmen, who have written powerful, and practically. Some there are that have made it their work to Plant: These have led souls up the stairs to jesus Christ, showing them the way to the land of Glory; such have been our Shepherd, and Hooker, with divers others. Others God hath set to build, and as he used the other chief as his porters, so he seemeth to have used these as the Grooms of his chamber, & appointed them to set out the excellency of the Lord jesus Christ, to them that are sick of love: These have led souls from chamber to chamber, showing them all the chambers of free grace, and making it their chiefest work, to set out the Bridegroom in his glory, and exalt the Riches of free mercy. The work of the first was to dress the Bride; The second discover the Bridegroom in his wedding Robes. A third sort have had their work allotted them, to show Christians how to keep house with jesus Christ: These have directed Christians how to walk closely with jesus Christ; of that number have been our Bolton, and Burroughs, and Sibbs, and Downham. A fourth sort have been God's weeders, making it their work to deliver poor souls from the snares of the Devil, and the truth of God from those errors which this age hath brought forth: (And no wonder if in greater plenty then former times, in regard we have had a summer so wet with showers of grace, in the dispensations of Gospel-mysteries, excelling the dryness of former times.) A fifth sort there have been, (though a scanter number) that have attended upon Christ's hospital, endeavouring to heal the wounds of bruised spirits: In this way have our Downham, and Bolton, and sedgwick's, and Sibbs, laboured in part. I have laboured to rank myself in the latter number, offering to thee some Receipts for the staying of thy soul (if sick of love) If there be any thing in this Treatise spoken to thy souls particular wants, Let God have the glory, and the Author thy prayers: Sure I am, to some of those, (in whose ears they were delivered) they were As apples of Gold in Pictures of silver. Think not there is any virtue in these lines, they are but as Elishaes' staff to the face of the dead child. Possibly thou mayest from hence discover, how irrational the temptations of Satan are, (if once duly weighed) Use these poor meditations with faith, and prayer, and possibly Christ may honour them so far, as to make them instrumental for the clearing the way of thy faith, and establishing thy souls peace. Truly (Reader!) it was not my own but others opinion of them, which hath made them public. If by removing a block out of thy way, they but quicken thy pace to jesus Christ, if by removing, or preventing thy doubts, they add but a dram to thy faith, it shall be m●●crown: if they but discover to thee, the evenues of God's ways, (which the Devil, and thy, and my base heart would make rugged) I have my end, who desire nothing from them but a giving glory to God, in helping on the peace of thy soul.  
My intention is to make a further progress, I have sent this but to usher the way, and to see, if this age can like any treatise, that quarrels not in choleric disputes, nor smells of novelties.  
It is a sad Age (Christian!) in which we live; while most of our time is spent in Tithing mint, and Annis, we neglect the weightier things of God law. Disputing opinions hath eaten up the Religion of Christians; we are all too apt to spend more time in examining our brethren's Tenets then in searching our own hearts: How much of our times, How many of our Books, are spent in quarrelling for the Ius Divinum of a Church-government, which is but as the mint and Annis to the weightier things of God's Law? (Yet am I not of so lose principles as to think, The Government of the Church a mere circumstance; nor can I think that form of Government, worth taking up in a street, that for the essentials is not to be found in the word of God, juxta, & secundum are terms I understand not.) Every Truth of Christ hath the brightness of a star in its forehead; but of these stars, some differ from others in glory. Reader! thou shalt see here, a great deal of the poor creatures weakness, but his strength must be perfected in weakness, whose work it is to stay up the hearts of them that rely upon him. Search the Scriptures, see if these things be true which thou here meetest with; if they be, receive them for truth's sake, and use them as an handkerchief to wipe the tears from thine eyes. I have endeavoured neither to darken them with misty expressions, nor yet to paint them with beauteous vermilion-language: I had rather they should take thine heart, than thine ear, and be rather an object of thy meditation, than admiration. I remember that true speech of Hierom, in his Epist. ad Nepotianum, instructing him how to preach: Docente te in Ecclesiâ non clam●r populi sed gemitus suscitetur, lachrimae auditorum laudes tuae sint; Sermo Presbyteri scripturarum sale conditus sit. Nolo te declamatorem, & rabulam, garrulumque sine ratione; se● mysteriorum peritum, & Sacramentorum Dei tui eruditissimum. Verba volvere & celeritate dicendi apud imperitum vulgus admirationem sui facere, indoctorum hominum est. Nihil tam facile quam vilem plebeculam & indoctam, concione linguaeque volubilitate 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 quirks.] And he goes ●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 skilled in the Word, and Ordinances of God. In short (saith he) It is the trick of dunces, to rumble over words, and by their mere expressions, make people admire him: For there is nothing so easy, as to deceive a poor unlearned people, with a voluble tongue: for they, by how much the less they understand, by so much the more they admire. Thus he. And yet was not this the design of our old Cathedral, 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 Latin Fathers, in their common place book? A generation of the worst of men (Ministers of the Gospel I should lie 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 design is to make people admire them, To this end they preach, as if the days 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 hum, 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 styled opprobrium Evangelii. Thus saith the Lord unto the shepherds, 
Ezra 34. 2, 3.  Should not the shepherds feed the flock? woe be to you shepherds, that Feed yourselves then, that ●at the fat [of applause] and cloth yourselves with the wool [of admiration.] The diseased have ye 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 unnatural 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 witness, 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 plainness, know that I had rather displease thy taste, and teach thee to rectify thy palate, 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 nothingness, 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 Worthless Ambassador 
 of jesus 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 several Cases of Conscience which in the following Treatise are spoken to more fully or Collaterally, the Letter of which are noted with an Asterisk.  

Ser. I. 1. Whether it be necessary that humiliation should in a soul go before faith?  
Ser. II. 2. Whether I may refuse to believe, because I think I am not enough humbled? Comfort and direction for a soul under that affliction.  
Ser. III. 3. Whether I may refuse to believe, because I know not whether I am elected or no? How to satisfy a Christian under that affliction.  
Ser. IU. 4. Whether I may refuse to believe, because I am a great sinner, and as I think too, unworthy of mercy? How to satisfy a Christian under that affliction.  
Ser. V 5. Whether I may refuse to believe, upon a conceit that I have sinned the sin against the Holy-Ghost? How to ease a spirit under that burden.  
Ib. * 6. Whether every sin against knowledge, every denying of Christ, every hating our brethren's goodness, be this sin or no?  
Ser. VI 7. Whether a Christian may conclude he doth not believe, because he cannot act every act of faith?  
Ser. VII. 8. Whether true faith may consist with doubting, and how in the same soul?  
Ib. 9 Whether a Christian may conclude he hath not true faith, because for the present he is ignorant 1. in circumstantial 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 maintain 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 believer 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 own 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 rely upon Jesus Christ for salvation, and yet doubt whether he doth rely or no, and not know he relies, but be strongly conceited he doth not?  
* 15. Whether a Christian may truly rely upon Christ, and yet find an abatement sometimes of the strength of his reliance, and to his own thoughts, rely sometimes more sometimes less?  
* 16. Whether a Christian may truly rely upon Christ, and the promises, and yet not at all times find an equal reliance upon all the promises, but that he can at sometimes as he thinks, more adhere to some promises then other, and in general, better depend upon God's spiritual promises for grace and heaven, than his promises made to us for sufficiency for this life?  
Ser. X. 17. Whether a believer may not hang tremblingly upon the promises, and yet hang truly upon them, what things may cause a trembling faith in the soul sometimes?  
18. Whether a Christian may not truly believe, and yet not be able at all times, fully and truly to appropriate the promises of Jesus Christ, to himself in particular?  
19 Whether the true believer may apply particular promises?  
20. Whether the true believer at sometimes may not be unable to apply temporal promises, when, and why?  
21. Whether a true believer, at sometimes may not be unable particularly to apply spiritual promises, if they be conditional?  
22. Whether the true believer at sometimes may not be unable to apply spiritual promises, though absolute?  
Ser. XI. 23. What things must be wrought in that soul, that by a particular application of faith lays hold upon any promise?  
24. Whether, and how a Christian may, and aught to apply all the promises, so as to bring them as salves to his particular sores.  
25. Whether Conditional promises, suppose that I must fulfil the conditions before I apply them?  
Ser. XII. 26. Whether a Christian may not have saving faith, yet no assurance?  
27. Whether, and how persuasion comes into justifying faith, and is necessary to every true faith?  
28. Whether a Christian may conclude he hath had faith of assurance, or hath, if it be weak, and inconstant in degrees?  
* 29. Whether assurance, when lost, may be recovered again?  
Ser. XIII. 30. Whether it be a sufficient ground for me to conclude I have no faith, if I think I do not feel the strength of God carrying me out to those duties which I should do, and graces which I should act?  
31. Whether any Christian feels strength always alike, and what causes there may be of his not feeling God's strength always alike acting in his soul?  
32. What a Christian ought to do when he doth not feel the strength of God, enlivening him and enabling him to act spiritual duties?  
Ser. XIV. 33. Whether, and how a Christian may know whether those doubts which arise in his soul, be such as a true believer hath, or no, better than such as unbelievers and reprobates have?  
34. Whether the principle of doubting in the believer, be unbelief or infirmity?    

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 weakness 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. Christian's condition here is inconstant. Ib.  
3. Corruptions renew daily. Ib.    
3. Reasons of the 2. branch, Why the true Believer will be sensible of his weaknesses: Because, 

1. He is always laying his heart to his eye. p. 6  
2. He is always 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 arrows at perfection. Ib.  
3. He knows the more he hath of faith, the more he hath of Christ. Ib.    
Uses. 1. To comfort weak 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 weak faith. p. 10  
What we must do to remove scruples that hinder faith. p. 11  
What are the causes why many conceive they ought not to believe. Ib. 

1. Cause. The too irregular eyeing of preparatory qualifications, they think they are not enough humbled. Ib.  
The question disputed, Whether faith goes before repentance, or repentance before faith? p. 12, 13, 14, 15, etc.    
The terms opened, and the question rightly stated. p. 12, 13  
Six things granted to them that hold the Negative, and the question again 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 Shepherds answer to those examples. p. 24, 25   

SERM. II. CHAP. II.  
HOw to comfort the soul under that trouble: I am not enough humbled.  
The complaint. p. 26  
Something spoken by way of premise. p. 27, 28, 29  
Several considerations to comfort the soul 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 deal in humbling souls. Ib.  
What souls God ordinarily humbles deeply, and yet how various his deal with them are. p. 30, 31, 32  
3. Consid. If the end be wrought we need not trouble ourselves about the means. p▪ 33  
2 Ends of Humiliation. 

To make sin bitter and loathsome. p. 33, 34  
To put the soul in a capacity of believing. p. 35    
5 Notes of Doctor Sibbs, to know when humiliation is sufficient. 34  
A 3d end of humiliation, is to enhance 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 than 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 dispensations of grace. p. 46  
In his promises. Ib.    
Consider to what manner of sinners God hath dispensed out his grace. Ib.  
2 Things to be gathered from the Holy-Ghosts various expression of the work of humiliation in the Saints. p. 47  
3 Notes concerning the promises. p. 48, 49  
1. The promises require no more of us than they engage God for to us.  
2. No promises are made to the measure of humiliation, but to the thing. p. 49  
3. God's original promises of first Grace and humiliation, are absolute, not conditional. p. 49  
2. Direction, By the nature of humiliation. p. 50  
The Nature of humiliation may be considered in its 

1. Original. 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  
Means to get our hearts more humbled. p. 52  
3. Means given by Master Shepheard. Ib.  
Several directions given by Doctor Preston in this case. Ib.  
3. Directions given in this case. p. 53  
1. Consider the nature of thy sin, 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 satisfy such Christians as think they ought not to believe, because they do not know they are elected.  
The Complaint of the troubled soul. 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 heal conscience, by lying charms. Ib.  
8. Considerations propounded for souls thus troubled. p. 58, 59, etc.  
1. Consid. Faith is not an apprehension of particular Election, but an application of general promises. p. 59, 60, 61, 62  
2. Consid. That thy faith only can discover to thee thy Election. p. 62  
The Covenant is only showed by God to his Saints. p. 62, 63  
3. Consider the phrase of Scripture, expounding how our Election may be made known to us. p. 63  
4. Thou hast no ground to conclude against thy Election, but thy unbelief. 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 perplex ourselves, so we call God's wisdom in question a ways, and slander the charters of free grace. p. 67  
7. If we will believe, God's 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. IU.  
HOw to comfort poor souls that dare not believe because of their unworthiness, in respect of their many and great sins.  
7. Considerations to comfort the soul under this affliction. p. 72, 73, etc.  
1. God's grace is full enough of height, 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 eagerness in Christ's will to save the greatest sinners. p. 77, 75  
Christ's eagerness to save sinners, proved by 12 particulars. p. 77, 78, 79  
1. He speaks. 2. He swears. 3. He pleads. 4. He expostulates with us upon denials. 5. He appeals. 6. He wishes. 7. He professeth he knows not how to destroy them. 8. He weeps. 9 He invites. 10. He comes from heaven to earth on this errand. 11. He dies for great sinners. 12. He sends messengers to treat and parley 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 than 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 attain his design [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 persuaded to turn. Ib.    
The whole case concluded with a story out of Eusebius. p. 86, 87   

SERM. V CHAP. V  
HOw to satisfy a soul, doubting that it hath sinned the sin 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 sin against the Holy-Ghost. 90. 2. It is unpardonable. 91. 3. Elect one's cannot commit it. p. 91  
This scruple proceeds from ignorance. p. 91, 92  
12. Considerations, tending to comfort the soul under this wound, and to inform us concerning the nature of this sin. p. 92, 93, 94▪ 95, etc.  
1▪ Consid. None could ever tell what this sin 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 sin 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 settled sin of our own, 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 denial 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 denial of truth is an ingredient into this sin. Ib.  
6. Consid. Every envy at, and hatred of our brethren and their goodness, 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 joined with a total falling away from the truth, Religion, and profession of Jesus Christ. Ib.  
8. Consid. Others would complain of it as well as thyself if thou hadst sinned this sin. p. 101  
9 Consid. Thy complaining and grieving for it, is a sign thou art not guilty of it. Ib.  
10. Consid. The sin against the Holy-Ghost is not unpardonable in respect of God's mercy, or its greatness. 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 thyself to have sinned this sin (if thou hast sinned it) before thy dying hour. Ib.  
The conclusion of the Case: With a general description of the sin against the Holy-Ghost. p. 104, 105   

SERM. VI CHAP. VI  
HOw to satisfy such poor souls as are conceited they do not believe when they indeed do.  
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 soul 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 steadfast. 2. Impartial. 3. Clear. p. 110, 111  
What manner of assent wicked wretches give to God's Word. p. 112  
It is a ravished 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 work of justifying faith. p. 116  
The third act of faith is Full Persuasion, 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 special justifying faith. p. 118  
How fare persuasion comes into justifying faith.  
1. There is a difference betwixt a persuasion and a full persuasion. Ib.  
2. There is a difference betwixt a persuasion relating to the present, and a persuasion relating to the future.  
5▪ Conclusions from the premises to comfort a soul under this trouble. Ib.   

SERM. VII. CHAP. VII.  
HOw to satisfy 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 soul. p. 123  
5▪ Arguments of Master rutherford's, to prove that faith may consist with doubtings. p. 124, 125   

CHAP. VIII.  
What doubtings and weaknesses in respect of Knowledge may consist in a truly believing soul with true faith.  
The complaint stated. p. 126  
It is happy for the soul to complain it knows nothing. Ib.  
Six conclusions showing, what ignorance may be in a true believing soul. p. 126, 127, 128, etc.  
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 known, 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 circumstantial 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 fare ignorant in those fundamentals that are necessary to be known, that he cannot make them out, and yet be a true believer. p. 132  
6. A Christian may be so fare ignorant in substantials, that he 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 He must not deny nor revile the truth which he doth not as yet know. p. 133, 134, 135   

SERM. VIII. CHAP. IX.  
What doubts and weaknesses may consist with true faith in a gracious soul in respect to assent.  
The Complaint stated. p. 136  
5 Considerations to comfort the soul in several complaints concerning the weakness of its assent. p. 136, 137, 138, etc.  
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 Atheistical 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. Weakness. 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 ways 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 clear 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 soul, 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 do not as they conceive constantly rely, or cannot find an equal reliance upon all the promises. p. 156  
Several conclusions and considerations to comfort the soul 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 weakness, 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 etc.  
1. Cause. The remains of natural blindness. p. 162  
2. Cause. The Devils temptations. p. 163  
3. Cause. The misgiving, and suspicious nature of Christians. Ib.  
4. Cause. Mists of Melancholy clouding the soul's eye. p. 164  
5. Cause. A Christians wilfulness, 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 equal 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 apparent 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 fails, are harder to be relied on then promises merely relating to the soul. p. 167, 168  
2. The soul may have more cause to fear Gods fulfilling of promises for this life, than it hath or can have to fear the fulfilling of promises for eternal 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  
Several causes of a believers trembling sometimes. p. 173, 174, etc.  
1. Cause. The deep apprehension of their misery proceeding. p. 173  
2. Cause. The holds that have already deceived the soul. 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 God's love, which only can keep the soul 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 thyself. p. 180  
Several 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, Temporal, Spiritual, Absolute, Conditional. p. 180, 181  
1. Temporal promises made to particular Persons and Kingdoms must not be appropriated; they are cancelled bonds. p. 184  
2. We may truly appropriate Spiritual promises, though we cannot for the present particularly apply temporal & bodily promises. p. 185, 186  
What promises are absolute, what conditional. 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 soul's 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 temporal promises. Ib.  
Certain such times expressed: 

p. 184, 185.  
1. A time of extreme want, and penury.  
2. In the dark 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 spiritual promises not to be able to believe with a special faith the promises for this life at any time. p. 185  
3. Conc. For those that are conditional promises in dark times the soul 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 dark times, the truly believing soul, 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 soul to be able to rest upon any promise as its peculiar portion. p. 188, 189   

SERM. XI.  
A Progress in the former subject.  
Three things requisite to be found in that soul 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 soul. 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. General 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 spiritual and soul mercies, we may still apply to the present Church (though not the same) and any member thereof. p. 193  
3. Things to confirm this.  
1. God is immutable. p. 194  
2. The promises were made to them, not as such and such people, but as God's people. Ib.  
3. The promises were made to Christ, and the covenant (of which they are branches) were made to him and his heirs. p. 195  
Many reasons of Master S. Rutherford, to prove that the promises, and the covenant was originally made to Christ personal, not Christ mystical. p. 195, 196  
Master rutherford's 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.  
Conditional promises require not that we should fulfil the conditions required. p. 197, 198, 199  
The 2d. thing required to make the soul particularly apply the promises, viz. A clear understanding in the soul of its own condition. p. 200, 201  
The 3d thing required to make the soul particularly apply the promises is a constant wonderful working of the power of God upon the soul. p. 202  
This may be sometimes more, sometimes less, p▪ 202, 203   

SERM. XII. CHAP. XII.  
COncerning those weaknesses that may in a gracious soul accompany the bighest act of faith, viz. Assurance; and how to satisfy the soul that scruples its faith, because it cannot be assured at all, or if at all, yet weakly, and inconstantly.  
Several Conclusions to comfort the soul 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 fare persuasion comes into justifying faith. p. 206, 207, 208  
The 2 former distinctions concerning persuasion repeated and enlarged. Ib.  
Master Burges his 3 Reasons why our sins are not actually and formally pardoned from eternity, but only when we believe. p. 209  
A fourth reason added to his. p. 209  
The 4 formerly mentioned conclusions concerning persuasion again 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 aught to be looked after.  
2. It is as false that Antinomians say, that there is no true faith without a fullness of persuasion.  
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 immediately after a desertion. In desertions ordinarily it is none, or but weak. p. 217  
2. Ordinarily it is very high when his Saints are in greatest distresses, called to suffer Martyrdom, etc. p. 218, 219  
3d. Concl. Thou mayest have had, and again have a true assurance and full persuasion, though thou for the present haste none at all. p. 219, 220   

SERM. XIII. CHAP. XIII.  
HOw to comfort that soul that conceives it hath not true faith, because it doth not feel God's 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, etc.  
1. Consid. Not-feeling doth not argue a not-being. p. 223  
2d. Consid. The truth of God's 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 feels strength always alike, nor hath cause to do it. p. 239  
That of God to the soul which is not seen is always alike; That which is seen not so. Ib.  
Causes why God is not felt always alike in the soul. p. 240  
1. Cause. His soft go sometimes in the cause. Ib.  
2. To try whether a Christian can stand alone upon the true legs of faith, without the wooden legs of sense, Ib.  
3. The soul may be benumbed and have lost its feeling. Ib.  
5. Consid. God's strength may then be seen in thee when it is not seen or felt by thee. p. 241, 242  
6. Consid. It is no argument to warrant thee not to believe, because thou dost not feel God carrying thee out by his arms of strength, in such a manner, to spiritual duties; and to the acts of spiritual 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 freewill. Ib.  
5▪ Directions teaching Christians what to do under this Affliction. p. 244  
1. Direct. Find out the cause and remove it. Ib.  
2. Causes may be.  
1. God's 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 wilfulness may be the cause. These causes must be removed. 1. Faith. 2. Loving. Expectations. 3. Repentance, etc.  
2. Direct. Wait forfeeling. p. 244  
3▪ Direct. Learn to live, without bread, on God's 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 stomach. p. 245  
5 Reasons of Master rutherford's, why we ought to perform 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 soul.  
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; unbelief 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  
Several occasions of doubting in God's 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 himself: 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 pass, 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 God's servants these five effects.  
1. A complaining unto God. p. 263  
2. A craving satisfaction from God. p. 264  
3. A striving against them. Ib.  
4. A waiting for God. Ib.  
5. A closer walking with, and adhering unto God. p. 264, 265    
LUKE 17. 5. And the Apostles said unto him, Lord increase our faith. 

WHen the Jailor fell down at the Apostles feet, Acts 16. 30. and said, What shall I do to be saved? The Apostle answers, Believe in the Lord jesus Christ, and thou shall be saved. When Ruler feared, Christ saith, Be not afraid, only believe, Mar. 5. 36. When the poor man came for mercy for his son, Mark 9 32. Christ's tells him, If he could believe, all things were possible to him: When we pray, if we can but believe, we shall receive, we shall surely not fail. Many glorious things are spoken of this mother of graces, that faith seems to be the whole duty of man.  
Demosthenes was asked, how many things were necessary for an Orator, he answers three; First, action, secondly, action, thirdly, action; meaning, action was more than all: And when a certain Prince asked a great Commander, what was necessary for War; He answers him three things, money, money, money; meaning, that that is the ligaments and nerves of War. And truly, if any should ask me, what is the unum necessarium, the one thing necessary for a Christian, I would say, faith; if he should ask me again, I would say, faith; if the third time, still I should say, believe: To the first, pray for ●aith; to the second, use faith; to the third grow and increase in faith. Faith and believing, is the whole duty of a Christian, in a safe sense; for it supposeth humiliation, and it commandeth newness of life. Preparatory qualifications are but faiths harbingers, to prepare a room for faith; and the works of sanctification are but faith's retinue, fed from Faith's table, and accordingly maintained as Faith is more or less strong, and able to maintain them. This hath made the Devil more beleaguer the castle of Faith, than all the other petty holds (comparatively) that christian maintaineth against him: That as the King of Aram, 1 King. 22. 31. said to his thirty and two Captains over his chariots; Fight neither with small or great, save only against the King of Israel; so the Devil seems to make it his great design to fight, and to have given it as his sole or chiefest injunction, to the Captains of his Chariots, to all his forces, and all his instruments, to fight neither with small nor great, but only against the King of graces the Christians Faith. Now all of Faith is, First, either the Doctrine of Faith; Or secondly, the practice of Faith; The Devil hath mustered his forces against both; first, against the Doctrine of Faith. It is a note of Chemnitius (as learned an observer of heretics and heresies, as any) that there have been more dangerous heresies about the Doctrine of Faith, than any one Doctrine in Christian Religion: He knows dirt in the fountain, will pollute the streams. Secondly, Nor hath he less, but indeed far more malice against the practice of Faith; he understands well enough, that it is not knowing and having but acting Faith, that doth the Christian good. This makes him do what he can, to persuade the soul to rest in a false faith, and hinder the soul from beginning to act a true Faith, or darken the souls sense of Faith; or if all will not do, yet he will turn every stone to hinder the growth, and increase of Faith; that every Christian had need with the Apostles here pray, Lord increase our Faith. The occasion of these words, is an hard lesson, that christ had been teaching his Disciples, ver. 3. 4. concerning forgiving injuries, they must forgive four times in a day; upon this the Apostles say unto the Lord, increase our Faith. The words are a prayer, in which you may observe, 

1. The Supplicants, the Apostles.  
2. The Supplicated, the Lord.  
3. The Supplication, increase our Faith.    
We may consider the prayer, either in itself, absolutely, or with the former words, relatively: Relatively, and so we may learn this Doctrine,  
First, That hard duties and strength to them, must be done and got by prayer from God. 2. Mark what they pray for, as the means to convey strength into their souls to this duty, That is Faith: note,  
Secondly, That Faith in the soul, is that which quickens and instrumentally strengtheneth the soul to difficult duties of obedience, and especially to this duty of forgiving injuries.  
Thirdly, If we consider the words in themselves absolutely, as a prayer, we may not these things.  
1. That even the Apostles had need pray: they are not got beyond prayer the best of Christians are under the duty of prayer.  
2. They say to the Lord, All our prayer ought to be directed to God.  
3. The prayer itself is, Lord increase our Faith, for an increase of Faith; in it we have something suggested and implied, and that is, That they were sensible their faith was weak: The best of Christians are and aught to be sensible, as of their imperfection in all graces, so especially of the gra●e of Faith. 2. We have something here expressed, they pray for an increase of Faith: First, they pray to God [to the Lord] It is God only that can increase christian's Faith: they pray for it, The way for us to have our Faith increased from God, is to pray to him.  
Lastly, the Apostles pray, Lord increase our Faith. It is the duty, not only of the weakest, but even of the strongest Christians, as to be sensible of weakness, so to labour and pray for the increase of their Faith. I intent not to handle all these in their order, but to pick out one of them, be build a large discourse upon: I shall pitch upon the eighth.  
The Apostles praying for their increase of Faith, argued their sense of the weakness and imperfection of their Faith.  
The Doctrine is this: 
Doctr.  That as the best of Christians have weakness and imperfection in their Faith, and it is their nature to be sensible of it, yea and their duty 〈◊〉, so it is also their duty to labour and strive against it. This I might make good from Scripture, from several places in the several Branches.  
1. They may have weakness and imperfection in their Faith, Mat. 6. 30. ca 8. 26. ca 14. 31. in all which places, Jesus Christ, checks even those which were his Disciples, for their little Faith; and yet in checking them for little Faith, he acknowledgeth they had some Faith. So,  
2. For the second Branch, it were easy to prove, that the child of God will be sensible of the weakness of its grace, especially this grace of Faith; take but one instance of it, Mar. 9 24. Lord I believe, help my unbelief, and so 1 Cor. 13. 9 12.  
And for the third Branch, that they will labour and strive against it, he prayed, Lord help my unbelief, Mar. 9 24. The Apostles pray, Lord increase our Faith; to which we may add that known place, Phil. 3. 13. I count not myself that I have attained to it, but one thing I do, I forget that which is behind, and endeavour myself to that which is before, etc. Besides, the experience of the children of God is abundant proof, for every particular. I might also give many reasons: First, why the Faith of God's children is weak. As,  
First, Because the state of mortality is imperfect, 1 Cor. 13. 9, 10, 11, 12.  
Secondly, Because of the inconstant condition of a gracious heart h●●e: It is not always high water, or full moon, in a gracious heart; the sun will be in the eclipse sometime, and the moon in the wane. Now we ordinarily believe by sight, it is an hard thing to make Faith outrun the eye, Ye have seen (faith Christ) therefore you believe, Joh. 20.  
Thirdly, Another cause may be the multitude of our renewing corruptions: The bowl of Faith runs nimbly, if the ground of the soul be even, but so long as the ground that it runs on is rugged, we must expect Faith should meet with rubs, and be a short cast sometimes, and sometimes more home. Doubts and fears are rubs in the way of Faith, and all Christians know, that they are the creatures of mortality, and the attendants of corruption. There is a great deal of reason you see, why the Apostles Faith should be weak, In many things we sin all, and the more we sin, the less we believe.  
There is much reason too may be given, why the weak (if true) believer should be sensible of his weakness. As,  
First, If we consider, that it is his work to be constantly laying his heart to his eye: The workman, by laying the timber to his eye, often sees, how far it differs from the square; the Christian, by laying his heart to his eye, sees the crookedness of it, and how much it wants, and the irregularity in the best Christian in not so little, but the examining eye will discover it easily.  
Secondly, If we consider, that as the believer lays his heart to his eye often, so he lays the square to his heart always: The Carpenter's eye may deceive him, if he thinks it doth, he lays the square to it, and that mends the error of his eye; The square of a Christian is God's Word, the Christian lays it to his heart, considering how much faith that requires, and discovering how much disagreement there is between his heart and that, Psal. 119. 105. Thy word is a light to my feet, and a lantern to my paths, Psal. 19 11. By the judgement of the Lord, David was made circumspect. And,  
Thirdly, if we consider that the Christian is not self-opinionated: He cares not for false glasses, and is more apt to behold his graces in a diminishing then a multiplying glass; the sincere Christian concerning himself, is as ready to miscall a mountain a molehill, as the hypocrite is to misjudge every molehill a mountain; almost as ready to miscall his good evil, as the other to nickname his evil good.  
And for the third Branch of the Doctrine, That as it is the duty of Christians to be sensible and groan under the defect of Faith, so it is their duty (and they will) not stand still but strive and pray for an increase of it, Much reason might be given for that too: As,  
First, From the nature of the spirit of God that worketh and dwelleth in them: Faith is the spirits work, 1 Cor. 12. 9 Flesh and blood never revealed it. Now the spirit is a quickening spirit, 1 Pet. 3. 18. It is life, Rom. 8. 10.  
Now where there is a principle of life, there will be growth: It is a working spirit, that phrase we have often, The spirit which worketh in you, etc. Now the spirits work is not to undo what it hath done, but to work further and more.  
Secondly, If we consider The end of the Christian in the acting of all his graces, Phil. 3. 13. The Apostle expresseth it fully: Perfection is his butt, he knows he must draw his bow with all his strength, and his arrow to the head, if he means to reach the butt, and he shall not hit it neither. The Christians voice is, Heb. 6. 1. Let us go unto perfection. It is the hypocrite sets himself bounds in Religion, and says hither will I go and no further. And to add no more,  
Thirdly, The Christian knows, that the more he hath of Faith, the more he hath of Christ: he knows that there is a depth of sweetness in Christ, that can never be ●adomed; something more to be understood when he understands as much as he can of him; when the soul hath as much as its narrow hand can grasp of him, whole Christ is too big to be enclosed in mortal arms: Now the soul knows that Faith is the hand must squeeze that essence of sweetness, the arm that must clasp him, and he knows that the longer his arm of Faith is, the more he shall grasp of him, though he shall never be able to comprehend immeasurable Christ, Eph. 3. 16, 17, 18. This makes him always complain of his dwarfishnesse, that his hand of Faith is not big enough, and his arm of Faith is not long enough, he cannot get in so much of Christ into his soul as he would do; this makes him pray for an increase of Faith, and so often complain of the shortness of his arm, he cannot believe as he would: This makes him say with our Apostle here Lord increase my Faith.  
I come now to the application: and here is matter of Consolation and Exhortation.  
For all Christians, 
1. Cons.  especially those that are most sensible of the weakness of their Faith. There have been and are more dwarves besides thee Christian; Perfection is a white was never hit, the best archers come an handful short. It is indeed the mark at which every one ought to level his arrows, but all the souls of Christians, like the arrows of jonathan, have flown, some over into glory, some short, some on this hand, some on that, none hath hit the mark. Be of good comfort Christian, weak Faith is Faith, little ones are true children of the Father, that casts none away that comes (though creeping) to him: Heaven hath room for babes as well as men. A child may pull the latch of heaven's door, and go in, and be welcome to the knee of the King of Glory, to the bosom of him, Isai. 40. 11. Who feeds his flock like a shepherd, and carries the lambs in his bosom. Jesus Christ hath his arms full of tender sucking lambs, or at least, that were so upon the earth. The youngest Christian, if he be an heir, is of age to take up his land in heaven, nonage is no bar. The Garden of God hath more slips then old stocks in it, now indeed they are become stocks, but here they were but tender slips while Christ took them up out of the land of grace and transplanted them. But,  
Secondly, 
Ephor.  Is it so, that the best of Christians have but a weak Faith, in comparison of that perfection we ought to aspire to, and that it is the duty of Christians to be sensible of it, and pray, and strive against it? Let us all then look upon it as our duty; Let us pray, Lord increase our Faith; Let us strive after that we shall never attain to, even perfection, Heb. 6. 1.  
Now here many directions might be given.  
The first I will give shall be to remove those things which hinder the growth of it, as scruples, cavillings, etc. From hence shall I take my rise, for a subject which with the blessing of God I do intent for some time to insist upon, to satisfy the souls of some poor Christians, in those scruples which may perplex them, touching this grace of Faith.  
The removing of which, will not a little conduce to the increasing of this grace in their souls: I will begin with the first. And here though I spend many Sermons, I trust I shall not be tedious, having intended to make it my work, in these Lectures to satisfy doubting Christians in cases of conscience, and to begin with those which concern this radical grace at which the Devil bends so much of his force and malice.  
Therefore wouldst thou grow in Faith, 
Direct. 1.  remove those scruples which hinder the beginning and progress of Faith in thy soul.  
There are two notes of a weak Faith, in a gracious soul. 

1. A sense of no Faith.  
2. A fear of a false Faith.    
First, A sense of no Faith. Many a soul doth believe, that persuades itself it neither doth nor aught to believe; you shall often meet with Christians, and especially in the beginning of their conversion, that will cry out, O they cannot believe, nay what have they to do to believe? Faith were but a presumption in their soul if they could hatch it up: Or if not so,  
Secondly, Yet you cannot make them think that they do believe, no, Faith and they are strangers, etc.  
Now as it is in the diseases of the body, the cure is scarce wrought until the cause be first discovered and removed; so it is likewise in the troubles and disquietments of the soul, we shall scarce be able to remove them out of the souls way, unless we first find how they came there, and if we can but truly understand the cause we shall easily remove the effect.  
In general, we must know these complaints are to be understood concerning the Acts of Faith. I dare not, or cannot, or do not [believe] that is, apprehend and apply, and rest upon Christ as my Saviour. We speak not of Faith as it is an infused habit, and the gift of God to us, but as it is an inherent grace, and operative in us. Now than we will, 

1. Inquire what the causes of such complaints in gracious souls may be.  
2. We will consider, how to satisfy the soul in such troubles and scruples.    
For the first complaint, I cannot, I dare not rest upon Christ and believe in him: There are many causes of it which I shall speak to.  
One ordinary cause of it is, 
Scrap. 1.  The souls to much eyeing of preparatory qualifications. I do not say the souls eyeing, but the souls too much eyeing of them.  
Hence it is, that if you ask a poor soul under that trouble, what's the reason thou darest not rest thyself upon Christ? Faith is a precious flower, that grows as well in the poorest beggars, as the greatest Princes, garden: The meanest arm may as boldly lean on Christ's shoulder, as that which is gayed with goldlace. Alas (saith such a poor soul) God's justice proceeds according to method: First, he useth to pull down, and then to exalt; First, to lay the soul low licking the dust, then to say to it, I am thy salvation. Alas, I was never enough humbled! I never saw hell yet; would God rend my heart in pieces, I could believe he would bind it up; would he humble me, etc.  
Now in order to the satisfaction of a soul under this trouble it would be first enquired,  

1. Whether humiliation goeth before Faith, or no.  
2. If it doth, what may comfort a soul under this affliction of spirit, and what it ought to do in relation to its peace.   
For the first, it is a question variously tossed, and determined, understood, and concluded in these times, in which God hath cast our lot; some utterly denying any such work, some too eagerly contending for measure, some limiting Gods deal, others misinterpreting, if not wilfully mistaking, the terms. It will not therefore I trust be a lost labour, first, to inquire the truth of that question, which is ordinarily thus termed.  
Quest. Whether Faith goeth before Repentance, or Repentance before Faith.  
Now for the fuller determination of it, I shall first explain the terms, Then conclude the truth, and prove it by Scripture and Reason, And lastly, answer those Objections ordinarily made against it.  
First, I will spend a little time to open the terms, which (when rightly explained) I am confident will put the question out of question, to those Christians that have any experience of the Lords deal: for the ambiguity of every term, hath only darkened the clearness of this truth.  
First, let us understand what is meant by Faith, both in the kind, and in the act. There are divers kinds, and divers acts of Faith. There is an historical Faith, which consists only in the knowledge and assent to the truth of an History, There is a Faith of miracles, There is a temporary Faith, and there is a true justifying Faith. The question is only to be understood of the latter, which hath also several Acts. First, 〈◊〉: Secondly, Reliance: Thirdly, Persuasion. The question is to be understood of the second Act, Whether God gives the soul power, comfortably and truly, to rely upon Christ, and the promises for salvation, before he hath wrought repentance in the soul.  
Secondly, the term Repentance, is subject to ambiguity too. Repentance is sometimes taken largely for the whole work of conversion, and so Godly sorrow is an effect of it; sometimes strictly; and when we speak of Repentance in the question, we only understand the first parts of it, consisting in conviction, contrition, and humiliation, by which the soul is carried out into a loathing of itself, both for its sins, and in its righteousness: And the question is, Whether God doth not work in a soul, a sorrow of heart and loathing of itself for sin, before the soul hath power to rest upon Christ, for salvation, and rely upon him as its Saviour.  
Lastly, we must safely understand what is also meant by going before: First, we do not understand [by going before] a precedency in God's hidden operation; he at once infuseth the habits of grace into the soul: But secondly, by going before, we understand a going before in a gracious Act, and in a comfortable apprehension. Neither farther is the question to be understood, as if we thought Humiliation went before Faith, as a work wrought by our own strength. We acknowledge Humiliation to be a work of God's special grace in the soul. And the question is plainly thus,  
Whether God ordinarily gives a poor soul power to act Faith, by relying upon Christ, and the promises of life and salvation, before, in some measure, he hath brought the soul to be sensible of its lost and undone condition?  
We say he doth not.  
We will grant to our Brethren that are unsatisfied concerning this truth,  
First, That a man must believe, before he can mourn: But how? not by any saving act of justifying Faith. He must believe there is a sin-pardoning Saviour, that hath fullness and freeness of mercy, and enough in his fullness for him; and that, though he hath sinned, yet there is hope in Israel concerning this thing. Then he puts his mouth in the dust, if so be there may be hope.  
Secondly, we will easily grant, that a man must have saving and justifying Faith, before the work of repentance and humiliation will be perfect in his soul: As we maintain it to be a precedent work, so we deny it not to be a subsequent effect.  
Thirdly, we will grant, that it is not a work to be done by our own strength, it is God's work, only our dispute is concerning Gods usual order in working. The same spirit that works a power in the soul of dependence upon Christ, takes also away the heart of stone, and gives an heart of flesh.  
Fourthly, we will grant, that the habits of these graces are both together in the soul. We only question which God gives the soul power to act first.  
Fiftly, We dispute not concerning the measure, but concerning the thing. We do not question, whether the soul must be thus far, or thus much, or thus long humbled, before God will give it power to act Faith, by a comfortable reliance on Christ. We only say it must be humbled.  
Sixtly, We do not limit the workings of God, and say it is so necessary on God's part, that he cannot give the soul power comfortably to apply Christ and the promises: but we say, it is not his usual course and ordinary may of dispensing grace, to do it. Yet his deal are various, he works not alike to all; he may, and sometimes doth go out of his beaten road. The question is not concerning a necessity on God's part, but only concerning a necessity on our part; not concerning his miraculous power, but his gracious will; nor concerning any extraordinary operation, but concerning his ordinary way of dispensations. This is the question truly stated, which I shall endeavour to maintain as a truth of God, in this following position.  
That God in his ordinary way of dispensations of special Grace, 
The question 〈◊〉 stated.  doth not give a poor soul power to apprehend Christ, as its Saviour, 
The Negative part maintained.  and accordingly to rest and rely upon him for salvation, before in some measure or other he hath brought such a soul to be sensible of its lost condition by Nature, and humbled it for its going a●●ray from him.  
This I shall labour to make good, From Reason, Scripture, and Experience; and clear from those Objections, and Arguments, brought against it.  
First, The soul cannot come into Christ, till it be gone out of itself, nor can the soul know that Christ is come into it, till is knows it is gone out of itself. The reason of the latter is plain, for it is impossible the soul should know that to be which cannot be. But Christ cannot come into a full soul. Now the soul is not gone out of itself, not will it go out of itself, till it see the danger of continuing in itself; this danger works fear, this fear sorrow, and this sorrow is humiliation.  
Secondly, Christ will only come into such a soul, and give such a soul power to rest, and rely upon, and comfortably to apprehend him, as will prise him. But till the soul be humbled, it will never prise Christ. For the first, that Christ will only come into such a soul as hungers and thirsts after him, it is plain by the many promises made to such. But that soul that is not emptied of itself, it is impossible but it should loath Christ, according to that of the wise man, Prov. 27. 7. The full soul loatheth the honey comb. The Apostle saith, To you that believe he is precious. If Christ be not precious to the soul, the soul doth not, will not, cannot, believe in him. Now so long as sin is sweet, and lust sweet, how shall Christ be sweet to the soul? Is Christ and sin both of a taste, think we? What fellowship hath light with darkness? (saith the Apostle) If Christ be precious to them that believe, then certainly sin must be bitter to them that believe, if light and darkness be contrary as the Apostle speaks. But Christ is precious to them that believe.  
Thirdly, That soul can never be willing to rest upon Christ, that is not willing to leave sin, for sin and Christ are contrary: and it is impossible for a man to please his lusts and Christ too, You cannot serve God and mammon. Now it is impossible that the soul ever should leave sin (which is natural unto it) and embrace Christ, (whose goodness and sweenesse something more than nature, more than flesh and blood must reveal) before it be convinced, that sin is vile and bitter. A reasonable creature is acted by reasonable principles. Nabal could say, Shall I take my bread, and my water, and my flesh, that I have killed, for my shearers, and give it unto men whom I know not what they be. Who is David? and who is the son of Jesse? (saith he) The figtree in jothams' parable saith, Shall I forsake my sweetness and my good fruit? and go to be promoted over the trees. So saith a poor soul when it is proud, who is Christ? and who is the Son of God that I should leave all? Sacrifice my lust and my corruptions unto him? What! (saith the proud sinner) shall I forsake my sweet lust and sweet corruptions, to yield to Christ? The soul must be convinced that sin is evil, yea, and the greatest evil, or it will never embrace good. Now it is impossible that the soul should be really convinced, that sin is the greatest evil, and God the greatest good, but the soul will be grieved, that it hath forsaken the fountain of living waters, the greatest good, to cleave to the greatest of evils. But why should I dive into the dispensations of God, by the bucket of reason? Let us see what Scripture and experiences of the Saints of God, recorded in Scripture, tell us, Mat. 21. 32. And ye when you had seen it, repent not afterward that you might believe: A learned and pious commentator [Zuinglius] hath this note upon this Text, Grace and mercy exhibited to the world in Christ, is not esteemed by those who do not feel their sins and grieve for them. Christ complains in the Text, that they would not repent that they might believe, not that they would not believe that they might repent. Will you know to whom the promises are made, for whom Christ comes, and to whom he comes. 
Isa. 55. 1.  He came to seek that which was lost. He came not to call the righteous, 
Mat. 5. ●, 4, 6. and 11. 22.  but sinners to repentance. He is a Physician, and he tells us, The whole need not the Physician, but the sick. 
Rev. 21. 6.  He hath told you, that He fills the hungry with good things, 
Mat. 9 12.  but the rich he sends empty away. He hath pronounced them Blessed that mourn, 
Luk. 19 10. and 15. 4. 6.  for they shall be comforted, that are poor in spirit, for their is the Kingdom God; that Go out weeping, 
Mat. ●5. 24  and carring precious seed, 
Psal. 126. 6.  for they shall return rejoicing, and bring their sheaves with them. Now certainly, if Christ Jesus only came into the world for such, and none can have any assurance that Christ came to save him, till he hath disclaimed his own righteousness, and is convinced he is a miserable lost creature, Surely than they cannot believe before, for Faith is the uniting grace that knits the soul to Jesus Christ.  
Secondly, If the promises only belong to such as hunger and thirst, as are weary and heavy laden, and do not belong to them before they are so, then certainly they cannot believe before they are weary and heavy laden. For the same instant that the soul believes, and is married to Christ, the same instant are the promises entailed to the soul, being its proper jointure, Gal. 3. 22. Eph. 1. 13.  
Thirdly, If the blessing only belong to such, surely they must be such before they can act Faith, or else a believer may be in the state of condemation, and under the curse. But to such is the blessng pronounced, Mat. 5. 3, 4, 6.  
Infinite Arguments might be drawn from Scripture: Shall we see a little experience. Let us search out God's ordinary deal, to whom hath he revealed himself in any comfortable apprehension? what believers can we find in Scripture, who in coming to Christ had not their feet dipped in bitter waters? Shall we take that troop of converts at Peter's Sermon? Act. 2. 37. They were pricked in their heart, and said unto Peter and to the rest of the Apostles, Men, and brethren, what shall we do? O lost undone creatures? what shall we do? Act. 16. 29. The Jailor came trembling before Paul and Silas, and fell down at their feet, and said, sirs! what must I do to be saved. Take the great convert Paul, Act. 9 what astonishing sorrow was he swallowed up in? he was even humbled to the grave before you read of his Faith: Let every Christian examine his own experience, whether ever he should have received, or prized Christ, if he had not first been strucken with the sense of his own misery. Enough hath been said for it, let us hear a little what can be said against it.  
1. Obj. No man will be humbled except he believe what shall make me run to God and mourn, except I believe he will pardon?  
Answ. We do not dispute of any Faith, but a justifying Faith. To believe, and be persuaded I may be pardoned, is not a distinguishing act of a justifying Faith, this was granted before; 'tis one thing to believe I may be pardoned, so may an hypocrite, 'tis another thing to believe I am pardoned, or to rely on Christ for pardon, this is proper to a justified person, nor can he believe he is pardoned till he is humbled.  
2. Obj. Repentance is the effect of Faith, now the cause must always go before the effect?  
Answ. We distinguished before of Repentance: Repentance hath two parts. The aversion of the soul from sin, and the conversion of the soul to God; the latter part of it is only an effect of Faith, the former part of it, the turning of the soul from sin, is also an effect, but not only an effect, it is begun before Faith, though it be not ended till our life be at an end. Secondly, The turning of the soul from sin, and the imbittring sin to the soul, is an effect of Faith, or rather a consequent of Faith, viz. a general common Faith in the beginning, but not always a consequent of saving justifying Faith.  
3. Obj. Christ must work this humiliation, or it is good for nothing: now if Christ be in the soul working humiliation, than there is Faith: Therefore Faith must go before humiliation.  
Ans. First, Though Christ work this humiliation in the soul, yet it doth not follow that Christ is in the soul, for it may be a work of common grace, and Christ is not in every soul upon which his common grace works. But secondly, to answer more fully, I am of the mind of Master Shepheard, and Master Hooker, that although there be an humiliation which is indeed the work of common grace, which an hypocrite may have, yet there is an humiliation which is the work of special grace, and that this likewise precedes the exercise of Faith: And although it is true, that Christ cannot be in the soul, but in the same instant the soul is in Christ, for Faith is the marriage grace, yet it doth not follow, that the soul is enabled by an act of Faith to apply Christ to itself, assoon as Christ is in the soul, and the habit of Faith is infused into the soul; and therefore the question is stated, not concerning the habit of Faith, but concerning the act of Faith; viz. Whether God gives the soul power to receive, rely upon, and apply Christ, or receive any comfortable apprehensions of Christ, and the soul in respect of us (who can only judge of the habit by the act) cannot be said to have Faith, before it hath acted humiliation or repentance: The question is not which the soul must have first, in respect of God's gift, but which it acts first for our apprehension.  
4. Obj. The preaching of this puts souls upon despair, and hinders Faith, they do not believe, because they cannot find that they are so humbled as God requires.  
Ans. 1. The sun must not be hid, because it hurts fore eyes: What is the truth of God must not be concealed, because wicked men and seducers grow worse and worse.  
Secondly, No ●oul that is elected can despair, if God hath given them to Christ, the Devil shall never pluck them out of his hand; the word must be preached, though to some it must prove the savour of death unto death: To the Gentiles foolishness.  
Thirdly, We do not say, they must repent to such and such a degree, mourn so many tears; we dispute not how much sorrow there must be, but maintain there must be some.  
Fourthly, True sorrow ought not to hinder Faith, for the end of it is only to bring the soul to be willing to exercise the grace of Faith, by coming to Christ, resting and relying upon him for salvation, etc.  
5. Obj. But God works not his acts of special grace after the manner of men, he works them together, therefore faith and repentance are together wrought.  
Ans. We dispute not how God works them, but how the soul acts them, not which is in the soul first, but which appears out of the soul first. jacob and Esau may be twins, and in their mother's womb together, but shall it therefore follow that they shall come out together? may not Esau put out his hand before jacob, and be seen first by the mother and world too?  
6. Obj. But this is to take away free grace, to say God will not save a poor creature before it be thus and thus humbled.  
Ans. 1. It is not to take away the freeness of grace, but to teach men to take heed, that they do not turn the grace of God into wantonness; it does not destroy free grace, to enjoin qualifications and conditions of Gods own making.  
Secondly, You may as well say it destroys free grace, to say, none shall be saved but those that believe, which is the express language of Scripture, He that believeth not is damned already.  
Thirdly, Free grace is established hereby: For, 1. Is it not free grace to give a soul Christ, if it will but mourn and be humbled and believe? is it not a free gift to give a kingdom unto me, upon condition I will throw away a knife, with which I was about to cut my own throat? 2. We do not say, that this humiliation and precedent sorrow, doth deserve any such free grace for the performance of the action, therefore the grace is still free. 3. We say, that free grace works this humiliation, a man can as well break a rock, as break his own heart without the work of this powerful spirit, and the spirits operations are free, even like the wind that blows where it listeth, joh. 3. 8. We exalt free grace, and make it yet more free; only we would not have men turn the grace of God into wantonness to their own confusion, and therefore their vain objection that this brings us again under the covenant of works, (do this and ye shall live) falls in pieces of itself; for we neither hold that it is in the power of any creature to do this, to break his heart and mourn for sin, nor yet that any shall merit any salvation by doing of it: we abhor that doctrine of merits, that God justifies either for any works of grace acted of our own, or for the merit of any graces which he hath infused into us.  
7. Obj. But when the jailor asked Paul, what shall I do to be saved? he doth not say, mourn and be saved, 〈◊〉 fast and pray and be saved, but believe and be saved; and when we read of the conversion of Lydia, we do not read, that she had any such humiliation as these legalists talk of, the text only says, that God opened the heart of Lydia.  
Ans. 1. To that of the Jailor, it is true, that Paul doth not say, mourn and be saved, etc. Paul had learned more wisdom then to afflict the afflicted; the Text says, He came trembling and fell at the Apostles feet. Now the Apostle seeing him thus amazed with terror, bids him believe, and though he knew not what to do, yet he might be saved; and how this proves that there is no need of humiliation, let the discreet reader judge, because when the Jailor was so terrified that he was ready to die, Paul doth not bid him still be humbled, but believe, therefore there is no need of humiliation. It is plain out of the Text, that his humiliation although it was sudden and short, yet it was strong: First, It made him tremble and fall down at the Apostles feet: Secondly, it wrought fully to its appointed end, to beat the sinner out of himself, Sirs! saith he, W●at shall I do to be saved? I know not what to do, is implied, for if he had known what to do, he would never have asked, what shall I do?  
8. Obj. But some will say his trembling and falling down, was for fear the prisoners were gone.  
Ans. That is cleared out of the Text, Paul had cried unto him, Do thyself no harm for we are all here, after all this cometh his trembling, and crying, what shall I do? But secondly, we may shape another answer to it, Paul saith to the Jailor, only believe and thou shalt be saved; believing doth here include humiliation, Faith is an act of an humbled soul, and no soul will or can believe, that hath not been truly humbled; therefore the great hurt that those do, that preach down humiliation under a pretence of preaching up Faith, is dealing too deceitfully with people's souls: First, Preaching only Faith, Secondly, Persuading them that a sinner as a sinner, drunkard, whoremunger, etc. is the subject of Faith, and not a sinner as an humbled sinner. For the example of Lydia and the Eunuch, which is all, that there is any pretence to boast of; We answer,  
First, That God opened her heart without any knocking, is easier for us to deny then for them to prove.  
Secondly, (saith Master Shepheard) These were examples of souls converted unto God before, who did believe in the Messiah, but did not know that this jesus was the Messiah, which they soon did when the Lord sent the means to reveal Christ, so that it doth not follow she had never sorrowed because she did not the● sorrow, vid. Shepherd, Sound believer, p. 54.  
Thirdly, In examples recorded in Scripture (saith he) of Gods converting grace, do not think they had no sorrow for sin, because it is not set down in all places, and quoteth, 1 Tim. 1. 13, 14. Paul was a persecutor, but the Lord received him to mercy, doth it follow therefore he was received without humiliation? see the contrary, Act. 9  
Fourthly, God's works are not always alike in all, therefore in stating the question: I put in (in God's ordinary way of dispensations) Elijah went to heaven in a fiery chariot, but every one must not look to be coached thither: See Master Shepherds eight Rules, concerning this, in his Sound believer, a p. 48. ad pag. 57  
And now I leave every Christian reader to determine, by Reason, Scripture, and his own experience.  
Whether Faith goes before Repentance (or sorrow for sin) or whether that goes before Faith.    

SERM. II.  LUKE 17. 5. Lord increase our Faith. 

Cap. 2.  
The way of comforting a soul under that trouble of conscience. I am not enough humbled, etc.  
THe last day you may remember, I discussed the question, Whether humiliation goes before Faith, or no: which being premised, I shall come now to speak something by way of satisfaction to such souls, as labour under this perplexity of spirit.  
Ah! (saith a Christian) I cannot believe, I dare not rest my soul upon Christ, nor upon the promises. Alas! I was never yet sufficiently humbled, were my heart broken enough, than I might be bound up by resting upon the premises. World God lay me low enough, than I might hope to be exalted; but would you have such an hard flinty-hearted wretch as I, think I believe? what one that hath such a proud stiff-neck? how is it possible, that I should have any ground of Faith? Faith (they say) is a flower, that grows nowhere but just upon the brink of the lake that burns with fire and brimstone, it must be bottomed upon the sense and pain of a lost condition, the way to be found is to be lost, could I be weary and heavy loaden once, I might think to be cased by Faith. This is the sad affliction that many a good but sadded poor soul groans under. Now for my more methodical proceed in speaking something to the satisfaction of poor souls, groaning under this trouble of spirit, I will first speak a word by way of premise▪ Then I will offer some considerations to comfort a soul under such a perplexity and distress of spirit; Lastly, I shall speak something by way of direction and caution.  
For the first of th●r● by way of Premise, 
Premise.  We use to say, there is no error but hath some truth in it; no ore but hath something of gold; as no field of wheat but hath some tares, nor scarce a field of tares but there is some ear or two of wheat: And so it is in this complaint of the soul, here is something of truth, as well as something of mistake, upon what the complaint is grounded; that therefore no soul might presume from what I shall speak by and by, not to oil up a presumptuous soul, but to establish a fainting soul, Let me premise,  
First, That it is a truth, and that which must stand if all the world be found liars to it, That God seldom or never gives the soul power to apprehend and apply jesus Christ, and truly to rest upon him, before that he hath first of all shown the soul it's lost and undone condition. God makes humiliation to act first in the soul, in regard of our sight, and hence are the promises made, not to sinners as sinners, but to sinners as humbled sinners, I mean, that God hath humbled and brought low. I proved this sufficiently the last time. Christ came to seek, and to save that which was lost: not to call the righteous but sinners to repentance. I say this is a truth, and we must grant it, yea, and we must grant too, that it is according to the ordinary dispensations of his grace; and if any come to heaven another way, it is beyond God's ordinary course of dealing with sinners, for this is his usual course, first, to throw down to hell, then to lift up to heaven, and a rule must not be cast away for one exception, nor a summer made with one swallow. And therefore let no soul presume, and say, well I can believe and rest upon Christ, and yet I never was humbled; without question where is a false applying and a false resting upon the Lord Jesus Christ, and there are some that pretend they rest upon Jesus Christ, to whom Christ will be as a bruised reed, and as a broken staff another day: See it plain, Mat. 7. 20, 21. But on the contrary, there may be and is a great mistake upon this truth, in troubled and fainting souls: And therefore I shall in the next place apply myself to them, to offer something by way of consolation to them, to support and establish them, and by way of succour to them, to strengthen them against this temptation of Satan. For Faith is the radical and fundamental grace of the soul, and as he said to his soldiers, Fight not against either small or great, but only against the king of Israel (He knew if he were over thrown, his army would quickly be ro●●ed) So saith the Devil, if I can but overthrow his Faith, and stave him off from the promises, I shall easily overthrow his soul; He that believeth not is condemned already; but if he gets that castle, he is safe: therefore I say, to throw the Devils snares out of the way, I shall offer something to souls whose complaint is this, O I cannot, I dare not believe, I have not been humbled enough, etc.  
First, Be comforted, knowing that although God hath every where called for humiliation, and sorrow of heart for sin, yet he hath no where set a measure for it. The promises are not made to sinners as sinners, (as Antinomians, and Libertines, tell us) they must make us a n●w Bible before they will show us any such promises; but it is as true on the contrary, that they are not made to sinners just thus far, and thus deeply humbled. That there must be some, God hath revealed that in his word; but for the measure of it, God will have that to order and dispose as he pleaseth. Be comforted (Christian) that never man was damned for degrees of grace, for want of grace many a soul hath perished, but for degrees of grace never soul was yet in danger. Mustard seed Faith is as much saving Faith, as the bulwark Faith of assurance. God holds his bottle, as well to those eyes that from a sincere heart, drop one tear, this to day, and another to morrow, as for those that make their heads fountains of tears, & their eyes rivers of water, Zac. 4. 10. Who hath despised the day of small things? Do you remember Christ gathered up the fragments of the bread, which he had created, the least of thy tears is a crystal drop, if from the sincerity of the heart, the very minimum quod sic, the least of a penitent: Why wilt thou make a block in thy own way, and throw a bone in thy own dish? Why wil● thou set God a bound, as if he could not or would not save thee, till thy sorrows flood had come up to such a landmark, when God hath set thee no bound, saying, Hitherto shalt thou go, and no further?  
Secondly, Consider, as God hath assigned no measure for thy humiliation, so neither can any man set thee a stint, to say, whosoever is or shall be saved, shall be, and must be, to this, or this degree humbled. I say no man is able to do it, because God's dispensations are various: God will not be tract in his go, who hath found out his footsteps? His ways are past finding out, they are like the way of an Eagle in the air. Now God hath many wise ends in the variety of the dispensations of his free grace: There are several sorts of people, that God deeply humbles oftentimes.  
As 1. Those that he intends for some great service in his Church, either to preach the Gospel, for the conversion of so many, as paul Act. 9 Or when it may be he intends, that they shall come out, and become witnesses for his truth: These fine vessels, God usually hammers and files very much.  
2. Such as God perhaps sees, have quick and high spirits, and will be enclinable to filthy pride, The Lord layeth them low, that they may have their spirits tamed, and be brought into a lowly subjection to Jesus Christ; And this might be one cause of Paul's humiliation too, deeper than any other of the Apostles we read of.  
3. Such as have been notorious public sinners: Manasses must be brought to Babylon, laid in irons, then received to mercy; half hanged, than the rope must be cut, and the man saved; just sinking in hell, then lift up by the chin; he had been a persecutor, he had made Jerusalem swim with innocent blood, and that might be another reason of Paul's so deep humiliation.  
4. And yet, In these the ways of God are not the same to our eye. Peter an eminent preacher, yet we read of no such humiliation in him. Marry Magdalen a grievous devil-possest sinner, and yet we read of no such sorrow in her: God will not be tract in his ways, we must not know the manner of his workings with his Saints, he will choose whom he list, and why he lists, and he will bring them in how he lists, and when he lists, Eccl. 3. 11. No man can find out the work of God, that he maketh from the beginning to the end. God's ways are like the ways of a serpent upon a rock, and although think with M. Shepheard, that we cannot conclude, because we do not read of the like humiliation of Lydia, 
☜  and others of the Apostles, therefore they had no such humiliation as Paul; Yet I cannot but think, that therefore their sorrows are not revealed, that we might not stumble upon them, and tie up God to such and such dispensations, as if God could work but one and the same way.  
5. Besides, There may be a cause in the temper and variety of dispositions, upon which God makes his special grace glorious. God hath some that are rough pieces of knotty timber, these he hews, and cuts much before he makes them fit for his Sanctuary: Others of more genuine, and meek, and ingenuous tempers, would be chopped in pieces, if so much should be hewn off them. Some grounds need not such stubbing, and digging, and ploughing, and harrowing, they will be fit to receive the seed without so much labour.  
6. Some dispositions are not so fixed, as to settle long upon an object, as to be so deeply affected with it, as others are. Movable dispositions (saith Doctor Sibbs) are not long affected with any thing, and therefore (saith he) one main use of crosses, is to take off the soul from that it is so dangerously set upon, and fix our running spirits: Again (saith he) the spirits may be sometimes weak, ana so wasted, that they would not be able to endure so strong a conflict of grief as others that are of fresh, and strong, and stout spirits: And in such a case God hath promised, not to fix his wrath upon the soul too heavily, Isai. 57 16. For I will not contend for ever, neither will I be always wroth, for the spirits should then fail before me, and the souls which I have made. Be comforted (Christian) when thou considerest the variety of God's dispensations, though thou dost not find him acting in such a dispensation to thee, as possibly he hath done to others: It may be he hath not appointed thee for such an eminent service, he intends not perhaps to call thee to martyrdom; Possibly thou wert by nature of a dejected melancholy spirit, and more indisposed to pride, than others; Perhaps he had not suffered thee to run into such outrageous wickednesses, as others did, for which they must pay more tears to his bottle? Possible thou wert not of so morose and rugged a temper, as others; that thou didst not need such stubbing and digging; not so knotty, that thou shouldst need so much cutting and hewing; though thou hadst as many bad humours as others, by nature, yet it may be that they were not so settled, and putrified by vicious custom; or if they were, yet be comforted in this, that God acts not with great sinners and perverse natures, and proud tempers, and eminent vessels, alike. Who art thou to tract the Almighty? to limit the holy one of Israel? and if that God acts in such various dispensations, know that it is not in the power of man to set a measure.  
Thirdly, Consider the end of humiliation, and if the end be wrought, take no thought for the means. The ends of humiliation are chief these two. First, To make sin bitter to the soul, to bring the soul into a loathing and detestation of sin. Secondly, To make the soul in a capacity of acting Faith,  
1. The first end, is to bring the soul into a loathing and leaving of sin; That Ephraim may speak two words, First, What have I done? Secondly, What have I to do with Idols? Consider, thou sayest I have not been humbled enough, how shall we judge that? 1. Hath thy humiliation made thee to loath sin? That thou sayest as job 42. 6. I abhor myself, and repent: Mark, the end of repentance is self-horring. Dost thou say with David? Psal. 119. 163. I abhor and hate lying, and every falseway, vers. 104. And I hate vain thoughts, vers. 119. And I hate them that hate thee, Psa. 139. 21, 22. This is enough, rest thy thoughts in it. Heb. 1. 9 Thou hast loved righteousness, and hated iniquity; therefore thy God, eventhy God, hath anointed thee with the oil of gladness above thy fellows. That which was there spoken of God concerning Christ, is true of all his members; hath thy little humiliation (which thou thinkest is not enough) wrought thus in thee▪ that whereas thou wert a drunkard, liar, swearer, unclean person, a vain proud person, a companion of fools, Now thou canst say, and say hearty, that thou hatest drunkenness, swearing, lying, sabbath-breaking, vanity, formality, yea, and those that do these things? Why now thy humiliation hath wrought its end. Why shouldst thou not love righteousness, rest upon Christ, apply the promises, etc. To say now, I cannot think I have ground to believe, is as much as if one should say, when he hath made use of a scaffold to build a great building, Alas! I cannot believe that I may lay the top-stones of my building, my scaffold is not high enough, or it is not strong enough; when it hath proved itself both high enough, and strong enough, in holding to accomplish the work. 
Sibbs soul conflict. P. 379.  Doctor Sibbs, in answer to this question, When is Godly sorrow such as that the soul may stay itself with comfortable thoughts abouts its conditions? Giveth these Rules.  

1. When we find strength against that sin which we formerly fell into, 
5. Rules.  and ability to walk in a contrary way.  
2. When that which is wanting in grief, is made up in fear.  
3. When after grief, we find inward peace.  
4. When after it, we value the grace and mercy in Christ, above all the contentments in the world.  
5. When it springs from hatred, and works true hatred against all sin.   
First, Now (saith he) true hatred is carried against all sin.  
Secondly, Especially, against those sins which are most near. Sorrow for sin proceeds from the affection of the soul, Hatred from judgement, and we ought rather to rest in our hatred of sin, proceeding from our judgement, then in our sorrow for sin proceeding from our passions: Considering that the fountain of passions, is deeper in men of a melancholy, and reserved temper, then in others of a quick and cheerly temper, and yet these may hate sin as well as the other.  
2. The second end of humiliation, is to make us in a capacity of receiving Christ. Every soul is not in a capacity of receiving Jesus Christ, when the soul is willing, and desirous to receive Christ, than it is in a capacity of receiving him. And the soul cannot act Faith, by resting upon Christ, till it be made willing. Some will say, doth not Jesus Christ work this willingness? yes without question, It is he that worketh both to will and to do, according to his good pleasure, Phil. 2. 13. But yet he first worketh to will, before he worketh to do, and before the soul is willing, it is not in a capacity of doing. Rev. 22. 17. Whosoever willeth, let him drink of the water of life, freely: First, will, then take, then drink, and yet it is free. They shall indeed be willing, in the day of his power, Psal. 110. 3. God draws the will, but he makes us willing first, before he gives us power to receive, and apply Christ, which is the act of Faith. Now God useth means to work this willingness, and that is humiliation. Hos. 5. 15. I will go and return to my place, till they acknowledge their offences, and seek my face. In their affliction they will seek me early. Now if thy humiliation hath wrought this effect in thy soul, that thou art now made willing to receive Christ Jesus, O believe, act thy Faith, let thy measure of humiliation never trouble thee, it hath wrought its end.  
3. I might name a third ●nd of humiliation, and that is to enhance the price of jesus Christ to the soul. Christ would not be so sweet, if sin were not so bitter. Dost thou find this end wrought? that now Christ is more precious to thee then thousands of gold and silver, more sweet than thousands of lusts and corruptions? That thy heart now says, O that I had Christ, though I had nothing in the world? That I had the bread of life to eat, and the water of life to drink, Though I begged my bread, and wanted water, all the days of my life? O that I had the robes of his righteousness, to clothe my soul though I went naked! O give me Christ, O give me Christ, above all, for all, instead of all, or else I die. Here now be comforted, the end is wrought again, and thou hast no ground not to believe, because thou art not enough humbled. The cause must not destroy the end, The end of humiliation, is as you have heard. What serves humiliation for, but to bring thee to it? If thou be'st already by humiliation brought, that thou art grieved for sin past, that thou hatest sin present, that thou loathest the thoughts of embracing sin for the time to come, that thou art made willing to close with Jesus Christ, that thou prizest him above all the earth's contentments whatsoever; thou hast no ground, nay thou sinnest in letting thy Faith stumble upon this threshold.  
4. Consider, that it is possible thou mayest mis-judge thyself in this point of the measure of humiliation too: The fountain of humiliation is often so deep, that we cannot fathom it; the well may be deep, though we see but a little of it. First, Consider, that in thy humiliation, you must measure length and breadth, and all. Secondly, Consider, thou must measure inside, as well as outside. Thirdly, You must remember it is not done, though it may be done enough for thee to apply a promise, and rest upon jesus Christ, and receive, and apply him to thy soul.  
First, Many Christians mistake upon this Principle. Why dost thou think thy humiliation is not enough? They will answer you, alas, I was never in such a depth of amazing sorrow, as Paul was, as I have heard such and such a Christian was, they were even in the jaws of hell. My work was a slight work to theirs. Half so much broadcloth, of a great breadth, will make a suit as well, as so much again of some that is not half the breadth; the breadth makes amends for the length of the other. Others, God hath given them deep sorrow, but short, perhaps he hath given thee long sorrow, but not so broad and deep; there may be as much water in a shallow pond, that is broad, as in a deep well that is strait. It may be thou hast been divers months, weeks, years, under thy sorrow, though it was not such an heartrending sorrow, as others might be. They had sorrow that even rend their heart in pieces, but it lasted not so long as thine, before they had joy: God measured out their measure in depth, and thinc in breadth.  
Secondly, Consider, if you will measure your humiliation right, you must measure both inside, and outside. Possibly, you judge you are not humbled enough, because you have not shed so many tears as others have, you measure it only in the outside, alas, many tempers are not so disposed to tears as others. Suppose two men were wounded, the one bleeds nothing or little at all, the other bleeds that the blood stains all his apparel, runs down the streets; you see scarce a drop of blood come from the other, but the wound closeth; will you therefore say, that the one bleeds not so much as the other? nay surely you will say, that he bleeds more desperately, he bleeds inwardly. The seat of humiliation is the heart, not the eye. Humiliation is not to be measured by wet handkerchiefs; the swollen face, is not always the outside of a most broken heart; possible your heart weeps, your soul is ready to burst with groan, but you want the vent of your eyes, they are tongue tied. The measure of your humiliation for all this may be greater than the other.  
Thirdly, Possibly some may say, O but can I think that God requires no more tears? no more sadness? for those thousands of sins that I have in my life time committed against him? Consider therefore Christian, that your humiliation is not past, when you have apprehended and applied Christ to your souls. You must reserve some tears for the time to come, you have humiliation-work after Faith, Zach. 12. 10. Though the seven Devils be cast out, and Mary be set by Christ, yet she may wash his feet with the tears of her eyes, and wipe them with the hairs of her head: She may come again, and stand behind him weeping, you have to do to look upon him whom you have pierced and mourn. As the man that takes physic, it works before he takes his broth, but that sets it working again, and more; So though before you apply Jesus Christ there will be some humiliation, yet your receiving him and resting upon him by Faith, doth not stop up your fountain of tears, you shall have a mourning time after that; save an handkerchief to wet then.  
Fifthly, For thy comfort consider, that humiliation ought not to be, 1. A ground of Faith, 2. Is not a ground of acceptation. The first will depend upon the latter.  
First, Consider, thy humiliation is not a ground of thy acceptation: Thou art not therefore accepted, because thou art thus and thus humbled. If we watch not our nature (saith reverend Sibbs) There will be a spice of Popery, which is a natural Religion, in this great desire of more grief, as if when we had that, we had something to satisfy God withal, and so our mind still runs too much upon works. If freegrace did not clarify tears, and the greatest sorrow we could have for sin, those bitter waters would be more filthy than the puddles of the street. If the blood of freegrace doth not cement a broken heart and accept it, and merit for it, hell is its desert and portion, for all any merit in it. It is a good piece of a prayer, Psal. 20. 3. The Lord accept thy sacrifice, or [make far thy sacrifice] or [turn thy sacrifice into ashes] A broken, and a contrite heart is the Lords sacrifice, which he will never despise, Psal. 5●. 17. But the Lord must, 1. Turn it into ashes, 2. Make it fat, 3. Accept it— And therefore this can be no sufficient remora in thy way of Faith: For couldst thou make thy head a fountain of water, and thine eyes rivers of tears, they should merit no salvation; heaven is not to be bought with sighs, nor art thou therefore accepted, because thou art humbled, but even thy humiliation must have an acceptation, otherwise God should save us not for his own sake, and for his Name sake, (as indeed he doth) but for our tears sake, for our humiliation sake, for our works sake; for Christians must warily consider, that God doth not save his people and accept his children for those works, which his own spirit worketh in them: This is a Doctrine of Popery, who to wash their hands of the Doctrine of merits wherewith they are charged, tell us they hold no such matter, as that a Christian may be saved by his own works, but God gives him grace to work good works, and for them he accepts, for them he saves. We say no, for even the works of God's spirit of grace, acting in us, are our works, and salvation is not of works, but of grace. And this Evangelicall lesson is hinted to us, even in the Ceremonial Law; The Lord commands a yearly day of atonement, Levit. 16. for the sins of the holy Place. To prove this, I might instance in all those Text of Scripture, of which the Epistle to the Romans, and Galatians, are especially full, and so the Epistle to the Ephesians, which treat concerning the Doctrine of Justification, and clear it not to be of works, neither internal, nor external, but of grace: But I will instance but in one, Titus 3. 5, 6, 7. But after that the kindness (saith he) and the love of God our Saviour, toward man appeared. Not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, Mark ye, by it, not for it: God's mercy and freegrace, is the ground of the souls acceptation, and therefore consider upon what principle thou runnest, that concludest, I have not yet been enough humbled, for to be accepted as if thy humiliation were the reason and ground of God's acceptation. Indeed we ought never to think that we are enough humbled, & yet we ought always to think that humiliation too much, and that sense of our sins too much, which hinders Faith; for it destroys its end. Therefore why art thou thus troubled (Christian) with this conceit, that your Faith is no Faith, because before it you wept not just so many tears? It is Faith's work, to believe and apprehend the souls acceptation before God. Now God's acceptation, as you have heard, is never for the souls humiliation; and therefore, what should hinder thy Faiths working, in apprehending thy acceptation before God, because thou art not accepted for this work any more than any other— Nay,  
Secondly, Thy humiliation is not a ground of Faith▪ Thou dost not therefore apply Christ, because thou art so and so humbled. Put case, that a great Prince should be willing to bestow his son in marriage upon a poor peasant; only (saith he) I will make this term or condition, that when you come to marry him, you shall come in sackcloth, to show what ye are; he shall give you a better garment afterwards; will any one say, that this maids coming to the marriage arrayed in sackcloth, is a ground of her so rich marriage? or will any say it is a meritorious condition, that she deserveth such a match, to come so attired? Surely no, the ground of all is the Prince's delight in her; this is the ground of his taking her to wife, and yet the King commanded that attire. So the Lord saith, Poor! vild wretch! I will give thee my Christ in marriage, but thou shalt come weeping, to shake hands with him weeping for thy sins; he shall afterwards take off thy sackcloth garments. Can any say, that this is either a meritorious condition, or a ground of acceptation, or Faith? Consider (Christian) wert thou never so much humbled, thou couldst not say, I will therefore believe because I am humbled. Humiliation is a necessary antecedent to Faith, 〈◊〉 ground of Faith. Let 〈◊〉 that therefore be a stumbling block to thee, which cannot be a pillar and foundation to thee; if thy Faith cannot stand upon it, let it never stumble upon it.  
And thus I have done with the second thing I propounded, which was, to propound such considerations to such souls, as were under this temptation, as might comfort their hearts, and strengthen and establish them: Only, I beseech you remember to whom I have been speaking all this while, not to hardhearted stony souls, but to broken and humbled souls; not to those that regard not to get their souls humbled at all, but to those that are humbled, that they can be humbled no more, and that groan under the hardness of their own hearts; not to those that presume to apply their hot boiling lusts and corruptions, to the blood and wounds of Jesus Christ, flattering themselves with a notion of Faith, and conceiting they do believe; but to those that are humbled, though they cannot have a good thought of themselves.  
I would not be misunderstood, to have spoken one word to slight the work of humiliation, or to cherish that licentious novel Doctrine, that there is no need at all of it, and a Christian shall not need regard it; but what I have spoken, hath been not for dead men, (what should they do with cordials?) but for dying, fainting, swooning Christians; not for them that consider their sins too little, but for them that so dim their eyes with poring on them, that they cannot see the absolute covenant of God, and the freegrace of Christ, and lay hold upon the promises of life. There is an extreme on either side; the sober Christian avoids either, and keeps the mean. So I have done with the second thing I propounded, viz. to propound some considerations, which might comfort the afflicted soul under this affliction, and strengthen it to resist this temptation: For without question, as the Devil hath a design upon many a soul, to run it upon a rack of presumption, and carry it on in a blind notion of Faith; so he hath a design upon some souls, to wrack them upon the sands, and sink them in a pit of despair. The Devils devouring voice to souls, is either; There is no need of humiliation, or, there is no humiliation enough. I come now to the last thing which I propounded, which is, to give some directions to such souls as are burdened with this affliction▪ and groan under this temptation, how to demean themselves and what to do. I will reduce all that I shall speak, by way of direction, to these heads.  
First, Eye the nature of the covenant, and grace, and promises of God more. Secondly, Eye the nature and cause of humiliation more. Thirdly, Labour to get thy heart more humbled.  
First of all, Eye the nature of God, declared in the free deal out of his grace to thee. This I shall enlarge in three instances.  

1. Eye God's covenant, and the nature of that.  
2. Eye Christ's grace, and the nature of that.  
3. Eye the Promises and the nature of them.   
First, Eye the nature of God in his covenant more. The cause of this affliction is Christians too much eyeing, and poring upon their sins, and themselves; the penitent believer ought to have two eyes, one to look downward, another to look upward. This is that which David comforted himself with; when he considered his own unworthiness, and the unworthiness of his house, 2 Sam. 23. 5. Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things, and sure, for this is my salvation, and all my desire, although he maketh it not to grow. David, though a man according to Gods own heart, yet had a wicked house, Absolom had slain his brother, rebelled against his Father, lay with his Father's concubines; Amnon had deflowered his sister, etc. Now David looking upon this personal unworthiness, both of his own person, and of his children, was humbled for it, and in sadness of heart saith, Although my house be not so ordered with God, etc. Not so ordered as it should be, not ordered according to the mercies that I have received from God: Yet see how he casts up another eye, and views the covenant of God; yet saith he, The Lord hath made with me an 1. Everlasting covenant, 2. Ordered, and 3. Sure, for this is my salvation, etc. Christian do thou the like; thou poorest upon thyself, and readest a great deal of personal unworthiness, seest thousands of sins, the least of which might damn thee and damn a world; seest much mercy bestowed upon thee by God, and all mercies abused by thee, to the dishonour of God; yet comfort thyself by eyeing God's covenant, and say, Although my heart, although my life, be not so ordered with God, although my soul be not so humbled before God; yet the Lord hath made with me an everlasting covenant, and a sure covenant; the covenant of peace and grace with my soul, was from eternity, and therefore free and without cause in the creature. I had neither an hard heart, nor a soft heart, when God made that covenant with me, and it is a sure covenant; as God never made a covenant with me for the softness and tenderness of my heart, so neither will he cast me off, for the hardness of my heart, and it is a covenant ordered in all things. He hath made a covenant with me, as to give me salvation, so to give me such an heart as he requires of me, in order unto my salvation; and for this is my salvation. I shall not be saved for the worthiness of my house, nor for the worthiness of my person, nor for the tenderness of my heart, but because he hath made a covenant with me: Here is the groundwork, here is the cause of my salvation.  
Thus Christian, eye 1. The eternity of the covenant. 2. The sureness of the covenant. 3. The freeness of the covenant. 4. The particularity of the covenant. God hath not made his eternal covenant at random, with those souls that shall be broken hearted, and shall believe: No (saith David) he hath made with me a sure, well-ordered, everlasting covenant; the other is Arminian and licentious Doctrine. God hath made a covenant with thee, and an everlasting covenant with thee, and a sure covenant with thee; eye this and say, Well, though my heart be not so humbled before God as it ought to be, though my soul be not so broken, though my whole man be not so ordered, yet God hath made with me in particular, an everlasting covenant, sure, well-ordered, and for this is my salvation.  
Secondly, Eye the nature of God and jesus Christ, in the dispensations of his grace more. The truth of it is, the covenant, the eternal covenant that God hath made with sinners, is but a declaration of his grace; but I conceive, there may be a difference conceived between God's declarations of his grace, and his dispensations of his grace; though that every dispensation of grace be a declaration of his grace, yet every declaration of his grace, is not a dispensation: Declations of Grace may be general, Dispensations of grace are particular. God declared his grace and love to mankind, when he made that promise, The seed of the woman shall break the serpent's head: But now he made a dispensation of his grace, when he gives a gracious soul power to draw out its part in this promise. Now dost thou sit troubled, that thy soul is not thus and thus humbled, not enough brought low, etc. eye the dispensations, the particular dispensations of God's grace. Consider to whom God hath made dispensations of his grace. 1. In what manner God hath dispensed (and revealed the dispensations of) his Grace. Sat down and think of the Saints of God, that God hath dealt out his saving grace too, and thou shalt find them the most worthless and vile wretches. To Paul the persecuter, the blasphemer, so hardhearted, that he could spill the blood of the tender-hearted Saints of God; yet this Paul the Lord humbled, and dealt out his grace to: To Manasses, so hardhearted that he filled the land with innocent blood, that nothing would humble but a gaol and shackles and setters, yet this Manasses tasted of the divine dispensations of grace. 2. Consider in what manner God hath dispensed his grace, and revealed the dispensations of his grace to these poor creatures. Indeed I am apt to believe, that of all those Saints in Scripture, not one saw Christ without a weeping eye, & a mourning hea●●; but yet this is certain, that God hath not in his word set out to us the like humiliation of Lydia as of Paul, and of the Gaoler: Though I am of M. Shepherd's mind, that Lydia was humbled as well as Paul; yet I conceive there are two things that we may gather for a souls comfort, from the holy Ghosts so variously setting down Gods deal with those souls whom he hath brought home to himself; so fully and deeply expressing the sorrows of some, as of Paul, and Manasses, and the Gaoler, and so tacitly concealing the sorrows of others, as of Lydia, or so moderately revealing of them; as concerning those converted at Saint Peter's Sermon, concerning whose humiliation we have only this upon record, that they were pricked at the heart. I say, I conceive there are two things that we may gather from it, for a souls comfort under this affliction.  
First, That God's deal in this particular, are not alike with every soul that he humbleth, some more and deeplyer, some less for his own end: Which I hinted you before.  
Secondly, I conceive, we may gather this from that various dealing of the holy Ghost, in the word of God, in expressing God's way with his people, viz. That it is Gods will that souls should not stumble upon this rock, and stick here; we are not yet enough humbled, not thus and thus humbled; we ought to look for some, but not to stick at the want of the same measure of humiliation, which some of the Saints of God have had. Consider these things Christian! weigh the reason of Gods so various dealing with his converts, and various expressions (of his dealing with them) in his revealed word, and let this comfort and direct thee, and raise thee up: say with thine own heart, My soul! why should these thoughts hinder thee from going on? God's deal with all his converts, is not alike; and God would have in the same even manner, surely have revealed the sorrows and humiliations of all his children, as of any, if he would have had me stumbled at this, and made this a block in my way to him.  
Thirdly, Eye God's nature in his promises. Mark how the promises run, whether absolutely o● conditionally; and if conditionally, whether upon this condition, that the soul should be thus and thus deeply humbled. O (saith a gracious soul) do you set me to eye them? they undo and ruin me, I find the promises of Gods giving Christ to my soul, run all upon conditions of hungering and thirsting, Isai. 55. 1, 2, 3. Of being weary and heavy laden, Mat. 11. 29. Of being lost and undone, and this is that which I stick upon. I will answer thee in this particular.  
First, 'tis true, such is the tenor of the promises, they do require hungering and thirsting, etc. Though not as meritorious conditions; yet consider, That they require no more than God hath promised to giv●. See this Zach. 12. 10. Ezek. 11. 19, 20. and 36. 26, 27. Where God hath promised to give that same tender, broken, contrite heart, which other promises require the soul to have, that doth apply them to itself.  
Secondly, Consider, that those promises that seem to require humiliation and brokenness of heart, as conditions or qualifications (call them what you will) do not where require such and such a measure; they require rem, but not mensuram.  
Lastly, And for thy great comfort consider; that those original promises, in which God hath promised to give that tenderness and brokenness of heart, which he seemeth to require in other promises, as a condition and qualification for the soul, to whom of due it belongs to apply those promises; I say, those promises are absolute: for this take but two instances, Ezek. 11. 19, 20. and 36. 26, 27. which are much the same. And I will give them one heart, and I will put a new spirit within you, and I will take the stony heart out of their flesh, and will give them a● heart of flesh, that they may walk in my statutes, etc. As if he should say, they cannot walk in my statutes, and keep my ordinances, until their stony heart be gone, and they have an heart of flesh. Secondly, They cannot have this heart of flesh till I give it them; And thirdly, I will give it them. Now sit down and eye the promises say thus: It is true God doth require an heart of flesh, before I can apply the promises of pardon to me▪ but the same God hath promised to give it me; and there must, there can nothing be done of me, in relation to that first gift God hath freely promised, to prepare me to apply his salvation, and to walk in his statutes, by taking away my heart of stone, and giving me an heart of flesh, and believe, but this, that God will fulfil this free and absolute promise unto me. It is thy duty not only to believe that God will pardon thee, but also to believe that God will humble thee; and not to stick upon, I am not humbled enough to apply the promise, but to say, I will labour to apply the promises of salvation, and to believe that God will humble me more, and make good (amongst others) that promise to my soul, that he hath made to his people, that he will take away their heart of stone, and give an heart of flesh, etc.  
And thus I have done with the first direction to the afflicted soul. Eye the nature of God more in his covenant: Secondly, In the dispensations of his grace: Thirdly, In his promises. I come now to my second direction, and that is,  
Secondly, Consider the nature of humiliation; and this thou mayest consider: First, In its original; Secondly, In the manner of the operation of it; Thirdly, In its end. The two latter I have handled at large, in my considerations I propounded to comfort the soul in its affliction; I will but name them. First, Think that thy humiliation may be as great as it should be, though not so deep as others have been, it may be it hath been longer. Secondly, It may have a more inward work. Thirdly, Its working is not done, it will have a work as long as thou livest. 2. Consider the nature of it, in its end: First, Meditate that the end of thy humiliation, is but to bring thee to loath sin; secondly, Leave sin; and thirdly, To make thee prize Christ. If this be done, it hath done its work. But this I enlarged myself upon before. 3. (which should have been indeed first) Consider the nature of humiliation in its original, and efficient cause, which is God, Zac. 12. 10. Ezek. 11. 19 20. and sit down now and say, Certainly, God hath a good work begun in my soul, otherwise, why should sin trouble me at all? or why should I be troubled, that I am not troubled for my sin? and now how unreasonable a thing is it for me, to start from applying the promises, because, in my conceit, I am not enough humbled? It is God that hath humbled me at all, and it is he that must perfect the work in my soul; and surely, if he sees it is not enough, he will work more, and he must do it, if he will have it, for I am not able to humble my soul. Thus far my direction hath reached to help thee to ease thyself, and direct thee what to do in point of meditation, and consideration. My third reacheth thy practice.  
Lastly, Labour after more and more humiliation. Neither keep thy heart from believing, in infidelity out of a conceit of the want of it, nor yet slight and neglect it: Both these rocks must be avoided, as pernicious rocks for poor souls, and between which there is a safe passage. Let the world think what they will, 
Sound believer, p. 104.  and opinion 〈◊〉 cry down that great work: Want of humiliation, saith Master Shepherd, is the cause of so much counterfeit 〈◊〉, 
Ib. p. 146.  as is in the world; and again (saith he) we shall observe, if there be little humiliation, there is little of Christ; if much of humiliation, much of Christ; if inconstant humiliation, inconstant fruition of Christ; if real humiliation, real possession of Christ; if false humiliation, imaginary fruition of Christ. Therefore, though I would not have thee so weep, but thou should I have a spare eye to look up to the free grace of Christ, yet I would not have thee so much fix thy eye upon the mercy, and free grace of Christ, that thou shouldst have never an eye to weep for thy sins. Humiliation and Faith are two things, that are consistant together; That's the last direction.  
Labour to get the soul more humbled. I know thou wilt say, how shall I do that? truly I might give infinite directions, 
Ib. p. 150.  but this is so ordinary a point, in which so many pious men have laboured, that I shall but name to you some directions that, they point out, as helps to the soul in this work. Master Shepheard gives those helps.  

1. Remember whose thou art, Rom. 9 20.  
2. Remember what thou art, a vild wretch, Job. 40. 1 3, 4.  
3. Remember what thou hast been, and how long thou hast been so, and why should God choose thee.  
4. Remember what thou wilt be, Isa. 64. 6. good for nothing in his service, etc.   
Doctor Preston gives these directions, vol. 4.  

1. Labour to see the greatness of thy sin.  
2. To see the inability to help thyself.   
For the first he propounds this.  

1. Fix your thoughts upon some great sin.  
2. Think of the number of thy sins.  
3. Make past sins present, think of youth sins, etc.  
4. Be not willing to exi●nuate, or excuse any sin.  
5. Make sorrow abide upon your hearts.   
2. Consider the inability to help thy, self.  

1. Think of God's greatness and strictness.  
2. Of thy weakness and sinfulness.   
And in another place he gives these directions.  

1. Every day search thy heart, for the sins thou hast committed that day.  
2. Study the Scriptures, they will discover your vile hearts more to you.  
3. Keep your hearts and ways upright, that is the way to keep them from hardening.  
4. Bediligent in your calling.  
5. Remember times and sins past.  
6. Distinguish betwixt grace in thee and thyself, of thyself.   
Many other directions have been and may be given, I will reduce all to these two or three heads.  

1. Consider the nature of thy sin.  
2. Consider the mercy of thy God.  
3. Run unto God.   
Now these may be branched out, into several particulars.  

1. Consider sins in the filthiness of them.  
2. In the greatness of them.  
3. In the multitude of them.  
4. In the aggravations of them.  
5. In the effects of them.  
6. In the dangerous consequence and guilt of them.   
2. Consider the mercy of God.  

1. That hath spared thee from hell so long.  
2. That yet will pardon thee.  
3. That yet will give thee heaven and glory.   
3. But, when thou hast done all what thou canst this way, these are but poor helps; the surest way is, to Fly to God by prayer, and entreat him to work his own work. So the Church, Hos. 14. 2. Here thou mayest plead with God: First, His promises, Zach. 12. 10. Ezek. 11. 19, 20. Secondly, Thine own inability, to do any thing towards this work, though thou hast tried much; and after all this, rest upon God to such doubting Christians. Now there are divers other things, which lie in the souls way, in relation to this also; some of which I will speak something to, being such as are more ordinary, and as I myself have met with, from some Christians, either arising from their too curious inquisition into God's hidden decrees, or too much poring upon their own unworthiness. For the first of these, I shall speak something to it at this time.   

Cap. 3.  
How such Christians may be satisfied and comforted, as think they have no warrant to believe, because they conceive they are not elected, or do not know whether they be elected or no.  
ALas! saith a poor Christian, why do you tell me of believing? Sure I am, none can be saved, that is not elected; I can see no ground to make me think, that God hath chosen me to life, before the foundations of the world; nay, I am confident God hath not elected me, but past me over in his eternal decree. Now to this trouble of spirit, I will speak something: first, by way of promise; secondly, by way of consolation and direction.  
First, By way of promise. It is an ill way of curing such a wound, by breaking truths head, to make a plaster; as the Arminians, Papists, and Antinomians do. Let me therefore, first, show you what the truth is, and then show you, with what considerations, in a consistancy with the truth, a Christian so unwarrantably by this scruple stopped in its way of believing, may be set a going again; and there will be left an even-path upon the road of truth for a troubled spirit to go on in its way of believing; and that both steadily, and nimbly. Know therefore,  
First, It is a truth, That from all eternity, God made choice of a particular and determinate number of persons, to save them and none other; nor can any be saved, but those who were so elected, and whosoever are so elected, shall not fall away. This is the truth of God, which must stand firm against whosoever they be, that either say there is no election, or an election at random; (as the Arminians hold) or a slippery one, that is, alterable, (as Papists hold) or that it is made in time, etc.  
Secondly, It is a truth, That God never elected any, because he foresaw they would believe, and repent and walk holily; but because he hath elected them, therefore they believe, and repent, etc.  
Thirdly, It is a truth, That those that are thus from all eternity elected, may come to knew, and particularly, and fully, and assuredly to know, they are so elected, and chosen of God.  
Nay fourthly, It is a truth, That it is the duty of every Christian, to strive to make his calling and election sure, to labour to know that his name is written in the book of life. It is that which the Apostle Peter calls for at Christians hands.  
Nay fifthly, It is a truth, That there are but a very few elected, and whosoever is elected, shall believe, and more than are elected, neither can nor shall believe; Many are called and few are chosen; and those that are ordained to the end, are ordained to the means, they are created to good works. These are those propositions which I desired to premise, and those which the Devil and his instruments abuse, to the unwarrantable perplexing of poor souls. These are (all) the truths of God, which do and shall remain true, though all the world be found liars; but what of all this? I know none of these premises that will warrant such a conclusion as this, Then I have no ground to believe, except I knew that I were one of those few, whose names God hath written in his book of eternity. The Papist, and Arminian, and Libertines, now take another course, to cure the perplexed spirit, and make no bones of it; to stay a truth, to heal a conscience. To this end, they have devised such charms to hang about the necks of sick souls, as these are, There is no such matter as any decree of election, or God elects us for foreseen works; and if there be an election, it is not particular, but the decree is entered thus at random, in the Court rolls of eternity. All that believe shall be saved, without a particular entrance of the number, or names, as if God had not said, I know thee by name; and if there be any elected, they stand upon slippery ground, Elected names may be blotted out, or added in; as if God's book were more blotted than a Mercer's shop-book. Or if there be any elected, yet, it is impossible to know that I am elected, nor can I have any assurance of my mansion-house in glory, till I have taken possession of it. But this is to bruise the head, for a plaster for the heel. On the contrary, another generation maintain, election to be the object of Faith, and ignorantly maintain, Faith to be the eye of the soul, reading its name written in God's book, from all eternity, an apprehension of our particular election, etc. But, as these do unwarrantably wound tender consciences, so the other are bad chirurgeons to heal such wounds. If I mistake not, we shall find cordials enough to refresh such swooning spirits, without buying them at so dear a rate, as the ●ale of a dram of precious truth. Therefore leaving these premises, to be held and maintained, as the sure pillars of eternal truth, I come in the next place to propound some considerations that may comfort and satisfy poor souls, thus unwarrantably troubling themselves, [salva veritate Dei] the head of truth yet remaining without a wound or scar. That is my next work, and to that end consider:  
First, Thou sayest, If I knew I were one of those that God had elected, then indeed I had some ground, in order to my salvation, to rely upon the promises; but unless I be elected, such reliance will be rather a fond and unwarrantable presumption, than a warranted and well-grounded Faith.  
First, Consider, (Christian!) That Faith is not an apprehension of particular election, but an application of general promises. Thou art mistaken (without any ground) in the object of true Faith, Christ calleth upon all, to whom the Lord Jesus Christ is preached, 
Isai. 55. 1. 2.  in his Gospel, 
1 joh. 7.  to believe. He, every one that thirsteth, come, and buy. john was sent to bear witness of the truth, 
joh. 6. 29.  that all men through him might believe, Joh. 6. 29. Christ layeth it as a duty upon all the people, That they should believe on him whom God had sent. Now can we imagine, that the meaning of Christ was, that they should believe, that all of their names from eternity, were in the Court-rolls of eternity. The Gospel obligeth all that hear it, to believe; but doth the Gospel lay an obligation upon any, to believe a lie? Faith's object is the promises of the Gospel of the Lord Jesus Christ. It is Faith's work in the soul, not to close with the decree of God, and to bosom that, but to close with the promises, and embrace them. It is Faith's work, to eye Christ, in a particular apprehension, through the prospective of a promise, not to eye Christ, as the souls faviour, through the mystery of God's predeterminate purposes, Heb. 10. 23. Let us hold fast the profession of our Faith, without wavering; 
Hebr. 10. 23  well, but upon what grounds, the next words tell us, For he is faithful, that hath promised, the sure word, not the sure decree of God, is the object of our justifying Faith. Now, where hath God left thee such a line of promise, as this? Thou shalt be elected to glory, or, I will elect thee to glory. God hath said, I will pardon, I will heal, I will ease you; and these words, God calls thee to rest upon, as sure and faithful words: God hath said, He that believeth on the son, 
Joh. 2. 36.  hath everlasting life; but he hath never said, He that believeth in my decree, hath everlasting life. Indeed, if our election were that which were to be the first thing to be believed: it were something to scruple a Christian, and it would be enquired into how we should know that we are elect; for it is necessary, that we have some certainty of knowledge of that which is to be believed, that it should be evident to us; but there is no such matter. The promises of the Lord Jesus Christ, are our object, which not being particular, but general, make our way smooth; As for example, we have a promise, joh. 3. 16. 
Joh. 3. 16.  Whosoever believes in him, shall not perish but have eternal life. This promise now, it is thy work to believe, viz. that believing in him, I shall not perish, but have everlasting life. Dost thou say, how shall I know this promise is made to me? what ground hast thou for that question? when as in the promise, there is no restriction, Whosoever believes. The writing runs, To all persons to whom these presents comes, what should they do? believe in the Lord jesus; rest and rely upon the Lord Jesus Christ, for eternal life. The general promise is by thee particularly to be applied. Come unto me all ye that are weary and heavy laden (saith Christ) and I will ease you. This is now thy duty, to come unto Christ, but sayest thou, I cannot come, I do not know I am elected; Christian, does Christ say, Come unto me all you that are elected, and I will ease you? No he saith, Come unto me all you that are weary. 
Mat. 5. 29.  Suppose a man had an intention to give to such a particular number of persons, such a quantity of money, and were resolved with himself, to give to none other but those, yet should make a Proclamation, that whosoever came to him acknowledging their poverty, 
Simile.  he would relieve, in the mean while, secretly with himself determining, 
☜  not to give a penny to any, but those whose names he had in his book, and who should come; and knowing that none of the rest would come, but be too proud to come and take it, were it warrant enough for any to refuse coming upon this score? I hear he hath made a book, and though he makes a general offer, yet he will give but to a few persons, and for my part I do not think I am one of them. If he will send me word, I am one of those whose name is in his book, I care not though I go. It is thy case Christian, apply it in secret; wilt thou not believe and go to Christ, because thou dost not know thou art particularly elected? fear lest for this cause salvation be denied thee. But so much for the first.  
Secondly, Consider, That thy election cannot be known to thee, till thou dost believe. Papists say, It cannot at all 〈◊〉 known assuredly to thee, till thou comest to see thy name in heaven thyself; but that is false; but this is truth, that till thou dost believe, thou canst never know whether thou be'st elected or no. The eternal decrees of God, are only demonstrable to us [a posteriori] from the effects, who hath ascended up unto heaven at any time, to search the records of eternity?  
First, 
joh. 6. 46.  All that is recreated of God is by the Son, joh. 6. 46. No man hath seen the father save he which is of God, he hath seen the father. Nor can any thing be known of the father, 
Mat. 11. 27.  but by the Son, Mat. 11. 27. Now, where hath the Son revealed the father's secret decrees any where? when there was but a question concerning the time of those great things mentioned, 
Mat. 24. 36.  Mat. 24. 36. ver. 1. Christ tells them, ver. 36. Of that day and hour knoweth no man, no nor the Angels, nor the Son, Mark 13. 32. but the father only. Whether the Son as man, did not know God's secrets so far, or whether (according to Aquinas) ideo dicitur nescire quia nos scire non faciet, he therefore be said not to know, because he will not suffer us to know, I shall not dispute, either of both will serve our turn; Gods particular decree of election, is a secret, locked up in the bosom of him who is the ancient of days, of which, either Christ himself [as man] was ignorant, or concerning which (to be sure) he was so secret, as ne●er to reveal his father's thoughts; he was indeed (as God) the Privy-counsellor of eternity, but a secret keeper of his father's thoughts, and counsels, as well as an obedient Son to his commands in revealing his father's will: Christ indeed tells his Disciples, 
joh. 15. 26.  He had chosen them, but it was though, not because they believed that he chose them yet after that he had called them, and they were come to him, and had walked constantly and obediently with him, that he told them so. Christ hath not revealed particular election to any before Faith.  
Secondly, Nor ever will be. Will Christ think you ever reveal the secrets of eternity to those that actually are his utter enemies? Election is one of God's secrets; it is the roll wherein the eternal covenant, betwixt this or that particular soul, and the King of eternal glory, is written, and enrolled: Now the Scripture indeed saith, 
Psal. 25. 14.  The secret of the Lord is with them that fear him, and he will show them his covenant. But hath the Scripture ever said, the secrets of the Lord are with unbelieving damned wretches? for (he that believeth not is damned already) no, when the soul is once called, and believes on the Lord Jesus Christ, than God in his due time reveals the secrets of eternity to such a soul, and puts it on spectacles to read the particular covenant, that he hath made entered, and enroled in the court of heaven, which is written in small and invisible characters, and cannot be read but with enlightened eyes guided by the eternal spirit. Besides,  
Thirdly, Consider the phrase of Scripture, how it doth reveal to us our particular election. Peter calls to them, to Strive to make their calling and election sure. First your calling, than your election, 1 joh. 2. 5. and 3. 6, 10. 
1 Joh. 2. 5.  It is the constant language of Scripture, 
3 Ch. v. 6. 10.  and the sense of all the Apostles, that by our Faith, and fruits of our sanctification, which are the consequents, and attendants upon Faith, We must know, whether we be in God, or no; whether we be the sons of God, or no; our particular election must be known to us by the effects; dost thou therefore stick at this? I must know that I am elected, otherwise I cannot believe, thou cuttest off the means by which thou shouldst attain to thy end. Thy end is to know thy election. Now the means by which thou shouldst attain to this particular knowledge and assurance, must be Faith and the fruits of it: This thou casts off, a thing so absurd that thou wouldst condemn it in any worldly matter. Thirdly, 
3 Con.  Consider thou hast no ground for thee to think thou art not elected, unless it be thy unbelief. God hath made open Proclamation: Whosoever believeth in him shall not perish but have everlasting life: Whosoever cometh unto me, I will in no wise turn him away. Let all come, and I will ease you. Suppose a King should make a Proclamation concerning some Malefactors: Let every one that will, come to me and beg his pardon, and he shall have it. Though he hath a secret reservation of thoughts in his bosom to pardon none but such and such, because he is confident the rest will be too proud and stout to come; yet upon what justifiable ground shall any Malefactor think the King intends not to pardon him before he comes to him and humbly begs his pardon: Shall he stand, and at a distance say, Let the King send me a particular pardon, and then I will come for it and thank him; but till I am sure he intendeth to give it, I will never take the pains to go. Upon what grounds shall such a malefactor think the King intends not to give him his life? hath he not good cause to think his stoutness is the clearest and proximate cause? God saith come, believe, and you shall live; Thou saith now, no, I do not think I shall live, let me know that, and then I will believe; what ground hast thou to think thou shalt not have the end, but because thou wilt not use the means? Suppose a man lay very sick, his Physicians should prescribe him such and such means, 
☜  in order to his recovery; no not he, he remembers, His time is in God's hand, and he cannot pass it, he is sure, he will see first whether God will let him live, or no, and if God will send him a lease of his life, than he will use means. Suppose now such a man should die, what might any think the cause why he died so soon? What? the period that God had set to his days? or his own refusing the means to sustain his life? But this will be further enlarged in a fifth consideration.  
Fifthly, Consider but this, That all those whom God hath elected, he hath not only elected to the end, but to the means. God's eternal decree of election, is not entered thus in the Court-book, Be it ordained, that such or such a person shall live eternally: But, be it ordained, That such or such a person, shall in time be called, and believe the Gospel, and walk holily like one of my children, and after receive the crown of glory. We were predestinated, That we should be to the praise of his glory, Eph. 1. 12. and 2. 10. For we are his workmanship, created in jesus Christ unto good works, which God hath before ordained that we should walk in them. God hath ordained the means, as well as the end, and you must first know by your calling and believing, that you are elected to them, before you can know you are elected to eternal life; the same God that hath made it a decree of eternity, this and that man shall be saved, hath also made it a decree, that this or that man should believe. Believing that I am elected and one chosen of God to eternal life, is a piece of sense, not of justifying Faith (saith learned and pious Rutherford) and it is a piece of sense too, to think I believe, as I have at large heretofore showed, but it is an higher thing, to believe and be fully persuaded that I shall infallibly be saved, then to think I truly believe, it is a step higher; the demonstration is plain, because no Christian can think that he shall be undoubtly saved, unless he thinks, first, that he doth truly and savingly believe. Now therefore thy first work must be to get a sense of Faith, to believe that thou believest; for thou wilt never know that God hath ordained thee to life, unless thou first know that he hath ordained thee to believe, 1 Thes. 5. 9 For God hath not appointed us to wrath, but to obtain salvation by our Lord jesus Christ, that is, by believing in the Lord Jesus Christ. Therefore we are said to be elected in Christ, that is, to obtain salvation in Christ, and by believing in Christ, which is the true sense of that place, what ever Arminians wrist it for. But I pass on to a sixth.  
Sixthly, Consider, That by standing at this scruple, thou dost not only sinfully, and unwarrantably, and endiessely perplex thyself, and hinder thine own souls peace, but also thou callest in question gods wisdom, and slanderest his charters of free grace. First, Thou callest in question God's wisdom.  
1. God in his wisdom hath thought it fit, that his particular election of any soul to eternal life, should be concealed from it till it hath believed, to let Faith go before sense; thou sayest no, but it is better for me to know I am elected, and then I have ground of believing; God saith, believe, and then thou shalt see, and this is the way of his wisdom with souls; thou sayest, no, let me see, and then I will believe; God saith trust me, I will be faithful; thou sayest, no, I will not trust thee a jot further than I can see thee.  
2. God in his wisdom hath thought it a sufficient ground for a soul to believe in him, and trust to him, that in the promulgation of his Gospel, he hath shut none out of heaven, that have not shut out themselves. Thou sayest, no, I will know whether God hath shut me out, before God shall know whether I will shut out myself, or no; God judgeth it most fit, that the sinner should speak first, and tell him, whether he will accept of his grace tendered, or no; thou sayest no, but I will know first, whether God that hath made his large tenders of grace, will make good what he tenders, nay, thou standest upon God's seal, as if thou durst not trust his word; God sends thee his proclamation and causeth it to be proclaimed in thine ears; thou sayest, This is not enough, let me have his broad-seal.  
Secondly, Nay, herein Thou slanderest his charters of freegrace, Those say, Whosoever believeth shall live; thou sayest, in effect, no, for if I be not elected, nay, if I do not know I am elected, I can have no ground to believe; what dost thou but slander the charter of freegrace; as invalid and insufficient, and good for nothing? and is it fitting that the creature should thus deal with the Creator?  
Seventhly, If thou wilt but believe, nothing that is in God's decree, shall or can hinder thee of salvation: The whole Gospel runs in this language, 
joh. 3. 16, 36. and 6. 40, 47. and 11. 25.  Whosoever believes in him shall not perish but have everlasting life. He that believeth on the Son hath everlasting life. Lay thy damnation, Christian, to God's charge, if believing thou perishest. O Israel (saith God) thy damnation is of thyself. Never fear it Christian, God will wash his hands and clear his word to, of thy blood, or any sinners in the world; The righteous Judge of the whole earth, will do no unrighteous action, neither shall any falsehood proceed out of his lips, He is not as man that he should lie. Thou shalt never, nor shall any damned creature ever say, if the thread of God's word had not broke, I had not fallen into this pit. Thy damnation shall be of thyself, not of him, nor for any fail of his faithfulness.  
Lastly, Consider, Heaven and glory are not so inconsiderable things, but they are worth adventuring for, if thou hadst but a possibility of obtaining them, though thou hadst no certainty. Thou saith, except I were sure God had elected me, to what purpose should I believe? unless I be preordained to salvation, it is impossible I should be saved. Christian! hast thou so cheap and low thoughts of heaven and glory? a vain student, that hath but heard of such a thing, as a Philosopher's stone, which they say hath a virtue in it, to turn other metals into gold, he hath but heard that there is such a thing to be found out, or perhaps doth but fancy such a thing findable, with the expense of much time and study, and money; he upon this conceit, lays out a great deal of his estate, expends a great deal of time, thinks no time too much to spend, no money too much to be expended to try a conclusion, he hath no certain confidence perhaps of such a things possibility; however, no certainty, that he hath found out the very way of finding it; perhaps, he hath many discouragements from divers that have spent their estates, busied their brains, lost abundance of time, and yet never could find it, yet he goes on carried on with a strong fancy, hoping not to fail. Queen Esther, when she went into the King, had no certainty of finding favour, yea, she wanted not some disheartenings, in regard of a custom in the Court of Persia, that none should come in to the King, till they were called, and yet more, she had not been called of thirty days: (an extraordinary time) Yet see her resolution, her business was extraordinary, many lives depended upon her venturing her life, she puts on a gallant resolution to go in, and saith, If I perish I perish, and God blessed her enterprise, and she obtained the holding out of the golden Sceptre, and the answer of her desire. Thou saith, I am not sure I am elected; I say yet, believe, Thou art or mayest be sure, if thou dost believe, thou shalt live; thou hast the word of God for it, It is but the expense of a little time in praying, hearing, fasting, etc. Never was their one experience of one, that believed and was damned, to dishearten thee; God calls thee to it, if thou dost not, not the lives of others but thy own soul is in danger of perishing; God hath promised the golden Sceptre, Heaven and Christ, are worth venturing more for, than thou canst adventure; Go in, resolve to rest upon Christ, do it truly, and my soul for thine if thou perishest. Thus I have shortly endeavoured to speak something, how little soever, and in how much weakness soever, to poor souls pleading this bar to Faith; Consider of it, you see this still remains the great work of a Christian to obey Gods revealed Law, not to search into his secret will: Hear O man! what God hath required of thee, Believe and be saved, make not blocks in thine own way. Art thou weary and heavy laden? come unto him that saith, Come unto me all you that are weary and heavy laden, and I will ease you: Ah! but (wilt thou say) I am a poor vild unworthy wretch, what have I to do to rest my impure hands upon a pure Christ? But for this I shall God willing, speak something the next time.    

SERM. IU.  LUKE 17. 5. Lord increase our Faith. 
I Am discovering to you upon what grounds many Christians think they have no warrant to believe, and rest upon Jesus Christ, and labouring to satisfy such poor Christians in such cases and under such perplexities of spirit. I have showed you already two usual causes: First, A too irregular eyeing of preparatory qualifications, thinking that they are not humbled enough: Or secondly, A too unwarrantable prying into God's secrets, conceiving they are not elected, and upon this score utterly refusing to obey that great Gospel command, Believe; 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 enable me to speak something this day, to a third cause commonly alleged by Christians, why they conceive they ought not to believe, viz. Because of their own unworthiness, in respect of the greatness, 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 jesus Christ? what with my filthy hands? what can such a rotten sinner that hath been so ancient in sin, can I (think you) have warrant? whe● I have given the Devil my youth, to believe jesus Christ will take the fag end of my life? No no, call to the young person to believe, 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 cavil, 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 believing, and convince it that it is its duty.  

Cap. 4.  
How to satisfy a poor soul doubting whether it may believe or no, because of its many and great sins past, or its continuing corruptions, and so deemeth itself unworthy.  
FIrst of all consider, God's grace is enough for thee, This scruple of thy spirit, ariseth from scant, & straightened thoughts of rich incomprehensible grace: Be convinced therefore, that there is a fullness enough in the ocean of infinite grace to swallow up thy soul, however loaded with a burden 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 breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that you might be filled with the fullness of God. Mark how the Apostle expresseth free grace, by all dimensions; are thy sins in the height? there is an height 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 zerubbabel) 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 hairs of thy head, his mercies are more in number then the sand which lieth on the sea shore. Now this is easy 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 height of free grace which reacheth up to the heavens, yea, and above the heavens; Is the filthy garments of thy wickedness of a larger extent thinkest thou, than the long white robe of his righteousness, Who was made for thee righteousness, wisdom, sanctification, and redemption. Is the fountain set open for judah, and jerusalem, for sin, and for uncleanness so shallow that thou canst not bathe in it? Mistake not (Christian) it is a bath of capacity to hold all filthy souls, be their uncleanness what it will, if they will but come and wash, and be clean; those that have the rottenest wounds, the fil●hiest sores, the most unsound ●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 virtue went out from Christ, to heal the poor woman 〈◊〉 ●ouched the hem of his garment, it went 〈◊〉 ●im as light goeth out of the sun, that there is 〈◊〉 for what goeth out. Christ never had any virtue went out of him, so as by such emission he lost any. How many Saints think you, since old Abrah●m (who was the father of the faithful) to this day, have touched the hem of his garment? virtue 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 David's time to this hour, and yet the fountain of cleansing blood, hath not a drop less 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 believers ten thousand yards, there shall not be a nail less on the piece of freegrace. The sea, though a thing infinite, will hardly be measured out by quills, much less 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 freegrace. Oh, that sinners had but as willing legs 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) than the fountain of freegrace shall be exhausted, with all the buckets that come to draw the water of life from it. Seest thou a steeple, as Paul's in London, or the like, of a very great height; 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 grass, nor a grain of dust discernible; were thy mountain of sins, that with their height seem not to threaten the clouds at all, but God himself, were I say, that, yea and another, and a third, thousands of them piled up and thrown into the ocean of infinite love, the bottomless depth of his meritorious blood, the waters of free grace would still be as much higher, as the heavens are higher than the earth, yea, infinitely higher than the highest planet is above the lowest spring. O the depth! Suppose thou sawest the highest Cedar in Lebanon, the highest Pyramid upon the earth's Make thyself a ladder of ten thousand staves if thou canst, and rear it up, how much higher would the sun be thinkest thou? infinite higher are the mercies of thy Saviour, Christian, above the height of thy transgressions. There is mercy enough, that's the first— But this is easy enough to be evinced, a Christian will tell you he cannot, dare not, doth not doubt this, he doubteth not of the power, but of the will of God.  
Secondly, Consider therefore, That there is will enough in the God of mercies, as well as power enough to save thee, if thou wilt but believe in him. It is a note of Pious Master Rutherford, That none can doubt, or say they doubt of God's will, 
Rut. trial of Faith, p. 128.  but they must really doubt of God's power; for if thou believest his power, thou must at the same time believe his will; But for this it is easy enough to evince the good will of God, to save the greatest of sinners. Where shall we find his will but in his word? and how shall we judge of it but by his acts? 
☜  It is a known and certain rule, That the Gospel shuts none out of heaven, but those that by unbelief, lock the gate against themselves; Inquire but into God's promises, is there the least parenthesis of any exception in all the pages of free grace? Isai. 1. 18. Come now (saith God) Let us reason together, Though your sins be as scarlet, I will make them as snow; though they be red like crimson, they shall be white as wool. There is no sinners sin that is died in grain, but such as have sinned the sin against the Holyghost; hast thou been a murderer? thy sin is yet but a scarlet die, I will make it as snow (saith God;) hast thou been a blasphemer? All sin and blaspemy shall be forgiven (saith Christ) Mat. 12. 31. Hast thou been an idolater? an unclean wretch? I will sprinkle clean water upon you (saith God) and you shall be clean, from all your filthiness, and from all your idols will I cleanse you, Eze. 36. 25. What? hast thou abused Christ, and spoken against him? who is thy only salvation? Whosoever (saith Christ) speaketh a word against the Son of man, it shall be forgiven him, Matth. 12. 32. Hark (Christian) is there not as much infiniteness in thy Christ's will (thinkest thou) as in his power?  
Secondly, Nay, consider, his will is not only full enough of power, but there is an earnestness of desire in his will to save the greatest of sinners, that leaving their sins, will turn to him; this will be easily enough evinced from his expressions and actions, tending to that end; He speaks, he swears, he pleads, he e●postulates, he weeps, he invites, he comes, he dies.  
1. He speaks, that you have heard, he saith, I will save scarlet, crimson, sinners; I will say to them that are in their blood, live, I will pour out water upon the unclean.  
2. He swears, and hath bid us to tell you his oath, Ezek. 33. 61. say unto them, As I live (saith the Lord) I desire not the death of a sinner, but had rather that he should turn from his wickedness and live. Lo, he could swear by no greater, he swears by himself. O happy creatures (saith Tertullian) for whom God is pleased to put himself to his oath; O unbelieving wretches, if we will not trust our God swearing. Yet further,  
3. He pleads, Turn ye, turn ye from your evil ways, why will ye die O ye house of Israel? Micah 6. 3. O my people! what have I done to thee? and wherein have I wearied thee? testify against me. He expostulates, Isai. 5. 4. What could I have done more, for my vineyard than I have done. Wherefore when I looked that it should bring forth grapes brought it forth wild grapes.  
4. He appeals to the mountains and foundations of the earth, Mic. 6. 1, 2, 3. to the sinners themselves, Isa. 5. 3, 4. judge now O ye inhabitants of judah and jerusalem.  
5. He wishes groaning, Deu. 5. 29. O that there were such an heart in them that they would fear me, and keep all my commandments always, that it might be well with them, and their children for ever. And again, Deut. 32. 29. O that they were wise, that they understood this, and would consider their latter end.  
6. He professeth he knoweth not how to destroy them. Hosea 11. 8. 
Hos. 11. 8.  How shall I give thee up Ephraim? How shall I deliver thee O Israel? How shall I make thee as Admah? How shall I set thee as Zeboim, my heart is turned within me, my repentings are kindled together.  
7. He weeps when he came nigh Jerusalem, he wept over it and said, O jerusalem, jerusalem— how oft would I have gathered thee, as an hen gathereth her chickens under her wings, 
Mat. 23. 37, 38.  but thou wouldst not? Mat. 23. 37, 38. Christ would, but the sinner would not.  
8. He invites, 
Isa. 55. 1, 2, 3.  Isai. 55. 1, 2, 3. Ho, every one that thirsteth come ye to the waters, and he that hath no money come ye buy and eat without money, and without price; and again, vers. 3. Incline your ear and come unto me, and your soul shall live; Hark how he calls Mat. 11. 29. 
Mat. 11. 29.  Come unto me all ye that are weary, and heavy laden and I will ease you. The Father saith come, the Son saith come, the Spirit saith come, you that are in the hedges come, he sends out his servants to highway-people, 
Mat. 22. 9  Matth. 22. 9 To as many as are found there; why stay you disputing his will, when he so often saith come, 
Rev. 22. 17.  come? Rev. 22. 17. The Spirit and the Bride say come, and let him that heareth say come, and let him that is a thirst come, and whosoever will let him drink of the water of life freely. Is not all this enough to let thee know God is willing, and Christ is willing to receive thee? Lo, Christ will come to thee.  
9 See that essence of glory, bowing the heavens and coming down, laying aside his robes of Majesty, and putting on thy filthy garments, see him tiring himself in going about from place to place, upon no other errand than this, to cry at the markets, Oh, if any sinners love life, happiness, if any will go to heaven, let them come to me, I will show them the way to my father's bosom, and endear them to my father's heart. Read his Sermons, observe his pains, thou wilt find a willing Saviour, not excepting Publicans, and Harlots, from the Kingdom of God.  
10. Wouldst thou have more tokens of his will yet? 
Mat. 21. 31.  See him dying, hanging upon the cross, dropping out his last blood, breathing out his last breath, stretching out his dying arms, to encircle sinners should run into him, breathing out the breath of freegrace i● his very last act upon a thief, that had not an hour to live; Who shall despair? who shall say Christ is not willing to save him, and not blaspheme eternal love? speak truth! corrupt heart say thou art not willing to be saved.  
11. Is not this yet enough? Observe him setting Ministers in his Church, left thou shouldst not read, and none should tell thee the truth of his eternal love, to speak out his good will in thine ears: All our errand is nothing but this, sinners Christ is willing to save you, And as Ambassadors for Christ as though God did beseech you by us, we pray you in Christ's stead be ye reconciled to God, 
2 Cor. 5. 20.  2 Cor. 5. 20. Why canst thou not believe his will? Consider in thy Saviour's will, there is not only a latitude for, but an eagerness of thy eternal salvation: Why therefore dost thou say, my sins are so great that God will not pardon me? Believe, O blaspheme not the God of infinite goodwill.  
But thirdly, Consider, That God's eye of freegrace hath looked favourably upon, and Christ's blood hath washed as filthy and polluted creatures, as thou art or canst be. Christ hath planted in the wilderness, The shittah tree, 
Esa. 41. 19  the myrtle, and the oil-tree, and hath set in the desert the firtree, and the box, and the pine tree; He hath made as bad crab-stocks, 
Esa. 51. 13.  as thy soul is, bring forth pleasant and delicious fruits. It is a note of Master rutherford's, That the dew of grace, hath ordinarily fallen upon the most graceless souls. Possibly thou mayest see and find precedents of actual sinners, born as black as the Ethiopian, and that have made it their work to colly themselves with the soot of sins, as much as thou hast, and that have dried in sin with as long customary continuance, as thou hast done; yet Christ took them and washed them milk-white; hast thou been an idolater? a persecutor? so was Manasses; hast thou been unclean? so was David; hast thou crucified Christ? so had they that were converted at Peter's Sermon; 
Act. 2.  hast thou denied Christ? so did Peter himself; hast thou been a blasphemer? so was Paul, yea, the chiefest of sinners, yet received to mercy; hast thou had seven devils? so had Mary Magdalen, yet purged and dispossessed; hast thou put off all to the last cast? so did the thief upon the cross. Lo here! souls all mire and dirt, that nothing could be discerned in them but filth and putrefaction; their faces were so mired with sin, that nothing of goodness could be discovered, yet these are now in heaven, all purified Saints, in whom there is no blemish, no spot, all crowned spotless heirs of glory, without the least speck of the ink of sin upon them. Hast thou sinned beyond these thinkest thou? it is hardly credible, but suppose that freegrace hath not (so far as thou canst find) any where set a stamp of love upon a soul so actually wicked as thou art before God; Yet secondly, There is never a Saint this day in glory, that was not as seminally and habitually wicked, as thou art or canst be, And freegrace looked upon him in restraining the corruptions of his heart, and preventing him, otherwise he had run with thee to the same excess of riot and wickedness; David was as filthy a wretch, when he wallowed and tumbled in his natural blood, as thou art or canst be. But to pass on to a fourth consideration, which will hang upon a chain with this.  
Fourthly, If thou couldst suppose that infinite freegrace, never yet did so great a work, as to wash and save such a sinful soul as thine is, yet this could not in reason be a just hindrance to thy Faith; because, the depth of infinite love and freegrace, was never yet sounded. Though thou couldst truly say, God never manifested his power and good will, in pardoning such a creature of hell, as I am; yet what would follow? Therefore God cannot pardon me, or therefore God will nor pardon me: Did ever God do his utmost, Christian? thousands of thirsty, filthy creatures, since the world began, have been bringing their buckets, and diving into the infinite depth of eternal love, but did ever any Ethiopian soul, dive so low as to bring up a stone from the bottom? was ever any sinful soul, that was brought to the streams of free mercy, such a capacious bucket, that it could not be filled without grating upon the bottom of unfadomable love? nay, did ever any carry away so much for their own wants, that they left the living fountain at a low water? Paul brought as large a bucket, as any, and had as much need of a great measure of freegrace: Well, he plungeth himself in, but doth he dive to the bottom, or doth he not, almost drowned in that depth of eternal sweetness, turn head, and come up again with his belly and throat, and mouth, full of living waters, from the springs of eternal love? 
Rom. 11. 33.  And cries out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O the depth of the riches, etc. mark how he puts all the children of love upon diving into the depth, but puts them out of hope of finding the bottom or top of that height, and depth, and length, and breadth of love, Eph. 3. 17, 18, 19, 
Eph. 3. 17, 18, 19  which passeth knowledge. It is not so much to thee whom God hath pardoned, as whom God will pardon; is not the fountain of his love dry? are the springs yet running? nay, can he pardon beyond the measure of his former mercies? then how can thy sins be too great to be pardoned? were there never such sinners pardoned? 
Esa. 43. 18, 19  Behold (saith God) I will do a new thing in the earth, I will make a way in the wilderness, and rivers in the desert; therefore remember not the former things, consider not the things of old, not to stint the Lord by them; What? do you tell me (saith God) what I have done? I can do more than ever I yet did; I am not tied to precedents, I can make them.  
Fifthly, There is as much reason on thy part for jesus Christ to receive thee, though thou be'st (as thou sayest) the worst of sinners, as ever there was in Noah, Daniel, or Job, for him to receive them. This is Master rutherford's note, 
Rut. trial of Faith, p. 20.  What internal cause was there thinkest thou, in any spotless Saints of glory, why Jesus Christ gave them Faith here, and hath now crowned them with a crown of glory? was there any? Esa. 43. 25. 
Esa. 43. 25.  I (saith God) am he that blotteth out transgressions for mine own names sake. God for his own sake elected them, therefore Christ died for them; Christ of his own good will poured out his blood for them, therefore he gave them power to believe, and come to him; here is all the cause (ab extra) from without still. And is there less cause in Christ for thee, then there was for them? look in his Gospel promises; or is there less cause in thee, than a mere nothing? But I shall make this more full in a sixth position, which I shall commend to thy consideration, which is this.  
Sixtly, That God never received any soul, because it had a portion to set it off. Thou sayest, O I cannot believe, etc. why I am not worthy of salvation, I am a great sinner, I have been an ancient sinner. Well then, suppose that thou never hadst to thy knowledge committed actual sins, but wert (as thou thinkest) clean, and spotless, than thou couldst come to Jesus Christ, and think he would accept of thee. Thy money perish with thee; dost thou think that Christ, that gift of God, can be purchased with the money of thy merits? Doth Christ take any souls, because they are worthy? or doth he therefore take them, that he might make them worthy? doth Christ therefore take a filthy mired sinner, because it is unclean? or that he might wash it from it uncleanness? God gives his Son, thou mistakest if thou thinkest he can be bought of thee, either for love, or money? canst thou make Christ rich with the cobbler's ends of thy righteousness? thinkest thou he that hath the inexhaustible treasury of righteousness, dost thou think he cares for thy farthings? wilt thou bring thy drops to the bottomless ocean of his bloody merits? Your pennyworths cannot roll about that everlasting wheel of freegrace, the decree of election, nor bow, nor break Christ's free-heart to save you more than another. The Garden of freegrace (Christian) hath never a weed of humane merit in it; no nor yet is there a space to set it in. The Robe of Christ's righteousness is rich, and full enough, and needeth not the dunghill patches of thy merits? That new-cloth will not endure to be patched with thy old rags. Christ is a Noble-Bride-groom, that would take a portion with his spouse, if she could bring a proportion for him; Adam, if he could have got it up, might have been married to God with a dowry. But for as much as now that cannot be, perfection is not attainable. Christ scorns thou shouldst say, Thou hast brought him a farthing. The men of the earth shall not make him rich. The first marriage-contract God made with man, he demanded a portion, and proffered the jointure of glory: But when man with all his scrape could not pay it, Come, saith Christ, I will take thee with nothing then. Do all, or take all, is Christ's Dilemma to the children of men.  
Lastly, Consider, That by how much the greater and more abominable sinner thou art, by so much shall the Lord Christ attain his ends more fully which he aims at, in saving any souls. Dost thou ask what that is? It is his own glory, the glory of his freegrace. God when he declares his freegrace to any soul, makes a particular Proclamation, Come, let all the world see the power of my mercy, and the good will that is in my bowels, that I can wash such a stained soul that is nothing else but sin, that I will pardon such an old inveterate sinner; Now by how much thy sins are more and greater, by so much God more sets out the virtue of his balm, in healing such old putrified stinking wounds.  
Secondly, God knows, such sinners once pardoned and changed, will more glorify him. They that have much forgiven, will love much.  
Thirdly, 
Luk. 7. 47.  God shall have glory from such a sinner, in that others by his example, shall be kept from despair, and quickened to leave their sins, and trust in God's mercy, Psal. 34. 6. and 51. 13. Come therefore, believe, rest on Christ, Let not thy unworthiness, thy great, thy many sins, keep thee from Christ. Eusebius in his third book of Eccles. Hist. cap. 20. hath a story of john the Apostle, who at Ephesus finding a young man of a goodly body, gracious face, and servant mind, commended him to one of the Bishops or Elders to take care of him; The Elder accordingly did instruct him, and at length baptised him; This young man afterwards became very wicked, and dissolute, seduced by wicked companions: First, became a companion of their feasts, and cups, and then of their thieving, and robberies, at last grew to a very great height of disorder and outrage, and became a robber on the mountains. 
Eusch. Eccles. hist. l. 3. c. 20.  john returning to Ephesus, enquiring for the young man of the Elder, hears this news; Saint john after rebuking the Elder for his negligence, road to the mountain, which this young man (now grown to be a Captain of robbers) kept, Saint john being taken of the thievish watch, desired to be brought to their Captain, and accordingly was; when he saw him coming, and knew it was john, he was stricken with shame, and fled away; Saint john pursueth after him crying, My son, why fliest thou from thy father? O son, tender my case, be not afraid, as yet there remaineth hope of salvation, I will undertake for thee with Christ, I will die for thee if need be, as Christ died for us, I will hazard my soul for thine, trust to me, Christ hath sent me. He hearing this, stood still, trembled, and wept, embraced Saint john, and wept bitterly. The Apostle, when he had promised, and protested to procure pardon for him of our Saviour, prayed upon his knees, kissed him, and brings him to the Church, preacheth to him, fasts with him, and leaves him not, before he had restored him a penitent believer. Is this thy condition Christian? hast thou been well principled? and hast thou forget all the Sermons and admonitions, given or preached to thee, and art thou turned dissolute, disorderly, guilty of all wickedness? and now in stead of coming to Christ by Faith, dost thou, wouldst thou fly from him? See▪ thy Christ pursuing thee, calling, inviting, Ah, why dost thou fly from me, that died for thee? turn, turn, believe, be not afraid, as yet there remaineth hope of salvation in my merits, I will under-take with my father for thee, I have died for thee, I will hazard my favour with my father, for thine; trust to me, O now stand still, tremble, weep, pray, turn, trust in the Lord jesus Christ: Thou art unworthy, but Christ is worthy, he hath grace sufficient for thee; He hath a good will to save thee, yea, eagerly bend to thy salvation; he persuades, he swears, he pleads, he appeals, he wishes groaning, he professeth he knows not how to destroy thee; he weeps over thee, he invites thee, he 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 shown the utmost of his freegrace, he hath as much reason to save thee, as ever he had to save any of his Saints, for themselves. He never took pennyworth of merit with any; He shall have the more glory, by how much thou art more unworthy; Freegrace shall more show itself; Thou (if once forgiven) will't love him the more; Other great sinners will be ready to trust in him from thy example. Come now, turn, believe, eschew evil; do good, Though your sins were as scarlet, they shall be as snow, Though as crimson, they shall be white as wool.    

SERM. V.  LUKE 17. 5. Lord increase our Faith. 
I Am come now to Satan's last block, that he ordinarily lays for the believer, to stumble upon in the way of believing; when he cannot persuade them to despair of their interest in God's hidden decree, nor yet in regard of the hardness of their own heart, nor yet in respect of their unworthiness, But the poor soul looks above all these, to the Lord Jesus Christ, than he shoots his last arrow, by suggesting to the foul such thoughts as these. But what if I have sinned against the Holyghost? That general rule, Mat. 12. 31. All sin and blasphemy shall be forgiven, hath a particular exception, But whosoever blaspemes the Holyghost shall never be forgiven. And if I be within that, I have nothing to do with the general promise. Now Satan having here to do with a poor credulous soul, that is far easier to believe evil, than any good of itself, hath the fuller blow at it, and follows on while the iron is hot, he knows if he can but juggle the soul into this persuasion, believing 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 weakness 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 groundless conceit, that they have really, and indeed sinned that unpardonable sin against the Holyghost, which occasions (possibly) many a day's sadness, and dejection, groundlessely. Now in regard that this temptation is entertained ordinarily through a defect of knowledge and understanding, of what ingredients that compounded wickedness 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 truly understood, will be enough of itself, to let such poor souls see how groundlessely they have yielded to that temptation of Satan.  

Cap. 5.  
How to satisfy a poor soul that conceives, that it hath sinned the sin against the Holyghost, and therefore ought not, may not believe.  
ALas! (saith a poor Christian) Why do you tell me of believing? 
The Complainant.  I know sir, there is a fullness, and freeness, of mercy in jesus Christ, for poor sinners, yea, though their sins have been many and great; But I am sure, the sin against the Holyghost 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 jesus Christ, etc.  
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 Holyghost, and being committed, it is unpardonable. That such a sin there is, is plain from several places of Scripture, 
Mat. 12. 31.  Mat. 12. 31. But the blasphemy against the Holyghost shall never be forgiven men: Mark and Luke both make mention of the same passage of truth from our Saviour's mouth, 
Mar. 3. 28.  Mar. 3. 28. Lu. 12. 10. The Apostle john makes also mention of it, 
Lu. 12. 10.  1 joh. 5. 16. There is a sin to the death; 
1 joh. 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 only against the third person in the Trinity, 
Usher.  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 Holyghost hath enlightened the heart of him that hath committed it; 
〈◊〉 Trinitatis ad extra lunt indivisa.  for although the work of enlightening be a work of the Godhead, without itself, and so a work of all the three persons jointly, according to the known rule of Divinity; yet it is a work 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 Holyghost, he being that Person, whose office it is, in the order of the Godheads working, to enlighten the minds 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 joh. 5. 16.  etc. Heb. 6. 4. and therefore is called by the Apostle john, 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, 
joh. 10. 28.  or ever be guilty of it. Christ hath said, He hath given unto them eternal 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 john 2. 19 Who so sin, First, Can never be saved, Christ hath said, These shall never perish: Secondly, They can never repent and believe. Christ hath ordained, that the elect shall repent, and believe, 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 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 specifical ●in; Innumerable almost have been the opinion of the Ancients; Some have thought it to be malice against the Brethrens-graces; others, Final impenitency; others, despair of God's mercy. The Papists make six species of it.  
1. Impenitency.  
2. Despair: (these two seem to be but consequents of it.)  
3. Obstinacy in wickedness: (All obstinacy in wickedness 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 height and degree of resistance, they also leave us in the dark, and every resistance is not.  
5. The malice against our Brothers for grace and goodness: This hath something in it tending to it, but reacheth not the full neither.  
6. A sinning out of presumption of God's mercy. That presumption is an ingredient in this sin is certain, 
Aq. 22●. q. 14. Att. 2.  and that the sin against the Holyghost, is a sin of presumption, but every sinning upon presumption of God's mercy, certainly is not unpardonable: It is certain that blasphemy against the Holyghost may be variously taken.  
First, L●terally, when any blasphemous speech is spoken against the Holyghost. As if any should maintain the Holyghost, is not God, etc. So many of the ancient 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, etc. Heb. 4. 6, 7. For whosoever sins the first way, sins not unpardonably, 
Aus. T. 10.  though dangerously; as Saint Austin largely proves, 
Serm. 11. de Verbis Din. p. 47. Copiose tractat.  that the Texts, Mat. 12. 31. etc. are not to be meant of every blasphemous word, but there is (quadam blasphemia & quoddam verbum) a certain word, and a certain kind 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 dost thou say, Thou hast sinned the sin against the Holyghost, when neither thou nor any other can say, this or that is the sin against the Holyghost? why dost thou accuse the soul of thou knowest not what? Judge if this be not an irrational yielding to a groundless temptation. But saith a poor Christian, I have refused the enlightening spirit, I have refused instruction, and hated counsel, and what is this, but the impardonable sin? or have ●inned against knowledge, such and such a truth I have denied, disputed against it, etc. To make therefore a little progress, though positively it cannot be said, nor specifically determined, what the sin against the Holyghost is, that is unpardonable (for it is certain, that every sin against the Holyghost, is not unpardonable; A lie against knowledge, is a sin against the Holyghost, Act. 5. 3. yet not unpardonable, Jacob committed it for the blessing:) Yet,  
1. It may be shown negatively, what it is not.  
2. Several 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 God's truth, Heb. 6. 4, 5, 6. They must be such as have been enlightened, that is, such as the Gospel hath been preached too, and receive by, so that it hath cleared up his understanding from that darkness and mist of natural blindness, and ignorance, in which Adam's 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 only been convinced of it, but given a firm assent of Faith to it; for it can only 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 preached to them, and have apprehended it good and sweet, received it with joy; 
Heb. 10. 26.  Herd 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 natural man that never was enlightened, 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 dost thou therefore trouble thyself, that thou hast refused the Gospel, and therefore thou hast sinned the sin against the Holyghost, 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 Peter's Sermon, Act. 2. have thine ears been stopped to the means of grace? be humbled for it, but despair not because of it, though thou be'st called at the ninth hour, yet if thou wilt come in at the eleventh, thou shalt be received, and welcome, only 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, etc. It is not a bare piece of original corruption, consisting in a privation of knowledge, or averseness unto knowledge, or vanity of heart in not regarding knowledge; but it is the highest piece of actual 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 Holyghost in his workings; now the spirit doth not always work with the preaching of the word, much less 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 show of rejoicing 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 sinned against knowledge.  
Thirdly, Therefore consider, This sin which is the unpardonable sin, must be a settled sin of thy own, continued in without repentance, and will be more than 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 only: 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 merely cast in by Satan into the soul, neither bred in, nor nursed by the soul, nor delighted in, but are like the child that was dead, laid (by the true mother) by another woman's 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 Satan's 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 believe it, but my heart rises against it, cries avoid Satan, I pray against it, humble myself, 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 than if a strumpet should come and lay a child 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, unless the law so adjudged it, in regard the door or entry was open; So unless you will say, that the heart sins by being no better shut, then to let such a thought be thrust in, questionless the very thought as a formal sinful thought or motion, is not the souls, but Satan's: 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, than 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 against knowledge, yet every sin against knowledge, is not this sin: Without question Iacob ●inned against knowledge, in saying he was his father's son, His very son Esau; and David in committing murder, and adultery; and Peter in denying his Master. All these were sins against knowledge, and yet none of them sins against the Holyghost. It must be a sin against the knowledge:  
1. Of a divine Truth.  
2. Of some fundamental 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 convinced 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 Beelzeb●● 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 fundamental, etc. Indeed for all such sins as these are, thou hast very great cause to be humbled (Christian,) and to ●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 sickness, 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, etc.  
Fifthly, Therefore consider, That though the denial 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 denial, then that which thou complainest of. 
It must be a deliberate and advised denial, 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 denial is an ingredient in this unpardonable ●in: But it must be,  
1. A wilful denial, free, not arising from fear. Peter so denied his Master, and many of the Martyrs denied, yea, and abjured the Faith; But either, First, Satan by his temptations, Secondly, Or the weakness of their flesh, occasioned it, for they at the same time loved Christ, and the truth of Christ.  
2. It must be a denial, on purpose to discredit the truth, out of a venom and malice of heart to it. I may deny a fundamental truth, in an argument and disputation, to see how another can prove it, yet I have not sinned the sin against the Holyghost I hope.  
3. It must be a constant denial. If they shall fall away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [it signifies falls all in shatters] so as an old rotten house not well at first put together. Comfort thyself therefore Christian, thou hast not sinned the sin against the Holyghost, though thou hast possibly inadvisedly spoke with thy lips, yea, though through the violence of Satan's temptations and wickedness, or weakness of thy heart, (for fear) thou hast denied thy Saviour and his truth; only go out and weep bitterly, renew thy love, regain thy favour, confess him before men; Thus many of the Martyrs did, rending their recantations, or abjurations, and suffering 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 goodness which I saw in him, I could hardly endure such a man, whom I am confident is the Saint of God, etc. Consider therefore in the sixth place,  
Sixthly, That the hatred and envy of every godly man, nor every envy of his goodness, 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 civil injury he hath done thee, or thy friend, possibly thou maye●● 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 God's 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 sufficieut to constitute this sin, it may be a persecution out of ignorance as Paul's was, and God pardoned it, 1 Tim. 1. 13.  
It must be first an hatred of, and opposition against, the truth and godliness of such men. Not when thou malicest godliness, because it is in him that hath done thee a personal injury, but when thou malicest and hatest a man, because he is holy, and loves the truth of God, and lives before God strictly.  
Secondly, It must be with a secret desire to extinguish and spoil the credit of God, and his truth. When a wretch is mad to see God's name exalted, and to see the truth of God prosper, and would fain spoil all its market.  
Thirdly, And it must be an opposition to the truth, that to the wretch is known, and he is convinced, that this is a truth of Jesus Christ, yet he hateth a person, because, he entertains it and walks accordingly, and seeketh how to cut off him, and the truth; such manner of malice was the Pharisees malice, Mat. 12. 31. Yet, alas! (saith a poor Christian) Since I have received the Holyghost, and tasted his gifts, I have sinned thousands of sin, renewing them every day, etc. From what hath been already said, That this sin must be an opposition, a knowing, wilful, open, malicious opposition, to the truth of Christ, were enough to answer this. But consider,  
Seventhly, It must be a total falling away from the truth, Religion and profession of jesus Christ, Heb. 4. 6. Many are the Saints failings, this must be a total falling from all grace and holiness; When a man clear leaves all manner of profession of holiness, and falls into all manner of wickedness; Now darest thou accuse thy heart of this Christian? or dost thou sometimes slip, but presently renew thy covenant made with God, by a seasonable repentance, praying, crying, bettering thy life and conversation, etc. Never fear this sin; it hath many dr●ms of the weight of hell in it, more than thou complainest of.  
Eighthly, It is not probable (saith Master Rutherford) That thou shouldst be guilty of that sin against the Holyghost, and none but thyself complain of it. It ordinarily breaketh out into prodigious acts of wickedness, it is no chamber closet sin, though it be hatched in thy heart, yet it goes into the mouth, and defiles that, that sinner with that reviles, and raves, and blasphemes Christ; and commonly it shows itself further, the sinner (with julian) persecuteth the Saints, whom his heart knows are Saints, with fire and sword; didst thou ever do any of these things? (Christian) mistake not thyself, be humbled for thy sins and failings, but transgress not by despairing without a cause. Consider further,  
Ninthly, If thy sin that thou complainest of so to be the unpardonable sin as thou unwarrantably thinkest, be a trouble and a grief of heart to thee, thou must be sure, that it is not that sin that thou takest it for, Heb. 4. 6. It is impossible (saith the Apostle) that they, that commit it, should be renewed again by repentance. The meaning of which place, is not that if they do repent yet it is impossible that they should be pardoned, that were to put a lie upon the promises of the Gospel; But it is impossible, that ever they should repent to be renewed: 
Aus. T. 10. Ep. de Verbis Domini 11. p. 45.  This makes Saint Austin determine final impenitency to be▪ the unpardonable sin; when the wretch abusing the mercy of God that should lead him to repentance, according to the hardness of his heart, refuseth repentance, and treasureth up wrath against the day of wrath. Now though I do not think (with Saint Austin) that this is the whole formality of that sin; nor yet (with Aquinas and the Papists) that it can be properly called a species of that sin, yet I think with almost all sober Divines, that it is an undoubted consequent of that sin; God after the commission of that sin, by any poor wretch giving him over to a blindness of mind, and a final hardness of heart, that he cannot repent: But like Esau, If he seeks repentance carefully with tears, yet he finds it not. Now if thy sin be a trouble, and grief of heart to thee, thou mayst be assured it is not that sin, for the undoubted consequent of that is an hardness of heart, and a reprobacy of mind.  
Tenthly, Consider, The ●in against the Holyghost, neither in respect of itself and its own greatness, nor yet in respect of the power of God's mercy, is unpardonable. Be it never so great, it is not infinite, as the mercies of thy God are; It is indeed a scarlet sin, But scarlet sins to the returning penitent, may be pardoned, Isai. 1. 16. 
Isai. 1. 16.  It is unpardonable (say some) in respect of Gods will, God can, but he neither ever did, nor will pardon it, for it is a sin of malice directly against pardoning mercy: God's mercy would be stained in the pardoning of it. Secondly, It is unpardonable (say others, and those the most) In regard that it is impossible that the sinner should repent and believe, without which, there is no hope of pardoning mercy, from any Gospel promise: And this is questionless true, for God hath said, Perditio tua ex te, Thy damnation O Israel is of thyself, not of me. Though a poor wretch be damned for this sin, yet he may (proximately) thank the hardness and impenitency, and unbeleef of his own heart, not Gods will. But yet further consider,  
Eleventhly, That this can be no sufficient excuse for thee, for not believing, because though it doth take away from thee the power of believing, yet it doth not excuse thee from the duty of believing. Believing is a Gospel duty, it is a law enjoined to all, every one is called to it, joh. 3. 16. Mat. 11. 29. Isai. 55. 1, 2, 3. Yea salvation is proffered to all those that do believe in the Lord Jesus Christ; doth the Gospel any where say, Come you that have not sinned the sin against the Holyghost, come and believe and you shall not perish? No surely, it calls to all, be you what you will, let your sins be what they can, how many, how great soever they can, come, believe, and you shall not perish. It is unwarrantable then to disobey a Gospel precept, upon a believing the temptations of thine enemy the Devil, or the groundless suggestions of thine own spirit.  
Lastly, Consider, If thou hadst sinned that unpardonable, thou couldst not by any infallible demonstration conclude thyself guilty of it, before thy dying day and hour. How wilt thou demonstrate it, from thy hardness of heart, and going on in unbeleef? thou must do it so or no way; for though thou be'st a malicious persecutor and hater of God, and goodness, yet according to the tenor of the Gospel promises, if thou repentest and believest, thou art forgiven; now if this hardness of heart, joined with thy malice and unbeleef, be not final, it is no infallible effect of this sin; how wilt thou know it is final before thou diest? canst thou not yet repent and believe? strive than Christian, God may give thee power, and call thee in at the eleventh hour, 
V Aust. T. 10 Ep. 11. de Verbis Domini, p. 46. copiose.  just at thy dying hour (as the thief upon the cross) which if he does, thou hast unjustly and cruelly condemned thyself, and belied thy own soul. To ●umme up therefore all in a word▪ You hear Christians, believing yet remains your great duty; It stands firm, believe, and you shall be saved. You have seen one block more thrown out of your way. I have showed you this temptation, or suggestion, cannot hinder, where by the way you have accidentally heard something of the nature of this unpardonable, which being well understood by Christians, will be enough to satisfy Christians against this doubt. And from all that hath been said concerning this, You may gather this description of the sin against the Holyghost; which is consonant to the sense of most sober and Orthodox Divines concerning it, and contains the marrow of what most of our Divines have said concerning it, Take it thus.  
It is for a man that hath been first enlightened by the Holyghost. 
A Description of the sin against the Holyghost.   
With secondly, Fundamental Gospel truths.  
Thirdly, 
1. A subjecto.  Distinctly.— Against, first knowledge, And secondly, Deliberation, Thirdly, Directly, Fourthly, 
From the degree.  Freely and wilfully, Fifthly, Openly, Sixthly, 
A causa procreante.  Maliciously, Seventhly, Desperately.— Without any provocation, but the corrupt wickedness of his own heart, (drawn out occasionally upon the making known of some Divine Evangelicall fundamental truths, or propagating of them, he himself being convinced, that they are the truths of God) In his heart to envy the credit of the truth amongst others, and out of his malice to God, 
From the acts of it.  whose the truth is, and to the truth, because, it is true; to blaspheme, and revile the truth of God, and oppose it in others maliciously, and to blaspheme those gifts of the Holyghost, 
From the object of it.  and that truth which he had formerly been convinced of, and received, 
From the end of it.  and to set himself in such malicious opposition against it, as to desire and do what in him lies, to spoil the credit, 
From the consequents of it.  and extinguish the light of the truth, and destroy the friends of it, because they are so, and in this wickedness to go on, making a general defection from God, and the ways of God, and maliciously persisting in such opposition without any repentance, and finally perishing in it; despairing of God's mercy, if at any time he should have any kind of remorse.  
This I conceive is a full description of it, which if such Christians as ordinarily complain of this burden, would learn, they would quickly find their complaint groundless. If any yet remain unsatisfied in, I shall refer them to a little (but full) Book concerning this subject, called, A Discourse of the sin against the Holyghost, composed by Master Bradshaw, in which they shall find as much as can be said upon this subject. Here I shall break off.  
And now I have done with answering the Scruples of those that think they ought not, and pretend they dare not, believe. Either, 

1. Conceiting they are not enough humbled. Or,  
2. Because they do not know they are elected. Or,  
3. Because they conceive themselves unworthy. Or,  
4. Upon a conceit they have sinned the unpardonable sin against the Holy ghost.    
I should now come to a second note of a weak Faith, which is a fear of a false Faith, which is ordinarily a note of a true Faith: O they are confident they do not believe, so many are their doubtings, so little is their persuasion and assurance, so weak the actings of their graces are, but of this hereafter.    

SERM. VI  LUKE 17. 5. Lord increase our Faith. 
I Am still upon the work of removing such obstructions as hinder the work of Faith in the soul. I have done with those of the first sort, viz. such as are praevious, that make the soul stumble at the threshold, while it conceives it may not, and pretends it dare not believe. I am now come to a second sort, that are gone a step further than these, they will tell you that they are convinced, believing is their duty, and their great duty, and the duty for the omission of which they fear they shall perish, But they cannot, they do not believe, they may cheat themselves with a presumption, but they want such a certainty of persuasion, and such a fullness of assurance, as is requisite to true Faith, they are full of ignorance, and weaknesses, etc.  

Cap. 6.  
How to satisfy those that are conceited against the work of Faith in their souls, viz. against the truth of it.  
NOw for satisfaction to such Christians, let us search out the cause of such complaints; I conceive there may be a double cause.  
1. A mistake in the nature and acts of Faith.  
2. A misjudging of the effects of Faith.  
First, The complaints of such a soul, which yet all this time truly believes, may arise from a mistake concerning the nature and acts of Faith; and therefore the way to satisfy it will be rightly to inform it concerning them, and to this end, I shall but propound to such a soul to consider these two things.  
1. That there are many acts and more degrees than one, of true saving Faith.  
2. That true Faith is of so good a nature, that it will and may dwell with many doubtings, and weaknesses, in a poor soul.  
These two things cleared, I trust many souls will be satisfied; for commonly the mistake is grounded upon ignorance, conceiving there is no Faith, but Faith of assurance, and that Faith comes to be no Faith, if but a dram of doubting be mingled with it, etc.  
Consider therefore I say, First, That true Faith hath several acts, and several degrees. A fullness of persuasion is not the least act, or degree of Faith, no not of true justifying Faith. There are notes under that Ela. There is great quarrelling concerning the nature and essence of true justifying Faith; some will have it to be a bare knowledge. Thus (saith the Apostle) The devils believe, and tremble: Some will afford us a little more, and tell us that Faith consists in an assent, but beyond this they will not stride; some in too full opposition to these denying any certainty of persuasion and assurance to be, have described Faith by an assurance and full persuasion, which is the highest, and not the direct, but the reflex act of Faith, when indeed the very essence of justifying Faith lieth betwixt these, in an act of adherence to, and reliance upon Jesus Christ.  
To Faith we grant a knowledge is required of God's word. But this we say is rather supposed to Faith, than an act of true justifying Faith.  
First, The lowest act of Faith is an assent, a yielding in thy soul to the word of God, an agreement to the truth of it, Exod. 14. 31. Israel believed the Lord, and his servant Moses, [viz.] gave credence and assent, agreed that it was just, and good, and true, that the Lord spoke, and relied upon the authority of him that spoke it; So by this act of Faith, doth the believer, when he hears the word of God revealed concerning his salvation, he closeth with it; as suppose that, joh. 3. 16. God so loved the world that he gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life. Or that of the Apostle, There is no other name under heaven, whereby a man may be saved, but the name of jesus; or that again, This a faithful saying, and worthy of all acceptation, that jesus Christ came into the world to save sinners. Faith now doth not only know this, but closeth with God in these truths: And so concerning the promises of salvation, when God says, Though your sins were as scarlet, I will make them as snow, though they were as crimson, yet they shall be white as wool. Faith's work now is to persuade the soul to an assent to, and credence of the truth of this good word of God, yea, and it is not every assent that is an act of Faith neither.  
First, It must be a steadfast assent, The believer doth as verily believe the promise of God, as that he doth live; he says in his heart, and with his whole heart: First, The word that tells me this is the world of an everliving and unchangeable God, and it is undoubtedly his Word. Secondly, It is the word of a true and faithful God; The Apostle calls God's Word, The word of truth; And it is the word of truth either materially, the matter of it is truth, or objectively, the object of it is truth. It hath the God of truth for the Author, It is whole truth for the matter. And this the believer gives full and steadfast credit unto.  
Secondly, Yea, and he gives credit to every truth that the word of God holds out to him as truth. Faith quickens the soul, to thirst after full discoveries of truth, and quickens the soul, to receive every beam of the light of truth, that shines into it. The Hebrews say, That there is not the least tittle of the law, upon which great mountains do not depend. The believer saith, there's not the least jot in the word of God, upon which great mountains of truth do not depend, not any leaf but the God of truth is wrapped up in. I remember that it was Gods command in the 28. cha. of Deut. That when the several curses were read, all the people should say Amen; and that not to this or that curse, but at the denunciation of every curse all the people said Amen; I do not read the like command when the blessings were pronounced, yet (without question) their assent was required to them as well as the other. But our hearts are ready enough to say Amen to blessings, and promises, but we would not say Amen to threaten and curses: Now the believer gives assent and credence to the word of God, 
V Balls Treat. of Faith. 1. p.  even there where it seemeth most to strike at his own interest, and happiness; he believes all things that are written in the law, and the Prophets, Acts 24. 14.  
Yea, and he gives thirdly, a clear assent to the word of God, and every portion of it. He is not like him that saith Amen to any thing, he will give his assent to every piece of the word of God, and yet not a blind assent to any piece of it; but every truth that he assents unto, shines into his soul with a light as clear as the suns at high-noon-day. As Christ told the woman of Samaria, joh. 4. 22. You worship you know not what, but we know what we worship. The discourse had been very high about very great mysteries; Christ had told her of a strange gift he would give her, Living water, v. 10. That should have a strange quality, even a quality to quench thirst for ever, v. 14. She gave some assent to this, the water pleased her taste, but it was but a blind assent, for▪ she dreamt of such a water as might satisfy her bodily thirst, that she might no more come thither to draw. And v. 20. When she made a confession of her Faith to Jesus Christ▪ that it was just of the same length & breadth of her fathers, not an inch longer nor shorter (a Faith of the same last with most now a days.) Christ told her that in the days to come, there should be a strange kind of worshipping the Father, Neither at jerusalem, nor yet in that mountain. Ye worship saith he you know not what, but we know what we worship. Many assent this day to the word of God, They assent to it that there is a Christ come into the world to save sinners, etc. None will deny this, but it is in their brains but as a dark notion, or else they have received it as a tradition of their fathers. (Our forefather's religion is a great plea in these days) The Samaritans they worshipped▪ they gave a kind of a blind credence, and assent to some things that were truths in the word; But alas! they worshipped they knew not what, they had no clear distinct knowledge of those truths that they made an oral profession of, and with their mouths did pretend assent to. So wicked and profane men now a days give a kind of an assent to the word of God, and to the Doctrine of Jesus Christ, but it is far from the meanest, and lowest act of true Faith. When they hear or have received it from tradition, that Christ was born of a Virgin, or that Christ though eternal God yet was also perfect man, that he died for sinners, etc. The wretches will tell you they believe these things; But alas! they assent not to them as clear distinct truths, made out evidently and convincingly to their souls, they say they profess they worship they know not what. They understand not these things▪ The natural man receiveth not the things of God, for they are foolishness unto him, 
1 Cor. 2. 14.  nor can he know them for they are spiritually discerned. He gives his blind assent, and perhaps will set his hand to them, but he doth but set his hand to a blank if he does; Nor can it be otherwise, for the carnal man hath nothing but the bucket of carnal reason to draw with, out of the unfadomable depth of the mysteries of salvation; and while he hath nothing else, thus reason disputes, and cannot but dispute in his soul; If Christ be God, How could he be born or die? reason cannot answer these questions, therefore they seem dark to the poor blind wretch, and though he professes he gives credence to the word of God, in these particulars; Yet his assent is but a dark and forced act of his will, not a voluntary and clear act of it, closing with the truth, and embracing of it; nor can it be, because (as I have showed) his assent of his will cannot proceed from a well enlightened understanding, without the precedency of which the will is but ravished into an assent. The understanding is that which holds the candle to the will in the soul: Now the assent and credence which every true believer gives to the word of truth, though it be an act of the will (for it is the wills act to delight in, and close with and ●eal) yet it proceeds from a spiritually, and clearly enlightened understanding, for it is the understandings office to dictate to the will: Now assent in the wicked man, is but an act of his will without any clearness in the understanding, the understanding only presenting the truth, as a notion, or tradition, or commonly received opinion, this is far from an act of Faith, but such as the devils have. It is like the Athenian devotion, Paul coming to Athens, Act. 17. 23. found an Altar with this superscription, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To the unknown God. Their worshipping argued some assent of the will, and the will always following the dictate of the understanding, It is certain that there was some knowledge; the truth was this, Their understanding had gathered up some general notions of the Deity [That there was a God, etc.] and these might be seen by the light of nature, or heard from their forefathers, and sucked in by tradition. And it is plain it was no more, for they ingenuously confess, that the God whom they worshipped, was unknown to them; they knew that there was a God, and possibly, that this God was a spirit, and that this God must be worshipped, Natural eyes discern all this, but it was not a clear and distinct knowledge, and assent, they worshipped they knew not what, their Altar was to the unknown God, As many name-Christians, believers at large, now a days mutter over their common-prayers to their unknown God, and come to Church to worship an unknown God, only their fathers or mothers have told ●hem, there is a God, and a Christ, and this ●●rist came into the world to save sinners, and they must be good Churchmen and serve God, etc. But now where this is an assent in the soul (to a truth) as an act of true Faith, it is out of a distinct and clear understanding. It conceives a great deal of reason, why it should believe such a truth, close with such a promise, assent to such a word, and the soul so clearly and brightly sees the truths, that it sets its hand and heart unto, that it wonders at the blindness of carnal men, that they should not see it as clear as they do, but yet be blind to the things of God; when for their parts they are as clear to their souls as the sun when it shineth at bright noonday. And therefore Faith is called, Heb. 11. 1. The evidence of things not seen. The word translated, evidence, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies, a convincing demonstration, it cometh of the Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Leigh, critica.  which signifies (say critics) so to convince, and bring evidence and reason for a thing, and prove it by demonstration so clearly, that no man can either deny it or object against it, or so much as pretend an objection against it. Such is Faith to the gracious soul, it persuadeth the soul so to assent, that the soul is clearly convinced of the thing to be assented to; Faith hath so fully persuaded the soul of the word, truth, promise, that it desires its hand and heart, to that the soul is fully satisfied in it, and is clear in it. Though the believing soul neither doth see, nor expects to see the brightness of sublime mysteries, by the eye of carnal reason; yet it sees by another eye, and so clearly every thing that it assents to, that it conceives there can be no darkness in it, no reason nor objection pretended against it, but frivolous and vain, and of no value. This is Faith's first act, steadfast clear assent. Now in this the soul may possibly deceive itself.  
The second Act of Faith (which we ordinarily say is the very marrow, and essence of justifying Faith) is reliance, and dependency upon Jesus Christ, when the soul having been persuaded of the word of truth, and assented to it; doth in the next place hang, and depend upon it, as the word upon which it must live, and commits his soul to Christ, and hangs upon him as the Christ, by which he only can be saved; This I say is that Act which justifieth. A learned Author hath noted six words in Scripture, 
Ball in his Treat▪ of Faith.  by which the Holyghost doth express to us, the nature and work of believing.  
First, 
Faith expressed by six words.  Believing put in opposition to fainting, Psa. 27. 13. I had fainted unless I had believed.  
Secondly, Trusting put in opposition to fearing Psal. 78. 22. They trusted not in his salvation, they were afraid of the Canaanites.  
Thirdly, Betaking to as to a castle, Psal. 2. 12. Our translation reads it, Blessed are all they that trust in him: But Mollerus saith it signifies Protectionis causâ aliquò confugere, & se recipere (verbum appositum, saith he) to fly to some place for protection, as to a castle in a time of danger.  
Fourthly, By a word that signifieth, To lean and rely upon, as an old man leaneth on a staff, 2 Chron. 16. 7, 8. Because thou didst rely upon the Lord, he did deliver them into thy hand, verbatim (say Expositors) because thou didst lean upon him as thy staff.  
Fifthly, By another word, That signifies to stay up the mind, as with a prop, Esau 48. 2. You stay yourselves upon the Lord, from fearing despairing, from sinking dejections, etc.  
A sixth word by which it is expressed, is rolling and hanging upon, as a drowning man on a boy, Psal. 37. 5. So that we may say▪ That the very essential act in which consists the marrow of justifying Faith, is this— When the soul being persuaded of the truth of God's eternal word, gives a f●ll and fixed assent, and credence to it; to every curse and threatening, as well as to every promise, and yet doth not faint, nor sink in despair, nor drown in sorrow; but in this apprehension of its lost and undone condition, runs to jesus Christ, as a safe castle, and hangs upon him, committing the whole burden of its soul unto him, and stays there, leaning upon him, and the promises of life, made in him to the soul. This is now justifying Faith, which afterwards creates in the soul a quiet ●esting in God, a sweet delighting in God, a steadfast hope in him, and a patiented waiting for him; and at last a confident assurance of him: But this is certainly Faith, so far as is upon pain of damnation, necessary to salvation: The going out of the soul unto Christ, and the whole application of itself to the promises of salvation made in and by him; and whosoever doth this sincerely, and with a faithful heart, is passed from death to life, and shall never perish, neither in this life nor in the life to come; it puts its trust in him that never fails them that do so.  
There is indeed a third Act of Faith, Which is an act of assurance and full persuasion, commonly called by Divines, The reflex act of Faith. Now this Act of Faith, Is when the soul is fully and throughly persuaded, that jesus Christ hath actually pardoned all its sins, and that it is his, and he is hers. This is not that Act of Faith, concerning which the Apostle speaks, Rom. 5. 1. Being justified by Faith, we have peace with God. It is rather a consequent of justifying Faith, that peace which floweth to the soul, as a fruit, and a sweet effect of justification; and that this is not that Act of Faith which justifieth, is plain, Because the soul must be justified before it can put forth itself in this Act. This is a comfortable but not a necessary Act of Faith, and is more properly called [fides justificati, then fides justificans] the Faith of a justified person, then justifying Faith: It is good and special justifying Faith, for the soul hearty and sincerely to desire, and thirst and hunger after the pardon and forgiveness of its sins, through the free grace of jesus Christ, and confidently to rest upon the promises of free remission and pardon. But it is another pitch of Faith, and of an higher nature to be confidently assured, that all my sins are really and fully pardoned. It is one thing to believe, that my sins, how many and how great soever, shall be taken away, and that God will smile upon me, and we shall not finally perish; And another thing to be fully assured, that now God is well pleased with us, and all our sins are blotted out; Yea it is one thing to be persuaded, that our names are in the white book of election, and our sins decretally pardoned, which was from eternity, and meritoriously pardoned, which was, if ever, in Christ's death, And another thing to believe that God hath acquitted us actually from the obligation to death, that is in them; God so pardons in time, and in the Act of justification. It is truth, we ought to strive after a Faith of assurance, but we are not necessarily obliged to an assurance upon our justification; Faith precedes actual, and formal justification in our consciences, it is the instrument to apprehend it. Now the Gospel doth not, when it calls to me to believe, oblige me to a lie: If before I am justified, I should be tied to believe I am actually justified, the Gospel would oblige me to that in order to my justification, which I cannot upon warrantable grounds believe, till after my justification: So that we cannot conclude, that we have not true justifying Faith, that we do not believe, because we cannot be confident God hath actually and formally, in the court of our consciences, acquitted us from the guilt of our sins; for the essence of justifying Faith, doth not consist in that: And yet we may not altogether shut out confidence, and persuasion, out of the justifying Act of Faith, give me therefore leave to add a word or two concerning it.    

The Seventh SERMON.  LUKE 17. v. 5. Lord, increase our faith. 
YOu may remember that I have told you, that in order to the increasing of faith, we must labour to remove those blocks and scruples which hinder the progress of faith in the Soul: And to this end I have spent several hours in satisfying poor souls in those scruples which often lie in faith's way in a gracious soul. I have done with such as are previous to faith, and make the soul think it dare not, and ought not to believe.  
The last day having set the soul so fare on of its way, that it is convinced it ought to believe, but complains That it doth not, it cannot believe; I came to search out the cause of such complaints, which I shown was ordinarily either,  
First, a mistake of the nature and acts of faith, or,  
Secondly, a misjudging itself from the effects of faith. I began with the first, and propounded to such Christians these two considerations:  
First, That faith hath divers acts, and the highest was not necessary to a justifying faith.  
Secondly, That Faith is of so good a nature, that it will consist with many doubtings and weaknesses, and yet retain its truth: For the first of these, I shown you the last day what were the several acts of true faith, and what act was necessary to justification, and what act was not necessary: I shall repeat nothing of what I then said, but go on.  

CHAP. 7.  
How to satisfy such poor Christians as think they do not truly believe, because they have many doubtings and weaknesses.  
ALas! 
Complaint.  (saith a poor Christian) I am confident my faith is not true, but false; I am so full of doubtings and fears, and every act which I should think an act of faith is so weak, etc.  
To this Complaint now I shall apply my second consideration, viz. That true faith is of so good a nature that it will (keeping its truth) consist with much weakness in the several acts, and dwell in a soul where many doubts are.  
This is my Thesis: Now concerning this▪ divers have treated so largely, that I shall be very brief, and rather repeat what they say, following them, then lead you a worse way of my own. 
Sedgwicks' doubting Christian.  I find Mr. Sedgwick (who hath made it his work in his Book called, The doubting Christian, to handle this very point, and hath done it fully) laying down four or five conclusions by way of premise; for the right understanding of this point, I shall name them to you.  
First, It is without question, that all Doubtings are sinful, they are the smoaking of our corruptions, they are begotten of sin, the depravation of our original light, with which God in innocence enlightened Adam, that is the cause, and they hinder grace, and hinder us in our duty, etc.  
Secondly, They be no part of faith; in that a man doth believe, he doth not doubt; Faith and Doubting may dwell under the same roof, but they marry not, nor mingle any bloods together, they are not at all of a family. Faith is of the family of Heaven, Doubtings are of the family of Hell; they are inmates, but have little acquaintance one with another, none at all with one another's natures; they are two things, though in one soul.  
Thirdly, They cannot consist at the same instant with the act of faith, 
Ib. p. 16.  for it is impossible that Faith should formally doubt; the believer while he believeth, and in what he believeth, doth not doubt; I cannot at the same time lay my hand upon the Rock, and not lay my hand upon it, etc. But,  
Fourthly, 
Christ dying. p. 27.  (saith he) Actual doubtings may be in a soul who hath habitual faith; for as he saith, they are not opposed as life and death, but as cold and heat; water may have some cold, and some heat in it at the same time, 
Rutherford.  as life and sickness (saith Mr. Rutherford) sickness is neighbour with life.  
Nay fifthly, I may say more I think, Faith and Doubting may be at the same time in the soul, though not in the same thing; I cannot believe this truth, and yet doubt the same; but I may believe this, and doubt some other● Yea,  
Sixthly, There is no believer lives, but hath had, or hath doubtings. Abraham, Gen. 15. 2, 3. David, Psal. ●16. 11. See more, p. 17, 18, 19 ib. The morning dawning of light, may be light, though there be some darkness mixed with it.  
Now to prove this position, that Faith may consist with Doubtings; 
Christ dying.  I can say no more than precious Mr. Rutherford hath said, p. 27. who proveth it by these five Arguments.  
First, because Faith and Doubtings are not contradictories, as life and death, which mutually deny and expel one another; but opposites, as sickness and health in the same body, may be successively.  
Secondly, Because Christ, when he rebuked doubting, yet supposed faith, and acknowledged faith, though a little faith in his Disciples, Mat. 14. 31.  
Thirdly, Because the Disciples prayed, Lord, increase our faith, what needed that? they had been at Ela, at the highest pitch and note of faith, if they had been above all doubtings.  
Fourthly, Because Christ prayed for Peter, that when Satan winnowed him, his faith might not fail; it could not fail, if every true faith were above all doubtings.  
Fifthly and lastly, from the various condition of the Saints of God here, sometimes they have a full Moon, ●non no Moonlight at all, but a dark Eclipse.  
I might add the constant experience of God's Saints. Who lives, and doth not thus sin against God? I appeal to the best experiences of Gods earthly Saints. These things I thought good to premise, for the right understanding, and for the proving of this conclusion.  
Now I will not enter into so large a field, as to show you all the Doubts that Christians may have. Mr. Sedgwick hath done a great deal in this work in the Book before quoted; but thus much I will do.  
First, I will show you what doubts and weaknesses and imper●ections may consist with true Faith in a gracious soul, in relation to the several acts of it.  
Secondly, I will show you the differences betwixt those Doubts which often arise in (and are consistent with Faith in) a gracious soul, and those which are damning despairing doubts of Reprobates: And first of the first of these.   

CHAP. 8.  
What Doubtings and weaknesses, in respect of knowledge, may consist with true Faith in a gracious soul, and how to satisfy the soul in this trouble.  
THough some dispute knowledge to be a● act of Faith, yet we say, that it is required to the lowest and meanest act of Faith (which is assent) rather then an act of Faith of itself; yet in regard many Christians that strive and labour after knowledge (having wanted those means that others have had, either in regard of hearing the Word, or in regard of education) have not attained to what they desire, walk yet troubled about their condition, in respect of their ignorance, and because of this are ready to deny the grace of God in the work of true Faith in their souls: Give me leave a little to speak something by way of satisfaction to such poor souls; you shall hear them complain in this manner.  
Complaint. Alas! I believe? I have not yet stepped the first step of a Christian. I have not so much as a knowledge of God's Word, I am a poor ignorant soul, I know not half the mysterious doctrines of salvation; can such an ignorant wretch as I be a believer? Besides for what I know I am ready to deny it; sometimes I think this is the word and truth of God; sometimes again I think it is not; I fully believe nothing, I know nothing, I cannot read, nor understand when I hear; many things in Scripture I know not; and for what I know I know nothing as ●ought to know it.  
Here's the complaint; now satisfaction.  
Now to speak a word or two by way of comfort and stay to the soul, that labours under this trouble.  
For thy knowing nothing as thou oughtest to know (as thou complainest) it is happy for thy soul, (if thou speakest from thy heart,) that God hath wrought thy heart into so low an opinion of thyself. See what the Apostle speaketh, 1 Cor. 8. 2. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know it. But now for thy real ignorance that thou so much complainest of, I shall propound a few considerations, which will show thee how much ignorance may consist with true faith in the soul, and then conclude all with a caution or two.  
For the first,  
First, consider, Thou mayest be ignorant in many points of Religion which are fundamental in some sense, and yet have faith, true faith; I think, when we speak of fundamentals, we ought to distinguish; some fundamentals are absolutely necessary, our salvation stands upon them as; to believe, That jesus Christ came into the world to save sinners, that he became man, a jesus, a full Saviour, that he died for us that we might live; that there is no salvation in any other but in him, and that in him there is a fullness of salvation, etc. These now are those pillars upon which our salvation stands, and the knowledge of which is always supposed to true justifying faith; none can be ignorant in these, and believe; For how shall they believe in him, of whom they have not heard (which was the Apostles question?) but now there are other doctrines which are ordinarily called fundamentals, because they are such as Christians learn, even in the beginning of their conversion, such as are first taught, and laid for a foundation to build other truths upon; the doctrine of the imposition of hands, resurrection of the dead, etc. are reckoned up by the Apostle for fundamentals, Heb. 6. 1, 2. Now for these it is very possible that a Christian may be ignorant of them, and yet have a true faith in the Lord Jesus Christ; The Doctrine of the Trinity of the persons, viz. That in the Deity there are three distinct manners of being, three distinct subsistences, distinguished each from other by their several properties; This is without question a fundamental point of the second sort, such as is usually taught Christians as a piece of the foundation of Religion; yet I do verily believe that a Christian may believe, and be in the state of grace, and yet not be instructed fully, but be ignorant in this. Suppose a Minister should go preach to Heathens, and preach what need men in natural condition have of Jesus Christ, what a woeful condition they are in without him, what a readiness there is in Christ to save them: and upon this press faith; do you think it is not possible, that some soul may be startled, and run out of itself, and rest truly upon Christ, and yet not be for the present so well instructed, as to give you an account of the Trinity of persons? And yet without question it is a truth and a fundamental truth too, Acts 19 v. 2. Paul came to Ephesus, and found certain men that were Disciples, v. 1. He asks them if they had received the Holy Ghost; they ingenuously confessed, that they were so fare from receiving the gifts of the Holy Ghost, that they had not so much as heard whether there was an Holy Ghost or no: I know most of expositors construe it of the gifts of the holy Ghost; but for my part I cannot subscribe to their opinion, but think the latter clause hath more than the former, and that there is an emphasis in their answer; and so joh. 20. v. 9 we find the Disciples of Christ ignorant in the point of Christ's Resurrection from the dead, and Christ chides his Disciples for their ignorance in this point, 
The Disciples were ignorant concerning the Father, joh. 14. 8. Lord show us the Father, and it sufficeth us.  Luk. 24. v. 5. The very Apostles were ignorant in the point of Christ's Kingdom, and rule, and dreamt of Christ's restoring the temporal Kingdom to Israel, Act. 1. v. 6. This is the case of many a poor Christian; it may be it cannot read, or it hath not lived where there hath been any faithful powerful soule-enlightning preaching; but when God's time comes, he brings the soul to hear, and it doth possibly hear of its poor, natural, undone condition, and that there is none other name by which the Christian may be saved, but only the Name of Jesus: yet this now being the work of God's Spirit, the spirit carries on its own work, and creates faith in the soul, brings the soul to trust and rely on jesus Christ. There may be divers fundamental points that the soul all this while hath not heard a word concerning; as how many year sometimes doth a Minister preach, and not directly meddle with the Doctrine of the Trinity, & c? How many weeks, and not preach the Doctrine of the Resurrection? But here is now the condition of such a Christian, after the Spirit of God hath enlightened him, and convinced him, etc. the poor soul (that regarded not instruction before) now gins perhaps to learn to read, pray; now he heareth the Word more, enquireth concerning God more, etc. and every day discovers more truth than other, to which the soul by nature was blinded; then gins Satan's work; the soul reflects upon itself, and gins to say, now, Woe is me! I have my work still to begin! I have made myself believe I have been a believer so long; and alas! I have been a poor, blind, ignorant wretch, blind to the truths of jesus Christ, etc. how could I believe while I knew so little? Yes Christian, thou mayest be a Scholar, though thou be'st but in thy Accidence; there are some truths which are the Credenda ad salutem, the very foundation upon which salvation standeth; Now true faith is not consistent without these▪ I cannot rest upon Christ, and Christ only for salvation, and yet not know that there is a Christ, nor what this Christ is, how proportionate a Saviour for me; without question, the knowledge of the Doctrine of faith in jesus Christ the Son of God, and the Saviour of man, what he is, what he hath done, what need we have of him; what a fullness there is in him; what a sufficiency of salvation for every soul that believeth, etc. is so much knowledge as is absolutely necessary, and without which no soul can be saved; yet this must not be understood without some caution, as I shall show you anon; for though it be truth, such a blind soul may be enlightened so far, as truly to believe; yet if so, it will deny no truth, but labour and thirst after the knowledge of every truth: A man may be a Grecian, and yet not know every word in the Greek tongue, no not every Radix: Believers shall not be saved by their Book.  
Secondly, A Believer may be ignorant in many circumstantial points of Religion, and yet be a true Believer; this is clear from many examples in Scripture. Peter himself did not know he might eat those birds and beasts, 
Acts 11.  which to the jews were unclean. The believing Romans did not know their liberty in point of holy-days, 
Rom. 14.  and eating of meats first offered to Idols, 
Gal. 4.  which maketh the Apostle take a great deal of pains for setting Rules to strong Christians how to carry themselves in relation to their weak brethren, 
Gal. 5.  whose consciences were stumbled at their eating; both in the 24. Chap. of his Epistle to the Romans, and also in his Epistle to the Corinthians, he harps upon the same string again. The Churches of Galatia and Colosse were ignorant about the point of Christian liberty. The indulgent Master will not throw away the child's Exercise for want of a Comma: Christ rejects not the Christians Faith because it is not fringed with a knowledge in every circumstantial in Religion: I call no truth circumstantial (as by a slighting and neglective term) for it is a beam of God; but as comparatively, though they be truths to be known, embraced, loved, practised, yet they touch not the vitals of salvation, as I may say: They are not necessary to be known [ad esse] to make a true believer.  
Thirdly, a Christian may be ignorant in the History of the Bible, and yet have true justifying faith. Every Scholar is not a Chronologer, nor an Historian, no more is every believer; I may know what Christ was, though I know not what Moses and Aaron were; I may know which way Christ took, to bring my soul out of darkness into marvellous light, though I do not know which way Moses took to bring the children of Israel out of Egypt; I may know there is but one King of Kings, though I do not know how many Kings there were of Israel and judah. The Disciples did not know all the Prophets had spoken, Luk. 24. 25.  
Fourthly, a Christian may be a true believer, and yet not know the meaning of many places in Scripture. God would never have appointed expounders of the Law, if every Christian, qua Christian, were to have been a general Commentator. That Well is deep, and every one hath not a Bucket to draw. There are that tell us, that ●e Spirit reveals the meaning of Scripture to the believer, and would thence evince, that whoso hath the Spirit, must needs be fit to untie every knot, and unriddle every mystery of Scripture; but every one that hath the Spirit, hath not the Spirit of prophecy: For those Scriptures which it is necessary in point of salvation every believer should know, every believer understands the nature of them: God hath made the water shallow, that the Lambs may wade; but for those places through which the believers passages do not lie to Heaven, in which the Elephants may swim, God doth not require that every Lamb should sound those depths.  
Fifthly, A Christian may be so fare ignorant in the fundamentals, as that he cannot make them out, and yet be a true believer; he may be ignorant in the particulars, by which the generals are demonstrated; as for example, he may know that Christ died for him, and rest upon the merits of his death for eternal life, and so truly believe, 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 conjoined; he may know that Christ satisfied by his active obedience for his actual sin, and yet not perfectly understand how Christ being man should be free from sin, being conceived by the Holy Ghost. The boy's Exercise may be true Latin, though he cannot pierce every word. The Disciples were believers, yet were ignorant concerning the Resurrection, yea, concerning Christ's union with the Father, 
Luk. 24. 25.  joh. 14. 4, 5, 6. The knowledge may be clear to them in the general, though through their infirmity and ignorance they be not able to clear it up in the several particulars.  
Lastly, They may be so fare ignorant in the substantials of Religion, as that they cannot dispute them: The faculty of believing, and the art of disputing are two things: I may know and believe that which I cannot maintain upon dispute: It is a known speech of that female Martyr, I cannot dispute, but I can die for Christ; if she had not believed, she would not have died; she could maintain her faith with her blood, which she could not maintain with her tongue: As every Scholar, so every believer is not a disputant: It is good Logic in Divinity, for the Christian to hold the conclusion, though he knows not what to say to the Sophister's premises: But lest now some should think and say, that I have laid Heaven a little too wide open; I must limit what I have said with two Cautions. To satisfy the poor doubting Christian in point of ignorance, I have laid down the truth in these Conclusions, and shown you how fare it is possible that a man may be ignorant, and yet a true Believer; But,  
First, It must be provided he be not content with this ignorance, but useth the means to increase knowledge, searcheth the Scripture, and hears the Word; that this ignorance proceeds merely out of infirmity, not of wilfulness; otherwise this knowledge will not be sufficient. It is given as the character of unbelievers, 
2 Pet. 3. 5.  2 Pet. 3. That they were willingly ignorant; We have an Highpriest who can have compassion on the ignorant, and on them that are out of the way, for as much as he also was compassed about with infirmity. 
Heb. 5. 2.  But for the wilfully ignorant, the Highpriest was to offer no Sacrifice▪ Know therefore Christian, that thou canst have no comfort that thou believest though thou be'st ignorant, unless (appealing to thine own heart) thou canst say, I have done what I can to dispel these mists of ignorance, and learn 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 he be willing to receive his sight; And as he did not cast off the blind man that at first saw men walking like Trees: So he will not cast off the Christian that at his first illumination sees divine truths like Trees, not clearly, distinctly, and fully; but as he dealt with that blind man, he left him not there, but he put his hands again upon him, and made him see every man clearly: So if thou belongest to Christ, he will put his hands again upon thee, and make thee see every portion of his divine truth more clearly; he will make thy dawning twilight be growing up to a midday of knowledge. 
● Pet▪ 3. 18.  Therefore Saint Peter lays it as his necessary injunction upon Believers, That they should grow in grace, and in the knowledge of our Lord and Saviour jesus Christ. That's the first Caution.  
Secondly, this gnorance may be 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 deniest the Trinity, I make a question of thy truth of faith, or possibility of salvation: Ignorance of some truths, is not damnable, but the denial of every truth (when revealed) is damnable; want of a clear knowledge is not damnable; but denial of the truth because thou canst not clearly make it out, is damnable. Speak not evil of what thou knowest not, but wait until, and pray that God would reveal it unto thee, 
1 Tim. 5. 8.  1 Tim. 5. 8. He hath denied the Faith, and is worse than an infidel. There was a great difference betwixt the Disciples that had not yet learned, and the Sadduces that denied the Resurrection; I never yet learned or read, that any of the latter were believers; the Disciple had not yet known the Father, nor yet the son well, joh. 14. 7, 8, 9 
Io. 14 7, 8, 9  But the Apostle says, He is Antichrist that denyeth the Father and the Son. Ignorance of truth will be borne with, but denial of truth shall not. Take heed of denying the truths thou dost not know. Thus I have showed 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 satisfy you, I have showed you what ignorance may be consistent with true Faith, and what not; and with what Cau●ions a Christian may be 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 soul under such troubles.  
I Shall now go on to show you what doubts a Christian that truly believes, may have consistent with his Assent, which I laid down as the first act of faith; for knowledge is rather supposed to faith, than an act of it. You may remember I told you Assent is an act of faith whereby the Believer doth firmly, fully, and clearly agree to the truth of God revealed in his Word. Now (says the doubting Christian) Alas! I have no faith, I scarce assent to the Word of God at all; or if I do, many truths there are that I cannot assent unto; and those which I do assent to, sometimes me thinks I do assent to them, and sometimes again not; and when I am at the best, my assent is so misty and dark, that I almost assent to I know not what: Now I shall show thee how much weakness and doubting, in relation to this act of faith, may yet be consistent with true justifying saith in thee; I shall show it for thy direction and establishment in these particulars:  
First of all, A Christian that is a true believer, may think that he doth not assent unto the Word of God, when indeed he doth. It is a known maxim in Divinity, That faith may be true without sense of faith; True Faith is one thing, and sense of faith is another; and as it is with the other acts of faith, so it is with this also: As a man may cheat himself that he doth assent, and consequently truly believe, though all the world may see that he doth nothing less by his irregular walking contrary to his professed assent: So it is as true, that a Christian may truly assent unto the truth of God, though he conceits he doth not assent; we are ordinarily ill Judges of the acts of our mind, because they are secret and occult acts which traffic between the soul and Heaven in an invisible way; and therefore the truth or falsehood of these acts is ordinarily discerned by the outward acts of our body, as if I hear a man professing that his soul doth assent and close with that portion of God's Word, 1 Cor. 6. 9 Neither fornicators, nor idolators, nor adulterers, nor effeminate persons, nor abusers of themselves with mankind, nor thiefs, nor covetous persons, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God; & yet at the same time see he lives in them very sins; he shall pardon me, if I do think that he doth not assent; and whatsoever his tongue speaks, yet his heart doth not close with it as a truth of Jesus Christ: So on the contrary, if I hear a true Christian complaining that he cannot get his heart to close with the Word of God, and what ever the world thinks, he doth not assent to the truth, yet if I see this man fearing to sin against God, and trembling at the threatening Word of God, and walking as even as he can set his feet, according to the directive part of God's Word, that as David, he makes the Word of God a light unto his feet, and a lantern unto his paths; Let them think what they will, they shall give me leave to think that they do assent unto, and close with the Word of God. Take a proof of it, jonas 3. v. 5. jonas there had preached against Nineveh, jon. 3. v. 4. yet 40 days, and Nineveh shall be destroyed; v. 5. So the people of Nineveh believed God; that is, gave a full assent and credence to the Word of God, were persuaded that that which jonah spoke to them in the Name of the Lord, was true: But how shall we know that? the Holy Ghost tells us, it was evident by the effects, they proclaimed a fast, and put on sackcloth, from the greatest of them to the least; it was manifest by their actions, in relation to this Sermon, studying and labouring what they could to pacify the wrath of God before the 40. days were come about, that they did verily think it was a word of truth that jonas spoke to them, and that they were persuaded, and from this assertion of the Holy Ghost we may certainly conclude, that when we see men living, and acting according to the Word of God, and squaring their lives by the compass of it, they do believe [that is, assent unto it] as a word of truth, whether they will confess so much or no: As when we see a man build houses, purchase lands, give great portions to his children, keep a great house, we may conclude he is rich, though he goes as if he were not worth a groat, and though he will tell you he is not worth a groat. The heart is the seat of assent, and the throne of faith; confession is not essential, nor sense material to it. Sense of faith is comfortable, but truth and sincere reality of faith is that which is necessary: Confession of faith with our lips, brings glory to God externally; but it is the reality of faith in the heart, which brings glory to God internally: It is he that doth assent, that doth the will of God; not he always that saith he doth it, or thinks he doth it. Mat. 21. 28. We have a parable propounded by Christ to his Disciples; it was of a man that had two sons, and he came to first and said, Son, go work to day in my Vineyard; he answered, and said he would not, but yet he repent and went: And he came to the second, and said likewise; and he answered and said, I go Sir, and went not: whether of the twain (saith Christ) did the will of his Father? They said unto him, The first. To apply it. God says unto all men, Believe, and close with, and be persuaded of my truth. One says, I do believe and assent; but his irregular life is such, that all the world ●ees he gives his tongue the lie. Another says, Lord, I do not assent to and believe it; yet he dares not swerve a foot from it; Which of these, do you think, does the will of Christ? Surely the latter, though he will not say nor think that he doth it, but suffers his tongue to give his heart the lie; indeed, sense and persuasion of faith is that which we ought to strive after, to be persuaded that we do close with the truth of Christ; but yet many a one doth that which he doth not know he doth; the Christian is his own worst Judge, and doth, and will do more a great deal for God than he will speak of. But I hasten to the second.  
Secondly, A true believer may sometimes doubt whether the Word of God be the Word of God, or no (or indeed may be tempted to do it, rather than do it) this is that which troubles many a gracious Christian; Alas! they do not believe the Word of God, they are troubled with many Atheistical and blasphemous thoughts, that they cannot tell what to think; whether the Word be the Word of God, or only (as Atheists dream) a model of Scripture drawn by some to keep men's consciences in awe, etc. and this makes them conclude, Tush! I cheat my own soul, to think I have faith, when I question even the principles of Christianity, etc. and shake the foundation with one shake; and yet at the very same time they live, close to the rule of it, and it hath a strict and severe command over their consciences. Now this I say is rather a temptation to doubt of the truth of God's Word in their souls, than a real and positive doubt. The Devil is very busy in such manner of temptations; yea, even Christ himself shall not be without them, Mat. 4. 6. he had set Christ upon the pinnacle of the Temple, and bid him cast himself down; for it is written, he shall give his Angel's charge, etc. in which words I conceive as the Devil tempted Christ in an unwarrantable way to rest upon the promise, so he also tempted him to doubt of the truth of the Scripture: As if he should have said, If the Scripture be true, and you believe it, try a little, throw thyself down, thou hast a promise to catch thee, Psal. 91. 11. Throw thyself down, and thou shalt see now how true the Scriptures are, etc. So the Devil deals with Christians often, sets upon them to deny the Scriptures, and puts such thoughts into their hearts, etc. which are but temptations, and argue not a nullity of their assent to the Scriptures, but an assault made upon their faith by Satan. But may a Christian say, If I could know this, it were something; how shall I know whether such thoughts be the spawn of unbelief, and proceeding from an internal cause, my own infidels heart, or whether they be, as you say, merely the temptations of Satan, and assaults upon my faith. I shall labour to tell thee briefly.  
First, They are ordinarily but Disputations, and Queries, not determinations: Thou oftentimes hast Queries in thy soul, What should I think are the Scriptures, the Word of God or no? They have strange things in them, one would wonder they should be the Word of Truth; thou never comest positively to determine in thy soul, Tush, they are not the Word of God. God gives Satan leave to play the Opponent sometimes, to see what a Respondent the Believer can be; but he always keeps the office of the Moderator to himself, when they never go beyond a dispute in thy heart, that thou dost not determine in thy heart the contrary, nor declare with thy lips, nor practice with thy life the contrary; it is a sign they are but temptations, though they argue weakness, and thou oughtest to be troubled and humbled for them; if they were children of thy own begetting, thou wouldst nourish them better.  
Secondly, If they be only temptations, thou findest a striving against them. Tell me Christian, when thou hast such an Atheistical thought laid at the door of thy heart, that the Scriptures are not the truth of God, what dost thou do with it? what dost thou take it, and suckle it, and rock it, and nurse it as thy own child? Dost thou please thyself with such thoughts, and labour to coin arguments to maintain and hug them? This is a note of a base heart: Or art thou impatient of it, but presently criest out, Ah Lord! what a base heart have I? And dost thou labour to beat such thoughts out of thy heart, and pray against them, and never listen to any argument Satan would bring to tempt thee to the belief of it? I believe this is thy tempter, and know if it be, thou mayest have such thoughts and doubts, and yet be a true believer.  
Thirdly, If it be not real unbelief, but a mere temptation to unbelief, thy thoughts will not be long. james 4. 7. Resist the Devil, and he will flee from you. The Devil, if he be left to stand upon his own legs, is as very a coward as lives; he will come and tempt a believer, to deny the Scriptures to be the word of truth; the believer finds these filthy thoughts cast into his heart, he considers Arguments to resist this temptation, cries and prays, and says, I believe, Lord help my unbelief; Away goes Satan presently, will answer never an Argument, but yield the field, and the believers heart is fixed presently. I mark this in 4. Matth. we read there of three weapons the Devil took up at Christ, v. 3. He tempteth him to distrust God's providence. Christ resists this, v. 4. The Devil hath done with this, not a word more to say; well, he flies to another, v. 5. tempts him to presume unwarrantably upon God's providence, and to deny the truth of the Scriptures. Christ resists this, v. 7. The Devil durst not reply, but leaves this too; well, he betakes himself to another, v. 8. Christ resists this, v. 10. Satan hath not a word to say but the coward quits the field, packs up and gets himself away, v. 13. Try thy thoughts, are they dwelling thoughts, or transient? if they abide not, they are Satan's, that carries bag and baggage with them when he leaves thee.  
Fourthly, Thou mayst know if they be temptations, by thy life; thou art sometime ready to think that the Scriptures are not the word of truth, thou canst not assent to them; but at this very time durst thou live contrary to the rule of the Scripture? Darest thou now go and be drunk and be unclean? for what now should keep thee in awe? Darest thou? then 'tis unbelief. But at this very time, if thou durst not but live according to that Word of Truth which yet thou art in doubt, whether it be the Word of truth or no, say what thou wilt, thou dost assent unto it, and Satan would but fool thee of thy faith: Thus you have heard how a Christian may doubt, or rather be tempted to doubt sometimes, whether the Scriptures be the Word of Truth or no, and yet have and give a true and firm assent unto it as the Word of Truth; and you have heard me giving some notes how a Christian may know, whether such thoughts proceed from a principle of unbeleef and dissenting to the Word of Truth, or from the temptations of Satan; I come to the third Conclusion, which is this;  
Thirdly, A Christian may be a true believer, and yet not fully assent to some particular truth in the Word of God: There are many pieces of God's Truth in God's Word: The Word is the word of an eternal wisdom, and of a depth too deep for us (that have but narrow capacities, and finite buckets) to find the bottom of it: Now I conceive it is not essential to a true belief and assent, that I should assent to every thing in the Word of God; nay, which of us do do it? The causes of this may be these:  
1. Ignorance. I shown you before when I handled that point, that there may be a great deal of ignorance consist with true faith; ignorance in point of Doctrine, and ignorance in circumstantials, ignorance in divers things which are not of absolute necessity to salvation: Now I conceive that assent doth always imply knowledge. How shall they believe on him of whom they have not heard (was the Apostles question:) Now I conceive assenting to a particular truth, as the truth of God, doth nor consist in a bare negation, but hath something positive in it: I conceive, that I cannot be said to Assent to all things from which I do not descent; but if I assent, I do ful●y agree and close with something as a truth, and it hath the attest of my heart. Now in this regard a Christian cannot be properly and positively said to assent unto any truth of God which he doth not know, though it be contained in the Word of Truth, to which he doth fully and firmly assent: As for example, it was a truth that the believing Romans were not after Christ was come, tied to days and meats, it was a truth of God's Word; yet it is clear, ●4 Rom. 4, 5, 6. &c that they did not know, and were not convinced of this truth, and so consequently did not, could not assent unto this particular truth, though in God's Word; yet it is clear, that they were true believers, and so consequently did assent unto the whole word of truth conjunctim, though not to every particular portion and piece of truth contained in that word divisim; 
Phil. 3. 15.  there is a further revelation of truth for believers: If any (saith the Apostle) be otherwise minded, God shall reveal this to him; but till that revelation, there cannot be expected a full assent; only thus fare, The Christian that is the true believer, doth not descent from any truth in the Word of God, but prays for the increase of knowledge, that so his faith also may increase in the closing with the truth, and giving full assent unto the Truth of the Lord Jesus Christ.  
2. It may be occasioned through weakness: Possibly something may be taught from the Word of God, which is the Truth of God, that I hear, and cannot altogether and firmly assent unto, and close with for truth. As put case it be the baptising of infants, without question it is the truth of God, and a truth revealed in his Word, that infants ought to be baptised, and it is a robbing of the child of its right, not to bring it to that holy Sacrament; yet through weakness, some that yet do assent to the Word of God, and would gladly close with every portion of truth revealed in it, dare not assent to this particular portion of Truth, but are grieved for their weakness in it, and desire to walk up to every portion of truth they know in the word; shall we say their faith is not true in any clearly revealed piece of truth, because to this they cannot declare a full assent, though even from this they do not descent, so as to deny this to be a truth, but labour after a more clear manifestation of it? God forbidden; he that conceals the Truth in unrighteousness, indeed cannot be said to believe; but he that to some particular portion of truth (not absolutely necessary to salvation) is a debtor through weakness, I conceive cannot come always within the censure of an infidel: 'Tis one thing peremptorily to deny any particular portion of truth; and another thing not to subscribe to it, and by a present assent not to close with it.  
Fourthly, A Christian that is a true believer, may possibly not assent to the true meaning of Scripture, yea close with a false meaning in this or that particular place, Believers judgements are not all of a Last, and many a one that doth fully and firmly assent to every tittle of God's Word, doth not, cannot always subscribe to the judgement of this or that man, or to the ordinarily received opinion of godly men concerning such or such a portion of Scripture. Scripture is very deep, who can find it out? and though the Holy Ghost hath left some shallows that the meanest Christian may wade through, yet there are also some depths which are past finding out; places, about which the learned in the world have posed themselves: We see it an ordinary experience even in the days wherein we live; such or such an Exposition hath been received almost of all former Writers; yet when one of us cometh to examine the grounds of such or such a sense, and to weigh the context, and compare it with other places of Scripture, though we assent to the truth (if it be one) as wrapped up in some other portions of Scripture, yet we cannot assent to it, as the truth of that place; and yet possibly it may be too, that theirs is the truth of it and ours is the error: Every misbeleever is not an unbeliever; nay yet further, A man may misunderstand some places of Scripture, and thereupon hold that to be truth which is not; (so it be not in the points that are necessary and fundamental to salvation) and yet have true faith, and yield true assent unto the Word of God. Every particular imperfection in a righteous man's life will not argue that a man is an unrighteous man in the general; nor every deviation from truth, argue a man an heretic; nor every mistake of truth, argue that a man doth not assent unto the truth of God's Word. The Disciples did verily believe that Christ should have a real Kingdom upon the face of the earth, that should break in pieces all other Kingdoms, and consume them utterly, 
Acts 1. 6.  as is clear, Acts 1. 6. They asked of him Wilt thou at this time restore the kingdom to Israel? And the mother of Zebedees' children was speaking for Courtiers places for her sons, which was but a plain and clear mistake of that place in the 2 of Daniel, 44. yet who durst but say they had true faith? 
2 Dan. 44.  So, many in these days do clearly believe that Christ shall reign personally here upon earth, a thousand years, with his Saints (it is the Millenaries opinion) which for my part I do not think it is true (and I think that is the opinion of the most) and I think it is a clear mistake of that place, 
Rev. 20. 4. and other places.  Revel. 20. v. 4. yet I would be loath to say, that one cannot assent, and truly assent to the Word of God, that runs upon this mistake; surely such an opinion is consistent with true faith; indeed if a man doth not fully assent to those truths revealed in Scripture that hold the foundation of faith firm and steadfast, than you may suspect the truth of his pretended faith. I come to the last Conclusion.  
Fifthly, 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. This is that which puzleth many a Christian: Alas! I cannot clearly discern the truth of God in his Word, I may think I assent, but can I be said to assent to that which I cannot clearly see, and comprehend, and make out? Yes, without question, there are but very few truths of God which the Christian hath a clear and full sight of, and gives a clear assent unto; for a clearness of assent must proceed from a clearness of knowledge. Now a truth may be clear to a man's soul two ways▪  

1. To the eye of his Reason.  
2. To the eye of his Faith.   
There are some truths which are clear even to the natural man, to the eye of his reason, as that there is a God; that we are all gone a stray from the ways of God, in which we were first see; to these even the carnal man may give a clear attest, for he sees a great deal of reason that demonstrates these and such like truths unto him: But now there are some truths, which to the eye of Reason are as dark as midnight, as Christ's assuming the humane nature, and the Doctrine of the Trinity, and the sublime Doctrine of Christ's union with the soul, etc. Now these also in some manner are clear to the spiritual man's eye of Faith, in regard that he doth believe the Word of God, and that so plainly holds out these divine truths, it is clear to him that they are truths, he sees a great deal of reason for him to believe contrary to reason; but yet when he comes to think how should these things be? and so puzzle his faith with reason, he doth not clearly then see that upon a particular enquiry, which in a general notion seemed very clear unto him; as in particular, that truth concerning the essential and real union betwixt Jesus Christ and the soul, the true Believer thinks he sees it very clearly, and believes it very steadfastly, while he only considers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it, and looks upon it as it is a truth; but now when he comes to consider how should this be? there, that knowledge which seemed clear before, appears very dark and misty; and so concerning assent which follows the knowledge of any truth. I remember a passage of a Reverend Divine of our own, There is a manifestation of things by reason, and by revelation; an evidence direct, and not direct; and evidence direct, and by consequence; an evidence of the thing in itself, and by the effect; matters of faith are manifest by revelation, but in reason insearchable and incomprehensible. The Divinity of the Scripture is in itself evident to the spiritual man; so is it that there is a providence. other things are evident from this ground. Ball upon faith, p. 22. thou mayest not judge that thou hast no faith, or that thou dost not assent to the truth of God, because every truth in the Scripture is not in itself evident unto thee, so as thou canst give a clear and rational assent unto it; it may be a clear assent to the truth in general, though not in the particulars; there it may be dark, as in that Doctrine of the Trinity: I may be persuaded, and clearly to my thinking see that there is a Trinity, it may be a notion as clear as the Sun unto me, because I take the witness of God's Word as a sufficient evidence to me; but yet if I will go pose my Faith with Reason, I shall not be able from an evidence of Reason to give direct assent unto that truth: It may be clear as any thing to my faith, That God's essential presence is wholly every where; yet when I come now to look to see this with reason, how the incomprehensible God should be wholly in this or that room, when I come near I have a very dark sight, and my assent is scarce clear to this truth: Some Pictures, the further you stand off them, the more you see of them; it is a clearer sight that you have of the picture at a distance then close by it: So it is with some divine truths, they seem very clear to the Christian aloof off, while he only views them with the eye of his faith, and does not come near them with the feet of his reason: but if once he draws near with those earthy feet to them, they seem very dark. And thus I have showed you what doubts a Christian may meet withal in relation to his assent; what weaknesses may be incident to it, and consistent with it, though arguing imperfection and weakness.  
1. He may doubt whether he doth assent or or no, and yet at that time truly assent and close with the Word of Truth.  
2. He may doubt whether the Scriptures be the Word of God or no, or at least may be tempted to doubt; and there I have given some marks by which a Christian may distinguish a temptation to doubting from a real doubting proceeding from unbelief.  
3. He may doubt concerning some particular truths in the Word of God, and through ignorance or weakness not fully assent to them, and yet fully close with the Word so fare as is revealed to him.  
4. He may doubt concerning the meaning of this or that portion of Scripture▪ and descent from the (ordinarily received) truth of it, and yet truly assent to the Word of God; yea, he may mistake a Scripture, and hold that as a truth from that Scripture upon his mistake, which is indeed an error, and yet savingly assent to the Word of Truth, so it be not in necessary fundamentals.  
Lastly, he may not clearly by an evidence of Reason, or a direct and distinct evidence of Faith, assent unto several truths which are in the Word of God, and yet truly assent unto the Word.  
Thus you see true Faith may consist with much weakness and doubting; as with much imperfection and ignorance in respect of the required knowledge; so with much imperfection and doubting in relation to the act of assent: Make use of this, to see God's goodness that will take such sacrifices at our hands; not to presume to hug these imperfections, but be always striving against them, 
1. Caution, provided we always strive against them.  that thou dost not wilfully cherish any of them; there are many, and may be many deficiencies in the understanding that God will pass over; but if they come to be the rebellions of the will, thou shalt know he is angry. It is said, Rom. 4. 19 20. that Abraham staggered not through unbelief; Abraham doubted through infirmity though, when he lay with Hagar, and bid Sara say she was his sister. Strive against these weaknesses, and let them be thine merely through weakness (if they be) not of wilfulness; merely of infirmity, not through unbeleef, and the Lord is merciful, and thy faith may be true. If thou dost steadfastly assent to all the Truth of God, that is the foundation of faith, and necessary to salvation, and fully and impartially close with the whole Word of God, and every particular portion of truth in it, when it is once clear to thee that it is a syllable of that Word of Truth, and livest a life answerable to it, though for the present thou thinkest thou dost not assent, and though thou mayest be tempted sometimes to doubt of the whole Scripture, and though thou mayest doubt concerning some particular truths that are taken for truths, and are so, and concerning this or that portion of Scripture, and mayest take up that as a truth which is an error from it, and though thou mayest not for the present by a clear evidence of reason, or a direct and distinct evidence of faith assent unto several truths which are in the word, provided,  
1. That thou assentest to all truths that are necessarily to be believed to salvation, and the foundations of Faith.  
2. Provided thou strivest against other doubtings, and labourest to get a sense of Faith, and a strength to resist the Devils temptations, and to be convinced of every particular truth, and of thy error (if it be one) which thou hast taken up from some mistaken portion of Scripture, and labourest for a more clear and distinct knowledge of every truth, that so thy assent may be more clear every day than other.    

The Ninth SERMON.  LUKE 17. v. 5. Lord, increase our faith. 
I Am showing you what doubts may consist in a gracious soul with true faith: I have already shown what weakness may consist with faith in respect of knowledge, and what doubts in relation to the meanest and lowest act of faith, which is assent: It is my task at this time to show you what doubts and weaknesses may consist with saving faith in a gracious soul in relation to the second act, which is indeed the essence and marrow of justifying faith, that is the act of adhering, the souls rolling, relying, and wholly depending itself upon Jesus Christ for salvation; for although the souls assenting to the promise and being persuaded of the promise as a sure and steadfast word of truth be an act of faith, yet it is concluded by most, or all godly and sober Divines that it is not the act of faith that justifies; but as it is concluded against the Antinomians and Libertines on one side, that it is not faith of assurance that only justifies, so it is also concluded against the Papists on the other side▪ that it is not an assent to, and persuasion of the truth of the Word that justifieth the soul; but that true justifying faith, though it doth suppose both knowledge and assent, yet it doth especially consist in the soul's rollings, and throwing itself upon the Lord Jesus Christ for eternal salvation, and adhering to the promises as its portion: And therefore it is observed by learned and gracious Mr. Ball, 
1 Par. p. 24.  in his Treatise of Faith, that there are six words in Scripture by which the Holy Ghost doth in Scripture express to us true and saving faith, 
This I have noted before.  every one of which doth denote unto us, that the very essence and marrow of true and saving faith is a reliance and dependence of the soul upon Christ.  
The first is Believe, opposed to fainting, Psal. 27. 13. it argues a staying of the soul upon something, when it was falling, swooning, fainting, etc.  
The second word is Trust, his heart is fixed trusting in the Lord.  
A third word is translated trust, but signifies to betake to as a Castle, Psal. 2. 11. Blessed are all they that put their trust in him.  
A fourth word signifies to lean upon, as a man leans himself upon a staff, 2 Chron. 16. v. 7, 8.  
A fifth word signifies to stay and rest the mind upon, Isa. 48. 2. They stay themselves upon the God of Israel.  
A sixth word signifies to roll a man's self upon a thing; as a man in danger of drowning, catcheth hold of a Willow, and hang upon it, all which words denote to us, that the true and proper distinguishing act of true justifying faith is the souls rolling itself upon the promises of life, and upon Christ for eternal salvation; I take true justifying faith, so far as it is the soul's act by the virtue and strength of the Grace of the Lord Jesus Christ infused, in relation to this act, to be this, for a soul wholly, and steadfastly, and solely, and obediently to rest and roll itself upon the Lord jesus Christ for eternal life. Now in this act of true and saving faith there may be a great deal of weakness, and it may be accompanied with a great deal of doubting.  

CHAP. X.  
Concerning those weaknesses which may consist with true faith in a gracious soul, and how to satiisfie the soul that conceives it doth not truly rely upon Christ because it doth not find that it can rely so fully and constantly as it desires, nor upon all the promises alike.  
ALas! (says a poor soul) I cannot think that I do really rest and rol myself upon jesus Christ and the promises for eternal life; when I do rest, as I think, I am ready again to think I do not, and if I be in a frame of heart one day, that I think that now I can roll myself upon Christ and trust his promises; another day again I can trust nothing; if sometimes I do cleave to the word of life as sweet and precious and embrace it as true, and prize Christ, and value his Word above all sensual delights whatsoever, and hunger and thirst after it and after Christ; another while again I cleave to a sensual good more than to a spiritual promise, or an heavenly Christ; and besides I cannot rely upon God for the fulfilling of every promise; there are some of God's promises that I think I could rest upon God for fulfilling of; others again I cannot for my life (though I am persuaded that they are equal words of truth with the other) trust God for, nor can I be fully persuaded that the promises do really and peculiarly belong to me. Now to satisfy the soul in this particular, I will show you what doubtings and weaknesses may be in the soul, and yet the soul at that time may have received, and may rest, and rely, and roll itself upon the Lord jesus Christ for the promises of salvation, and may at the same time have true saving justifying faith; this is my work to which I am to address myself.  
Know for thy comfort.  
First, Thou mayest fully and wholly rely thy soul upon jesus Christ, and yet not believe thou dost fully and wholly rest: Reliance and dependence is necessary to Faith, not full persuasion of such a reliance, I mean justifying faith; Reliance is a necessary act of Faith, full persuasion of such a reliance is a comfortable act of Faith; depending and relying is the act of this hand (helped by God's Spirit;) full persuasion of this reliance is more the shining of God's face then the act of our souls; Labour more to get evidences of the truth of thy act of faith then of the degrees of it; Christ may be in the room, and yet not seen, he may be in the midst of thy heart, and saying, Peace be to this soul, and yet the doors of thy sense be shut: Heaven is a thing unseen, and he that measureth his faith by his eye, may call an Ephah an Omer, especially if thou wilt not think that thou hast faith, unless thou canst see a truth of the very act, and refuse to take an evidence for thy sense from the effects of faith: The acts of the mind are secret acts, of which (as I said before) we are very ill Judges; Resting and relying upon Christ is an act of the mind, and is an hidden and mystical act which we cannot weigh in any scales to try whether it be full weight yea or no; here's the trouble of many Christians; ask them whether they rest and rely upon Jesus Christ for salvation yea or no, they will tell you, they cannot think they do; yet they will confess, that if they do not rely upon him, they rely upon nothing; their sins and duties, their morality and civility they have utterly disclaimed, and will cry out of these as menstruous clothes and filthy rags, yea and confess that they would not, they durst not sin against God for a world; yet they cannot think they rest truly upon Christ for salvation, though they will confess they desire it, and hope they do it, and they make the Law of Christ the rule of their lives, and they have a secret soule-enflaming love to Christ; but because they cannot understand the secret mystery of the internal act, therefore they will not, they cannot flatter their souls into a faith and apprehension that they do truly believe, when indeed there is no act of the mind, the nature of which, and truth of which, we can discover from the knowledge of it clearly in itself, but must be forced to examine the truth and falsehood of it by the effects; and it must be the infinite and rare work of God to persuade our sense of the truth of our faith; may it not be possible, think you, to find one that is beautiful, very beautiful, and yet all her friends shall not persuade her that she hath any beauty at all? we may have that which we will be not known of: The woman hath seen her face in a false glass, or doth not know what beauty is, and therefore will not be persuaded by other men's eyes to rectify her own judgement: So it is with Believers, they may have a beautiful face of faith, and yet not think so.  
Secondly, A Christian may have a true faith, and truly rely upon Christ, and really think he doth not at all trust and rely upon jesus Christ. Sense in a Christian may not only have a missed cast before its eyes, but have its eyes clearly put out. Suppose a man had put up a Petition to the King for some place of honour and trust, this Petition lies unanswered a great while, at last the King answers this Petition, and grants that place or dignity to him; the Subject being at a distance from the Prince may have this place or honour conferred, and yet not know of any such matter, but verily believe his Petition lies like a cast paper, hath he not his dignity because he knows it not? Christians are misjudging creatures, and too ready to suspect their own happiness, they may call their resting and believing, presumption; their faith, boldness: The Hypocrite calls his dross Gold, his Alchemy Silver, and the self-suspecting Christian is as ready on the other hand, to call his Gold Brass, and his Silver Led: It is a rare thing to find a Christian that will look his gracious face in a true Glass, the modest creature is afraid he should be proud, if he should look upon his beauty: Heaven may be hid under the dark and cloudy apprehensions of a terrible, dismal hell: Christ may be saying in Heaven, Thou art saved, Thou art saved, while thou art saying upon earth, O I am damned, I am damned! The Angels may be keeping holiday for thee there, while thou art keeping Friday's here: There may be joy in heaven for the same cause, and at the same time for which and in which there may be sorrow on earth; thou mayest have more friends in Heaven than thou knowest of; Christ at that very time may be pleading hard at Heaven's Bar for thee, while thou art thinking he is reading an indictment against thee; thou mayest at that time have Christ in thy arms, when thou thinkest he is as far from thy soul as Heaven from Hell: F●om hence will follow:  
Thirdly, Thou mayest question and doubt whether thou dost truly rest or no, and yet truly rest; Disputing argues weakness of the act, and want of sense, but not a total want of the act. This is less than the other, but I have mentioned it, because I have found this to be the temper of many Christians: pinch upon that piont, ask them whether they wholly rest and rely upon Christ for salvation; they dare not tell you they think they do not, nor they think they do; but they cannot tell what to think, they know not whether they do or no; though they dare not conclude the falsehood and nullity, yet they dare not assert the reality and verity of any act of Faith in their souls, they live at great incertainties, and this makes them think they do not believe. They are sure disputing is no believing.  
To this I answer in this conclusion;  
That thou mayest make a question whether thou believest or no, and yet truly believe. It is true, disputing is no believing; but though they be not things of the same nature, yet they are not so ill neighbours but they may dwell under the same roof of the soul.  
First, Thou mayest doubt whether thou believest or no, and yet believe; this is not a question about the object of faith in which thou mayest for all this remain unshaken, but merely about thy act of faith; thus disputing, thou dost not dispute whether the promise be true or no, but whether thou art (as thou shouldest be) persuaded of the truth of it, and dost (as thou oughtest) rest upon it for a word of truth; and yet some disputes and doubtings about the object are not inconsistent with faith, as I have showed before. It is a soule-destroying opinion which some Libertines have hatched in these days, that a Christian ought not to question the truth of his Faith: Such an unbelief shuts not men out of Heaven, nor argues a nullity of Faith: Paul was wrapped up into the third Heaven, whether in the body he could not tell, or whether out of the body he could not tell, yet without question Paul was wrapped up in the body, if wrapped up at all: The Believer may be in the like doubt concerning his Faith that S. Paul was concerning his rapture, and yet have real true Faith; though we ought not to content our selus with it, yet we may know for our comfort, that we may go disputing our faith to Heaven, and many a one hath such an hot dispute with his own soul, that his death is forced to prove the Moderator when he receives his end of his Faith, even the salvation of his soul. And thus I have showed you in three particulars, how the Christian may doubt concerning his resting and relying upon Christ, and yet truly rely.  
1. He may question whether he truly relies or not.  
2. He may not be able to affirm nor think that he doth truly rely; yea further, he may through a misjudging himself think he doth not rely, and notwithstanding all this truly and really rely and rest. Now these kinds of misgivings may arise from several causes: God may please for his ends to keep the soul in darkness, to keep it humble, and to keep it in a strict way of adherence, etc. But I shall rather meddle with the subordinate and instrumental causes, and assign three or four causes:  
The first may be blindness and ignorance, there may be, yea is a great deal of darkness in the soul; there was a thick darkness surprised Adam's understanding when he fell, and this still clouds all the children of Adam; we are not able to discern or judge of the nature of the internal acts of the mind; we cannot come to a certain knowledge of them as they are in themselves, but as I said before, must judge them by the effects; the soul doth not understand what affiance is, and this makes her question whether she doth rely or no, and not think she doth, being never ready to think well of herself.  
A second cause may be the Devils temptations; such winds will make strong houses shake sometimes: It is Satan's great design to keep the soul from believing, and if he cannot keep the edifice of Faith from being built in the soul, yet he will keep it (if possible) from standing sure. Luke 22. 31. Simon, Simon, (saith Christ) Satan hath desired to winnow thee like wheat; the word signifies to shake up and down as in a fan wheat is used, the kernels scarce ever lie still: Satan is almost always shaking the Christian by the shoulders, he desires to winnow them, and as with job, because he had no power over his life, he executed his power to the utmost upon the comforts of his life: So he deals with the soul, because he hath no power over the life of Faith, therefore he will execute his power to the utmost over the soul, that it may never come to have the comfortable sense of Faith; and no wonder if when he brings his rams to batter, the poor mud wall of a Christian shakes, especially considering how smooth an Orator he is to persuade, and how subtle a Sophister he is to prove: Even as it is as easy with a good Logician to make a poor simple creature believe, so as he cannot deny that the Sun doth not shine; so it is an easy thing with the Devil to persuade the soul, that it doth not rest and rely, when indeed it doth; especially if we consider,  
Thirdly, What a misgiving nature and suspicious frame there is ordinarily in the hearts of Believers. They are always fearing and suspecting, lest they should not do their duty, they know that in many things all sin, and they are afraid lest they should cousin and deceive themselves; now when Satan takes a flint and a steel, and falls a striking, and he meets with such a box of ready dried tinder, no wonder if he quickly strikes fire; Besides,  
A fourth cause may be melancholy, cloudy vapours, that for the present the soul is darkened with, and can see nothing with a clear sight, but is like a man in a frenzy.  
And a fifth cause may be, a Christians wilfulness, when the Christian will take no evidence of his faith by the effects of it: The best evidence that we either have, or can have of the truth of our faith, and of our justification is the effects of Faith; now if it comes to this, that the soul will not take any evidence of the truth of the act of Faith, but only under the Broad Seal of Heaven, the apprehension and assurance, and full persuasion of it, the soul may live without comfort a great while, if with Thomas it must see the wounds and holes; Now here's many a good soul's condition; he questions the truth of his Faith; we come to him and tell him, could there be such an hungering and thirsting after the Word, that thy ear is unsatisfied with hearing, unless thou didst believe this was the word of God, and rest upon it as the Word of truth? Can there be such a care to please Christ, and a fear of offending him to be found in thy whole life and conversation, if thou didst not rely upon him for salvation? Can there be such a willingness to part with all thy estate for Christ, and rather than thou wouldst deny him or not enjoy him in his Ordinances, if thou didst not rely upon God as thy portion? No, the soul will not look upon this as a sufficient evidence, but cries out, All this an Hypocrite may do, sanctification is imperfect, mine is hypocrisy; No, would God seal it to me, than I would believe it. Now where this is found, the soul may for a long time sit in darkness, and see no light; yea, it may be, go down to the grave in its own thoughts, like Erasmus hanging betwixt Heaven and Hell. But I proceed.  
Fourthly, Thou mayst not at all times trust with alike confidence, and yet at all times truly trust. The truth of trust and affiance is one thing, the degrees of it another; the truth of Faith never grows more or less, the degrees of Faith do; as the least drop of water is water, so the least dram of faith is faith as much as the highest degree of it: This the experience of every Christian will tell you; sometimes they will say, I think if the Devil had hold of me I could trust God for Heaven. Though he kills me (saith job) yet I will trust in him; that was not jobs temper always, and yet without question job did always believe. Paul was not in the same temper Rom. 7. that he was Rom. 8. 38. Peter's crying Master save me, or else I perish, did argue his faith was under water more than his head. David's temper, Psal. 27. 1, 2, 3. was not the same with his temper, 1 Sam. 27. 1. In the first he would not be afraid of an Host encamping round about, no though the Host consisted of ten thousand, Psal. 3. 6. But in that place, 1 Sam. 27. 1. tells us he was afraid of one Saul, and that after many experiences. So a poor Christian is ready to think, O I do not truly trust and rely upon God, etc. Sometimes I think if I had not a bit of bread, nor a drop of water, yet I would not fear, my faith should be like that Hab. 3. 17. Another time my heart is so fare from it, that though I have for the present enough, yet my base heart can hardly keep from covetousness; sometimes I think that if God would take me away in a massacre, I should not yield my blood with a repining word; another time I so doubt of my interest in Christ, that I should not know how to die upon my bed, but am crying, Lord take me not away with the wicked. Christian, thus thou mayest be. David, Psal. 3. would not be afraid of his souls going out of his body if ten thousand swords were ready to cut out a passage for his soul out of his body. Another time he cries O spare a little, give me space, that I may recover strength before I go from hence, and be no more; and again, Take me not away with the wicked. One while David is troubled to see the wicked flourish like a green Bay tree; and himself like a withered tree without a leaf; another time he is not troubled at it, but can as well trust God when he sends to Nabal for alms, as when he sits at his Kingly Table and; yet his faith was always true. Faith may be interrupted, that the pulse of it cannot always beat alike, and yet while there is life the pulse of Faith beats, though by reason of some sickness in the soul the pulse may beat more faintly and deadly then at other times; Corruptions, though they are never wholly the Christians Masters, yet they may be their Masters sometimes more than others; the mind may be more clouded with earthly thoughts; the tide of passions may be higher, and the stream of Lust's greater; the body may be sometimes sick and less active, and yet living: So the soul may be sick, and Faith act more weakly then at other times, yet Faith may be alive.  
Fifthly, Thou mayest not so fully and equally rely upon some promises as upon other, and yet truly rely upon all. It is a truth, that the true believer closeth with every promise; but it is also true, that the best Believer finds a great deal of difficulty more for his soul to close with and rely upon some particular promises then upon others; and a believer shall find, if he be put to it, that it is harder to rely upon God for his promises for this life, then for his promises for eternal life; God hath made promises for this life, Earth is made over by Indenture to the Saints as well as Heaven, Mat. 6. 32. God hath made promises of protection in times of danger, of sufficiency in time of pewry; now a Christian will find it harder, if he be put to it for want of bread, to rely upon Gods feeding promises, then upon his promises for eternal life; O it is hard for a poor creature to trust God for bread and water. Hence comes distrusting and distracting care, hence covetousness and earthlymindednesse in Gods own people. And if a Christian be surrounded with swords, and be in the midst of dangers, it is a hard thing now confidently and without fear to rely upon God's shield and buckler, and trust himself within the Castle of his providence. I am confident when David manifested such an evident distrust of God's promise for protection of him, 1 Sam. 27. 1. he did not at all distrust God for saving of him; we read not a word of such a distrust: Now I conceive the reason of it may be twofold:  
First, Because here the flesh is sensible and concerned in it. Dangers are obvious to sense; The eye sees swords and trembles, it sees present dangers; but it sees not that speedy relief which the promises hold out; it must be the spiritually enlightened eye of the soul must see that: Elisha's man could see the mountain about Elisha full of charrets and horses; but it was only Elisha himself that could see the power of God assisting and defending; Elisha was feign to pray before his man could have the scales fall from his eyes to see that; Now for believing those promises where flesh and sense have a share, and a present share, the soul will find it hard; for though the flesh will never help the soul in relying and resting upon any promise, yet it will hinder the soul very much, and very often; I appeal to any of you, whether you have not found it an easier thing to rely upon a promise for salvation and strengthening and quickening grace which merely concerns the soul, then when you have been in some bodily straits, you have found it to rely upon the promises for succour, and support, and deliverance: As take a married man, that hath a mind to the wars, possibly the man is a very valiant and courageous man, and values his life at as cheap a rate as any, but his wife cries, and keeps a stir; that if he were single, though the design were the same, and the danger the same, yet he finds it ten times more hard, then if he were to go a single man: So the soul married to the body, is ten times more troubled to close with a promise, and venture into thickets of a danger, by the bawl and fearing of the flesh, than it would be if it were to act single in statu separato, or then it doth when it acts clearly for itself.  
There is also a second reason may be given of this, viz. Because woe may have more cause to fear Gods fulfilling his promises for this life, and for temporal mercies in this life, than it hath, or can have, to fear his promises for spiritual mercies, and for eternal life. The soul that finds an heart changed, and walks with God, can give no reason why it should not believe Gods spiritual promises; I mean the promises for spiritual mercies, and his promises for eternal life. What reason canst thou give, why thou shouldest not believe God's promises for pardon of sins? What? because thou art a backslider? The promise is made to such, Hos. 14. 4. Is it because thou hast an hard heart? the promise is made to such, Ezek. 11. 19, 20. But now come and ask the soul when dangers are at hand, and the soul is ready to mistrust God's protecting promises; here the soul will tell you, Alas! I have been a backsliding creature, and though the sins and backslidings of God's people be no sufficient reason to warrant the soul's distrust for salvation, yet there is a great pretence of reason that the soul hath from hence why it should a little fear God's wont dispensations of temporal mercies to it; for this is a sure rule, that although when God hath elected and justified any, he hath made a sure promise they shall never again be cast out of his eternal favour and love, yet for their sins he will let them know his anger by withdrawing his temporal dispensations of love and mercy, in relation to which are the promises of protection and temporal mercies given to chasten them with the rods of men, and with the stripes of the children of men, 1 Sam. 7. 14, 15. See an experience of this in in David, when he had backsliden so far as to commit those two great sins of Murder and Adultery, 2 Sam. 12. David testified his repentance, and Nathan said to him, the Lord hath put away thy sin, thou shalt not die, v. 13. but the sword should never departed from his house, v. 10. his wives should be given to be deflowered by his Neighbour, v. 11. The child should die, v. 15. Now though that David could not reasonably, because of this backsliding, distrust God's promise for the pardon of his backsliding, yet he could not reasonably rely upon his promises for the blessing of his house with temporal mercies so as before. And thence it is clear, that a Christian may truly rest upon the promises for salvation, and pardon of his sins, though he doth not so easily rest, nor so constantly, nor fully rely upon him for some particular promises of temporal mercies.  
The sixth is this, Thou mayst hang tremblingly upon the promises, and yet hang upon them truly. And there is a seventh, Thou mayst truly rely, and dwell upon the promises, and yet not truly appropriate and peculiarize them, and dwell on them as thy own portion, to thy apprehension; but of these afterwards.    

The Tenth SERMON.  LUKE 17. v. 5. Lord, increase our faith. 
I Am come now to a sixth proposition, which is this, A Christian may rely and hang tremblingly upon the promises, and yet depend truly, a trembling faith is no contradiction; faith breeds joy; and hence is that of the Apostle, The rejoicing of your faith, but David hath bidden us, Rejoice with trembling. I have read a speech of S. Austin, that such as was the degree of solicitous fear, such was the degree of grounded assurance. It hath been observed, that such men as have had the palsy in their heads, have lived to be aged men. A Christian I am sure, may be a true Christian, though the trembling palsy of fear be in him. It is the Apostles counsel, Phil. 2. ●2. Work out your salvation with fear and trembling: Sure I am, the work of faith must be done in working out our salvation, and this must be done with trembling. It is a false and presumptuous tenet that is by some maintained in these times, that will banish all fear and trembling from faith, as utterly inconsistent with faith, and will deny any to have faith but such as have got a confident presumption, as if palsied hands were no hands; Christ was never so cruel to poor diseased souls as these are; Ephraim exalted himself by speaking trembling, Hos. 13. 1. The woman feared and trembled, Mar. 5. 33. yet Christ told her that her faith had made her whole. Paul trembling said, What wilt thou have me to do? Acts 9 6. And yet I think none in their right wits will deny that the seeds of faith were growing in Paul's heart, though the stalk shaked. The poor drowning man that catcheth hold of some twig to save his life, he knows he is drowned unless he doth it, he therefore hangs truly, and even casts his whole weight upon it, and yet without question his heart trembles for fear, though he cannot but think the bough will bear him; such is the Believer; the true Believer is a poor wretch that seeing himself undone, in a woeful condition, sinking to hell, even just sinking, only spies a branch of the root of jesse, the Lord Jesus Christ in a promise; upon this he claps hold; here, says he, I will hang; if this promise will bear the weight of a broken undone soul, than I am saved; if not, I perish; then the soul considers what burden it hath to lay upon it, and remembers it is the heavy weight of all its original and actual sins, this makes it tremble and fear; I doubt not but Esther when she went in to King Ahashuerosh had very good hopes that she should prevail, and did depend upon that as the last twig of hope she and her people had; yet she went in trembling, and said If I perish, I perish; Now there may be several causes alleged for this trembling.  
First, It may be the deep apprehension of misery that did precede; possibly the poor soul was under a spirit of bondage a long time, and shaked in pieces almost with horror and fear; at last God opens a keyhole of mercy, and bids the soul look through and see a Christ pardoning all its sins, and washing it with his precious blood, and cancelling all its debts, and wiping away its tears; the soul at the just opening of this now stands and trembles, fearing lest the news should not to be true, and terrified with those late apprehensions, not conceiving that hell can be so soon transformed into heaven. When Peter had been in the Gaol and the prison, and without question full of carnal fears, for the next day he was to have been brought out and have been slain, and the Lord just in the nick of time sent his Angel and delivered him Act. 12. 9 Peter could not tell what to think of it, he witted not that was true that was done by the Angel, but thought that he had seen a vision, he was fain to stay a while before he came to himself, 
V 11.  and said, Now I know of a surety, that God hath sent his Angel to bring me out: So it is with many a poor Believer, he is in Gaol too, God hath him in Gaol, and the spirit of bondage keeps him in fetters; and to his thinking there is scarce a minute sometimes betwixt him and death: Alas! death were a mercy, but he thinks that there is not an hair's breadth betwixt him and hell; when he lies down at night, he wonders that he doth not awake in hell in the morning; now when under the saddest and deepest apprehensions the soul hath of eternal sinking into hell, God beyond all his expectations sends his Angel to knock off these fetters, and bring it into the glorious liberty of the Sons of God, when the soul, like Peter, is sleeping betwixt two devils as it thinks, and is bound with two bellish chains of terror and fear, and the spirit of bondage keeps the prison, and the Angel of the Lords consolation comes upon the soul, and the light, the glimmering glorious light of mercy and consolation shineth into this dark, bellish prison, and smites the soul, and raiseth it up, and says, Soul, arise, thou art delivered, and makes the chains fall off from the Soul, and says to the soul, Poor soul, gird up thyself, bind on thy sandals, come stand up from the dead, Christ shall give thee light, Come, come out of this Hell, cast thy garments about thee, etc. no wonder if the soul for a while, like Peter, witted not that this is true which is done, and no wonder if it step a step or two further before its trembling is over, especially considering that these terrors seldom are at once, but by degrees abated from the soul; it passeth, like Peter, through the first and second ward, through one iron gate of fears, and then another street of terrors; I say, considering this, it is no great wonder if it be some while before the soul says, with Peter, Now I know of a surety, now I know of a surety, that the Lord hath sent his Angel, and hath delivered me out of the hand of the Devil, and from all the expectations of Satan: It is an ordinary thing if a man hath been drowning, and almost drowned, pulled on to the land, he trembles and quakes at first, as if still he were in his drowning danger, though he be on the shore; the terrors had surprised him before, are not presently shaken of.  
A second cause may be in regard of some holds that have already failed the soul; Faith is when the soul lays hold upon Jesus Christ, as the twig of salvation, and hangs upon him for life, and heaven, and happiness; Now the soul hath had many twigs failed: It is the nature of man to be timorous, and as a drowning man will catch hold upon any thing which comes next hand to save his life on; if he catcheth hold on one, and that breaks, he claps hold on another; if that again breaks, he claps hold on a third; if that also breaks, he still claps hold on a fourth, believing it will hold; otherwise he would never lay hold upon it; yet so many having failed, he cannot but fear lest that should fail him too: So it is with a poor soul, sin hath almost drowned him in terror: first he claps hold upon morality and civility, resolving to live a sober, and honest, and virtuous life, and thinks this will bear him; well, this twig breaks, and will not hold; when God hath a mind to work his work upon the the soul, he quickly shows the soul that this is a bruised reed, and broken staff, the soul is plunged into a depth of horror and terror again; well, than he claps hold of another twig, and that is his duties, he prays and fasts, and here he hangs, this shall save me (saith he;) this twig also breaks, the Lord shows the poor wretch that all its righteousness is as a menstruous cloth, and as filthy rags in his sight, and here the soul is again plunged in fear; at last God shows the soul the bough of Jesus Christ's Righteousness; the drowning, sinking, poor creature lays hold of this but with trembling lest this should also fail; at first it fears.  
A third cause may be in regard of the promise; Faiths work is to lay hold upon the Lord Jesus Christ, but now the soul doth not do this immediately; but mediately. Christ doth not appear and speak out of heaven to the soul, and say, I am thy salvation, than the work of Faith would be more easy; but Christ hath given the soul many both sweet and precious promises, and these are the cords that the Lord jesus Christ throws out to the soul to pull it to the land with: Now the soul takes this but with trembling until it hath tried the strength of them, in regard it conceives the promises are liable to many ambiguities, bounded with many conditions and limitations, and the soul conceives itself either not within the bounds of the promise, or unable to fulfil the conditions of the promise, or that it may make a false application of the promise: And hence it is, that come to a poor drooping soul, that fears its condition, and hath a true, though a trembling hand of faith (for Faith may have the palsy) and urge the faithfulness of God in promising, the sureness of the promise once made, the unchangeable nature of God; they will tell you, they do not a jot question this, they know God is not man that he should lie; nor yet as the son of man that he should repent; they know that he is both faithful and true; but the promises they fear are not made to them; they indeed rest upon them, but whether rightly or no, God knows; they conceive that either the promises were made to particular persons, as to the Nation of the Jews, or they are sure to the particular number of God's Elect, of which they are none, etc. they will tell you that indeed the promises are true, but they are conditional, and they fear that the conditions of the promise are not fulfilled in their souls; so that the work lies another way, not so much to persuade them of the truth of the promises in general, the cause of their trembling lies not here for fear that the promise should fail those to whom it belongs, but for fear that they should misapply and misunderstand the faithful and true promises of God: And now although we must say concerning this trembling, this is also our infirmity, yet none can deny that it is an hereditary disease to the nature of man, and will be in us more or less, so long as any of us be in the flesh, and so long as sin remains in our flesh, and will be especially and most in those that have lain under greatest fears and terrors, and are newly got out of them, and begin to have a little of the light of comfort glimmer upon them; even as a man that should come out of an horrid and dark dungeon where he hath been in darkness, thick darkness, into the glaring sight of the Sun in the top of the Meridian, at the first will be dazzled, and rub his eyes, and apprehend himself in some darkness, though he be in the light. He that had his eyes opened joh. 9 first thought he saw men like trees; and this trembling may consist with true dependence. job. 13. 15. Though he kill me, yet I will trust in him▪ the last words yet I will trust in him, argued faith, and a strong faith; faith that he would trust; a strong faith, that yet he would trust; and yet whoso considereth the first words that job apprehended himself in a danger of killing, will easily think that it was a trembling faith that job there acted. And as it is ordinary with poor Christians through their infirmity to believe tremblingly in the beginning of their conversion; so there is also another time when trembling doth ordinarily accompany true faith in the people of God, and that is a time of desertion. Secondly in time of desertion I think none will deny but God's children have, and act, and must act true faith in this saving and justifying act of reliance and dependency; but I am sure this they cannot do without trembling: Such was the condition of job in that place I before mentioned job 13. 15. David did rely, and strongly rely in his time of desertion, insomuch that in his 6. Psalms, v. 8. he speaks confidently of a thing that he believed for as if it were already done, The Lord hath heard the voice of my weeping; and yet whosoever readeth but the former part of that Psalm, will find that he was in a trembling temper, His soul was sore vexed, his bones were troubled, he was weary with his groaning, and he made his bed to swim with his tears, etc. Now the cause of this trembling ariseth;  
First, from the sense of the sin; The sinner saith, Ah! the promises did belong to me; but I have been a backslider, and now what have I to do with the promises? What hath such a wretch as I to do with these filthy unclean hands of mine to lay hold upon a clean Christ? The sense of sin strikes a deep impression upon the soul, and puts a shaking into the heart of the soul; yet it lays hold; if Christ will not save me (saith the poor soul) sure I am nothing else can; to him I will go, and me thinks it goes as the Messengers of Benhadad to Ahab 1 King. 20. Behadad there had wronged Ahab, and through the help of God his Army was routed, and Benhadad was glad to hid himself in one of Ahabs' Towns in an inner Chamber, and sends to Ahab; his servants, v. 31. said to him, We have heard that the Kings of the house of Israel are merciful Kings, let us put sackcloth on our loins, and put ropes about our heads, and go out to the King of Israel; peradventure he will save thy life; so they did, and said, Thy servant Benhadad says, I pray thee let me live; And he said, is he yet alive? he is my brother; the men catcht his words, and they said, Thy brother Benhadad; and he said, Go and bring him; and accordingly he came, and Ahab took him up into his Chariot: So it is with the poor soul, when the soul hath fought against God by sin, the Lord overthrows it by desertion, yet it lives, but dare not be seen so openly, it is hidden under the dark cloud of desertion, it squilks as in an inner chamber, it is sensible how it hath deserved death, yea ten thousand deaths; But the li●e of grace being yet in the soul, it says within itself, I have heard that the King of Heaven, the Lord jesus Christ, is a merciful Christ; come therefore, I will send my Messengers of Faith and Prayer, they shall put sackcloth-upon their loins, and ropes upon their heads, and go out to the Lord jesus Christ; peradventure he will save my soul, and I shall live. Without question Benhadad's servants went with trembling hearts, and yet relied upon this as the only means to save Benhadad their Master alive: So the soul sends out at such a time a trembling faith, and trembling prayers, and yet truly relies upon Christ's mercy, and favour, and the soul says to God; Lord! thy backsliding, revolting servant says, Let me live, let my backslidings be healed, let my renewed sins be yet pardoned: Christ will say, Thou art my brother, and take thee into the Chariot; but yet thy faith trembles, and thy prayer trembles: And indeed there is very great reason for it, if we secondly consider, that the very essence of desertions is Gods withdrawing of his manifestative love from the soul, that the soul, though it be loved with God's elective love in and under desertions, yet it wants the apprehensions and manifestations of his love: Now, that which only can keep the soul from its natural temper of trembling, is the apprehended manifestations of Christ's love to it, which being withdrawn, the soul falls a trembling again, and yet the life of grace being not extinct, it still trusts, yea though he kills the soul, yet it trusts in him. So I have done with the sixth proposition, That the soul may depend tremblingly upon the Lord jesus Christ, and yet depend truly.  
I come now to the seventh and last Proposition, to show what weakness and doubting may consist with true faith in the soul: that I shall do in a seventh proposition thus, Thou mayest truly rely and depend upon the promises of God, and upon the Lord jesus Christ for everlasting salvation, and dwell upon them, and yet not be able fully and truly to appropriate and peculiarize all the promises to thyself, and act accordingly to them at all times. There are distinctions of promises and distinctions of times, from whence will arise distinctions of causes, which would be understood; To make out this certain truth.  
1. You must know that there is a distinction of promises; the promises are many ways distinguished; there are general and particular promises, absolute and conditiall promises, Promises that concern some particular people, as the people of the jews, and particular persons, as to David and Herekiah, and other of the people of God, which if we should apply, we should misapply to ourselves: I shall not meddle with all the distinctions of these promises, but only with what shall conduce now to my purpose to make out this truth I have laid down in my proposition, and so I shall distinguish of two promises, two ways:  
First, They are temporal or spiritual.  
Secondly, They are absolute or conditional.  
First, there are temporal promises, which are or may be called temporal, either in respect of the matter of the promise, or circumstance of time limited in the promise. There are some promises that were made for a certain time, and at the time expired were paid, and now the bonds are cancelled, these were particular: Such were many promises made to the people of the jews, and to particular persons amongst them; Now these we must not look to peculiarize, and appropriate to ourselves, they are done with.  
Secondly, There are temporal promises so called in respect of the things promised, being things temporal for the body or estate, for protection of ourselves, wives, estates, families: Now for these promises, thou mayst not peculiarize them, and yet have true faith for salvation; salvation and heaven being not the thing promised in them; and besides, there may be cause why thou mayest not have so good ground to rely, and confidently rest upon God for the fulfilling of these promises, as I shall show you more when I come to handle the distinction of times, and as I shown you the last time, in the case of David 2 Sam. 12. But secondly there is a second distinction of promises, I mean of spiritual promises, which it is our duty at all times to apply and rest upon; yet these are either absolute or conditional: It is a note that I have before somewhere noted, that the promises of God's first mercies in a way of saving grace to the soul are ordinarily absolute; I will give, and I will give, without any praevious conditions to be found in the soul, as his promises of enlightening grace, Jer. 24. v. 7. I will give them an heart to know me, that I am the Lord, and they shall be people, and I will be their God: And for the grace of humiliation, Ezek. 36. 26. A new heart also will I give you, and a new spirit will I put upon you; and I will take away the stony heart out of your flesh, and will give you an heart of flesh; and so for his grace by which he convinceth, joh. 16. 8. The spirit should convince the world of sin, of righteousness, and of judgement: Now these promises are altogether absolute, being the free promises for dispensations of the first graces in order to a poor soul's salvation: Now there are other promises of God for spiritual mercies in order to the soul's salvations, which are second dispensations, and these are propounded with conditions, as the promises of heaven for power to rely on Jesus Christ, peace, assurance, etc. Isa. 55. 1. Mat. 11. 29. and again, to him that overcometh will I give to drink of the water of life freely, with many such more; not as if man could fulfil these conditions in the soul, and prepare his own heart; No, we abhor that Popish doctrine, though some falsely charge us with it: But because Christ will fulfil them, before he bestows those higher degrees of mercy and favour upon them; he will make the soul hunger and thirst before he will let it know it shall live, 
Is. 55▪ 1.  and give it power to come unto him; 
Mat. 11. 9  he will make the soul weary and heavy laden with sin, before he will give the soul power to rely upon him comfortably for salvation: 
●zek. 11. 19  He will take away the heart of stone out of the soul, and give it an heart of flesh, before he will give it power to walk in his statutes, and keep his ordinances, and do them, before he will let it know that he is its God, and that it is God's chosen vessel. And thus I have showed you the distinction of promises; and what we shall conclude from hence for our purpose, I will show you by and by when I have done with the distinction of times, which I come to.  
The Soul hath its winter and summer, 
2 Distinction.  its cloudy and black days, and its lightsome and glaring days.  
First, it hath its lightsome, summer Sun shine days, when it is not conscious▪  
1. Of any great sin committed against knowledge, such as Tertullian calls Peccata devorantia salutem; Sins that swallow up heaven and salvation in the soul.  
2. When it hath no natural distempers of body, no cloudy, melancholy vapours; for the soul being to act through the body, doth something suffer by it: and as it is with a man that looks at the reflection of his face in a glass, if there be a witness or dust upon the glass, he cannot see clearly: So the soul if there be a mist or dust of melancholy oppresses the body, the soul cannot see and act clearly.  
Or 3. When the body is not under some harsh affliction; for the soul sympathi●eth with the body, and in its acting through the organs of it, shows the affection that it hath with the bodies sufferings; and so also there are black and dark days; for as it is summer time with the soul and daylight when it is not sad and darkened with desertion, and when the body is not oppressed with melancholy, or affliction, or persecution; So on the contrary it is winter, and a dark time with the soul, when the soul hath sinned some great sin, for which the soul looks up trembling to God, and looks upon him as an angry revengeful God, or when the body is heavy and oppressed with melancholy vapours stopping the passages of the soul, or under heavy and grievous affliction that it is born down even to a back-breaking under them; even as it is with a fountain that runs through Conduit-pipes of lead, etc. or wood, into any house, if the fountain be dirty, and muddy in itself, dirty water comes into the house; or if the Conduit-pipes through which it passeth be dirty and tainted, the water bringeth the pollution and tang of bitterness, etc. that was in the pipe, into the house; otherwise, if both the fountain be clear and sweet, and the Conduit-pipes be not stopped, nor tainted, nor dirty, than 〈◊〉 water runs sweetly into the place to which the Pipes lead it: So it is with the soul that is the fountain that runs into acts, but through the Conduit-pipes of the body; if the pipes be stopped, or oppressed, or muddy, or clear, such is the actings of the soul. And thus I have showed you the distinctions both of times and promises; now I shall conclude the truth of this proposition in some four or five Conclusions.  
First of all, Particular promises must not be expected to be peculiarized; we may not expect that those promises which were made to the people of the Jews in particular, should be made good to us, because they had promises to be delivered out of Babylon and Egypt at such a prefixed time; it were madness in us to believe that the Church of God should be now delivered just after 70. years, or 400. years; and so likewise what promises were made to any particular persons amongst the Jews, as for any now to apply that promise made to Hezekiah, I will add to thy life 15. years: I think we have a rule here in Land That if an inheritance be entailed by name, it cannot be translated to any other; these promises were entailed by name; these thou canst not, nay oughtest not to apply, they are not a portion by thy father designed for thee.  
Secondly, It may possibly be that in some times thou mayest not be able to appropriate the temporal promises that God hath made to his children, amongst which thou art included.  
1. In the dark time of want and penury to believe for bread to eat when I see none like to come; O it is hard feeding upon Scripture leaves: I shown you this the last day, 'tis nothing to do it, or at least to think we do it in times of prosperity. Habakuks' faith, Hab. 3. 17. was an hard faith, though it were a strong and precious one.  
2. In the dark time of desertions, It is hard, as I shall show you by and by, to apply those promises that are of nearest concernment to our salvation, much more those which are at so remote a distance.  
3. In a time when melancholy, dark, cloudy vapours of the body cast a witted before the soul's eye, and will not give it leave to act clearly.  
4. In a time when the soul hath sinned, thou mayest not fully rely and be so confident, as before.  
To peculiarize these promises, I shown you the ground of this before, because though God hath promised that his Saints shall never eternally fall out of his favour, yet he hath and will punish his Saints for sin, with the substraction of temporal favours, as I shown you before in the case of David; and I take that to be an old Antinomian error, instead of a new truth, That God doth not with temporal afflictions correctively punish his best servants for sin.  
Lastly, It doth not argue a nullity of faith, and true saving faith, at any time not to be able to appropriate outward temporal promises; for although it is our duty to rely and depend upon all the promises; yet if we through infirmity be not able to rely upon these, I conceive it doth not null the verity of our faith, salvation being not the thing promised in these.  
Thirdly, For those that are conditional promises in dark times, the soul may not be able clearly and fully to apply them, rest upon them, and particularly apply them, and yet at the same time truly dwell and rest upon them. What spiritual promises are made conditionally in Scripture, I have showed you before; now it may possibly be, that even these, though of great concernment to the soul, yet at all times the soul may not be able to say, this promise of Heaven and glory and happiness belongs to me. 
Psal. 77. 7, 8, 9  Holy Asaph in a dark day with his soul, may say, Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? The reason lies not, that the soul doubts of the truth of God in his promises at all; no, it verily thinketh, that if it had fulfilled the conditions of the promises, the promises would remain to its soul as steadfast as Mount Zion; but it cannot see that: It looks upon its sins in a multiplying glass, and upon its repentance in a diminishing glass. Every mountain of good in its self now seems a Molehill, and every Molehill of sins seemeth a Mountain unto it: Thence it is that in the soul's dark day of afflictions in the soul, or in a dark day of afflictions to the body, the soul's faith is weakened, it is ready to look upon its great affliction as an evidence that it wanteth that interest in God which it should have to apply promises: It says with Gideon, judg. 6. 13. when the promise saith like the Angel, The Lord is with thee; it answers, O my Lord! if the Lord be with me, why then is all this befallen me? and where be all his mercies? no, the Lord hath forsaken me, and delivered me to the hand of Satan; now the soul must not take a judgement of its faith from hence, but appeal abanima perturbata ad animam quietam to a calm day in the soul again.  
Lastly, In dark times the truly believing soul (though it can give no reason for it) may not be able to rest, and apply the most absolute peculiar promises as its peculiar portion; this I shall fully make out by considering what is requisite to be in the soul that shall appropriate any promise to itself as its portion, upon which it will live, in which, and upon which it will dwell.   

The Eleventh SERMON.  LUKE 17. v. 5. Lord, increase our faith. 
I Am still treating concerning those doubts and weaknesses which may and often do consist with true saving faith in a gracious soul. My last Proposition I left imperfect; it was (as you may remember) this, That a gracious soul may truly rely upon the Lord Jesus Christ, and upon his promises for eternal life, and yet not be able at all times fully and truly to appropriate and peculiarize all the promises to its self: This I shown in four Propositions, premising first a distinction of promises, and secondly a distinction of times; my last Proposition was this, That in dark times a truly gracious soul may not be able to rest upon and apply the most absolute free promises for salvation, so far as to say, These promises are my portion. To make out this I told you I would show you what things are requisite to be in the soul, that shall appropriate any promise to itself, as its particular portion, whi●h is the work at which I then stopped, and which I have now to take up; for here is the business with troubled spirits▪ tell them of large, absolute, free promises, as (say they) here are jewels in boxes, but these belong not to us, they are not our portion; and from hence further they conclude, that they have not any true faith, because they have not for the present a particular full power to apply these promises as plasters to their wounded souls, and rest upon them▪ but yet I shall show you the want of this doth not null our faith, and is not always a negation of it.  
I conceive there are three things that are requisite to be found in the soul that shall be able to apply any particular promise to its self as its portion.  

1. A clear understanding of the Promise.  
2. A clear understanding of its own condition.  
3. A mighty and particular working of the Spirit of God upon the soul, enabling the sou●e to make such particular application.   
First, There must be a clear understanding of the Promise; the promise must appear to the soul as a salve having a full efficacy and virtue in it for the healing of its sore, otherwise the soul can never apply it; now it may possibly be, that thy non-application of the promise may proceed from thy not understanding the virtue, or misunderstanding the intent, and end, and power, and efficacy of the promise; possibly thou mayest understand the promise to be made particular, when it is propounded general; and such have I myself sometimes met with, that being under afflictions of spirit, when I have propounded a promise to them, as a salve fit for their sore, they have evaded that way; Ah! but that promise was made to the jews, or to such, or to such a particular person; it was a plaster spread for another's wound, and what have I to do to lay hold on it? Or it was not made for such a sinner as I am not for a backslider, not for such an hard hearted wretch as I am, etc. and with such cavils have stood at a distance from the promise, crying, It is not meet that the children's bread should be given to dogs; or perhaps their non-application may proceed from a misunderstanding of the matter of the promises. Now for this thou must clear up thy understanding in the nature of the promise, both in respect of the persons to whom it is made, and in respect of the matter of the promise; and for the more clear and full understanding of the promise, I shall give a rule or two: The first is remarkable, I find it in a reverend Author, which I shall deliver in his words with a little limitation, thus, General promises for spiritual mercies are always to be applied particularly, and particular promises for spiritual and temporal mercies are to be applied generally; I call those general promises which are either made to God's people in general, or concerning spiritual things in general; as for example, God had made a general promise to any that should pray toward his Temple, 1 King. 8. 37. 40. jehosaphat being after in distress, 
1 King. 8. 3●. 40.  applied this general promise to his own particular condition, 1 Chron. 20. 8. 10. 
1 Chron. 20 8. 10.  And without question it was from a particular faith in this general promise, that Daniel prayed with his windows open towards Hierusal●m, 
Dan. 6. 10.  Dan. 6. 10. and so for those promises which are made to the people of God for spiritual mercies in general, 
Psa. 84. 11.  such is that promise, Psal. 84. 11. He will give grace and glory, and no good thing will be withhold from them that live uprightly, aught to be applied for any spiritual good thing, 
jam. 1. 12.  or particular dispensation of grace. So the Apostle james 1. 12. would have the twelve Tribes under temptations apply those general promises of a crown of life made unto God's people that endure any afflictions, to their particular sufferings in their afflictions, and under their particular temptations. And for those promises that are particular, they are also to be generally applied; as for that particular promise made to Moses, Exod 4. v. 12. I will be with thy mouth, and teach thee what thou shalt say; it cannot be literally applied to every Christian, particularly that at all times God will be with him in going into Pharaoh, and teach him what to say (for he is not called to go in) but thus, it may and aught to be applied by any particular Christian, That when God calls him to a public service, and he finds a warrantable calling, and an inability, he may by faith particularly rely upon that promise, though not by a particular application, for assistance, just at such a time and in such a manner as the promise was made good to Moses; yet in general for some kind of assistance in the undergoing of his works; and such a general application Christ warrants every particular Apostle to make of that promise, as you may see Mark 13. v. 11. And so for that particular promise which was made to jacob going to Padan-Aram, Gen. 28. 15. Behold (saith God) I am with thee, and will keep thee in all places whithersoever thou goest, etc. A Christian cannot now particularly apply this so as to resolve upon going to Padan-Aram, leaning on the staff of this promise: But as there is no warrant for such a particular application, so neither aught this to be rejected as a promise of no concernment to a Christian, but to be generally applied; and thus far every particular Christian may apply this, viz. when he is called to take an hazardous and dangerous journey, he may apply this promise for God's protection of him in it; and this Christ warranted to us joh. 15. 11. 20. Praying that God in keeping up their faith, would fulfil that Promise which he had made to Peter, 
Luk. 21. 32●  Luke 22. 32.  
This is one Rule which will help thee to understand the full extent and virtue of the promises, and this you see will easily divide itself into these particular Branches.  
1. That those promises which for spiritual mercies God hath made to his people in general, have such virtue in them, that we may in times of need particularly apply them to our souls. As for example, that promise, Hosea 14. 4. I will heal their backslidings, and love them freely: It was made to the people of God in general: Now a Christian that hath been a backslider, may rest upon this as his proper and peculiar portion? and so for other.  
2. That those promises which are made for grace and spiritual good things in general, may and aught to be particularly applied to our souls for any special good thing, or any particular dispensation of grace which our soul's want: As suppose I want faith, and I am to pray for it; praying is but suing a Bond; where shall I have a promise to ground my prayer for this dispensation of Grace, possibly I cannot find out, or call to mind any particular promise, for that dispensation of grace, yet I may apply that promise, Psal. 84. 11. or Zach. 12. 10. where God hath made a promise of all grace to his people, if he hath promised to give all, then will he give that.  
3. That those promises which are made to particular persons, and for particular occasions, or for particular mercies, though I cannot particularly apply them in that latitude, and with those particular circumstances with which they were made to them, ye●● may apply the substance of them gener●ly, to myself in particular, and so fare they have particular virtue for me: As suppose that I be haled to prison, and be to be called before Magistrates, and be afraid I shall not be able to carry myself so as to credit the cause of God; and I cannot remember any promise made to the people of God in that condition; I may so fare apply that promise which was particularly made to Peter, and james, and john, and Andrew, Mark 13. 3. 11. as to rely upon God, either to keep me from appearing before them, or to be with me when I am before them, etc. If I be to take a long journey, and for the present possibly cannot find a promise in general of God's protection to his people; I may rely upon that particular promise made to jacob, Gen. ●8. 15. thus far that God will some way or other protect me and provide for me, etc.  
A second Rule is this, Whatsoever promises thou findest in the Word of God made to any particular people, for spiritual and soul-mercies, thou mayest apply to the still continuing Church and any member thereof; those promises which were made to the Jews, are good to Gentiles; those which were made to them and their seed for general and spiritual mercies, are good to us and our seed: This the Apostle evidently makes good, Act. 2. ●9. where Peter speaking concerning the Promise of salvation, says, The Promise is unto you, and unto your children, and unto those that are afar off [That is, the Gentiles] even as many as the Lord our God shall call; and the Apostle urgeth this in several places; he speaks of the Corinthians, as having and being possessed of the Promises, 2 Cor. 7. 1. and Peter writing to scattered strangers, saith 2 Pet. 1. 4. To us are given many great and precious promises.  
1. And this thou mayest be sure of, if thou dost but consider,  
1. That that God that hath promised, is an immutable God, he is the same God to all the faithful, with him there is no shadow of change.  
2. If thou dost but consider, That the promises made to the jews, were not made to them under the notion of jews, but under the notion of believers, as they were the faithful people of God. Indeed the promises in Genesis are many made to Abraham, and his children, and seed; But (as you have lately heard by my reverend Brother in another place, upon another subject) Abraham had a starry seed, and a dusty seed, according to God's twofold promise, I will make thy seed as the dust of the earth; and again, I will make them as the stars of heaven: Now the promise is not made to Abraham's dusty seed, to the bare children of Abraham according to the flesh, but to the starry seed, to all the faithful: This was all the Jews brag: O! we are the children of Abraham, to us belong the Law and the Promises, and the Privileges, etc. But our Saviour Christ decideth this question, Io●. 8. 39 If ye were Abraham's children, you would do the works of Abraham; that is, if you were the children of Abraham according to the faith (his starry children;) those Believers that do the works of Abraham, and believe with the faith of Abraham, they are the seed of Abraham to whom the promise is made; Gal. 3. 29. And if ye be Christ's [that is, such as by faith are united to Christ] then are ye Abraham's seed, and heirs according to the Promise.  
And this will be further evident, if you consider in the third place, That the whole Covenant, of which every promise is but a branch or member, was made originally and primarily with the Lord jesus Christ for all believers, Gal. 3. 6. Now to Abraham and his seed were the promises made but as of one, 
Gal▪ 3. 6.  and to thy seed which is Christ. Beza and Piscator, and many other Expositors would have that place understood, not of Christ personal, but of Christ mystical, as if it had not been to be understood that the promise was made betwixt God the Father and the Person of Christ, but with the Church which is the mystical Body of Christ: But learned Mr. Rutherford disproves that Exposition, and proves that the promise was indeed made with the Person of Christ from the 17. v. for it was made with that Christ, 
Rutherfor● Trial of Faith, p. 51, 52, 53, 54.   

1. In whom the Covenant was confirmed.  
2. In whom the Nations were blessed.  
3. In whom we receive the Promise through faith, 
Mr. rutherford's 〈◊〉. reason's t● prove the Covenant and Proses were made to Christ for us.  v. 14.  
4. With that Christ that was made a curse for us, v. 13.   
Which must needs be understood of a personal, not a mystical Christ; and it is plain (saith he) from Heb. 1. 5. compared with Psal. 89. 26. I will be to him a father, and he shall be to me a son. And secondly, The Covenant made to the fathers and David and his seed, is fulfilled to Christ and his seed, Act. 13. 34, 35. And thirdly, he was the second Adam. Now as the Covenant of works was made with the first Adam for him and his seed, and he was the public covenanting person for all his posterity; So Christ was the second Adam, and the Covenant was made with him for all those that should be his seed, 1 Cor. 15. 22. And fourthly, All that is required in a Covenant, we find betwixt God and Christ; God demanded he should lay down his life, and for it he promiseth that he should see his seed, and God should give him many children, Isa. 53. 10. Christ consenteth to come and lay down his life, and do his Father's will, Isa. 40. 7. joh. 20. 8. So that whatsoever promises were made for spiritual and eternal mercies to the Jewish Church, or any members of it, are still applicable to the Church and Children of God under the New Testament; for the Promises were not made to them as Jews, but as Christians, (though not known under that name, which was first given to them at Antioch) that is, 
Act. 11. 26▪  such as were heirs of Christ, and children of Christ; for the Promise was made originally to Christ, to him and to his heirs; that is, those which should believe in his Name; so that the promises have made so fare an influence upon us as Christ hath; and they had no other upon the jews. But yet for the true understanding of the promises, it must further be understood, that there were some promises only made to the Person of Christ, and not to descend to his children, as that Phil. 2. 9, 10, 11. and Heb. 1. 5. 13. and Is. 53. 10. Psal. 110. 2. Ps. 2▪ 8, 9 There are other promises which are made To him and his, even as there is a difference in bonds; some run only to the person of the man, others run to him, his heirs, executors, administrators or assigns: And first (saith Mr. Rutherford) I will be thy God, The Mother-Promise is made to him, Psal. 89. 26. joh. 20. 17. and to his people too, jer. 32. 38. Zach. 13. 9  
And special promises (secondly) are made first to him, and then in proportion to us, as grace to him is promised, and in proportion to us, jer. 32. 39 Eze. 36. 26. 27. joh. 1. 16.  
2. justification is promised to him (not personal, but of his cause, as Mr. Rutherford distinguishes) Isa. 50. 8. and justification of our persons to us, Ephes. 1. 7. jer. 1. 32, 33.  
3. Victory and dominion is promised to him, Psal. 110. 12. 1 Cor. 15. 25. and to us, joh. 16. 11. 14. 30.  
4▪ The kingdom and glory is promised to him, Phil. ●. 9, 10. and to us, Luk. 12. 32. joh. 17. 24.  
5. For his resurrection after three days, Psal. 6. 10, 11, to us after a longer time, joh. 11. 266. ●8, 39 For these things more fully I shall refer you to Mr. rutherford's trial and triumph of faith, p. 54▪ 55. so that you see clearly, that whatsoever promises were made to the Jews, either to the Church, or to the persons of the believing jews, are to be applied to us, because they were primarily and originally made with Christ, to whom we have as great a title, and in whom we have as great a share as they have. And that is the second rule to help you for the clear understanding of the Promises; I will add but one more, which together with these will meet with all mistakes which in my little experience I have met with in troubled spirits concerning the understanding of the Promises.  
Thirdly, that is this, though some promises are conditional, yet none require of us a fulfilling of the conditions by our own strength. This is that which troubles many poor souls, and is a great ba●e to their faith, and staves them off from applying of the Promises: O but I cannot fulfil the conditions of the Promise; I cannot be heavy laden, and weary; I cannot hunger and thirst, etc. I told you before what promises were ordinarily proposed conditionally in Scripture, viz. Promises of second mercies in order to our salvation, as the promises of justification, 
Isa. 55. 1, 2.  ease, peace, which follow after vocation Rom. 8. 30. 
Mat 11. 29▪  Ho, every one that thirsteth, etc. Blessed are they that hunger and thirst after righteousness, for they shall be satisfied Matth. 5. v. 6. Now here doth many a poor soul stand. Alas (saith a poor Christistian) I perish, I perish; We say to the soul in such a complaint, Hark what Christ says, Come unto me all ye that are weary and heavyladen, and I will ease you Mat. 11. 29. And again, Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, etc. Incline your ear and come unto me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Isa. 55. 1, 3. And again, Isa. 1. 16, ●7, ●8. Wash you, make you clean, put away the evil of your do before mine eyes; cease to do evil, learn to do well. Come now and let us reason together, though your sins be as scarlet, they shall be as white as snow; though as crimson, they shall be as wool. But now the Christian not clearly understanding the nature and virtue of these promises, cannot make a particular application of them to its soul, it stands off and cannot make a particular application. Alas (saith the Christian) these are made upon condition of a weariness and an heavy load of hungering and thirsting, of coming, of washing and cleansing, of putting away the evil of my do, of ceasing to do evil and learning to do well: Hard say, Who can hear them? I cannot get my heart to hunger and thirst, I cannot get my heart to be weary and heavy laden; A Leopard can as well cleanse himself of spots, and an Ethiopian as well wash away the blackness of his skin, as I can wash my black soul, etc. One that hath no legs can as well walk to Rome as I can come to Christ. But know Christian, thy particular applying faith here is hindered by a mere misunderstanding of the promise; for though those promises require conditions, yet they require not conditions to he fulfilled in thy strength; but those required conditions are as well parts and branches of the free covenant of Grace, as those promises which thou desirest to apply; therefore you shall find promises for the fulfilling those conditions in thy soul: God requires a weariness of sin, and a loathing of sin, and a sorrow for sin as a condition, Mat. 11. 29. Is. 55, 1, 3. God promiseth to give this self abhorring frame of Spirit, and to work this loathing in his people's souls Ezek. 6▪ 9, 20, 43. 36. chap. 31. Zach. 12. 10. God requires washing and cleansing as a condition Isa. 1▪ 16. ●7. 18. He hath promised to work this in the soul, Christ tells Peter he would do it ●oh. 13. 8. And David prays that God would do it for him Psal. ●1. 2. 7. which prayer was grounded upon a promise; and this washing is attributed to God as the working of his spirit; Isa. 4. 4. v. When the Lord shall ●ave washed away the filth of the daughters of Zion and shalt have purged the blood of Jerusalem from the midst thereof, by the Spirit of judgement and the spirit of burning, God requires turning and coming and learning and leaving sin, as a condition, but he hath promised to fulfil these, Hosea 14. 8. but he hath said, none can come unless the Father draw him joh. 6. 44. and the Spouse without question grounding her prayer on a promise, saith, draw me Cant. 1. 5. He hath required turning as a condition Ezek. 33. 11. jer. 3. 14. but he hath promised to work this in the soul, Mat. 4. 6. and upon this the Church prays jer. 31. 18. Turn thou me and I shall be turned: So that this is a certain rule, God requires no condition of a promise which he hath not promised to fulfil in us; And whatsoever spiritual action is anywhere required of us as a duty, he hath somewhere promised to bestow upon us as a dispensation of free Grace. Therefore I would have the soul in such a condition, when it stumbles at the condition of a promise, seek out those promises where God promiseth to fulfil those conditions in it, and particularly apply them and rely upon God for making them good, and direct its prayers accordingly. So I have done with the first thing required in the Soul for the particular application of the promises, viz. a clear understanding of the promises, for which I have given three Rules; Now in regard that at all times there may be in a true believing soul a clear understanding of the promises: I conclude there may be true faith in the soul that at all times cannot make a particular Application; But I hasten to▪  
The second thing which is requisite in that soul that doth truly rely, or that can particularly apply the promises, and that is a clear understanding of its own condition; for how can I truly and particularly apply a promise to the wound of my Soul, when I do not understand truly what wound my soul hath? Now, a true believing soul may have a very false estimate of its own condition: Thus had David and Asaph, and the Church, they thought they were cast off Psal. 43. 2. Psal. 44. 9 Psal. 60. 1. Psal. 7●. 1. 77, 7, 89, 38. Now if I think that a part of my body is gangrened, I will never apply Physic to it, because I know it is in vain: so, so long as the Soul conceives that its condition is irrecoverable, its sins unpardonable, that applying promises to it is but applying warm clothes to a dead man; it will never apply. Now such a temper may be in the believing Soul occasioned by the violent temptations of Satan by dark clouds of melancholy, or the like: it apprehends its sins nor pardonable, or at least not pardonable as yet to the soul. O! (says the soul) I have sinned against the holy Ghost what good will it do to me to apply promises? I am dammed.  
It is a temptation which Satan ordinarily first or last troubles believing souls with: I have answered that case of Conscience particularly, and therefore shall not enter into a particular discourse of it now. Now till the soul be brought so far truly to understand its own condition, that its wounds are curable and to cry unto God for the healing and cure of them; it cannot be expected that it should particularly apply any Promises, as plasters for the healing; and in regard I say that there may be some misjudging of the souls true estate in a gracious soul, there may also be a want of this peculiar faith; It is true, it is given by all sober Divines as the least degree of Faith to believe that my sins are pardonable, and to run and fly, and cry unto God for a pardon of them: but yet through the distemperature of the soul, even this thing, that the soul's sins are pardonable, which is generally believed, and is the soul's foundation upon which ground it humbles itself, and cries and prays, may not be believed by the soul that yet hath true Faith, or at least believed very darkly, and with a great deal of doubting.  
The third and last thing which I will instance in, which must be found in that soul that shall particularly apply a general promise as its particular portion, is a constant wonderful working of the powerful Spirit of God upon the soul: For let a soul never so truly understand its own condition, and never so truly understand the virtue of the promise, and never so fully conceive that the promises have an adequate proportionable virtue for the healing of its particular wounds; yet unless the spirit of God by a wonderful powerful work of grace doth lay the salve upon the sore, and apply the promise unto the soul, it cannot be done; as it is with a man that hath lost his hands or the use of them, and suppose him to have a sorein his back; let him never so truly understand the nature of his disease, and the virtue of the salve with which the Plaster is spread that is to be applied to the sore, he is not able yet to apply it and lay it on for cure; the hand of the Chirurgeon or some other for him must do this; 
Ro. 8. 16.  So it is with the Soul, Ro. 8. 16. The Spirit itself must bear witness with our spirits, that we are the children of God: now unless that be witnessed, we have nothing to do with the promise; the children of the promise must be the children of God; and in being his children, they become ●●ires of the promise, as the Apostle disputes Gal. 3. It is a sweet and remarkable expression of David to this purpose Psal. 119. 
Psal. 119. ●9▪  v. 49. Remember the word unto thy servant upon which [thou] haste caused me to hope. It is God and his spirit that must cause us to hope and trust in his word: Now in regard that the Saints and Servants of God may, though they always have the spirit dwelling in them, yet sometimes have the Spirit not so fully and powerfully acting in them the strong and powerful actings of the Spirit, it being the effects of Gods manifestive love which may be more or less in a Christian, though his elective love admits of no degrees: I say in this regard I conceive a Christian may have true saving Faith, and yet not for the present at all times be able to apply the promises with a particular Faith as its own proper and peculiar portion. And now you have heard the reasons, which may be reduced shortly thus:  
1. Because there may be a misunderstanding or a clear ignorance of the virtue of the promises, which must be understood before they can be particularly applied.  
2. Because there may be a misunderstanding of the soul's condition: it may say there is no hope, and judge its wounds incurable.  
3. Because there may want such a constant powerful working of the Spirit of God in the soul as must be joined with the souls peculiar application, and yet there may be true faith.  
For the first, I conceive the particular applying of the promise with a confidence, they are my portion, doth argue a sense of faith, which may not be in the soul, and yet true faith be in it.  
Secondly, Because as a man must not be judged to be no man, because he wants his power to act reason in a Fever; So the estimate of the truth of faith that is in the soul, must not be taken in the distemperature of the soul, when under heavy temptations; or secondly, dark and melancholy apprehensions; or thirdly, overpressing afflictions; or fourthly, sad desertions.  
Thirdly, Because there is a difference between resting out of a principle of hope, which argues only a reliance and dependence, and out of a principle of certainty and persuasion, applying. The truly believing soul, when out of desertions, 
For hope which is seen is no hope.  and from under temptations, and not burdened with afflictions and melancholy, doth alwaeys apply the promises with an application of hope; it hopes they belong to it, 
Rom. 8. 24.  though not always with an application of persuasion, now the application of hope and the resting out of a principle of hope, 
But our hope must be lively.  provided there be an acting accordingly, is enough to save, Rom. 8. 24. 
● Pet. 1. 3. 4▪  We are saved by hope, 1 Cor. 15. 19 1 Col. 27. But yet this we must not rest in, but labour for a full persuasion, the full assurance of hope, Heb. 6. 11. Thou mayest apply thyself to the promse, when thou canst not apply the promise to thee: But of this more in the next Sermon.   

The Twelfth SERMON.  LUKE 17. v. 5. Lord, increase our faith. 

CHAP. XII.  
Concerning those weaknesses that may accompany the highest act of faith, viz. Assurance: And how to satisfy the soul that scruples its faith, because it cannot be assured at all, or weakly and unconstantly.  
MY subject is to discover what doubts and weakness may be in relation to the last and highest act of Faith in a gracious soul; for there is nothing more ordinary then to hear such complaints as these from a gracious soul: Alas! never tell me of faith, I have no opinion at all that ever I shall be saved; never did poor soul live at such incertainties; I pray, I look upward, I desire, I faint, I groan, I swoon, and yet not a drop of cordial water of persuasion that my Christ will afford me to revive my dying spirit; or if I do sometimes catch up a persuasion in my soul, and come to think that I have an interest in God, it is but a bare thought, and so weak, that it is scarce able to ●●●nd a day; sometimes indeed for a day, or a week, or a month together, I could bless my soul in a good condition; but then again, I am as full of doubts and fears; and is there any certainty in this faith? am I not like a wave of the Sea, tossed about with thousands of winds? One while I think I am sure of heaven and glory, and am as it were wrapped up into a third heaven, and the diadem of glory is fitting on to my head, another while I am thrown down to hell, and me thinks every Devil is tracing me. I will (with the help of my God) endeavavor to satisfy thee, and show thee what weakness may consist with this act, and in relation to this act of Faith, in these ensuing Conclusions.  
Conclus. 1. Thou wayst have a true and certain faith, and such a one as will richly save thee, and yet have no assurance of thy salvation. Indeed, my several Sermons that I preached upon this Subject, do all concur to the proof of this truth; for if a Christian may have saving Faith, and yet so much weakness and doubting consist and be contemporaneous with it in the soul, it will necessarily follow, that Assurance is not the minimum quod sic, the least degree of saving Faith. But now it lying in my way, I shall speak something more distinctly to it. There are Opinions on the right hand and on the left concerning this sublime act of our Faith.  
1. The Papist denies any possibility of Assurance, and reviles that precious Doctrine as licentious; and pleads only for a general faith, to believe the history of the Word, and the Articles of Faith etc.  
2. The Antinomians on the other side, deny any Faith to be true Faith that is accmpanied with any kind of doubting; a full assurance they will make the minimum quod sic, the least Faith that can help a man to heaven. Some Reverend Writers living near the time of the reign of that Popish Doctrine, denying anything of persuasion to come into the nature of true saving Faith, and setting themselves in full opposition to it, have not a little (though unwillingly) contributed to the last opinion, defining Faith to be a persuasion of the pardon of our sins, and of a pardon past and done etc.  
I have already shown you, that the essence and marrow of justifying Faith consists in the souls rolling itself and relying upon God for eternal salvation, not in the soul's assurance that God is its God; in the souls go out, not in its come in; in its direct act, not in its reflect act; And therefore our Divines make a distinction betwixt a soul's application of its self to the promise, and a soul's application of the promise to itself, and grant that there may be in the soul a certainty of Faith in respect of the object, though not an assurance of Faith in respect of the subject. We will a little inquire how persuasion comes into the nature of justifying Faith. There is a double distinction, which I have noted before, and shall here repeat, would be observed concerning this persuasion.  
First there is a difference betwixt a Persuasion, and a believed Persuasion, on a full Persuasion.  
Secondly there is a great deal of difference betwixt a persuasion eyeing the future, and relating to the present; There may be in a gracious soul a persuasion, though he says he is not persuaded; There is a great deal of difference betwixt Faith, and the Sense and feeling of Faith, as I shall show you more hereafter.  
Secondly there may be in a soul a certain persuasion, though not a full persuasion▪ In all Faith there is a persuasion, but in all Faith there is not a full persuasion; the word in Scripture translated full persuasion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 21. It is said that Abraham was fully persuaded, it is put in opposition to doubting of unbelief, being so, saith the text, he staggered not through unbelief, and so Rom. 14. Let him that eateth be fully persuaded, that is, so persuaded that he doth not eat with any scruple of mind or doubting of spirit; I may be persuaded of a thing that yet I am not fully persuaded of, but have some doubts of; yet when my reasons for the affirmative are more then for the negative, my mind begets a persuasion, and enters a persuasion in my soul from the major vote of reason; Now I cannot be said to be fully persuaded, unless my soul runs without a rub● as it is ordinary amongst us, when we are informed by credible Witnesses of such a thing done, we may be persuaded it is true, and really believe the truth of it, and yet will not swear it, and perhaps shall have scruples and doubts, unless we saw it ourselves etc. So a Christian may be persuaded that God's love is towards him, but till he feels it as well as thinks it, he will hardly have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full persuasion without any manner of doubts or scruples concerning it.  
Again, There is a great deal of difference betwixt a persuasion for the present, and a persuasion for the future: I am forced to put it in these Terms for want of other; I mean betwixt an assurance that my sins are actually pardoned, and a persuasion that they are pardonable, and decretally and meritoriously pardoned, and I shall feel at last the seal of God's love; I must speak here according to the manner of men: it is true it may sound harshly, that a Christian should believe only that God will pardon his sins, and will justify him, I know there be some learned and precious men that hold that the elected soul is pardoned, and formally justified before he believes, and so would make our justification, (as Master Burgess saith wittily) nothing but the fetching a Copy out of the Courtr●ll; but I am of his mind in his late Treatise of justification, p. 17. 8. where he gives several Arguments against this opinion, As,  
First, If it be so, than all the Elect were then made blessed and happy, their sins not being imputed, contrary to Eph. 2. 3.  
Secondly, because this Doctrine would make justification only to be declarative; when the Scriptures tell us that our sins are charged upon us till we believe.  
Thirdly, because Christ cannot as an head represent those that are not his members: now before actual believing we are no members of Christ; Indeed meritoriously and virtually our sins are pardoned before we believe, 
See the Arguments against this answered in Mr▪ Burgess his Treatise of justification p. 180▪ 181.  and our souls are justified before we believe: but I (with him) cannot see how we are formally and actually justified before we believe: and to his Arguments give me leave to add a fourth.  
Fourthly, Pardon of sin and justification, it is an acquitting of the guilty soul before God for the righteousness of another; now how the soul should be actually acquitted before it be actually and formally guilty, I cannot understand: And therefore I say, a soul may be persuaded that its sins are pardonable, and shall be pardoned, and accordingly truly rely upon the Lord jesus Christ for the pardon of them, which is true Faith, though it cannot be fully persuaded that its sins are pardoned. And thus much may briefly serve to have noted how far persuasion and assurance necessarily come into the nature of true and saving Faith, and how not: And concerning it I shall only nominate these conclusions to you, as containing the whole truth concerning it.  
First, That a Christian may have saving Faith, though he cannot be fully persuaded that God hath actually pardoned and blotted out his sins, and formally justified him; for a believing that my sins are formally pardoned, is to believe I am justified: and is the Faith of a justified person, not justifying Faith (properly so called.)  
Secondly, That a Believer may have true saving Faith, though he could never yet at all be persuaded that God had actually and formally justified his soul by pardoning his sins. This is still the application of the promise to the soul, and a reflex act of Faith which conduceth more to the soul's comfort then its formal justification.  
Thirdly, That a Christian may have true justifying Faith, though he cannot at all times be fully and unquestionably persuaded that God will pardon his sins; a rational man in a Fever may have lost his actings of reason, though while he hath the being of a man, reason hath a being in him; the tongue may belie the heart when the actions clear it; A Christian may be at will God pardon me with his tongue, when his heart really thinks he will, and he manifestly shows it by crying, fasting, fearing to sin, lying grovelling at the door of free grace.  
Fourthly, That a Christian cannot have true saving justifying Faith, unless he doth (I do not say unless he think he doth or unless he says he doth, but unless he doth) believe, and is persuaded that God will pardon his sins: it is easily perceived by its resolving not to leave crying, praying, walking holily and circumspectly, that it is persuaded in this particular, that it is best both simply and in comparison to draw near to God, and rely upon his grace, 
Ball upon Faith. 82. p.  and so in event (saith Mr. Ball) is sure of salvation, and yet would give a world to be assured of God's favour, and fully persuaded that its sins are pardoned.  
Fifthly, 
willet's Synopsis Papismi● p. 974. 975.  That it is false that the Papists say, no particular assurance ought to be looked for, or may be procured, it may be procured, and it ought to be sought for; this might easily be proved: 
Perkins 3. vol. 220. 2. d. 1. vol. 542▪ 2. b. 143. 1. c. 564. 1. d▪ 543. ●. d.  but I shall not meddle with it, it being not my work, and it being a question would take up a great deal of time: but I shall rather refer him that doubts of this to those learned men that have sufficiently managed this quarrel against the Papists. Ball upon Faith, 1. Part. ch. 8. p. 79. 80. 81. downam's▪ Warfare, part. 1. l. 2. c▪ 8. p. 102. §. 2. p. 103. col. 1. 30. 104. §. 6. c. 9 p. 106. part. 1. l. 2. c. 11. p. 118. cap. 13. p. 127. §. 1. cap. 14. c. 11. and many others who have largely discussed this point, 
rutherford's Christ's dying for sinners v. codicem.  and maintained this truth.  
Sixthly and Lastly, It is as false that the Antinomians and Libertines hold, that without this well-grounded full persuasion, there is no faith in the Soul; this a learned Writer of▪ our owne in several parts of his book hath made out against them; Thou mayest have true saving faith, though for the present thou canst not be fully persuaded that thy sins are pardoned: yea though thou mayest think that they are not pardonable (through some accidental temptation overpowering thee, or some corruptions hindering the actings of Faith:) yet thou mayest be persuaded that they are pardonable, and at that time it will appear to all the world that thou art persuaded they shall be pardoned to thy soul; by thy fearing to offend God, and thy carefulness to please him by thy crying, fasting, weeping, lying at the feet of divine grace, and resolving if thou perishest, to perish at the gate of heaven, and meet with hell there if thou meetest with it anywhere; Nay, be not mistaken, this thy Faith is ¹ certain, and ² strong as well as saving.  
First, It is saving, That I have already shown you, when I fully shown you that the essence and pith of justifying Faith was a fiducial rolling ourselves and hanging upon the Lord jesus Christ for pardon. Now as it is saving,  
Secondly so it is strong; That Faith (saith a precious Author) is argued to be strong that hath no light of comfort, but walks in darkness upon the margin and borders of an hundred deaths. David's Faith was a strong Faith, when though all God's waves were upon him, yet he called upon God daily. Psa. 88 7, 8, 9 when the soul is so far from being persuaded that it is a lovely one in the Lords eyes, that it conceives itself a damned wretch in the Lord's sight, and only sees a sparkling light in at a crevice of the window, and by a little pinhole, a beam of hope comes in, and it thinks, well, my sins are yet pardonable, yet I dare not say there is no hope: yet I know not what to think, my sins are great Gaole-sinns, I am persuaded if my name be in the Charter of grace, it is in the bottom, and it is sometimes ready to think that the little glimmering of light it sees, is rather the counterfeiting light of a Glow-worm then the triumphing light of the Sun: yet the soul is ravished with that particle of light, and goes and kisseth the hole that gives it a passage, and says, well, here's all my comfort, my sins are yet pardonable, I see the ship of my soul is wracked; possibly this bit of board may save my life, I will on to it, if I perish I perish; I will not lose this pinhole light, I will cry, fast, weep, and pray; Lord, say my sins are pardoned, I am persuaded thou canst pardon them, and if thou wilt, thou canst make me clean; Lord! here will I lie, filthy, bloody, full of sores at the Pool of Bethesda, I will not stir a step from the Pool, I will lie in the way till thou hast cured me. I say, this doth argue a strong faith; the persuaded assured soul hath cables of comfort, who would fear the breaking of them? God doth not rap his fingers so often as this poor soul; This Believer hath but a twine thread to hang upon; yet he catcheth hold, and says, this straw shall bear my souls weight; yea, God raps off his fingers often, his life is full of doubts and fears, yet he holds and will not stir a step; doth it not argue a great a reliance? The woman of Canaan had no assurance of Christ's favour, Matth. 15. 21. she cried, he answered her not a word, v. 23. nay, when she made friends to him, he would neither hear her nor her friend's mediation, (though they were Christ's own Disciples) still she comes and worshippeth him, he chides her; (this yet argued no assurance) she replies; he says, Great is thy Faith, v. 28. Mr Ru●therford noteth sweetly upon that, that the fewer Externals that faith needeth, the stronger it is within; little evidence, much adherence speaketh a strong faith. Now though that persuasion be an inward work, yet the grounds are externals; for the strength or weakness of persuasion is moved by the compass of sense; the lesser my grounds are, if my adherence be the same, the stronger is my faith; if I will trust my friends little finger as much as his whole hand, doth it not the more argue my confidence in his strength, & my reliance upon him, that he will do what he can to hold me? Oh! it is a sweet thing to see a soul hang upon Christ's little finger, that only apprehendeth a general promise, & is persuaded that its sins are pardonable, & sometimes doubts of this too; yet it cries, and hangs, and weeps, and relies, & scorns to lay its little finger upon any thing else, any self sufficiency, any creature-righteousnesse to bear it up; it argues a strong faith: O soul, be not deceived! Great is thy faith; nay, and such a faith may be certain too, thou mayest live at uncertainties upon a certain faith: The bruised reed is not broken, the smoking flax is not quenched, thy faith is doubly certain, though thy life of faith be full of incertainties.  

1. It is certain in respect of the Object.  
2. It is certain in respect of the Event.   
1. In respect of the Object: A weak faith doth not argue weakness in Free grace, or weak efficacy in the blood of a precious Jesus; the purblind eye doth as certainly see the Sun as he whose eyes are best, the weak pur-blind-eyed soul doth certainly see, apprehend, and rely upon Christ though not so clearly and comfortably.  
2 Thy faith is certain in respect of the Event: Even as every thing that hangeth upon a pin or a peg, is as sure as the pin or peg on which it hangeth: So that soul that hangs upon the mercy and Freegrace of the Lord Jesus Christ and the rocky promises of salvation, is as sure as the promise, etc.  
And thus I think I have sufficiently cleared the first thing, that a Christian may have a true saving Faith; yea and such a one as shall be strong and certain, both in respect of the object and event, that yet hath not this sublime act of Faith, which is assurance. I hasten to a second conclusion, and all the rest of my Propositions with respect to a full persuasion that our sins already are actually and formally pardoned.  
2. Conclus. Thy Assurance and persuasion that thy sins are pardoned, may be a true persuasion and assurance, though but weak; or to speak more properly, you may have this reflex act of faith, and be persuaded that your sins are pardoned, and this persuasion may be a true reflex act of faith, and yet not constant in degrees. Sometimes it may be weaker, sometimes stronger. I call the weakest persuasion wrought in the soul, that its sins are pardoned, a reflex act of faith; for I do not think that it is a piece of Faith necessary to the justification of a soul, that it should believe that its sins are really and actually pardoned, though it be a beam of grace that the soul should love, and look after more than the world; and it is and aught to be more precious to a believing soul, than all the rocks of gold, or mountains of silver or beds of spices, or ten thousand rivers of oil; yet I say, I do not take it to be an act of justifying Faith, but of the justified soul. Now this may be true in the soul, though it be sometimes weaker, and sometimes stronger; That soul that all times is persuaded that its sins are pardoned and actually remitted, is not always a like persuaded of it. It is a beam of God's manifestative love which admirs of degrees. Now as upon the earth, in the day time there is always some light, though through some interpositions of clouds the light is not always alike; so in Christians that the Lord hath brought to this degree that they do really believe that their sins are pardoned, though through the sunshines of Gods manifestative love upon their souls, they for the most part think so, yet they are not always alike persuaded of it. I do verily believe that David generally was in this temper; and who so peruses his precious book of Psalms, will find that he takes the pardon of sins for granted; yet who so again peruses the several Psalms, will easily perceive that David's persuasion was not always alike, as any one may see by comparing, Psal. 6. and Psal. 41. vers. 11. you shall find him in some Psalms altogether singing, and praising, and triumphing, not a mention of a tear; but in others, declaring persuasion, yet wants; expressing confidence, yet tears; as in that sixth Psalm, vers. 1. 2, 3, 4. compared with vers. 9 Sometimes the heavens are so clear to gracious souls, that the shinings of grace dazzle their souls so much, that nothing will satisfy them but heaven; Now Lord let thy servant departed in peace; O that now I might die and be incorporated into glory! they are so wrapped into the third heavens, that they cannot speak their joy; another while it is lower water with their souls; the Moon's influence is not as it was. David, I am confident, would have been glad of an errand to have sent him out of the world to heaven, Psal. 34. But the good man again in the 39 Psalms, prays as hearty for his life, as any poor wretch could have done, that lay under an apprehension of a past sentence in hell against him, 1 Pet. 1. 8. we read of a rejoicing, with which believers should rejoice, even with joy unspeakable, but there was not such a constant overflowing and full tide of joy always sure. It is a sure note, that manifestative love hath its degrees, and it is from a strong influence of God's manifestative love to the soul that the soul hath such a persuasion; now had I leisure, I might at large here tell you, at what times commonly the springtide of assurance flows highest, and on the contrary, what may make the apprehension weaker, and at what times it is ordinarily most weak.  
1. Commonly just upon God's return after a long desertion and sad expectation, the souls assurance is very great, and its persuasion very high: God turns midnight into midday: The soul than brings the Lord Jesus Christ into her mother's house, into the chambes of her that conceived her: commonly when the husband comes home, after a long absence and long expectation, more than ordinary tokens of love, and passages of love are discerned betwixt him and the wife of his bosom; Christ comes in then to make amends for his frowns and lowrings, with the sweetest kisses and embraces: Midwinter is turned into a Midsummer, this you shall find constantly in David's Psalms; and so on the contrary, when the soul is under desertions, if there be left yet a persuasion, that though God doth hid his face, yet he doth not hid his heart, yet it is but a weak and just living persuasion.  
2. And commonly at greatest distress, God comes in with strongest persuasions and fullest assurance, as when the Christian is called to Martyrdom or called to die, or called to do any great services, that it distrusts its own strength, and is ready to fear of faint, that nothing but the most reviving quick and hot cordial water can keep the soul clean, and able to undergo that great and extraordinary service that God calls for at his hands; ordinarily now at such times, the Lord is pleased to come in with a fullness into the soul. (It was but yesterday you heard by my Reverend Brother, that ordinarily God comes in with sighs which are evidences to sense, when the soul is in greatest straits;) and we shall find that Gods promise made to Abraham was often renewed to him and to Isaac, and to jacob; but the diligent Reader shall observe, that God picked out that time, or those times when he called his Saints to some hard work in doing, of which their hearts might sink concerning the Lords promise. The original promise was in Gen. 12. 7. it was renewed to him, chap. 13. v. 15. when he was to go out of the land, he scarce knew whither, and leave it to others to possess; and to Isaac when he went to Gerar, Gen. 26. 4. and to jacob going down to Egypt, Gen. 46. 4. At such times the children of God are to do double work, and had need of double strength, and so a double subsistence; when Eliah was to go in the strength of his meat forty days, he had need eat a good meal; the Angel therefore twice admonished him, to arise and eat, 1 Kings, ch. 19 6. 7. The journey was great which he had to go, the frequent Stories of the Martyrs make this good; when the Lord called them to their great service at the stake, he prepared them for their double work with double comforts, ravishing their souls with glory, and so often, that God makes many of his dear Saints live upon short commons all their life time, when he brings them to the hard work of dying, he gives them a glimpse of glory; This is a note of a precious Divine, 
Rutherford, Trial of faith.  who gives experiences of it, and it is especially when they die strong torturing deaths; for always it is not seen; it may be they have had all comforts before, and may die in conflicts; God will try how they can walk in the strength of what they have had, or if they have had no bread till then, God will hardly call them to die without giving them a crust; yet (as he sweetly sayeth) God walks in liberty here, and will not have us to limit the breathe of the holy Ghost to jump with the hour of our dying; for we may make an idol of a begun heaven, as if it were more excellent than Christ. By this you see (in stead of much might be said) that assurances may be weaker and stronger, yet true; and this will be further made good by my last Conclusion, which I will but touch, And that is this:  
Concl. 3. Thou mayest have had, and again have a true assurance and full persuasion, and for the present have none at all: I have spoken so much to this before, that I shall need add very little: It is necessary to constitute the true direct act of Faith, that it be a continued act; and that soul never did truly rely at all, that ever since it began to rely ceased to rely; but for a reflex act, it may be wanting even in the soul that hath had it, and may have it again if God will please to turn his face towards it; nay, I will question whither ever that Christian had true assurance or no, that hath had it, as he pretends, without any intermission; for so long as there remains a Devil to tempt, or a flesh to allure to sin, there will be sometimes wants of full assurance; yea, if there were none of them both, I would make it a great question, whither the wise God would ever keep such a despensation of his love in a full Sunshine to any soul (though loved never so dear;) I am afraid though we have much talk of Faith of assurance now adays in the world, if the Lord should come to sift the hearts of his poor creatures, he would scarce find the mustardseed Faith of adherence. 1. Overpowering temptations. 2. Overgrowing corruptions. 3. Natural distempers of Melancholy. 4. Divine desertions shall hinder assurance, and make the act to cease; and judge you then what soul it is probable shall have it an incessant constant act. But I have done with this last thing, and now I have showed you what doubts and weaknesses may consist with every act of Faith in a truly gracious soul. Now I should show you from what principle these doubts arise, and how they differ from the doubts of unbelieving despairing wretches.    

The Thirtheenth SERMON.  LUKE 17. v. 5. Lord, increase our faith. 

CHAP. XIII.  
How to comfort that soul that thinks it hath not true Faith, because it doth not feel God strengthening it to those acts of Grace which it ought to act.  
I Will take leave here (apprehending it a seasonable place) to bring it in, to speak something to one scruple of conscience, which doth often perplex many a good Christian; and that is want of feeling of God's love etc. Ah! (saith many a poor soul) did I but indeed know that God and Christ were my Redeemer and portion, than I think I should not need be mu●h entreated to cast away this sadness and dejection of spirit, but I cannot feel any such thing. And this makes a Christian think that it neither doth nor may believe.  
Now there is a double feeling, for the want of which, many good souls often complain, and upon the want of which they raise to themselves conclusions against believing. For want of a distinction I will presume for once to coin one, There is a feeling of peace, and a feeling of strength.  
1. The feeling of peace, is, when a poor Christian apprehends God appeased to its soul, and feels him saying, I am thy God, the God of thy salvation; this is that persuasion which is that highest reflex act of Faith of which I spoke the last time, and shown you what degrees and abatements it might meet with in a true Believer: Now this a true Christian may want, though he doth feel God's spirit carrying him on to acts of mortification and vivification etc. Of this I shall not speak, having spoken the last time, how fare it may be wanted, weakened, or abated, or discontinued, even in Gods true and dear children.  
2. But there is another feeling which for distinction sake, I call a feeling of strength; when a Christian, though he doth not feel God's peace sealed up and assured unto his soul, yet he cannot deny but he feels his soul carried out by God unto duties, to love him, to desire him, to delight in him etc. Now this latter feeling ought to satisfy the soul, when, though God doth not please as yet to apply the promise to his soul; yet he feels God enabling him to apply himself to the promise, when he feels God changing and renewing his heart and affections etc. But here is that which many poor Christians want, and complain for the want of; they will confess, that could they but feel God strengthening them against their corruptions, and carrying out their hearts in acts of love, and desire towards him &c they would quiet themselves, and be very thankful to him, if he would but give them so much of the morsels of Freegrace as would keep spiritual life in them, and keep their hearts from dying for want of mouth-fuls, although God would not yet please to let them sit down at the banqueting table of assurance, and eat of the sweet meats of that peace which passeth all understanding. If God would please to give them but such sips of his flagons as might stay them, though they wanted such dishes of apples as to comfort them, it would suffice; but alas! this they want, and how can they believe? etc.  
Now all that I shall speak to a Christian in this perplexity I will reduce to these two heads.  

1. Something by way of Consolation: And  
2. Something by way of direction.   
First, By way of Consolation, I should propound these few things, as considerations which may tend through the blessing of God to the comforting of such souls in such straits.  
Consid. 1. That not feeling, doth not argue a not being: A thing may be though it be not felt; it is no Logic to infer a negative conclusion from ou● sense. Sometimes we see not the beams of the Sun; the interposition of the Moon doth hinder us in an eclipse from beholding its light; yea, dark clouds we see ordinarily will do it; what shall we therefore conclude that the Sun doth not shine? or that the Sun doth not cast an influence upon the creatures? this we should call ridiculous. In like manner thou sayest, I do not feel God casting his influence of grace upon my soul, strengthening me against my corruptions, nor so shining upon me with beams of enlivening quickening grace, my heart is not quick in his service, it is dead unto duties, and dull in them, I do nor feel the heat of the Son of Righteousness warming my soul with beams of love etc. therefore wilt thou conclude God doth not do it? The Psalmist cries out for want of feeling, 
Psal. 22. v. 1.  Psal. 22. v. 1. My God, my God, why hast thou forsaken me, and art so fare from my health, and from t●e words of my roaring? and so he goes on, v. 2. O my God, I cry by day time and thou hearest not, and in the night, and have no audience. Mark Christian! holy men may sometimes want feeling; did not God think you hear David? had he indeed no audience according to his sad thoughts? Ah! (saith a Christian) but there was some comfort, though he did not feel peace, yet he did feel strength; he felt God enabling him to pray, and cry, and seek him; but I cannot feel this. Hark yet once again to Asaph, Psal. 77. v 4. I am so troubled that I cannot speak, David, Psal. 51. v. 10. 11, 12. He prays to God, to create a clean heart, and renew a right spirit within him, and v. 14. to confirm him with a free spirit. And yet shall we think that at this time David had not the sweet influences of Gods holy Spirit? if so, we are confuted from the foregoing verse, Cast me not away from thy presence, take not thy holy spirit from me. By all which it may easily appear that it is one thing not to feel God strengthening and quickening us, and another thing for him not to do it: The working of God's Spirit within us is very secret, according to the nature of the Spirit; we do not feel the stars influence upon us, nor yet the actings of our souls within us, and yet it is certain, they have an influence upon us: and that our souls do subtly and secretly act in all, in every part of our bodies: and therefore secondly,  
Consid. 2. That the truth of God's love to thee in his acting in thee, is not so easily to be discerned in the acting and working of God, as in the effect of such acts and operations; secret acts of spiritual substances are not to be discerned and understood in agendo, but in affecto, not in the doing but when they are done; we cannot feel the souls conveying of its influence and power of working through every part of the body, we cannot understand or see or feel the time when it doth it, nor the manner how it doth it etc. yet we know it is done, and that is enough for us; thou canst not see nor feel the acting of the vegetative soul in the plant, thou canst not feel how it grows, or see when it grows or understand the moment of its shooting out, yet thou sayest it doth act▪ the plant is grown, and the vegetative soul in it hath questionless been the internal principle of its growth. You may possibly see a man in some lethargic disease or in a trance, that you shall not see or discern that his soul is yet in his body; you shall not discern his pulse to beat, nor discern him to breath, but all possibly in the room may judge him dead: yet his body keeps still warm, doth not stiffen, or grow cold, his eyes are not set, nor his chap fallen, and possibly by applying a glass to his mouth you may discern he yet breathes, and lives, and consequently you may gather the man's soul hath not yet taken its leave of the body, for than you know he would grow stiff and cold: and so you conclude that his pulse doth still beat, though so obscurely that you cannot feel or discern it; so it may be with thy soul (Christian); the invisible work of God in acting his grace in thee, quickening, strengthening thee, moving thee to spiritual duties, if thou lookest to see it and feel it acting, as thou mayest feel the beating of thy pulse upon thy wrist, thou mayst be deceived, it may beat darkly and secretly, it is a secret work of a spiritual substance; and yet thou mayest be comforted in it, if thou wilt but look to the effects; if thy soul and body do not grow stiff and cold & stinking with old sins and lusts and base corruptions: there is some spiritual life that keeps thy soul warm; though thou canst not feel Gods secret and spiritual working in thy soul in the very act of warming and quickening thee, and enabling thy soul to love him, and desire after him; yet speak truth, does not thy soul love him? dost thou not delight in him? dost thou not desire after him? come, let us put a glass to the mouth of thy soul; here's a base lust and corruption, which if thou actest, thou shalt bewray the hatred of thy God to all the World; darest thou do it wilfully and knowingly? here is a profane company that would be glad of thy company; and at the same time here's an Ordinance of God, at which if thou wilt be, thou mayest possibly suck a great deal of sweetness, and taste much of thy God: where wilt thou be? wilt thou balk thy communion with God, rather than with profane and ungodly men? If thou darest so, it is something; but on the contrary, doth no communion, no company please thee so as the company of the Saints of God? and doth no communion like thee so as the communion thou hast with thy God in his Ordinances? If so, thou hast some spiritual life in thee; for the dead man hath no such judicious ; and if thou livest a spiritual life, it is not thou that livest, but Christ that liveth in thee, and thou livest by Faith in the Son of God; thus thou mayest easily discern that in the effects, which thou couldst not in the working of the cause. But Alas! (saith a poor Christian) my willing and desiring is nothing; for though to will be present with me, yet I have no strength to perform. And what will you make a desire to believe and pray Faith and Prayer? I answer, raw desires and wishes are no more believing, than Esau's weeping for the blessing was the blessing, or Balaams wish to die the death of the righteous was the happy end of such as die in the Lord. But the sincere desires and good will of justified persons are accepted of the Lord for the deed; and when Christ pronounceth such blessed as hunger and thirst after righteousness, we say in that sense a sincere desire to pray and believe, 
Ruth. p. 14●.  is materially and by concomitancy a neighbour, and near a kin to believing and praying. A verbal or semina●● intention to pray, believe, love Christ, do his will, is in the seed of praying, believing &c. when the intention is supernatural, and of the same kind with the act, as the seed is the tree: we say not so of natural intentions or desires; As Abraham's sincere intentions to offer up his son, was the offering of his son etc. But I go to a third consideration.  
Thirdly therefore consider that feeling at the best is but a deceivable and disputable evidence; ofttimes conclusions grounded upon sense are false and sink in time. If thou judgest thy condition by feeling, thou mayest ofttimes think God doth nothing for thee, though he be at that instant fully enlivening thee &c. and again think that God is at peace with thee, and that he carrieth thee out to duties etc. when there is no such matter, and it is nothing but the strength of natuarall parts that carrieth thee out etc. Saul thought he had a great deal of feeling, 1 Sam. 15. 13. when he came to meet God's messenger, he cries out, Blessed be thou of the Lord; I have kept the Commandments of the Lord; But yet the following part of that story will tell you that Saul was far enough off from any true feeling of peace and comfort: So without question those in Mat. 7. 22. judged themselves to have a great deal of feeling of God's strength, when they had prophesied in God's name, and in his name cast out Devils, and in his name done many wonderful works; yet Christ professeth he would say to many such, I never knew you, depart from me ye workers of iniquity; thou criest, thou dost not feel God carrying thee out in duties as many other Christians are, and that which thou callest God's spirit in them, or in thyself, may be no such matter; it is not the courting of God with elegant e●●●essions that argues the strength of God assisting; there is many a stammering nonsense prayer that hath more of the sweet spirit of God in it: there may be a full heart, though it runs not out of the lips so fast, yea oftentimes the fullness of the heart causeth the straightness of the lips, just as the fullness of the vessel may occasion the water to run slowly out of the hole for want of vent or wind.  
The Apostle says, that the Spirit of God helpeth our infirmities, with cries and groans which cannot be uttered; it doth not say it helpeth our infirmities with courtly expressions that cannot be pa●alleled: thou mayest when thou thinkest that God carrryes thee out with more strength and enlargement to duties, call and misconstrue that to be the strength and assistance of the spirit of God which is occasioned merely from thy own clearness of natural spirit, when thou art in a little better vein of Rhetoric than thou wert. Mistake not, there is a distinction betwixt Praying gifts, and Praying graces; I observe it is said jacob wrestled with God, (by virtue of strength from him subintellige.) This is the strength of the spirit: the spirits work is not to carry out our tongue in expressions, but our heart in zeal and importunity. It is not said that jacob scraped legs with God; no; he wrestled; we are but ill ludges of feeling commonly, which makes feeling but a deceivable and disputable evidence.  
Fourthly, consider that No Christian feeleth always alike, yea, perhaps, hath no cause to feel always ali●e. God to the best of his dearest servants doth sometimes measure but an Ephah, and sometimes but an Omer; distinguish always betwixt the truth of God's love to his dear children, and the actings, I mean the visible actings of his love; that of God which is not seen, is always full and certain to Christians, I mean his elective love, the yearnings of his heart towards his dear children; there is of God also that may be seen, Psal. 68 24. They have seen thy go O God, even the go of my God in the Sanctuary; Gods go in a poor soul are sometimes very visible to a gracious soul, but sometimes his go are more secret and invisible, yet he is always going in acts of love and grace to his poor fervants, only his go are more mysterious and dark; God sometimes goes a mere foot pace, just sets one foot before another in them and towards them, sometimes he goes faster and more strongly in them▪ and apparently towards them.  
First, God's soft going in the soul may sometimes be a cause why the soul cannot feel. Peter had no reason to feel the strength of God alike, when he shamefully denied his Master in the high Priests Hall, as when he durst venture to walk on the Sea towards him.  
Secondly, God withdraws some degrees of his strength sometimes to try whether a Christian can stand upon the true legs of Faith, as well as upon the wooden legs of sense; the mother withdraws her hand sometimes to see how the child can go without trusting to the feeling of her hand guiding and supporting it.  
Thirdly, another cause may be in the Christian why he cannot feel God carrying him out to acts of his grace in his strength always alike; The soul may possibly have lost its feeling; the benumbed member doth not feel; In sicknesses and diseases of the body, Nature may sometimes be so much enfeebled, that sometimes the party affected falls into a dead swound▪ wherein he is deiprved for a time, not only of the use of his understanding, reason and memory, but also of his sense, motion, and vital functions. So it may be with a Christian; sin or the violence of some temptations of Satan may be such, that the Christian cannot feel any thing; the soul cast into a swound, and deprived of all the spiritual faculties of it, faith love, life etc. no wonder the soul for the present doth not feel: the leg of the soul is asleep, the whole soul is benumbed, how should it feel? but let it alone a little: as such body (if not quite dead) will quickly return to its sense again and live, and feel, and move etc. so likewise will the gracious soul quickly come to recover its life, and sense, and motion again; though the soul seems (to the judgement of sense) to have no sap or principle of life in it; yet consider it is wintertime with the soul, stay but till the spring and summer, while the frost hath done nipping and discolouring, and the soul will have its sap visible, and recover i●s beauty again: there is fire in the soul, though it be caked up in the night; wait but till the morning that the ashes be blown away, you shall see the fire of God's spirit is not extinguished in the soul. I sleep, (saith the Spouse) but my heart waketh: there is a waking heart, though there be no waking eye, the soul (as well as the body) in sleep is bereft of sense: wait but till the morning, and the soul will confess it seethe, and hath recovered its senses again. Thus for thy comfort know Christian, that thou couldst not justly expect to feel always alike: for first God doth not dispense always alike: and secondly if he did dispense always alike, yet a benumbed, ashy, winter-sleepy soul hath not that beauty ●or that sense which a lively, healthy, well-tempered, clear-spring-awakened soul hath.  
Fifthly, consider That God's strength may be then seen in thee, when it is not seen and felt by thee. The gracious soul is not always, nay, is very seldom a competent Judge of itself; the high Christian may often have a very low, yea, too low an opinion of himself; the Christian is his own worst construing Book, and especially too at some times: if Paul may be judge of himself, sometimes he is the least of Saints, and the chiefest of sinners, and unworthy to be called an Apostle. If David may be judge of himself, Psal. 22 v. 6. He is a worm and no man, yea, the very reproach of men. So if many Christians may be judges of themselves: Alas! they cannot pray, they cannot love God, they cannot believe, they feel nothing of the rength of God carrying them out; when (if standers by may be judges) there is a great deal of the strength of God manifested in their hearts and carriages of their lives, and God is gloriously discovered in carrying out their hearts so gloriously, and sweetly, and firmly for him as he doth: take a true Christian, and this is a sure rule, that God and God's people have far better opinions of him, than he hath of himself; now this may comfort thee, when other better and more experienced Christians (by thy own confession) than thyself, can see more in thee, than thou canst feel; the body in a dead swound feels no life in itself, but all its vital motions and functions are hindered: now therefore at such a time, others in the room are judges of its life or death, they by observing the warmth of the body, the motions of the pulse, or applying a glass to the mouth of the swooning person, do perceive life in the man that to his own sense, and perhaps to the sense of some others is a dead carcase.  
Sixthly and lastly, consider that it is no Argument to warrant thee not to believe, because thou dost not feel God carrying thee out by his arms of strength in such a manner to spiritual duties, and the acts of spiritual and saving graces as thou desirest, or perhaps expectest; the reason of this is plain, because it is my duty as well to believe for strength, as for any thing else; Sure I am, God's promises are as much for strength to act grace as for any thing else: and the promises of God are the object of my Faith; it is my duty to believe the promises, I will strengthen thee (saith God,) I will help thee and uphold thee with the hand of my righteousness: thou sayest this cannot I believe. Why? because God doth not strengthen me and help me carry out my heart in an act of Faith: Thus thou beggest the question; the question is not whither thou oughtest to believe when thou feelest God carrying thee on to believing etc. But whither thou oughtest not to believe that God will strengthen thee, and carry thee out to acts of believing and loving etc. But some may say, What doth this differ from  doctrine? Can I believe unless God doth strengthen me to believe? Why, do you call upon a man to lay hold when he complaineth that he wants hands▪ or upon a man to walk, when he tells you he cannot find that he hath any legs? Mistake not Christian; God hath said, I will strengthen thee, I will help thee, and uphold thee with the hand of my righteousness: Now I say it is thy duty to believe this promise of strength & help, and I confess that it is not in thy power to believe this promise, but God must strengthen thee and help thee before thou canst believe this promise that he will strengthen thee and help thee; but yet I do not call upon one that hath no hands to lay hold, nor upon one that hath no legs to walk, but upon one that saith he doth not feel his legs, I call upon him to walk, and I call upon one that doth not know and feel that he hath hands to lay hold etc. And this is sense, and warrantable Divinity; Faith is not sensible and visible to a Christian in the habit, but only in the acts; I call to thee to show forth the habit of faith. Now it shall not excuse thee from this duty, that thou canst not feel thou hast any habit of Faith; the habit of this precious grace is invisible. Thus have I given thee some considerations, which duly weighed and considered, may comfort thy soul under this perplexity. I have only one thing more to do, and that is to speak a word or two of direction to such souls to show them what to do, that they may be comforted, in which I will be brief.  
First, then by way of direction, Find out the cause and remove it; the causes may be various; I cannot name them all; but the great and ordinary causes may be, first Gods will; secondly, thy own temper.  
1. God's will; he will not please perhaps to lead thee with so strong an arm at one time as at another; he will try how thou wilt live by faith; sense is bread; he will have thee not to live by bread only, but by every word that cometh out of the mouth of God. Now sense and feeling, that is bread; if this be the cause (as it was in Peter) thou must not dispute but submit to it.  
2. The cause may be in thyself; it may be thou art under some violent temptations of Satan, or under the clouds and darknesses of some sins or corruptions, or thy expectation of feeling or sense may be too high, or thou mayest be wilful, and not feel when thou mayest. These causes must be removed by faith, repentance, endeavour, obedience etc. Hath sin benumbed thee? be humbled for this sin, and thou shalt feel: Art thou in desertion? believe and hope, and thou shalt feel again. It is a known maxim, Take away the cause, and the effect will cease. But  
Secondly, Wait for feeling; this is is a part of thy duty in relation to this want, especially caused by God's will, Is. 40. 31. They that wait upon the Lord, shall renew their strength like the Eagle. Psal. 27. 14. Wait on the Lord, be of good courage, and he shall strengthen thine heart; wait I say on the Lord: wait with faith and hope, and patience.  
Thirdly, Learn to live upon God's Word: Man shall not live by bread only, but upon every Word that cometh out of the mouth of God: We are not to live by faith upon the incertainty of sense: All that that speaks is not Gospel; but we have a more sure and certain livelihood, even the unchangeable goodness, and infallible goodness of a God that cannot lie nor repent. Sense is deceiving, truth is infallible; doth sense say God doth not strengthen me? and doth God's word say, these things I could not do if God did not strengthen me? whither it be now better to believe God, or deceivable sense, judge thou.  
Fourthly, Learn to acknowledged Gods little finger? thou dost not find God lending his whole hand, perhaps not strengthening thee in such a measure to act grace in such a degree; but know the least stirring of the soul in a spiritual manner to a spiritual action is from God; flesh and blood could not do it; find ou● out Gods little secret workings, look for these, thou wilt find some of them in thy soul.  
Fifthly and lastly, Act contrary to thy mind: we bid the sick man eat against his stomach; thou sayest I cannot pray, I cannot believe: why? I do not find God giving me an heart to it; do it against thy mind; thou shalt find strength to do it, and comfort from doing of it.  
This learned Mr Rutherford gives great Reason for; as 1. Because it is ordinarily seen that a Christian may begin to pray with sad and fleshly complaints of unbelief, yet going on, the breathing of the holy Ghost will fill the sails etc. if we be doing, the Lord will be with us. 2. Our indisposition is a sin, and doth not free us from our duty. 3. 
Ruth.  We are to pray against weakness and indisposition, 
Christ dying.  and for strength, and freedom of spirit. 4. We are commanded in the day of trouble and temptation to pray, Psal. 50. 15. Math. 6. 13. ● 5. It is a sinful omission in us not to pray and act, not to do what we can, though we feel a weakness etc. and several other Reasons he gives, p. 486. 487. etc. Now dost thou not feel the strengthening influence of God's Spirit carrying thee on to thy duty? yet do it, that is the way to come to have a feeling; stir up the grace of God that is in thee, 2. Tim. 1. 6. God complained, Esay 64. v 7. That there was none that called upon his name, or stirred up himself to lay hold upon him. It is the ordinary practice of Freegrace, to send in sense and strength upon thy endeavours, yet freely, not as merited by them. And thus I have shortly dispatched all that I have to say to this scruple of conscience, where the soul complains for want of feeling etc.    

The Fourteenth SERMON.  LUKE 17. v. 5. Lord, increase our faith. 
YOu may remember my design is to direct you to such means as may increase your Faith. The first which I propounded, was, To remove such scruples as hinder the progress of our souls in the work of believing; the soul conceiting either that it ought not to believe, or else that it doth not believe: The latter sort of which (as I have showed you) ariseth either from an ignorant mistake of the nature and act and degrees of faith, or from a misjudging of the effects of faith: Where a mistake of the nature and acts of faith is the cause; by way of satisfaction, I propounded to your consideration these two things.  
1. That there are divers acts of faith, every of which is not necessary to Justification.  
2. That faith is of so good a nature, that it will consist in the soul with many doubtings and weaknesses.  
I have showed you how true faith will and may consist with many doubtings, and with what weaknesses it may consist in respect of knowledge, assent, reliance, and assurance; to sum up this business fully, I have only by way of conclusion to discover to you in what the doubtings which may be in God's dearest Saints, differ from the doubtings of unbelievers and reprobates. This is my work at this time. Alas! (saith a poor soul) but I am afraid that my doubting is not such a doubting as is incident to the Saints of God, but such as Devils and reprobates have; doubting of despair, not opposite only but contradictory to faith etc. How shall I know whither my doubts be such as may consist with faith in a gracious soul yea or no & c?  

CHAP. XIV.  
How to know whither our doubtings be such as may consist with true faith in a gracious soul.  
IN regard of this, it will be necessary that I should difference doubts, and show you wherein the Christian may be comforted, being assured his doubts are not such as are inconsistent with true faith; for thy comfort therefore, know that there is a  difference betwixt the doubts of God's people and the doubts of reprobates, apparent in these five particulars.  
First, they differ in their ground and principle from which they arise. The principle from which the doubts arise, which are in the Saints of God, is infirmity, Rom. 4. 19 20. The Apostle says, Abraham staggered not at the Promise of God through unbelief, but was strong in faith, giving glory to God. He doubted not through infidelity, (saith Mr Ball) but he doubted of infirmity, when he took Hagar to his bed, for the raising of him a seed, Gen. 16. v. 2. 3. and God (Gen. 15. v. 4.) had directly promised him an Heir; yea, so many children, that the Stars of heaven should be a lesser number; yea, did he not doubt Gen. 17. 17. when the Lord had promised him a son? he laughed and said in his heart, shall a child be born to him that is an hundred years old? and shall Sarah that is ninty years old bear? I know St Austin says, abraham's laughing was risus exultantis, non derisio diffidentis, the laughing of one that rejoiced, and not the scorning of one that disinherited; but (with all due reverence to that learned and pious man) I do not think that he hath fully solved the knot. I do not think it was a mocking of distrust, nor yet that it was a bare laughter of rejoicing. I humbly conceive there was an exulting, but yet mixed with a little doubting or disputing; he rejoiced considering the faithfulness of the word, but yet his sense (through infirmity) quarrelled with his faith about it. In the joy of his heart, he said as Mary upon the like tidings, Luk. 1. v, 38. Behold the servant of the Lord, let it be now unto me according to thy word; and yet through infirmity, he said, How can these things be? and therefore in the very next words, v. 18. he says unto God, O that Ishmael might live before thee: which words, as they plainly express Abraham's good will, and wishing to Ishmael; yet (under correction to better judgements) I conceive also from a comparing of the words before and immediately after, that they intimate a kind of doubting of Gods fulfilling his word: As if Abraham should have said, Lord! I am overjoyed, and know not how to believe this glorious word; I trust God will be as good as his word, but yet (to make sure) Oh that Ishmael might live before thee! This (I conceive) we may see is intimated partly by comparing the words with the former; God had just then promised him a Son by Sarah, vers. 16. and upon it he uttereth this speech; secondly, by comparing the words with those that immediately follow, as God's reply upon that desire of Abraham, v. 18. And God said, Sarah thy wife shall bear thee a son indeed, and thou shalt call his name Isaac; As if God should have said, Art thou disputing Abraham? Indeed, my words shall come to pass, I am not in jest with thee; nay more (to confirm thee) thou shalt call his name Isaac. God addeth two things in his reply to confirm Abraham's faith. 1. The word indeed, 2. He particularizeth his Son by name, which he should have. So that it is plain he doubted, yet (saith the Apostle) he staggered not through unbelief: unbelief was not the predominant principle, for he did believe it; but infirmity was the principle from whence his doubting flowed. Let us a little consider the words of the Apostle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  and they will fully open this particular, Rom. 4. 20. He staggered not at the promise of God through unbelief, but was strong in faith giving glory to God.  
1. He staggered not at the promise, did not quarrel at the truth of God's word, that he believed was true and faithful; his doubt was from himself; he was a hundred years old, and his wife ninty; indeed, it is said, v. 19 That he did not consider his own body now dead. I conceive it is to be understood in fine, he did not so consider it as to let it conquer his faith in the promise.  
2. He staggered not at the promise through unbelief: That was not the principle, a total unbelief; it was weakness for the present, not unbelief.  
Thirdly it was not such a donbting, but he gave glory to God, in resting upon his word as a true and faithful word, and waiting upon him for the accomplishment. Possibly there may be some thing in that distinction which some of the Schoolmen make betwixt disceptatio and dubitatio to our purpose; Abraham did a little too much dispute with his sense upon this, and said to his flesh a little too loud, How can these things be? otherwise he would never have gone in unto Hagar his maid: his sense of weakness said, what shall I think? shall this come to pass? it is out of the course of nature: but he did not doubt of unbelief. I conceive doubting doth argue a more settledness of thought in the negative, than a mere disputing doth; when a man is almost confident of a thing, yet hath some scruples against it. I might further add, that the word in the verse translated unbelief, is by Critics noted, to signify rather a perfidiousness and rebelling against, and falling away from God, than a bore not believing of his promises fully for the present; and therefore the Schoolmen make a great distinction betwixt incredulity and infidelity. Abraham was for the present incredulus, but not infidelis: he did not doubt with such a doubting as is the doubting of an Infidel, that believed not the word of God, but was for the present incredulous in respect of his infirmity; now on the contrary, the Reprobates doubting proceeds merely from a root of unbelief, he believes not that the God that hath promised is faithful and just to perform, but secretly denieth God in his heart, and doth not indeed so much disceptare or dubitare, as apertè negare, not so much dispute or doubt, as openly and plainly deny God's truth in his word. Now examine thy doubtings by this mark▪ from whence are they? do they arise from unbeleef, or from infirmity? as for example, suppose that promise, Come unto me all ye that are weary and heavy laden and I will ease you; concerning this thou doubtest now, whether this promise belongs to thy soul, or may be applied by thy particular soul yea or no, and thou thinkest he that doubts this is damned. But peace (Christian;) whence springs this thinkest thou? The promise is this in substance, that Christ will ease those weary and heavyladen souls that come unto him; dost thou not now believe this? yes; but thou dost not believe the promise doth belong to thee: and why? Oh! thou art not weary and heavyladen: thou art not in this [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] one that doubts about the Promise of God, but one that disputes his own baseness: and in regard of that dost not so fully believe. Thou wilt say, Ah! I know that that word is a word of truth, whose matter is truth, and whose Author is truth, but I doubt whether the truth of that word doth belong to me: and this is the truth of thy heart, which doth not doubt of the truth of the promise to those to whom it doth belong, but of thy interest in it. I say this doubting may be in the dearest Saint of God; the unbeliever he doubts the truth of the promise, he will not plainly say so with his mouth, but in his heart he altogether denies God, and denies his word. So that thou ●eest here is a great difference betwixt the one and the other, in respect of the Principle from which the doubtings of each spring.  
Secondly, there is a great difference betwixt their doubtings, in respect of the occasion upon which they spring in either's soul. The occasion in the Saints of God, may be various.  
1. Satan's temptations. Satan is always desiring to winnow us like wheat: if ●e hath the fanning of us, it is no wonder if our hearts be shaken with doubting; hence often what the child of God hath firmly and stead fastly believed a great while, all upon the sudden he doubts: such a sudden doubting now contrary directly to the former temper of our mind, is most like to be a temptation of Satan, when it is I say sudden and contrary to a firm Faith precedent and subsequent.  
2. When thou doubtest only in respect of thyself, that Satan cannot prevail with thee, so much as to have a dishonourable thought of God, or jesus Christ, or the promises of the Gospel. Sometimes the occasion of thy doubtings is thy present sense of thy unworthiness: either thou hast been a great sinner, or since repentance thou hast been a backslider, or thou findest a continued dulness and deadness and indisposition of spirit. Sometimes again the occasion of thy doubting may be a divine desertion: God hath left thee in the dark, and now thou criest where is my God become? sometimes the occasion again of thy doubting may be a total absence of sense, when God takes away sense altogether, and oppresseth thee with a present danger. This was Peter's case Matth. 14. 28. he was sinking, overwhelmed with a present danger. These are now the occasions with many more such like, which make the child of God doubt; and take him at another time, when Satan doth not batter him, when the sense of his unworthiness doth not terrify him, when God hath not withdrawn himself from his soul, when he is not oppressed with a flood of danger suddenly overwhelming him, the man doubteth not at all. But now the reprobates doubts are occasioned by despairing thoughts; God says to him as jer. 2. 25. Withhold thy foot from being unshod, and thy threat from thirst; but thou saidst there is no hope; the case is desperate with me; and there is good reason for his despairing: for at that same time that he says There is no hope, he also says, no: For I have loved strangers, and after them will I go; I have loved my sins, and lived in them, yea, and I will love and live in them; and for such wretches they truly say There is no hope. Here's a great difference betwixt the Believer and the Reprobate in doubting; the Reprobates hope is cut off from before the Lord, their hope is as the giving up of the ghost, as job speaks job 11. v. 20. Now the Saint of God though he doubts, yet he doubts not without abundance of hope: he hath a strong and lively hope for that concerning which he doubteth. The Lord says to the wicked, Return you now every one from his evil way and make your ways and your do good (the blessing upon it is not expressed:) And they, There is no hope, and what then? We will walk after our own devices, and we will every one do after the imagination of his evil heart. Now the Believer although he be ready to die with doubting, yet he hopes Pro. 14. 32. The righteous hath hope in his death; So that the occasion of the wicked wretches doubting, is either an atheistical ignorance, or a plain despair of mercy. They say there is no hope; and hence it is that terrors make the wretches afraid; and this is easily seen: for if despair be their principle or occasion, they will resolve to damn themselves to purpose, and say with the jews We will walk after our own ways etc. seeing there is no hope as we conceive that God will do us good, we will resolve to do him as much mischief as we can; this is the second note. Now Christian examine thy doubtings by it: dost thou think there is no hope, and therefore doubtest whether the promise belongs to thee or no? or hath Satan been busy with thy soul by his temptations? or hath God withdrawn his comfortable presence a little? or art thou under the sense of a present sad danger? and have these occasioned thy present doubting? Thus the best Saints of God may doubt.  
Thirdly, thou mayest distinguish thy doubting by the object about which thou doubtest; examine the object of thy doubting.  
1. Something in God is ordinarily the object of the wickeds doubt, but the object of the Believers doubting is ordinarily something in himself, something below the Creator. The Believer hath ordinarily high thoughts of God and Jesus Christ: his low base thoughts are of himself▪ he looks upon God as a God mighty in his power of mercy, free of his loving heart to poor creatures: but he says, Lord I am unworthy that thou shouldst come under my roof, therefore I doubt whether thou wilt or no; will the Lord, pardon one that hath refused pardon, denied him, slidden back from him? the Believer says not, God cannot save me, nor yet God will not save me, but I will not be saved. Ah! Sir, it is my base heart is my damnation, I cannot go to jesus Christ. Ah! I cannot believe, therefore I am full of doubts: he doubts of his own goodness, not of Gods, he hath all this while high admiring thoughts of the free grace of a sinne-pardoning Saviour. Now the wicked wretch he says God is not merciful enough; God doth but juggle with sinners, his Gospel calls all sinners, his election book says he will call but some: I doubt whether I be one of those that am called but not chosen; thus the wretch lays all the fault upon God, Christ never died for me etc. God will never save me etc. still the the wretch makes the mole in God's eye, and forgets the beam which is in his own eye; the power of God, the free will and grace of God, upon these is all the blame laid, and concerning these he doubts. The reason of this difference is very plain.  
First, because it is natural to every carnal wretch to exalt himself, no fault must be in themselves: no, they pray, they fast, they are good Churchmen, they read, etc. they believe as well as any in the Country where they live, they tithe mint and anise; now therefore if God will not save them, it is not because of their blindness and sin, for are they blind? like the Papist, if he misseth Heaven, it shall not be because he doth not merit it, but merely because God will not give it him; like those Matth. 7. 24. Lord, we have prayed in thy name, and we have prophesied in thy name, and in thy name we have cast out Devils, therefore open to us. Natural unbelieving wretches build Castle● in the air, have high opinions of their own do, they never doubt their own worthiness, but God's willingness. It is not a doubting of humility▪ Lord, who am I etc. Lord, I am not worthy that thou shouldst come under my roof; but it is a doubting of God's willingness.  
Secondly, It is not a doubting of God's willingness, bottomed upon a deep and horrid sense of their own unworthiness, but a doubt of God's willingness, yet supposing their own worthiness. The best child of God may sometimes have so low apprehensions of himself, and his own vileness and unworthiness, that he may seem a little to doubt of God's willingness, or at least dispute: he may (disceptare, if not dubitare) say, will God be merciful to such a wretch as I am? though he hath a good measure of confidence and persuasion in the interim that he will, not understanding that even in this there is a secret dishonouring of God, and slandering of the Charter of free grace.  
Secondly, now on the contrary, the child of God makes something in himself the object of his doubting, in regard of the exceeding low thoughts of himself, and present understanding of infinite love; he looks upon himself all filthy and polluted, a monster of sinning, a ●it object for wrath; upon all his righteousness as a menstruous cloth and a filthyrag, and cries out, what is thy servant? a dead dog, that my Lord should make this promise to me; no, surely it is to some else that is not of so unclean an heart, that hath not so base an heart as I have; though yet I say here is a misunderstanding of infinite love: for Christ came not to call the Righteous, but ●inners to repentance; he that comes as a buyer of free grace, must carry his money where it is to be sold; here it is to be had, but not to be sold: Christ hath a Granary of free grace, but all money shall be returned again in the sack's mouth: it shall never be said that the deserts of a creature made the King of free grace rich. Thus thou mayest by a third mark, difference the doubts of thy believing soul from the doubts of carnal unbelieving wretches.  
Fourthly, Thou mayest difference them in their duration and continuance. It is truth, the best Saints of God sometimes doubt, but they do not always doubt: they have theiitwilights, but they have their noondayes too. Hence you shall often hear the children of God complain of the inconstancy of their spirits; at sometimes their spirits are as clear as fountain-water, not soiled with the least mud of doubting: sometimes again there is nothing of clearness scarce in them: sometimes not a cloud in their souls: sometimes they are full of clouds; and as it is ordinarily with the clouds of heaven, one passeth and another cometh, none returneth, but passeth and vanisheth; so it is ordinarily with the poor soul that with its true Faith hath a mixture of doubting. Give me leave to commend unto you four or five Notes, which in my little experience I have observed concerning the doubts of believing souls.  
First, ordinarily, they are most in the morning, In the beginning of their conversion; it is a country observation that the greatest darkness is just about break of the day; the greatest doubt of a Christian is just about the breaking out of the day of grace in their hearts, when the Son of righteousness is coming forth gloriously, darkness is his usher; it is an ordinary note. It is Gregory's note in his comment on the 33. chap. of job, 〈◊〉 quidem quisque etc. every Christian (saith he) in the beginning of his conversion hath abundance of sweet consolation, but presently suffers hard labour etc. It is then the Devil one while persuades his sins are not so great to need so much repentance, and by and by again that they are too great to be pardoned; one while he would oil them up to presume, another while hurl them down to despair; one while they doubt whether they be elected or no, another while whether they be sufficiently humbled or no: then they fear their sins are too great to be pardoned: anon they think they have sinned the sin against the holy Ghost etc. experience makes this good; and besides the Devil knows that yet a little while and they will be too strong for him etc.  
Secondly, It is possible that when their day is come they may have some clouds too: You know that the fairest day may have a cloud, and an Eclipse may cause a darkness at brightest noon. So the children of God after they have got beyond their rugged way, and be past the threshold, may be thickened through the remaining vapours of corruption in the heart of the Christian; it may be eclipsed, through the withdrawing of the favour of God from it, by the interposition of the Devil; this is possible. The experience of David, and Peter and all the Saints of God in this life proves it; who lives the life of grace and doubts not?  
But thirdly, Those in the Christians day, are weaker and fewer than those of his morning, ordinarily.  
1. The darkness occasioned by a transient cloud, or by an eclipse, is seldom so much as that which is at the day-breaking; when the Christian hath got over his first fears and sorrows. I dare not acquit him for ever. No, no, the days will not come (before eternity be our portion) when all tears shall be wiped from the Saints eyes, and they shall not hunger nor thirst any more. But this I dare say, they shall never meet with so many clouds interrupting their light again; their worst and hardest work is over, although all their work be not over; they shall never have so many thorns in their flesh, though they may have a pricking of thorns afterward.  
2. No nor shall they be so strong: The reason of this is plain, The weakness of grace is the strength of doubting, and the strength of corruption is the sinews of doubting; now the Christian hath got more strength of grace, and corruption hath been overcome in many a battle, and though the child of God hath not clean rooted it out, yet he hath routed it in many a set battle, weakened the strength of it; therefore it is, that though the Saint meets with fears and doubts, and they thrust out their strength against him, yet he hath not so hard work. For  
1. He is grown in knowledge: Ignorance was a great cause.  
2. He is grown in grace: Want of faith was a great cause.  
3. He is grown in experience: He gins to know the wiles and stratagems of the Devil now; thence it is that thou shall seldom see a Christian so long tugging under a doubt or temptation, when once his first hard work is over, as he was with some of his first doubts.  
A fourth note that I have observed concerning believers doubts, is this, Those that once pass, seldom return. If a Christian hath once doubted his faith upon a conceit he is not enough humbled, or that he is not elected, or that he hath sinned the sin against the holy Ghost etc. Let him (I say) but once have got over, and you shall seldom see him stumble upon the same stone; possibly, till the wound be fully cured, there may be break out again. It may be afterwards he may doubt his condition; but if he doth, it shall be upon another score, something else that he hath found out to quarrel with his own soul upon: His enemies are like the Egyptians, those doubts his enemies, which he sees this day, he shall see no more from hence forth even for ever: or if they see them afar off, they shall flee at first sight, they shall see them as conquered captives, that their sight is but as a General's overlooking the field, when he hath slain the Enemy; he will tell you Satan's objections, but he will show you the bullet that killed him; he cries out, O doubts where are your stings? O hell! where is your Victory? Thus they are like the clouds of the heaven, which pass and vanish and return not again, but like prisoners in fetters to do homage to their Conqueror.  
Fifthly, This I have observed, That believers have no doubts but they conquer at last: Doubts are but pieces of corruption guilded a little; the doubt is chaffy, though it be ten to one but there is a kernel of wheat in the ear darkened from our eye by the intervening of the chaff. Now God never conquered a Saint's heart, to let any fierce corruption (though the most fair-lookt limb of hell) rule over it. God gives doubts leave to try their skill, but upon this condition, that they shall be content to be trodden under foot: God hath said to Satan after much entreaty, Behold, all his comfort and peace and quiet, (and yet that but for a moment, a little moment neither) is in thy power; only upon himself [his life and being] thou shalt not put forth thy hand. Thou shalt (saith God) if thou wilt, be a combatant, but he shall be the conqueror. There is scarce a child of God but hath his heart full of ensigns, conquered colours of his enemy hanging up there. Now Christians, by this you shall know whither your doubts be such as are consistent with saving faith in your souls: have not you gotten the day over some of your doubts, concerning which you can say, The God of peace hath already trodden Satan under your feet? and do ●ot you fight against your present doubts, with great hopes that shortly you shall tread upon the necks of these too? have you not found that Satan hath put his strongest cavalry in the front, and most assaulted you in the morning of your conversion unto God? have not you found that those doubts which you have since met with are fewer and weaker than those of the first sort? doth not Satan begin to draw his bow as if he wanted strength, and his arm were now grown feeble, and he began to quit the field? hath he not done his worst think you? have not you found that the clouds that have past are vanished? do you find your conquered enemies revive? or are they not rather slain before you? their not returning as it proceeds from Satan's policy, that will not rally his beaten forces again for fear of a second rout, so it also proceeds from the increase of knowledge and grace in your souls. These are notes that may assure you your doubtings are not the doubtings of carnal despairing wretches; their doubts return still, they are at the same stumble, God will not save us, he cannot save us. Let us do what we will, yet say they, there is no hope. But I hasten to a conclusion.  
Fifthly and lastly, therefore, you may difference your doubtings from the doubtings of unbelieving wretches by the effects: Let us see a little what the effects of doubtings are, both in unbelieving wretches, and also in the servants of God.  
Quest. What are the Effects of those doubtings which are in unbelieving wretches?  
Answ. A going away from God; they say, It is in vain to serve Lord, in vain to pray more or hear more, in vain to wait upon God. This evil is of the Lord (said that wretch,) Why should I wait for him any longer? So these say, our damnation is of the Lord, why should we pray to him any longer? Why should we mourn any more? There is no hope: No, Come! let us eat and drink, for to morrow we shall die. Mark this, in that 18th of jer. 11. 12. And they said there is no hope: What then? We will walk after our own devises, and we will every one do the imagination of his own heart: Here's the effect, that the doubting of unbelievers works in their hearts; a wilful, desperate departing from God, and resolving to walk contrary unto him. But now, on the other side:  
Quest. What Effects doth doubting, work in the the hearts of believers?  
Ans. I conceive that the doubtings of the Saints of God produce these four or five contrary Effects in the hearts of them that fear God.  
First, A complaining unto God: The believer runs to God and says, Ah Lord! I know not what to do? but my eyes are towards thee: Ah Lord! I know not what to answer: Lord! do thou answer for me: I have a base heart, cloudy; Lord clear it! yea, and he complains of himself, he says with job, job 10. v. 1. I will leave my complaint upon myself. The unbelieving wretch, he complains indeed, but he leaves his complaints upon God.  
A second Effect that the believers doubts work in his heart, is, a begging mercy of God: Lord help (saith he) my eyes are to thee: Lord, satisfy my poor doubting soul; Thus did job, and David constantly. The unbeliever never carries the burden of his spirit to Jesus Christ that he might have ease: The believer never keeps his burden upon his own shoulders till it break his back: The unbeliever says, there is no hope; his dead heart hath no principle of life in it in the world to carry it out to God, but he sinks like lead in the mighty waters.  
A third Effect that the believers doubts work in his heart, is, a striving and struggling against them: He strives thus to make his calling and election sure, he looks out for strength, searches the Word of God to satisfy him in his scruples, inform him in his mistakes, to deliver him from his fears, and comfort him in his sadnesses and dejections of spirit, he inquires at the mouth of God's Ministers, he goes about the City and streets and broad places, enquiring, saw ye him whom my soul loveth? If he meeteth with the watchmen, he inquires of them, Cant. 3. 4. He doth not look upon it as his duty to sit still as dead. On the contrary, the other strives not; he says, There is no help: To what purpose is striving then?  
A fourth Effect that the doubts of the believer produce, is, a waiting for God; his sight is cloudy, yet he waits; I will stay saith he, and see if God will not satisfy my soul in this difficulty: The other says, as he, 2 King. 6. 33. This evil is of the Lord, why should I wait for him any longer? The Saint says: Yes, Is. 8. 17. I will wait upon him that hides his face from the house of jacob. I will wait upon him that yet covereth me with a cloud, and makes darkness to be round about me; he stands at God's door yet, crying, craving, waiting, till the Lord comes into his soul.  
A fifth Effect (which shall be the last I will name) which doubting produceth in the believing soul, is, a walking with God: What says the doubting believer, Well, though I do not know whither I am enough humbled, yet I am weary, I will go to Christ for ease; though I do not know whither I be chosen of God or no, yet I will choose God to be my God. I will not departed from him though he kills me, I will walk as near as I can, according to the rule of his word; though I be full of fears, I will not start from his precepts; though thou killest me, yet I will trust in thee. The wicked doth contrary, as you heard before, from jer. 18. 11, 18.  
And now Christians, try yourselves by this note; what effects do your doubtings work in your hearts? You doubt sometimes (possibly) whither you belong to God or no; do you then resolve to make sure of it by a wilful departure from God, and a rebellion against God? or do you at this time complain to God, cry unto him, to lift up the light of his countenance upon you, strive against your doubts, wait for God's Revelations of his love? and at this instant in the midst of all your sad doubts, walk closely with God according to the rule of his word? Canst thou say, Though I have been afflicted very much, yet have I not departed from thy judgements: Be of good comfort (Christian) God shall wipe these tears from thy eyes. And the God of Peace shall bruise Satan under your feet shortly, Rom. 16. 20.  
And now I have done with such doubts and scruples as may arise in gracious souls, concerning the nature and acts and degrees of Justifying Faith.  
To God only wise be glory through jesus Christ for ever, Amen, Rom. 16. 27.  
FINIS.    

READER, The Author desires the charity of thy heart for the whole, and of thy Pen for the mending these following Erratas of the Press.  
IN the Epistle to the Reader, read he doth not say salibus etc. page 1. read when the Ruler feared, p. 56. for promise read premise, p. 62. for recreated, read revealed, p. 68 for Thou saith, read Thou sayest, mend the same ●ault, p. 69. p. 138. for redence read credence, p. 142. for this is thy tempter, read this is temper, p. 189 for as say they read alas! say they, p. 196. read the promises have such an influence, in stead of have made such, p. 206. for tracing me, read tearing me, p. 218. for God comes in with sighs, read God comes in with signs, p. 235. for thou sayest, read thou seest, p. 254. for and they, read and they say, p. 258. for Son read Sun. ibid. for persuades his sins, read persuades him his sins▪  
If there be any more, they are such literal mistakes as thine eye will easily correct.   

An Exact Alphabetical Table, of all the principal things in the foregoing SERMONS.  

A  
ADherence, see Reliance.  
Application of the promises to the soul in particular must be the wonderful work of God's Spirit, pag. 202.  
Three things necessary to such a particular Application, p. 189. 190. 191. 192.  
Application of hope and of persuasion, p. 202.  
Assent, an act of Faith what it is; a ●ase of Conscience about it 136. 137. 138.  
What Assent is.  
What manner of Assent is an act of Faith, and what not.  
Three properties of that Assent which is an act of true Faith.  
It is the lowest act.  
It is not the proper act of justifying Faith.  
We may truly Assent, when we think we do not, p. 137. 138.  
Assent true, and pretended, how to be discerned, p. 137. 138. 139.  
Assent to every particular truth not absolutely necessary to Faith, p. 144.  
Assent to other men's judgements concerning Scripture no act of Faith, p. 146. 147.  
Weaknesses in Assent as an act of Faith, p. 136. 137. 138. etc.  
Two Cautions concerning weakness of Assent, p. 153. 154.  
Assurance what it is, it is not necessary to justifying Faith, p. 206. 207.  
Popish and Antinomians opinion about it both false, p. 207. 208. 211. 212.  
Assurance may be true, yet weak and inconstant in degree, p. 215.  
At what times ordinarily it is strongest, p. 217. 218.  
What Christians ordinarily have Assurance at their death, and who want it, p. 219  
Assurance may be sometimes quite lost, though once true, and it is again recoverable, p. 219.  
Assurance, how hindered▪ p. 220.  
Atheistical, and blasphemous thoughts how we may know whithen they be our own corruptions, or the Devil's temptations, p. 141, 142. 143. 144.   

B  
Believers will be sensible of their weak faith; why, p. 5. 6. 7. They will and aught to strive against it for an increase; why, p. 7. 8. may be comforted though their faith be weak, p. 8. 9 They can have nothing in God● Decree can hinder their heaven, p. 68 They have misgiving natures, p. 163. They have winter and summer times, what they are, p. 183. At what times they may want a power to apply temporal promises, p. 185. In dark days they may have true Faith, and yet want a power to a●ply conditional promises and absolute too, p. 186. 187. They must truly understand their condition, if they would apply the promises particularly, p. 200. They must Believe for feeling as well as any thing else, p. 242. Their doubts, how they differ from unbelievers doubts, see Doubts. They doubt not the truth of the promise▪ p. 252. They doubt in regard of something in themselves, p. 255. 257. Five Notes concerning Believers doubts, p. 258. 259. 260. 261. Their doubts, if past, seldom return, or if they do not to stay▪ p. 266. They conquer all doubts at last; they may doubt, p. 124. Their doubts differ from the other doubts of unbelievers in five different Effects, p. 263. 264. 265.  
Blasphemy against the Holy Ghost, see Sin against the Holy Ghost.  
Blasphemous thoughts not the sin against the Holy Ghost, they may possibly not be our own, p. 96.   

C  
Charters of freegrace how slandered, p. 67. 68  
Christ cannot be made rich with the cobblers ends of our righteousness, p. 84.  
Christ would have married Adam without a portion, none since, p. 84. He undertakes to his Father for great sinners, p. 86.  
He was tempted to doubt of the truth of the Scriptures etc. but he made the Devil run away, p. 140.  
Clearness of truths to us several ways, p. 150. 151.  
The Covenant of Grace was made with Christ for us, p. 195. Reasons to prove it, p. 195. The nature of it may comfort wounded Spirits, p. 44. It is 1 Everlasting, 2 Ordererd, 3 Sure, 4 Particular, p. 44. 45.   

D  
Denial of those truths we for the present are ignorant of, dangerous, p. 134. 135.  
What manner of denial of truth is an ingredient into the sin against the Holy Ghost, p. 98. 99  
Desertion makes Believers tremble, p. 178. In the time of it Believers go to Christ, but how, p. 178.  
Desires to believe and pray, how they are Faith and Prayer, Mr● Rutherf. opinion, p. 237.  
The Devil proved a coward, he durst not reinforce an assault. p. 142. 143,  
Directions for such at cannot feel God carrying them out so in his strength to duties as they desire, p. 244. 245.  
Dispensations of freegrace have been made to great sinners, p. 46. They are made variously, p. 46. 47. Two things may be gathered from the revealed difference of God's freegrace to Lydia and Paul in respect of Humiliation preceding Faith, p. 47. 48.  
Doubtings may consist with Faith, proved, p. 124. 123. They are sinful, p. 123. They are not Faith, p. 123. They may consist actually with habitual faith, p. 123.  
Believers may Doubt, or be tempted to Doubt concerning the truth of the Scriptures, p. 140.  
Disputing argues a weakness, not a total want of faith, p. 160. 161.  
Doubtings in Believers how they differ from the doubtings of unbelievers, p. 248. 249. 250. 251. 252. 253. 254. 255. 256. 257. 258. 259. 260. 261. 262. 263. 264. 265. They differ in their Principle, p. 248. How Abraham doubted of infirmity, p. 249. 250. That place Rom. 4. 20. concerning Abraham's doubting examined, p. 249. 250. 251. Doubtings in Believers differ from doubtings in others in the occasion of 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 than 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 satisfy 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 Errors 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 means as well as the end, p. 65. 66. Nothing but unbelief 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 increase of it, p. 9 Notes of a weak Faith, p. 10. How it is to be ta●en in the Question, whither Repentance goes before Faith, p. 12. That Question truly stated. p. 15. Faith in some sense must go before humiliation. p. 19 Faith preached without humiliation, how fare dangerous, p. 24. It is not the apprehension of particular Election, but the application of general promises, p. 59 60. It's object is revealed promises, not hidden Decrees, p. 160. True Faith will consist with much weakness in its several acts, p. 122. 123. The several acts of Faith, p. 115. 116. 117. justifying 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. etc. It may be saving and strong without assurance, p. 212. 213. How it is certain 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 always 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. ●44.  
Feeling must be waited for, p. 44.  
Fundamentals, what are so, properly so called; a difference of Fundamentals, p. 127.   

G  
God's wisdom, and goodness, and Charters of Freegrace, how slandered, 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.  
Freegrace hath looked upon as great sinners as we are, p. 80.  
Infinite Freegrace never yet did its utmost, p. 81. 82.   

H  
Hatred of God and God's people, in what degree it must be to make an ingredient into the Sin against the Holy Ghost, p. 99 100  
Heaven and Glory are not so inconsiderable, but they are worth venturing 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 special grace, how Christ's works it, what follows from that, p. 20. it doth not hinder the freeness of grace, it is itself 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 go before faith, p. 28. 29. It is called 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 deal with those are various, p. 30. 31. A note to be gathered from the Scriptures sparing relation of Lydia's Humiliation, p. 31. Movable dispositions usually not so deeply humbled, p. 32. Various comforts for them that find not themselves so deeply humbled as others, p. 32. 33. Three ends of Humiliation, p. 33. 34. 35. 36. If we find the Ends of it wrought, we need not be troubled about the measure of the means, p. 33. 34. 35. 36. It works in the soul a loathing of sin, 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 miscarried, p. 36. How we 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 we 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▪ Shepherd's opinion of it, p. 51. Several directions given by Dr Preston and Mr Shephard, and the Author, for increasing this work in the soul, p. 52. 53. 54. Prayer the surest direction for it, p. 54.   

I  
Ignorance how fare and in what particulars it is consistent with true Faith, p. 127. 128. 129. 130 etc.  
Ignorance, 1 in some fundamentals, 2 in circumstantials, 3 in the History of Scripture, 4 in substantials and fundamentals, so fare that we cannot dispute them or make them out in particulars, may be consistent with true Faith, 127. 128. 129. 130. 131. 132. Provided we be 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 Sin against the Holy Ghost, p. 97. 98.  
A low opinion of our own knowledge a good sign, p. 126.   

L  
Lydiae's conversion without any humiliation cannot be proved; four answers to the objection drawn from her example against precedent humiliation. Mr Shepherds opinion of it, p. 24. 25.   

M  
Melancholy oftentimes is a cause of a Christians doubting, p. 164.  
Misbelief no Unbelief, p. 147.  
Misunderstanding of Scripture, not impossible to a Bel●●ver, p. 147.   

O  
8. Objections answered, made against that truth, viz. that Humiliation ordinarily precedes justifying Faith in the Act, p. 19 20. 21. 22. 23. 24.  
Opposition of truth, in what degree, and of what nature it must be in one to argue him at sinner against the Holy Ghost, p. 99 100   

P  
Persuasion, how fare it comes into the definition and nature of justifying Faith.  
Persuasions differ, p. 206. 207. 208. A persuasion and a full Persuasion, p. 208  
A difference betwixt a Perswasion ●ying the future, or the present, p. 208.  
What manner of Persuasion 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 than 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 temporal things harder to be rested upon, than 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 o● the Promises not absolutely necessary to true Faith, p. 180.  
Promises distinguished, p. 180. Why some are called temporal, 181. True faith may not sometimes be able particularly to rest o● Temporal Promises, p. 181.  
Promises, if particular, are to be generally applied, p. 184.  
True Faith in dark times may not be able to peculiarize conditional Promises, p. 18●.  
Promises must be clearly understood by the soul that would particularly apply them, p. 189.  
General Promises must be particularly applied, 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 jews 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.  
Conditional Promises require not of us a fulfilling in our own strength, p. 197. 198.   

Q  
Qualifications irregularly eyed hinder the growth of Faith, p. 11. They hinder not Grace's freeness, being rightly required and urged, p. 22.   

R  
Repentance, whither it goes before Faith or no; how the terms are to be taken in that Question, p. 12. 13. etc. 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 be true though not always alike, p. 165. Though not equal 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 h● doth, but think he doth not, and question whither he doth or no, p. 157. 158. 159. 160. It is harder to Rely upon Temporal then upon Spiritual Promises; why? p. 167.   

S  
Scruples must be removed if we would increase Faith, p. 9  
Sin, the greatness 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 p●rt on, p. 83.  
Great Sinners bring God great glory three ways, p. 84. 85. A great sinner converted by john the Apostle; a Story out of Eusebius applied against despair, p. 85. 86.  
The Sin against the Holy Ghost; a case of conscience about it opened, and spoke to at large, 88 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99 100 102. etc. There is such a sin, p. 9●. 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 ways sin 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 sinned it, 94. It must be more than an heart-sin, p. 96. Twelve Considerations concerning it, p. 94. 95. 100 101. 102. 103. 104. 105. 106. S. August▪ opinion of it, p. 101. It must be accompanied with final impenitency, p. 101.  
How it is not, and how it is unpardonable, p. 102. 103. The conceit that we have sinned the Sin against the Holy Ghost, cannot excuse us from the duty of believing; we are not excused if we have ●ired it, p. 103. None can kn●w till his dying 〈◊〉, wh●ther he hath ●ired this ●ire or 〈…〉 he hath indeed ●●red it, p. 103.  
A large 〈◊〉 of 〈◊〉 s●rre, p. 104. 105▪  
We may be strengthened to duties though we do not feel it, p 235.  
God's strength in us 〈◊〉 to be discerned by the defects, p. 235.  
It may be seen in us when it is not seen nor felt by us, p. 241.   

T  
Temptations to doubt how they may four ways be distinguished from real doubtings, p. 141. 142. 143.  
They are ordinarily but Query▪ and disputations not determinations, p. 141.  
Christ tempted to doubt of the truth of the Scriptures, p. 140.  
Atheistical and blasphem●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 several causes of it, when so it is usually a companion of true Faith, in the beginning 〈◊〉 conversion, and afterwards in ● Christians 〈◊〉, p. 171. 172. 173. 174. 175. 176. 177.   

V  
Unbelief not the chief principle of the Saints doubtings, p. 250. 251.  
What it means in Rom. 4. 20. p. 251.  
Unbelievers doubt God's truth, p. 253.  
Their doubts are occasioned by despair, 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 ossett, p. 137. 138. 139. 140. 141. 142▪ etc.  
They must not be 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.  
Wilfulness in Christians oftentimes a great cause of soule-trouble, p. 164.   
FINIS.