A cordiall for a fainting soule, or, Some essayes for the satisfaction of wounded spirits labouring under severall burthens in which severall cases of conscience most ordinary to Christians, especially in the beginning of their conversion, are resolved : being the summe of fourteen sermons, delivered in so many lectures in a private chappell belonging to Chappell-Field-House in Norwich : with a table annexed, conteining the severall cases of conscience which in the following treatise are spoken to directly or collaterally / preached and now published ... by John Collings.

The Eighth SERMON.

LUKE 17. v. 5.

Lord, increase our faith.

CHAP. 9.

Concerning those doubts and weaknesses which may con∣sist with true Faith, in respect to its act of Assent, and how to comfort a soule under such troubles.

I Shall now go on to shew you what doubts a Christian that truely be∣leeves, may have consistent with his Assent, which I laid down as the first act of faith; for knowledge is rather supposed to faith, then an act of it. You may remember I told you As∣sent is an act of faith whereby the Beleever doth firmly, fully, and clearly agree to the truth of God revealed in his Word. Now (sayes the doubting Christian) Alas! I have no faith, I scarce assent to the Word of God at all; or if I do, many truths there are that I cannot assent unto; and those which I doe

assent to, sometimes me thinks I do assent to them, and sometimes again no; and when I am at the best, my as∣sent is so misty and dark, that I almost assent to I know not what: Now I shall shew thee how much weak∣nesse and doubting, in relation to this act of faith, may yet be consistent with true justifying saith in thee; I shall shew it for thy direction and establish∣ment in these particulars:

First of all, A Christian that is a true beleever, may think that he doth not assent unto the Word of God, when indeed he doth. It is a known maxime in Di∣vinity, 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 him∣selfe that he doth assent, and consequently truely beleeve, though all the world may see that he doth nothing lesse by his irregular walking contra∣ry 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; wee are ordinarily ill Judges of the acts of our mind, be∣cause they are secret and occult acts which traffique between the soule and Heaven in an invisible way; and therefore the truth or falshood of these acts is ordinarily discerned by the outward acts of our body, as if I hear a man professing that his soule doth assent and close with that portion of Gods Word, 1 Cor. 6. 9. Neither fornicators, nor idolators, nor adulterers, nor effeminate persons, nor abusers of themselves with mankind, nor theeves, nor covetous per∣sons, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God; & yet at the same time see

he lives in them very sinnes; he shall pardon me, if I do think that he doth not assent; and whatso∣ever his tongue speaks, yet his heart doth not close with it as a truth of Jesus Christ: So on the con∣trary, if I heare a true Christian complaining that he cannot get his heart to close with the Word of God, and what ever the world thinks, hee doth not assent to the truth, yet if I see this man fearing to sin against God, and trembling at the threatning Word of God, and walking as even as he can set his feet, according to the directive part of Gods Word, that as David, he makes the Word of God a light unto his feet, and a lanthorn unto his paths; Let them think what they will, they shall give me leave to think that they doe assent unto, and close with the Word of God. Take a proof of it, Ionas 3. v. 5. Ionas there had preached against Ni∣neveh, Ion. 3. v. 4. yet 40 dayes, and Nineveh shall be destroyed; v. 5. So the people of Nineveh be∣leeved God; that is, gave a full assent and ••redence to the Word of God, were perswaded that that which Ionah spake 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 sack-cloth, from the greatest of them to the least; it was manifest by their actions, in relation to this Sermon, study∣ing and labouring what they could to pacifie the wrath of God before the 40. dayes were come a∣bout, that they did verily think it was a word of truth that Ionas spake to them, and that they were perswaded, 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 compasse of it, they do beleeve [that is, assent unto it] as a word of truth, whether they will confesse 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; confessi∣on is not essentiall, nor sense materiall 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 alwayes that saith he doth it, or thinks he doth it. Mat. 21. 28. We have a parable propounded by Christ to his Disci∣ples; it was of a man that had two sonnes, and hee came to first and said, Son, go work to day in my Vine∣yard; he answered, and said he would not, but yet hee repented 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 sayes unto all men, Beleeve, and close with, and be perswaded of my truth. One sayes, I do beleeve and assent; but his irregular life is such, that all the world ••ees he gives his tongue the lye. Another sayes, Lord, I doe not assent to and beleeve 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 lye; indeed, sense and per∣swasion of faith is that which we ought to strive after, to be perswaded 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 deale for God then he will speak of. But I hasten to the second.

Secondly, A true beleever may sometimes doubt whether the Word of God be the Word of God, or no (or indeed may be tempted to do it, rather then do it) this is that which troubles many a gracious Christian; Alas! they do not beleeve the Word of God, they are troubled with many Atheisticall and blasphe∣mous thoughts, that they cannot tell what to think; whether the Word be the Word of God, or onely (as Atheists dreame) a modell of Scripture drawn by some to keep mens consciences in awe, &c. and this makes them conclude, Tush! I cheat my own soule, to think I have faith, when I question even the principles of Christianity, &c. 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 consci∣ences. Now this I say is rather a temptation to doubt of the truth of Gods Word in their soules, then a reall and positive doubt. The Devill is very busie in such manner of temptations; yea, even Christ himselfe shall not be without them, Mat. 4. 6. he had set Christ upon the pinacle of the Tem∣ple, and bid him cast himself down; for it is writ∣ten,

he shall give his Angels charge, &c. in which words I conceive as the Devill 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 Scrip∣ture be true, and you beleeve it, try a little, throw thy self down, thou hast a promise to catch thee, Psal. 91. 11. Throw thy self down, and thou shalt see now how true the Scriptures are, &c. So the De∣vill deales with Christians often, sets upon them to deny the Scriptures, and puts such thoughts in∣to their hearts, &c. 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 unbeleefe, and procee∣ding from an internall cause, my own infidels heart, or whether they be, as you say, meerly the tempta∣tions 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 Quaeries in thy soule, 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 commest positively to determine in thy soule, Tush, they are not the Word of God. God gives Satan leave to play the Opponent sometimes, to see what a Respondent the Beleever can be; but hee alwayes keeps the office of the Moderator to him∣selfe, 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 pra∣ctice with thy life the contrary; it is a sign they are but temptations, though they argue weaknesse, and thou oughtest to bee troubled and humbled for them; if they were children of thy owne begetting, thou wouldst nourish them better.

Secondly, If they be onely temptations, thou findest a striving against them. Tell me Christian, when thou hast such an Atheisticall thought laid at the doore 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 owne childe? Dost thou please thy self with such thoughts, and labour to coine ar∣guments to maintaine and hug them? This is a note of a base heart: Or art thou impati∣ent of it, but presently cryest 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 beleefe of it? I beleeve this is thy tempter, and know if it be, thou mayest have such thoughts and doubts, and yet be a true beleever.

Thirdly, If it be not reall unbeliefe, but a meere temptation to unbeliefe, thy thoughts will not be long. Iames 4. 7. Resist the Devill, and he will flee from you. The Devill, if he be left to stand upon his own legs, is as very a coward as lives; he will come and tempt a beleever, to deny the Scriptures to be the word of truth; the beleever findes these filthy thoughts cast into his heart, he considers Arguments to resist

this temptation, cryes and prayes, and sayes, I be∣leeve, Lord help my unbeleefe; Away goes Satan presently, will answer never an Argument, but yeeld the field, and the beleevers heart is fixed presently. I mark this in 4. Matth. we read there of three weapons the Devill took up at Christ, v. 3. Hee tempteth him to distrust Gods providence. Christ resists this, v. 4. The Devill hath done with this, not a word more to say; well, he flyes to another, v. 5. tempts him to presume unwarrantably upon Gods providence, and to deny the truth of the Scriptures. Christ resists this, v. 7. The Devill durst not reply, but leaves this too; well, he be∣takes himselfe 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 himselfe away, v. 13. Try thy thoughts, are they dwelling thoughts, or transient? if they abide not, they are Satans, 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 as∣sent to them; but at this very time durst thou live con∣trary 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 unbeleefe. 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 un∣to 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 temp∣tations of Satan; I come to the third Conclusion, which is this;

Thirdly, A Christian may be a true beleever, and yet not fully assent to some particular truth in the Word of God: There are many pieces of Gods Truth in Gods 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 finde the bottom of it: Now I conceive it is not essen∣tiall to a true beleefe and assent, that I should assent to every thing in the Word of God; nay, which of us doe doe it? The causes of this may be these:

1. Ignorance. I shewed you before when I hand∣led that point, that there may be a great deal of ig∣norance consist with true faith; ignorance in point of Doctrine, and ignorance in circumstantialls, ignorance in divers things which are not of abso∣lute necessity to salvation: Now I conceive that assent doth alwayes imply knowledge. How shall they beleeve on him of whom they have not heard (was the Apostles question:) Now I conceive as∣senting to a particular truth, as the truth of God, doth nor consist in a bare negation, but hath some∣thing positive in it: I conceive, that I cannot bee said to Assent to all things from which I doe not dissent; but if I assent, I doe 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 hee doth fully and firmly assent: As for example, it was a truth that the beleeving Romanes were not after Christ was come, tyed to dayes and meats, it was a truth of Gods Word; yet it is cleare, ••4 Rom. 4, 5, 6. &c that they did not know, and were not con∣vinced of this truth, and so consequently did not, could not assent unto this particular truth, though in Gods Word; yet it is clear, that they were true beleevers, and so consequently did assent unto the whole word of truth conjunctim, though not to every particular portion and piece of truth contain∣ed in that word divisim; there is a further revelation of truth for beleevers: If any (saith the Apostle) be otherwise minded, God shall reveale this to him; but till that revelation, there cannot be expected a full assent; onely thus farre, The Christian that is the true beleever, doth not dissent from any truth in the Word of God, but prayes for the increase of know∣ledge, that so his faith also may increase in the clo∣sing with the truth, and giving full assent unto the Truth of the Lord Jesus Christ.

2. It may be occasioned through weaknesse: Possi∣bly something may be taught from the Word of God, which is the Truth of God, that I heare, and cannot altogether and firmly assent unto, and close with for truth. As put case it be the baptizing of infants, without question it is the truth of God, and a truth revealed in his Word, that infants ought to

be baptized, and it is a robbing of the child of its right, not to bring it to that holy Sacrament; yet through weaknesse, 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 weaknesse in it, and desire to walk up to every portion of truth they know in the word; shall wee say their faith is not true in any clearely revealed piece of truth, because to this they cannot declare a full assent, though even frō this they do not dissent, so as to deny this to be a truth, but labour after a more cleare manifestation of it? God forbid; hee that conceales the Truth in unrighteousnesse, in∣deed cannot bee said to beleeve; but he that to some particular portion of truth (not absolutely ne∣cessary to salvation) is a debtor through weaknesse, I conceive cannot come alwayes within the censure of an infidell: 'Tis one thing peremptorily to de∣ny 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 beleever, may possibly not assent to the true meaning of Scripture, yea close with a false meaning in this or that particular place, Beleevers judgments are not all of a Last, and many a one that doth fully and firmly assent to eve∣ry tittle of Gods Word, doth not, cannot alwayes 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 finde it out? and though the Holy Ghost hath left some shallowes

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: VVe see it an ordinary ex∣perience even in the dayes wherein we live; such or such an Exposition hath been received almost of all former Writers; yet when one of us cometh to ex∣amine the grounds of such or such a sense, and to weigh the context, and compare it with other pla∣ces of Scripture, though we assent to the truth (if it be one) as wrapt 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 errour: E∣very misbeleever is not an unbeleever; nay yet fur∣ther, A man may misunderstand some places of Scrip∣ture, and thereupon hold that to be truth which is not; (so it be not in the points that are necessary and funda∣mentall to salvation) and yet have true faith, and yeeld true assent unto the Word of God. Every particular imperfection in a righteous mans life will not argue that a man is an unrighteous man in the generall; nor every deviation from truth, argue a man an he∣retick; nor every mistake of truth, argue that a man doth not assent unto the truth of Gods Word. The Disciples did verily beleeve that Christ should have a reall Kingdome upon the face of the earth, that should break in pieces all other Kingdomes, and consume them utterly, as is cleare, 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 plaine and cleare mistake of that place in

the 2 of Daniel, 44. yet who durst but say they had true faith? So, many in these dayes do clearly be∣leeve 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 cleare mistake of that place, Revel. 20. v. 4. yet I would be loth 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 stedfast, then you may suspect the truth of his pretended faith. I come to the last Conclu∣sion.

Fifthly, A Christian may truly beleeve, and truly, and clearly assent unto the truth of God, though he can∣not in all things give a cleare 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 cleare assent unto; for a clearnesse of assent must proceed from a clearnesse of knowledge. Now a truth may be cleare to a mans soule two wayes▪

• 1. To the eye of his Reason.
• 2. To the eye of his Faith.

There are some truths which are clear even to the naturall man, to the eye of his reason, as that

there is a God; that we are all gone a stray from the wayes of God, in which we were first see; to these even the carnall man may give a cleare 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 Christs assuming the humane nature, and the Doctrine of the Trinity, and the sublime Doctrine of Christs union with the soule, &c. Now these also in some manner are cleare to the spiritu∣all mans eye of Faith, in regard that he doth beleeve 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 deale of reason for him to beleeve contrary to reason; but yet when he comes to think how should these things be? and so puzle his faith with reason, he doth not clearly then see that upon a particular enquiry, which in a generall notion seemed very cleare unto him; as in parti∣cular, that truth concerning the essentiall and reall union betwixt Jesus Christ and the soule, the true Beleever thinks he sees it very clearly, and beleeves it very stedfastly, while he onely considers the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 cleare before, appeares very dark and misty; and so concerning as∣sent which followes the knowledge of any truth. I remember a passage of a Reverend Divine of our owne,

There is a manifestation of things by rea∣son, and by revelation; an evidence direct, and not direct; and evidence direct, and by consequence; an evidence of the thing in it selfe, and by the effect;

matters of faith are manifest by revelation, but in reason insearchable and incomprehensible.

The Divinity of the Scripture is in it self evident to the spirituall 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 it self evident unto thee, so as thou canst give a cleare and rationall assent unto it; it may be a clear assent to the truth in generall, though not in the particulars; there it may be dark, as in that Doctrine of the Trinity: I may be perswaded, and clearely to my thinking see that there is a Trinity, it may be a notion as cleare as the Sunne unto me, because I take the witnesse of Gods 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 cleare as any thing to my faith, That Gods essentiall 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 roome, when I come neer 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 cleare to the Christian aloofe off, while he onely views them with the eye of his faith, and does not come neer them with the feet of his rea∣son: but if once he drawes neer with those earthy

feet to them, they seem very dark. And thus I have shewed you what doubts a Christian may meet withall in relation to his assent; what weaknesses may be incident to it, and consistent with it, though arguing imperfection and weaknesse.

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 doubt∣ing from a reall doubting proceeding from un∣beleefe.

3. Hee may doubt concerning some particular truths in the Word of God, and through ignorance or weaknesse not fully assent to them, and yet fully close with the Word so farre as is revealed to him.

4. He may doubt concerning the meaning of this or that portion of Scripture▪ and dissent from the (ordinarily received) truth of it, and yet truely assent to the Word of God; yea, he may mistake a Scripture, and hold that as a truth from that Scrip∣ture upon his mistake, which is indeed an errour, and yet savingly assent to the Word of Truth, so it be not in necessary fundamentals.

Lastly, he may not clearely by an evidence of Reason, or a direct and distinct evidence of Faith, assent unto severall truths which are in the Word of God, and yet truly assent unto the Word.

Thus you see true Faith may consist with much weaknesse 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 Gods goodnesse that wil take such sacrifices at our hands; not to presume to hug these imperfections, but be alwayes striving against them, that thou dost not wilfully cherish any of them; there are many, and may bee many deficiencies in the understanding that God will passe over; but if they come to bee the rebellions of the will, thou shalt know hee is angry. It is said, Rom. 4. 19. 20. that Abraham stag∣gered not through unbeleefe; Abraham doubted through infirmity though, when he lay with Hagar, and bid Sara say she was his sister. Strive against these weak∣nesses, and let them be thine meerly through weak∣nesse (if they be) not of wilfulnesse; meerly of in∣firmity, not through unbeleef, and the Lord is mer∣cifull, and thy faith may be true. If thou dost sted∣fastly 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 cleare to thee that it is a syllable of that Word of Truth, and livest a life answerable to it, though for the present thou think∣est thou dost not assent, and though thou mayest be tempted sometimes to doubt of the whole Scrip∣ture, and though thou mayest doubt concerning some particular truths that are taken for truths, and are so, and concerning this or that portion of Scrip∣ture, and mayest take up that as a truth which is an errour from it, and though thou mayest not for the present by a cleare evidence of reason, or a direct

and distinct evidence of faith assent unto severall truths which are in the word, provided,

1. That thou assentest to all truths that are neces∣sarily to be beleeved to salvation, and the foundations of Faith.

2. Provided thou strivest against other doubt∣ings, 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 errour (if it bee one) which thou hast taken up from some mistaken portion of Scripture, and labourest for a more cleare and distinct knowledge of every truth, that so thy assent may be more cleare every day than other.

Notes

• Phil. 3. 15.
• Acts 1. 6.
• 2 Dan. 44.
• Rev. 20. 4. and other pla∣ces.
• 1. Caution, provided we alwayes strive against them.