comes from heaven to call thee he dies for thee he sends messengers to invite thee he hath washed as filthy wretches as thou art If he hath not yet he can he never shewed the utmost of his free-grace he hath as much reason to save thee as ever he had to save any of his Saints for themselves He never took penny-worth of merit with any He shall have the more glory by how much thou art more unworthy Free-grace shall more shew it self Thou if once forgiven wilt love him the more Other great sinners will be ready to trust in him from thy example Come now turn beleeve eschew evill do good Though your sins were as scarlet they shall be as snow Though as crimson they shall be white as wooll SERM. V. LUKE 17. 5. Lord increase our Faith I Am come now to Sathans last block that he ordinarily layes for the beleever to stumble upon in the way of beleeving when he cannot perswade them to despair of their interest in Gods hidden decree nor yet in regard of the hardnesse of their own heart nor yet in respect of their unworthinesse But the poor soul looks above all these to the Lord Jesus Christ then he shoots his last arrow by suggesting to the foul such thoughts as these But what if I have sinned against the Holy-ghost That generall rule Mat. 12. 31. All sin and blasphemy shall be forgiven hath a particular exception But whosoever blaspemes the Holy-ghost shall never be forgiven And if I be within that I have nothing to do with the generall promise Now Sathan having here to do with a poor credulous soul that is far easier to beleeve evill then any good of it self hath the fuller blow at it and followes on while the iron is hot he knows if he can but juggle the soul into this perswasion beleeving is at an end And as there are very many whom he either first or last batters with this engine of death so in regard of the weaknesse and ignorance of the most of Christians especially in the beginning of their conversion there are not a few that are wounded with this dart and will hardly be beaten out of that groundlesse conceit that they have really and indeed sinned that unpardonable sin against the Holy-ghost which occasions possibly many a dayes sadnesse and dejection groundlessely Now in regard that this temptation is entertained ordinarily through a defect of knowledge and understanding of what ingredients that compounded wickednesse is made off I shall in speaking to the satisfaction of a poor soul under this complaint Speak something concerning the nature of that sin which if once truely understood will be enough of it self to let such poor souls see how groundlessely they have yielded to that temptation of Sathan Cap. 5. How to satisfie a poor soul that conceives that it hath sinned the sin against the Holy-ghost and therefore ought not may not beleeve ALas saith a poor Christian Why do you tell me of beleeving The Complainant I know sir there is a fulnesse and freenesse of mercy in Iesus Christ for poor sinners yea though their sins have been many and great But I am sure the sin against the Holy-ghost shall never be forgiven and I and confident that very sin have I committed I have sinned against light and knowledge I have had blasphemous thoughts and have in heart denied Christ and been tempted to deny the truth of Iesus Christ c. Now to the satisfaction of a poor soul under this perplexity of spirit let me speak something First By way of premise Secondly By way of consideration First By way of Premise It is a truth that there is such a sin may be committed as is the sin against the Holy-ghost and being committed it is unpardonable That such a sin there is is plain from severall places of Scripture Mat. 12. 31. Mat. 12. 31. But the blasphemy against the Holy-ghost shall never be forgiven men Mark and Luke both make mention of the same passage of truth from our Saviours mouth Mar. 3. 28. Mar. 3. 28. Lu. 12. 10. The Apostle Iohn makes also mention of it Lu. 12. 10. 1 Ioh. 5. 16. There is a sin to the death 1 Ioh. 5. 16. And the Apostle to the Hebrews in two Chapters makes a more full and specifical discovery Heb. 6. 4 5 6. and 10. 26 27. Heb. 6. 4 5 6 7. and 10. 26 27. It is called the sin against the Holy ghost not that it is onely against the third person in the Trinity Vsher who is the Holy-spirit Vrsia for the sin is against the whole Trinity Pareus the three persons making but one divine Essence but because it is a direct opposition and resistance of the light of knowledge with which the Holy-ghost hath enlightned the heart of him that hath committed it 〈◊〉 Trinitatis ad extra lunt indivisa for although the work of enlightning be a work of the God-head without it self and so a work of all the three persons jointly according to the known rule of Divinity yet it is a worke which in the order of working is ordinarily attributed to the third person in Trinity There is such a sin called by Christ Blasphemy against the Holy-ghost he being that Person whose office it is in the order of the God-heads working to enlighten the mindes with knowledge of the truth Eph. 1. 17 18. Eph. 1. 17 18. Heb. 6. 4. Secondly This sin once committed is unpardonable Heb. 6. 4. this is also directly proved from those forementioned places in the Gospel Mat. 12. 31. 1 Ioh. 5. 16. c. Heb. 6. 4. and therefore is called by the Apostle Iohn The sin unto death In respect of the end and punishment of it Secondly It is as true that the elect ones cannot commit this sin Ioh. 10. 28. or ever be guilty of it Christ hath said He hath given unto them eternall life and they shall not perish 2 Tim. 2. 19 The foundation of God standeth sure 2 Tim. 2. 19. They shall be kept through the power of God unto salvation 1 Pet. 1. 5. 1 Pet. 1. 5. They that fall away were never in nor ever of the number of the elect for if they had been of them they would no doubt have continued with them But in that they go out and fall away it is that they might be made manifest they were not of them 1 Epist of Iohn 2. 19. Who so sin First Can never be saved Christ hath said These shall never perish Secondly They can never repent and beleeve Christ hath ordained that the elect shall repent and beleeve and although they may slip and fall yet he hath ordained they shall rise again and by repentance be recovered These things being premised Let me come in the next place to propound some considerations that being seriously meditated and made use of may serve to stay and comfort and settle the
fathers bosome and endear them to my fathers heart Read his Sermons observe his pains thou wilt finde 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 crosse 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 free-grace i◠his very last act upon a theefe that had not an hour to live Who shall dispair who shall say Christ is not willing to save him and not blaspheme eternall 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 reade and none should tell thee the truth of his eternall 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 Embassadours for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God 2 Cor. 5. 20. 2 Cor. 5. 20. Why canst thou not beleeve his will Consider in thy Saviours will there is not onely a latitude for but an eagernesse of thy eternall salvation Why therefore doest thou say my sins are so great that God will not pardon me Beleeve O blaspheme not the God of infinite good-will But thirdly Consider That Gods eye of free-grace hath looked fauourably upon and Christs blood hath washed as filthy and polluted creatures as thou art or canst be Christ hath planted in the wildernesse The shittah tree Esa 41. 19. the mirtle and the oil-tree and hath set in the desert the fir-tree 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 delitious fruits It is a note of Master Rutherfords That the dew of grace hath ordinarily faln upon the most gracelesse souls Possibly thou mayest see and finde presidents of actuall 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 Peters 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 dispossest hast thou put off all to the last cast so did the theefe upon the crosse 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 goodnesse could be discovered yet these are now in heaven all purified Saints in whom there is no blemish no spot all crowned spotlesse 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 free-grace hath not so far as thou canst finde 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 free-grace looked upon him in restraining the corruptions of his heart and preventing him otherwise he had run with thee to the same excesse of riot and wickednesse David was as filthy a wretch when he wallowed and tumbled in his naturall blood as thou art or canst be But to passe on to a fourth consideration which will hang upon a chain with this Fourthly If thou couldst suppose that infinite free-grace never yet did so great a work as to wash and save such a sinfull soul as thine is yet this could not in reason be a just hinderance to thy Faith because the depth of infinite love and free-grace was never yet sounded Though thou couldst truely 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 eternall love but did ever any Ethiopian soul dive so low as to bring up a stone from the bottome was ever any sinfull soul that was brought to the streams of free mercy such a capacious bucket that it could not be filled without grating upon the bottome 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 free-grace Well he plungeth himself in but doth he dive to the bottome or doth he not almost drowned in that depth of eternall sweetnesse turn head and come up again with his belly and throat and mouth full of living waters from the springs of eternall love Rom. 11. 33. And cries out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth of the riches c. mark how he puts all the children of love upon diving into the depth but puts them out of hope of finding the bottome 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 wildernesse 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 then ever I yet did I am not tied to presidents I can make them Fifthly There is as much reason on thy part for Iesus Christ to receive thee though thou beest as thou sayest the worst of sinners as ever there was in Noah Daniel or Job for him to receive them This is Master Rutherfords note Rut. triall of Faith p. 20. What internall cause was there thinkest thou in any spotlesse 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 powred out his blood for them therefore he gave them power to beleeve and come to him here is all the cause ab extra from without still And is there lesse cause in Christ for thee then there was for them look in his Gospel promises or is there lesse cause in thee then 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 beleeve c. why I am not worthy of salvation I am a great sinner I have been an auncient sinner Well then suppose that thou never hadst to thy knowledge committed actuall sins but wert as thou thinkest clean and spotlesse then thou couldst come to Jesus Christ and think he would accept of thee Thy money perish with thee doest 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 uncleannesse 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 coblers ends of thy righteousnesse thinkest thou he that hath the inexhaustible treasury of righteousnesse doest thou think he cares for thy farthings wilt thou bring thy drops to the bottomlesse ocean of his bloody merits Your penny-worths cannot roll about that everlasting wheele of free-grace the decree of election nor bow nor break Christs free-heart to save you more then another The Garden of free-grace Christian hath never a weed of humane merit in it no nor yet is there a space to set it in The Robe of Christs righteousnesse 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 scrapings could not pay it Come saith Christ I will take thee with nothing then Do all or take all is Christs 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 Doest thou ask what that is It is his own glory the glory of his free-grace God when he declares his free-grace 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 vertue of his balm in healing such old putrified stinking wounds Secondly God knows such sinners once pardoned and changed will more glorifie 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 quickned to leave their sins and trust in Gods mercy Psal 34. 6. and 51. 13. Come therefore beleeve rest on Christ Let not thy unworthinesse thy great thy many sins keep thee from Christ Eusebius in his third book of Eccles Hist cap. 20. hath a story of Iohn the Apostle who at Ephesus finding a young man of a goodly body gracious face and servent minde commended him to one of the Bishops or Elders to take care of him The Elder accordingly did instruct him and at length baptized 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 theeving and robberies at last grew to a very great heigth of disorder and outrage and became a robber on the mountains Eusch Eccles hist l. 3. c. 20. Iohn returning to Ephesus enquiring for the young man of the Elder hears this news Saint Iohn after rebuking the Elder for his negligence rode to the mountain which this young man now grown to be a Captain of robbers kept Saint Iohn being taken of the theevish watch desired to be brought to their Captain and accordingly was when he saw him coming and knew it was Iohn he was stricken with shame and fled away Saint Iohn pursueth after him crying My son why flyest 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 dye for thee if need be as Christ dyed 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 Iohn 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 beleever Is this thy condition Christian hast thou been well principled and hast thou forget all the Sermons and admonitions given or preacht to thee and art thou turnd dissolute disorderly guilty of all wickednesse and now in stead of coming to Christ by Faith doest thou wouldst thou fly from him See thy Christ pursuing thee calling inviting Ah why doest thou fly from me that dyed for thee turn turn beleeve be not afraid as yet there remaineth hope of salvation in my merits I will under-take with my father for thee I have dyed for thee I will hazzard my favour with my father for thine trust to me O now stand still tremble weep pray turn trust in the Lord Iesus Christ Thou art unworthy but Christ is worthy he hath grace sufficient for thee He hath a good will to save thee yea eagerly bent to thy salvation he perswades he swears he pleades he appeals he wishes groaning he professeth he knows not how to destroy thee he weeps over thee he invites thee he
querie 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 hastning to bow the heavens and come down to Gather his Saints together even those that have made a covenant with him vvith 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 likenesse who is the brightnesse of his Fathers glory I humbly beg your Honours pardon for my presumption Your Honours former honouring me with the acceptation of some former labours hath emboldned me and I know your Ladiships spirit is so low that it can rejoyce in stooping to take a message from the Prince of glory though from the mouth of his meanest Embassador In which confidence I humbly offer these worthlesse indeavours to your Ladiships hands and with my humble supplications at the throne of Grace for your Honours progresse in Grace here and happinesse in Glory here after I rest Your Honors most devoted servant in the work of the Lord Iesus JOH COLLINGS From my study in Chappel-field-house in Norwich Aug. 17. 1648. To the Christian Reader especiallie such an one as walks with a troubled Spirit FOr thy sake Dear Heart were these Sermons composed preacht and now made publike The world this day abounds with treatises and excels former times in the Spirituality of the penmen who have written powerfull and practically Some there are that have made it their work to Plant These have led souls up the stairs to Iesus Christ shewing them the way to the land of Glory such have been our Shepheard and Hooker with divers others Others God hath set to build and as he used the other chiefly 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 Iesus Christ to them that are sick of love These have led souls from chamber to chamber shewing 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 dresse the Bride The second discover the Bridegroom in his wedding Robes A third sort have had their work allotted them to shew Christians how to keep house with Iesus Christ These have directed Christians how to walk closely with Iesus Christ of that number have been our Bolton and Burroâ—ghs and Sibbs and Downham A fourth sort have been Gods weeders making it their work to deliver poor souls from the snares of the Devil and the truth of God from those errours 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 drinesse of former times A fifth sort there have been though a scanter number that have attended upon Christs hospitall indeavouring to heal the wounds of bruised spirits In this way have our Downham and Bolton and Sedgwicks and Sibbs laboured in part I have laboured to rank my self in the latter number offering to thee some Receits 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 vertue in these lines they are but as Elishaes staff to the face of the dead childe Possibly thou mayest from hence discover how irrationall the temptations of Sathan 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 instrumentall 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 publike If by removing a block out of thy way they but quicken thy pace to Iesus Christ if by removing or preventing thy doubts they adde but a dram to thy faith it shall be mâ—â—crown if they but discover to thee the evenues of Gods wayes 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 progresse I have sent this but to usher the way and to see if this age can like any treatise that quarrels not in cholerick 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 Brethrens 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 Gods Law Yet am I not of so loose principles as to think The Government of the Church a meer 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 Iuxta secundum are terms I understand not Every Truth of Christ hath the brightnesse 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 weaknesse but his strength must be perfected in weaknesse whose work it is to stay up the hearts of them that relye upon him Search the Scriptures see if these things be true which thou here meetest with if they be receive them for truths 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 then thine ear and be rather an object of thy meditation then admiration I remember that true speech of Hierom in his Epist ad Nepotianum instructing him how to preach Docente te in Ecclesiâ non clamâ—r populi sed gemitus suscitetur lachrimae auditorum laudes tuae sint Sermo Presbyteri scripturarum sale conditus sit Nolo te declamatorem rabulam garrulumque sine ratione seâ— 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
Master Shepheard Ib. Severall directions given by Doctor Preston in this case Ib. 3. Directions given in this case p. 53 1. Consider the nature of thy sinne in 6 particulars Ib. 2. Consider the mercy of God in 3 particulars Ib. 3. Fly to God by Prayer p. 53 54 SERM. III. CHAP. III. HOw to satisfie such Christians as thinke they ought not to beleeve because they doe not know they are elected The Complaint of the troubled soule p. 56 Something spoken to it by way of promise p. 57 The truth concerning Election premised in 5 Conclusions Papists and Arminians wound truth to heale conscience by lying charmes Ib. 8. Considerations propounded for soules thus troubled p. 58 59 c. 1. Consid Faith is not an apprehension of particular Election but an application of generall promises p. 59 60 61 62 2. Consid That thy faith only can discover to thee thy Election p. 62 The Covenant is only shewed by God to his Saints p. 62 63 3. Consider the phrase of Scripture expounding how our Election may be made knowne to us p. 63 4. Thou hast no ground to conclude against thy Election but thy unbeliefe p. 64 65 5. Cons Those that God elects to the end he elects to the means p. 65 66 We must have a sense of faith before we can have a sense of our Election p. 66 6. By this stumbling as we perplexe our selves so we call Gods wisdome in question a wayes and slander the charters of free grace p. 67 7. If we will beleeve Gods decrees cannot hinder us of heaven p. 68 8. Heaven and glory are worth an adventure whether we be elected or no. p. 68 69 Sâ—RM IV. CHAP. IV. HOw to comfort poore soules that dare not beleeve because of their unworthinesse in respect of their many and great sins 7. Considerations to comfort the soule under this affliction p. 72 73 c. 1. Gods grace is full enough of heighth and length and depth and breadth Christ cannot be brought to pant for breath of free grace p. 72 73 74 75 2. Consid There 's no defect of will in God to save the highest or greatest sinners p. 76 77 78 79 There is not only power but eagernesse in Christs will to save the greatest sinners p. 77 75 Christs eagernesse to save sinners proved by 12 particulars p. 77 78 79 1. He speaks 2. He sweares 3. He pleads 4. He expostulates with us upon denyals 5. He appeales 6. He wishes 7. He professeth he knowes not how to destroy them 8. He weeps 9. He invites 10. He comes from heaven to earth on this errand 11. He dyes for great sinners 12. He sends messengers to treat and parly with great sinners p. 77 78 79 3. Consid God hath pardoned and Christ hath washed as great sinners as thou art that were so either actually or habitually p. 80 4. Consid Infinite mercy never did its utmost yet God can pardon greater sinners then he hath pardoned p. 81 82 5. Consid There is as much reason on thy part why Christ should pardon thee as there was in any of the Saints why he pardoned them p. 83 6. Consid God never married any for a portion nor refused any for want of one p. 84 7. Consid Christ shall attaine his designe in pardoning sinners more fully by how much the greater sinner thou art p. 84 85 Christ gets most glory by pardoning great sinners p. 85 1. He glorifies his power and patience and riches of mercy p. 84 2. He gets glory from them They will love much p. 85 3. Others by their example will be perswaded to turne Ib. The whole case concluded with a story out of Eusebius p. 86 87 SERM. V. CHAP. V. HOw to satisfie a soule doubting that it hath sinned the sinne against the Holy-Ghost The complaint stated 89. Something spoken to it by way of premise 90. 1. There is such a sin 90. Why it is called the sinne against the Holy-Ghost 90. 2. It is unpardonable 91. 3. Elect ones cannot commit it p. 91 This scruple proceeds from ignorance p. 91 92 12. Considerations tending to comfort the soule under this wound and to informe us concerning the nature of this sinne p. 92 93 94 95 c. 1 Consid None could ever tell what this sinne was p. 9â— Various opinions of it 92. The Schoolmen and Papists opinion of it 92 Their 6 species of it disproved p. 92 93 How bsasphemy against the Holy-Ghost may be taken p. 93 How far we may discover what this sinne is p. 94 2. Consid None can be guilty of it but such as have had a great measure of knowledge p. 94 95 3. Consid It must be a setled sinne of our owne continued in without repentance not a transient suggested thought for which we grieve p. 96 97 4. Consid Every sin against knowledge is not this sin p. 97 What manner of sinning against knowledge it must be Ib. 5. Consid A bare deniall of the truth of God with which we are enlightened and the grace of God infused into us is not this unpardonable sin p. 98 What manner of deniall of truth is an ingredient into this sin Ib. 6. Consid Every envy at and hatred of our brethren and their goodnesse is not this sin p. 99 What manner of envy and hatred is an ingredient into this sin p. 100 7. Consid It must be joyned with a totall falling away from the truth Religion and profession of Jesus Christ Ib. 8. Consid Others would complaine of it as well as thy self if thou hadst sinned this sin p. 101 9 Consid Thy complaining and grieving for it is a signe thou art not guilty of it Ib. 10. Consid The sin against the Holy-Ghost is not unpardonable in respect of Gods mercy or its greatnesse p. 102 How and why it is said to be unpardonable Ib. 11. Consid It cannot be a block for thee in the way of beleevingly because though it doth take away from thee the power yet it doth not excuse thee from the duty of believing 103 12. Thou canst not conclude thy selfe to have sinn'd this sin if thou hast sinn'd it before thy dying houre Ib. The conclusion of the Case With a generall description of the sinne against the Holy-Ghost p. 104 105 SERM. VI. CHAP. VI. HOw to satisfie such poore soules as are conceited they doe not believe when they indeed doe 2 Causes of such Complaints 1. A mistake in the nature and Acts of faith p. 108 2. A misjudging of the effects of faith Ib. 2 Things propounded in order to satisfaction to such scruples as arise from the first cause Ib. 1 Thing viz. That there are many acts and degrees of faith and every act is not required to justifying faith Ib. 2 Thing That true faith is of so good a nature that it will consist in a soule with many doubts and weaknesses Ib. Various opinions concerning the justifying act of faith Knowledge is supposed to faith no
and strong immediatly after a desertion In desertions ordinarily it is none or but weake p. 217 2. Ordinarily it is very high when his Saints are in greatest distresses call'd to suffer Martyrdome c. p. 218 219 3d. Concl. Thou mayest have had and again have a true assurance and full perswasion though thou for the present hast none at all p. 219 220 SERM. XIII CHAP. XIII HOw to comfort that soule that conceives it hath not true faith because it doth not feele Gods strength carrying it out to those duties and acts of grace which it ought to act A distinction of feeling It may be 1. Of Peace 221 2. Of Strength Ib. Something spoken by way of consolation to poor souls under this scruple of spirit 223 224 225 226 227 228 229 c. 1. Consid Not-feeling doth not argue a not-being p. 223 2d Consid The truth of Gods love to us is not so easily to be discerned in the very acting and working of God as in the effect of such acts and operations p. 235 236 237 3d. Consid Feeling at the best is but a deceivable or a disputable evidence p. 237 238 4. Consid No Christian feeles strength alwayes alike nor hath cause to doe it p. 239 That of God to the soule which is not seen is alwayes alike That which is seen not so Ib. Causes why God is not felt alwayes alike in the soule p. 240 1. Cause His soft goings sometimes in the cause Ib. 2. To trie whether a Christian can stand alone upon the true legges of faith without the woodden legs of sense Ib. 3. The soule may be benummed and have lost its feeling Ib. 5. Consid Gods strength may then be seen in thee when it is not seene or felt by thee p. 241 242 6. Consid It is no argument to warrant thee not to believe because thou dost not feele God carrying thee out by his armes of strength in such a manner to spirituall duties and to the acts of spirituall and saving graces as thou desirest and perhaps expectest p. 242 243 We must believe for strength as well any thing else p. 243 This diâ—â—ers from the Arminian Doctrine of free-will Ib. 5 Directions teaching Christians what to doe under this Affliction p. 244 1. Direct Find out the cause and remove it Ib. 2. Causes may be 1. Gods will Ib. Then submitting removes it Ib. 2. Thy own temper Ib. Under temptations 2. Some known sins 3. Thy expectations may be too high Ib 4. Thy wilfulnesse may be the cause These causes must be removed 1. Faith 2. Loving Expectations 3. Repentance c. 2. Direct Wait forfeeling p. 244 3 Direct Learn to live without bread on Gods Word p. 245. 4. Direct Learn to acknowledge Gods little finger Ib. 5. Direct Act contrary to thy mind Sick men must eat against their stomack p. 245 5 Reasons of Master Rutherfords why we ought to performe duties under an indisposition even against our mind p. 245 246 SERM. XIV CHAP. XIV HOw to know whether our doubtings be such as may consist with true faith in a gracious soule 5 Particulars in which the doubtings of believers differ from the doubtings of Unbelievers and Reprobates p. 248 249 250 251 1. They differ in the Principle unbeliefe is not the Principle of doubting in the Believer but Infirmity p. 249 250 251 The exposition of that place Rom. 4. 19 20. p. 250 251 252 2. They differ in the occasion from whence they arise p. 253 Severall occasions of doubting in Gods people different from the occasion of Unbelievers doubtings p. 253 254 3. They differ in the Object The Object of the Christians doubting is something in himselfe The Object of the Unbelievers doubting is ordinarily something in God p. 254 255 The Reasons of it p. 255 256 257 4. They differ in their duration and continuance p. 257 258 5 Notes concerning believers doubtings p. 259 260 261 1. They are most and strongest in the morning p. 258 2. They may be in the day time p. 259 3. If they be they are fewer and weaker The reasons of it p. 259 260 4. They are transient clouds that passe and return not p. 260 5. They have none but they conquer in fine p. 261 5. They differ in their Effects p. 262 263 The effect of Unbelievers doubting is a forsaking and declination from God p. 261 262 They commonly produce in Gods servants these five effects 1. A complaining unto God p. 263 2. A craving satisfaction from God p. 264 3. A striving against them Ib. 4. A waiting for God Ib. 5. A closer walking with and adhering unto God p. 264 265 LUKE 17. 5. And the Apostles said unto him Lord increase our faith WHen the Jaylor fell down at the Apostles feet Acts 16. 30. and said What shall I do to be saved The Apostle answers Beleeve in the Lord Iesus Christ and thou shall be saved When Ruler feared Christ saith Be not afraid onely beleeve Mar. 5. 36. When the poor man came for mercy for his son Mark 9. 32. Christs tells him If he could beleeve all things were possible to him When we pray if we can but beleeve we shall receive we shall surely not fail Many glorious things are spoken of this mother of graces that faith seems to be the whole duty of man Demosthenes was askt how many things were necessary for an Orator he answers three First action secondly action thirdly action meaning action was more than all And when a certain Prince askt a great Commander what was necessary for War He answers him three things money money money meaning that that is the ligaments and nerves of War And truely if any should ask me what is the unum necessarium the one thing necessary for a Christian I would say faith if he should ask me again I would say faith if the third time still I should say beleeve To the first pray for â—aith to the second use faith to the third grow and increase in faith Faith and beleeving is the whole duty of a Christian in a safe sence for it supposeth humiliation and it commandeth newnesse of life Preparatory qualifications are but faiths harbingers to prepare a room for faith and the works of sanctification are but faiths retinue fed from Faiths table and accordingly maintained as Faith is more or lesse strong and able to maintain them This hath made the Devil more beleaguer the castle of Faith then all the other petty holds comparatively that christian maintaineth against him That as the King of Aram 1 King 22. 31. said to his thirty and two Captains over his chariots Fight neither with small or great save onely against the King of Israel so the Devil seems to make it his great designe to fight and to have given it as his sole or chiefest injunction to the Captains of his Chariots to all his forces and all his instruments to fight neither with small nor great but onely against the King of graces
to heaven another way it is beyond Gods ordinary course of dealing with sinners for this is his usuall 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 beleeve 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 staffe 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 my self to them to offer something by way of consolation to them to support and stablish them and by way of succour to them to strengthen them against this temptation of Sathan For Faith is the radicall and fundamentall grace of the soul and as he said to his souldiers Fight not against either small or great but onely against the king of Israel He knew if he were over thrown his army would quickly be roâ—â—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 beleeveth 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 beleeve I have not been humbled enough c. 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 nâ—w Bible before they will shew 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 yo remember Christ gathered up the fragments of the bread which he had created the least of thy tears is a christall 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 wilâ— 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 Gods dispensations are various God will not be tract in his goings who hath found out his footsteps His wayes 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 severall 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 Pauls humiliation too deeper then any other of the Apostles we reade of 3. Such as have been notorious publickâ— sinners Manasses must be brought to Babylon laid in irons then received to mercy half hang'd then 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 Pauls so deep humiliation 4. And yet In these the wayes of God are not the same to our eye Peter an eminent preacher yet we reade of no such humiliation in him Mary Magdalen a grievous devil-possest sinner and yet we reade 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 chuse 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 finde out the work of God that he maketh from the beginning to the end Gods wayes are like the wayes of a serpent upon a rock and although think with M. Shepheard that we cannot conclude because we do not reade 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 tye 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 speciall grace glorious God hath some that are rough pieces of knotty timber these he hewes and cuts much before he makes them fit for his Sanctuary Others of more genuine and meek and ingenuous tempers would be chopt in pieces if so much should be hewen off them Some grounds need not such stubbing and digging and plowing and harrowing they will be fit to receive the seed without so much labour 6. Some dispositions are not so fixt as to settle long upon an object as to be so deeply affected with it as others are Moveable 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
sufficieut to constitute this sin it may be a persâ—cution out of ignorance as Pauls was and God pardoned it 1 Tim. 1. 13. It must be first an hatred of and opposition against the truth and godlinesse of such men Not when thou malicest godlinesse because it is in him that hath done thee a personall injury but when thou malicest and hatest a man because he is holy and loves the truth of God and lives before God strictly Secondly It must be with a secret desire to extinguish and spoil the credit of God and his truth When a wretch is mad to see Gods name exalted and to see the truth of God prosper and would fain spoil all its market Thirdly And it must be an opposition to the truth that to the wretch is known and he is convinced that this is a truth of Jesus Christ yet he hateth a person because he entertains it and walks accordingly and seeketh how to cut off him and the truth such manner of malice was the Pharisees malice Mat. 12. 31. Yet alas saith a poor Christian Since I have received the Holy-ghost and tasted his guifts I have sinned thousands of sin renewing them every day c. From what hath been already said That this sin must be an opposition a knowing wilfull open malicious opposition to the truth of Christ were enough to answer this But consider Seventhly It must be a totall falling away from the truth Religion and profession of Iesus Christ Heb. 4. 6. Many are the Saints failings this must be a totall falling from all grace and holinesse When a man clear leaves all manner of profession of holinesse and falls into all manner of wickednesse Now darest thou accuse thy heart of this Christian or doest thou sometimes slip but presently renew thy covenant made with God by a seasonable repentance praying crying bettering thy life and conversation c. Never fear this sin it hath many drâ—ms of the weight of hell in it more then thou complainest of Eighthly It is not probable saith Master Rutherford That thou shouldst be guilty of that sin against the Holy-ghost and none but thy self complain of it It ordinarily breaketh out into prodigious acts of wickednesse it is no chamber closet sin though it be hatcht in thy heart yet it goes into the mouth and defiles that that sinner with that reviles and raves and blasphemes Christ and commonly it shews it self further the sinner with Iulian persecuteth the Saints whom his heart knows are Saints with fire and sword didst thou ever do any of these things Christian mistake not thy self be humbled for thy sins and failings but transgresse not by despairing without a cause Consider further Ninthly If thy sin that thou complainest of so to be the unpardonable sin as thou unwarrantably thinkest be a trouble and a grief of heart to thee thou mast be sure that it is not that sin that thou takest it for Heb. 4. 6. It is impossible saith the Apostle that they that commit it should be renewed again by repentance The meaning of which place is not that if they do repent yet it is impossible that they should be pardoned that were to put a lye upon the promises of the Gospel But it is impossible that ever they should repent to be renewed Aus T. 10. Ep. de Verbis Domini 11. p. 45. This makes Saint Austine determine finall impenitency to be the unpardonable sin when the wretch abusing the mercy of God that should leade him to repentance according to the hardnesse of his heart refuseth repentance and treasureth up wrath against the day of wrath Now though I do not think with Saint Austine that this is the whole formality of that sin nor yet with Aquinas and the Papists that it can be properly called a species of that sin yet I think with almost all sober Divines that it is an undoubted consequent of that sin God after the commission of that sin by any poor wretch giving him over to a blindnesse of minde and a finall hardnesse of heart that he cannot repent But like Esau If he seeks repentance carefully with tears yet he finds it not Now if thy sin be a trouble and grief of heart to thee thou mayst be assured it is not that sin for the undoubted consequent of that is an hardnesse of heart and a reprobacy of minde Tenthly Consider The â—in against the Holy-ghost neither in respect of it self and its own greatnesse nor yet in respect of the power of Gods mercy is unpardonable Be it never so great it is not infinite as the mercies of thy God are It is indeed a scarlet sin But scarlet sins to the returning penitent may be pardoned Isai 1. 16. Isai 1. 16. It is unpardonable say some in respect of Gods will God can but he neither ever did nor will pardon it for it is a sin of malice directly against pardoning mercy Gods mercy would be stained in the pardoning of it Secondly It is unpardonable say others and those the most In regard that it is impossible that the sinner should repent and beleeve without which there is no hope of pardoning mercy from any Gospel promise And this is questionlesse true for God hath said Perditio tua ex te Thy damnation O Israel is of thy self not of me Though a poor wretch be damned for this sin yet he may proximately thank the hardnesse and impenitency and unbeleef of his own heart not Gods will But yet further consider Eleventhly That this can be no sufficient excuse for thee for not beleeving becâ—use though it doth take away from thee the power of beleeving yet it doth not excuse thee from the duty of beleeving Beleeving is a Gospel duty it is a law enjoined to all every one is called to it Ioh. 3. 16. Mat. 11. 29. Isai 55. 1 2 3. Yea salvation is proffered to all those that do beleeve in the Lord Jesus Christ doth the Gospel any where say Come you that have not sinned the sin against the Holy-ghost come and beleeve and you shall not perish No surely it calls to all be you what you will let your sins be what they can how many how great soever they can come beleeve and you shall not perish It is unwarrantable then to disobey a Gospel precept upon a beleeving the temptations of thine enemy the Devil or the groundlesse suggestions of thine own spirit Lastly Consider If thou hadst sinned that unpardonable thou couldst not by any infallible demonstration conclude thyself guilty of it before thy dying day and hour How wilt thou demonstrate it from thy hardnesse of heart and going on in unbeleef thou must do it so or no way for though thou beest a malitious persecutor and hater of God and goodnesse yet according to the tenour of the Gospel promises if thou repentest and beleevest thou art forgiven now if this hardnesse of heart joined with thy malice and unbeleef be not finall it is no infallible effect of
many more such like which make the child of God doubt and take him at another time when Sathan doth not batter him when the sense of his unworthynesse doth not terrifie him when God hath not withdrawn himselfe from his soule when hee is not opprest with a floud of danger suddenly overwhelming him the man doubteth not at all But now the reprobates doubts are occasioned by despairing thoughts God sayes to him as Ier. 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 sayes There is no hope he also sayes no For I have loved strangers and after them will I go I have loved my sinnes 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 Beleever 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 Iob speakes Iob 11. v. 20. Now the Saint of God though hee doubts yet hee doubts not without abundance of hope hee hath a strong and lively hope for that concerning which he doubteth The Lord sayes to the wicked Returne you now every one from his evill way and make your wayes and your doings good the blessing upon it is not exprest And they There is no hope and what then Wee will walke after our owne devices and we will every one do after the imagination of his evill heart Now the Beleever although he be ready to dye 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 atheisticall 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 despaire be their principle or occasion they will resolve to damne themselves to purpose and say with the Iewes Wee will walk after our own wayes c. seeing there is no hope as we conceive that God will doe us good we will resolve to do him as much mischiefe as we can this is the second note Now Christian examine thy doubtings by it doest thou think there is no hope and therefore doubtest whether the promise belongs to thee or no or hath Sathan been busie with thy soule 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 Beleevers doubting is ordinarily something in himselfe something below the Creator The Beleever hath ordinarily high thoughts of God and Jesus Christ his low base thoughts are of himself he lookes upon God as a God mighty in his power of mercy free of his loving heart to poor creatures but he sayes Lord I am unworthy that thou shouldst come under my roofe therefore I doubt whether thou wilt or no will the Lord pardon one that hath refused pardon denyed him slidden back from him the Beleever sayes not God cannot save me nor yet God will not save me but I will not bee saved Ah! Sir it is my base heart is my damnation I cannot goe to Iesus Christ. Ah! I cannot beleeve therefore I am full of doubts hee doubts of his own goodnesse 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 sayes God is not mercifull enough God doth but juggle with sinners his Gospell cals all sinners his election book sayes he will call but some I doubt whether I be one of those that am called but not chosen thus the wretch layes all the fault upon God Christ never dyed for me c. God will never save me c. still the the wretch makes the mole in Gods eye and forgets the beame which is in his owne 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 plaine First because it is naturall to every carnall wretch to exalt himselfe no fault must be in themselves no they pray they fast they are good Churchmen they read c. they beleeve as well as any in the Country where they live they tythe mint and annise now therefore if God will not save them it is not because of their blindnesse and sin for are they blinde like the Papist if he misseth Heaven it shall not be because he doth not merrit it but meerely because God will not giue it him like those Matth. 7. 24. Lord wee have prayed in thy name and we have prophesied in thy name and in thy name we have cast out Devills therefore open to us Naturall unbeleeving wretches build Castleâ— in the ayre have high opinions of their owne doings they never doubt their owne worthinesse but Gods willingnesse It is not a doubting of humility Lord who am I c. Lord I am not worthy that thou shouldst come under my roofe but it is a doubting of Gods willingnesse Secondly It is not a doubting of Gods willingnesse bottomed upon a deep and horrid sense of their own unworthinesse but a doubt of Gods willingnesse yet supposing their owne worthinesse The best child of God may sometimes have so low apprehensions of himselfe and his own vilenesse and unworthinesse that he may seeme a little to doubt of Gods willingnesse or at least dispute he may disceptare if not dubitare say will God be mercifull to such a wretch as I am though hee hath a good measure of confidence and perswasion 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 childe of God makes something in himselfe the object of his doubting in regard of the exceeding low thoughts of himselfe and present understanding of infinite love he looks upon himselfe all filthy and polluted a monster of sinning a â—it object for wrath upon all his righteousnesse 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 â—inners to repentance hee that comes as a buyer of