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.

An Index of the Contents of the following Treatise.

SERM. I. CHAP. I.

• THe Coherence of the Text, division of it, and 8. Doctrines raised from it. p. 1, 2, 3, 4
• The Doctrine insisted upon; viz. That as the best of Christians have weaknesse and imperfection in their faith, so it is their nature and duty to be sensible of it, and to labour and strive against it. p. 4
• The Doctrine proved in its 3. branches by Scripture. p. 5
• 3 Reasons of the first branch, why Christians have weaknesses. Ib.
  • 1. Because the state of Mortality is imperfect. Ib.
  • 2. Christians condition here is inconstant. Ib.
  • 3. Corruptions renew daily. Ib.
• 3. Reasons of the 2. branch, Why the true Beleever will be sensible of his weaknesses: Because,
  • 1. He is alwayes laying his heart to his eye. p. 6
  • 2. He is alwayes laying the square to his heart. Ib.
  • 3. He is not self-opinionated. Ib.
• 3 Reasons of the 3. branch, Why the Christian will strive against his weaknesses:
  • 1. Because the spirit works in him. p. 7
  • 2. Because he levels his arrowes at perfection. Ib.
  • 3. He knowes the more he hath of faith, the more he hath of Christ. Ib.
• Uses. 1. To comfort weake Christians. p. 8
• 2. To exhort all to labour to increase their faith. p. 9
• 1▪ Direction: to remove those things which hinder faith. p. 9, 10
• 1. Scruples and doubts hinder faith.
• 2. Notes of a weake faith. p. 10
• What we must doe to remove scruples that hinder faith. p. 11
• What are the causes why many conceive they ought not to beleeve. Ib.
  • 1. Cause. The too irregular eying of preparatory qualifications, they thinke they are not enough humbled. Ib.
  • The question disputed, Whether faith goes before repentance, or re∣pentance before faith? p. 12, 13, 14, 15, &c.
• The termes opened, and the question rightly stated. p. 12, 13
• Six things granted to them that hold the Negative, and the question againe rightly stated. p. 14
• ...

• The Affirmative proved by 3 Arguments, by Scripture and experience. p. 15, 16, 17, 18
• 7. Objections answered, and the truth vindicated. p. 19, 20, 21, 22, 23, 24
• An answer to the Objections of the Jailor and Lydia's examples.
• Master Shepheards answer to those examples. p. 24, 25

SERM. II. CHAP. II.

• HOw to comfort the soule under that trouble: I am not enough hum∣bled.
• The complaint. p. 26
• Something spoken by way of premise. p. 27, 28, 29
• Severall considerations to comfort the soule under this trouble, p. 29, 30
• 1. Though God hath called for humiliation, yet he hath not set a mea∣sure. p. 29
• 2. No man is able to set a measure. p. 30
• 6 Notes concerning Gods various dealings in humbling soules. Ib.
• What soules God ordinarily humbles deeply, and yet how various his dealings with them are. p. 30, 31, 32
• 3. Consid. If the end be wrought we need not trouble our selves about the meanes. p▪ 33
• 2 Ends of Hu∣miliation.
  • To make sinne bitter and loathsome. p. 33, 34
  • To put the soule in a capacity of beleeving. p. 35
• 5 Notes of Doctor Sibbs, to know when humiliation is sufficient. 34
• A 3d end of humiliation, is to inhance the price of Christ in the soul. p. 36
• 4. Consid. Thou mayest misjudge thy humiliation. Ib.
• 3. Notes concerning the measuring of it. p. 36, 37, 38
  • 1. We must measure length and breadth as well as depth. p. 37
  • 2. We must measure inside more then outside. Ib.
  • 3. We must give an allowance for the time to come. p. 38
  • 5. Consid. Humiliation is not a ground of
    • Faith, p. 41
    • Nor, Acceptation. p. 39, 40
• There may be a spice of Popery in a desire of deep humiliation. p. 39, 40
• 2. Directions to Christians under this temptation. p. 43, 44▪ 45
• 1. By the Nature of God.
  • In his Covenant. p. 43, 44, 45
  • In his Christ in his dispensatiōs of grace. p. 46
  • In his promises. Ib.
• Consider to what maner of sinners God hath dispensed out his grace. Ib.
• 2 Things to be gathered from the Holy-Ghosts various expression of the worke of humiliation in the Saints. p. 47
• ...

• 3 Notes concerning the promises. p. 48, 49
• 1. The promises require no more of us then they engage God for to us.
• 2. No promises are made to the measure of humiliation, but to the thing. p. 49
• 3. Gods originall promises of first Grace and humiliation, are absolute, not conditionall. p. 49
• 2. Direction, By the nature of humiliation. p. 50
• The Nature of humiliation may be considered in its
  • 1. Originall. Ib.
  • 2. Manner of working. Ib.
  • 3. End. Ib.
• 3. Direct: Labour after more humiliation. p. 51.
• Want of humiliation is the cause of so many hypocrites. p. 51
• Meanes to get our hearts more humbled. p. 52
• 3. Meanes given by Master Shepheard. Ib.
• Severall directions given by Doctor Preston in this case. Ib.
• 3. Directions given in this case. p. 53
• 1. Consider the nature of thy sinne, in 6 particulars. Ib.
• 2. Consider the mercy of God, in 3 particulars. Ib.
• 3. Fly to God by Prayer. p. 53, 54

SERM. III. CHAP. III.

• HOw to satisfie such Christians as thinke they ought not to beleeve, because they doe not know they are elected.
• The Complaint of the troubled soule. p. 56
• Something spoken to it by way of promise. p. 57
• The truth concerning Election premised in 5 Conclusions. Papists and Arminians wound truth to heale conscience, by lying charmes. Ib.
• 8. Considerations propounded for soules thus troubled. p. 58, 59, &c.
• 1. Consid. Faith is not an apprehension of particular Election, but an ap∣plication 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 unbe∣liefe. 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 Ele∣ction. p. 66
• ...

• 6. By this stumbling as we perplexe our selves, so we call Gods wis∣dome in question a wayes, and slander the charters of free grace. p. 67
• 7. If we will beleeve, Gods decrees cannot hinder us of heaven. p. 68
• 8. Heaven and glory are worth an adventure, whether we be elected or no. p. 68, 69

S••RM. IV. CHAP. IV.

• HOw to comfort poore soules that dare not beleeve because of their un∣worthinesse, 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 grea∣test sinners. p. 76, 77, 78, 79
• There is not only power but eagernesse in Christs will to save the grea∣test 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 grea∣ter sinners then he hath pardoned. p. 81, 82
• 5. Consid. There is as much reason on thy part, why Christ should par∣don thee, as there was in any of the Saints, why he pardoned them. p. 83
• 6. Consid. God never married any for a portion, nor refused any for want of one. p. 84
• 7. Consid. Christ shall attaine his designe [in pardoning sinners] more fully, by how much the greater sinner thou art. p. 84, 85
• Christ gets most glory by pardoning great sinners. p. 85
  • 1. He glorifies his power, and patience, and riches of mercy. p. 84
  • 2. He gets glory from them: They will love much. p. 85
  • 3. Others by their example will be perswaded to turne. Ib.
• The whole case concluded with a story out of Eusebius. p. 86, 87

SERM. V. CHAP. V.

• HOw to satisfie a soule, doubting that it hath sinned the sinne against the Holy-Ghost,
• The complaint stated. 89. Something spoken to it by way of premise. 90. 1. There is such a sin. 90. Why it is called the sinne against the Holy-Ghost. 90. 2. It is unpardonable. 91. 3. Elect ones cannot commit it. p. 91
• This scruple proceeds from ignorance. p. 91, 92
• 12. Considerations, tending to comfort the soule under this wound, and to informe us concerning the nature of this sinne. p. 92, 93, 94▪ 95, &c.
• 1▪ Consid. None could ever tell what this sinne was. p. 9••
• Various opinions of it. 92. The Schoolmen and Papists opinion of it. 92
• Their 6 species of it disproved. p. 92, 93
• How bsasphemy against the Holy-Ghost may be taken. p. 93
• How far we may discover what this sinne is. p. 94
• 2. Consid. None can be guilty of it but such as have had a great measure of knowledge. p. 94, 95
• 3. Consid. It must be a setled sinne of our owne, continued in without repentance, not a transient suggested thought for which we grieve. p. 96, 97
• 4. Consid. Every sin against knowledge is not this sin. p. 97
• What manner of sinning against knowledge it must be. Ib.
• 5. Consid. A bare deniall of the truth of God with which we are en∣lightened, and the grace of God infused into us, is not this unpardo∣nable 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 re∣spect 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 e∣very act is not required to justifying faith. Ib.
• 2 Thing. That true faith is of so good a nature, that it will consist in a soule with many doubts and weaknesses. Ib.
• Various opinions concerning the justifying act of faith: Knowledge is supposed to faith, no act of it. 109
• Assent in the first and lowest act of faith: What it is. Ib.
• What manner of assent is an act of faith. p. 110
• 1. It must be stedfast. 2. Impartiall. 3. Cleare. p. 110, 111
• What manner of assent wicked wretches give to Gods Word. p. 112
• It is a ravish'd assent of their will. p. 113
• The second act of faith is Reliance, this is the justifying act. p. 115
• Six words which Master Ball hath noted in Scripture, setting out the worke of justifying faith. p. 116
• The third act of faith is Full Perswasion, and Assurance: What it is. p. 117
• This is not necessary, but comfortable. Ib.
• This is not that which justifieth, but fides justificati. Ib.
• What is good and speciall justifying faith. p. 118
• How farre perswasion comes into justifying faith.
• 1. There is a difference betwixt a perswasion and a full perswasion. Ib.
• 2. There is a difference betwixt a perswasion relating to the present, and a perswasion relating to the future.
• 5▪ Conclusions from the premises to comfort a soule under this trou∣ble. Ib.

SERM. VII. CHAP. VII.

• HOw to satisfie such Christians as conceit their faith is false because they have many doubts and weaknesses.
• Faith is of so good a nature, that it will consist in a gracious heart with many doubts, and weaknesses. p. 121, 122
• 5 Conclusions of Master Sedgewicks concerning doubts in a gracious soule. p. 123
• 5▪ Arguments of Master Rutherfords, to prove that faith may consist with doubtings. p. 124, 125

CHAP. VIII.

• VVHat doubtings and weaknesses in respect of Knowledge may con∣sist in a truly beleeving soule with true faith.
• The complaint stated. p. 126
• It is happy for the soule to complain it knowes nothing. Ib.
• Six conclusions shewing, what ignorance may be in a true believing soule. p. 126, 127, 128, &c.
• 1. An ignorance in some points of Religion, which in some sense may be called fundamentals. p. 127
• A distinction of fundamentals. p. 127, 128
• What fundamentals are necessary to be knowne, and without which can be no faith. p. 127, 128
• The conclusion proved. p. 128, 129, 130
• 2 Conc. A Believer may have true faith, and yet be ignorant in many circumstantiall points of Religion. p. 130
• The conclusion proved. p. 130, 131
• 3▪ Conc. A Christian may have true faith, and yet be ignorant in the History of the Bible. p. 131
• 4 Conc. A Christian may have true faith, and yet be ignorant of the meaning of many places in Scripture. p. 131
• 5. A Christian may be so farre ignorant in those fundamentals that are necessary to be knowne, that he cannot make them out, and yet be a true believer. p. 132
• 6. A Christian may be so farre ignorant in substantialls, that hee cannot make them good upon dispute, and yet have true faith. p. 133
• 2 Cautions to be mixed with the premised Conclusions. Ib.
• 1 He must not be content with this Ignorance. Ib.
• 2 Hee must not deny nor revile the truth which he doth not as yet know. p. 133, 134, 135

SERM. VIII. CHAP. IX.

• VVHat doubts and weaknesses may consist with true faith in a gra∣cious soule in respect to assent.
• The Complaint stated. p. 136
• 5 Considerations to comfort the soule in severall complaints concer∣ning the weaknesse of its assent. p. 136, 137, 138, &c.
• 1. A true believer may think he doth not assent to the truth of God, when indeed he doth. p. 137
• Our assent is to be judged by our Actions. p. 138, 139, 140
• 2. A Christian may be a true believer, and yet sometimes doubt, or in∣deed rather be tempted to doubt, whether the word of God be the word of God or no. p. 140, 141
• Four notes by which we may know, whether our Atheisticall thoughts against the truth of the Scriptures be temptations or no. p. 141, 142, 143
• 1 If they be they are ordinarily but disputations, and not determina∣tions. 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. Igno∣rance. 2. Weaknesse. p. 144, 145, 146
• 4. Conc. A Christian that is a true believer may possibly not assent to the true meaning of this or that place of Scripture, yea possibly close with a false interpretation of it. p. 146, 147, 148
• Every Misbeliever is not an Unbeliever. p. 147, 148
• 5. Conc. A Christian may truly believe and truly and clearly assent unto the truth of God, though he cannot in all things give a clear evidence for his assent. p. 148, 149
• A Truth is two wayes clear to a Christ. First, To the eye of his Reason. Secondly, To the eye of his Faith. p. 148, 149
• Many truths of God are not clear to the Christians eye of Reason: all are cleare to his eye of faith. p. 149
• A Difference of Evidences, out of Master Ball. p. 148, 149, 150
• The conclusion of the case, with a repetition of the conclusions, and an addition of two cautions. p. 150, 151, 152, 153

SERM. IX. CHAP. X.

• COncerning those doubts and weaknesses, which may consist with true faith in a gracious soule, in respect to the justifying act of faith, viz. Reliance.
• The Complaint stated of such as conceive their faith and reliance is not true, because they cannot think they rely, or doe not as they con∣ceive constantly rely, or cannot find an equall reliance upon all the promises. p. 156
• Severall conclusions and considerations to comfort the soule under such scruples. p. 157, 158, 159, 160, 161, 162, 163, 164, 165, 166
• 1. Consid. A Christian may truly, and wholly rely on Jesus Christ, and yet not believe he fully, and truly relies. p, 157, 158
• 2. Consid. A Christian may have true faith, and truly rely upon Jesus Christ, and really think he doth not truly rest, and rely. p. 159
• 3. Consid. Thou mayest question, and doubt thy Reliance, and yet truly rely. Disputing argues a weaknesse, not a nullity of the act. p. 160, 161
• Causes assigned of such conceits in Christians against the truth of their reliances, and of such disputes in their spirits concerning it. p. 162 &c.
• 1. Cause. The remaines of naturall blindnesse. p. 162
• 2. Cause. The Devils temptations. p. 163
• 3. Cause. The misgiving, and suspitious nature of Christians. Ib.
• 4. Cause. Mists of Melancholy clouding the soules eye. p. 164
• 5. Cause. A Christians wilfulnesse, refusing to take any evidence of the truth of faith but from sense. Ib.
• 4. Consid. Thou mayest at all times truly rely and yet not at all times with equall confidence rely. p. 165, 166
• 5. Consid. Thou mayest not so fully, and equally rely upon some promi∣ses at all times as upon other, and yet truly rely upon all. p. 167
• It is hard, in times of apparant danger, to rely. Ib.
• Because dangers are obvious to sense: The object of faith is out of sight. p. 168
• Promises where the flesh is concerned, where sense failes, are harder to be relied on then promises meerly relating to the soule. p. 167, 168
• 2. The soule may have more cause to feare Gods fulfilling of promises for this life, then it hath or can have to feare the fulfilling of promises for eternall life. p. 169
• The reason of it. p. 169, 170

SERM. X.

• 6. COnsid. A Christian may hang tremblingly on the promises, and yet truly. p. 171
• Severall causes of a believers trembling sometimes. p. 173, 174, &c.
• 1. Cause. The deep apprehension of their misery proceeding. p. 173
• 2. Cause. The holds that have already deceived the soule. p. 174
• 3. Cause. The distance of the promise to sense, and the generality of them. p. 175, 176
• 4. Cause. Desertions. p. 177
• Whence ariseth trembling in desertion, viz. from the sense of sin occa∣sioning this desertion. Ib.
• 2. Cause. Why the Believer trembles in desertion is, because the very essence of desertions is the withdrawing of the shinings of Gods love, which onely can keep the soule from trembling. p. 177, 178, 179
• 7. Consid. Thou mayest truly rely upon Christ and the promises, and yet not be able at all times fully and truly to appropriate and peculiarise them to thy selfe. p. 180
• Severall distinctions of promises, and times to be observed, for the clearing up the consideration. p. 181, 182, 183, 184
• 2. Distinctions of promises instanced in, Temporall, Spirituall, Abso∣lute, Conditionall. p. 180, 181
• 1. Temporall promises made to particular Persons and Kingdomes must not be appropriated; they are canceld bonds. p. 184
• 2. We may truly appropriate Spirituall promises, though we cannot for the present particularly apply temporal & bodily promises. p. 185, 186
• What promises are absolute, what conditionall. p. 181, 182
• A Distinction of times must be observed: there is a difference betwixt the Saints, Winter and Summer. p. 183
• What are the soules Winter, and Summer 〈…〉〈…〉. Ib.
• The truth of the consideration in certain conclusions▪
• 1. Particular promises must not be expected to be peculiarised, our name is not in the bonds. p. 184
• 2. At sometimes possibly we may not be able to appropriate temporall promises. Ib.
• Certain such times exprest:
  p. 184, 185.
  • 1. A time of extreme want, and penury.
  • 2. In the darke day of desertion.
  • 3. In a misty day of Melancholy.
  • 4. In a black day of bodily afflictions.
• ...

• 5. It doth not argue a nullity of true faith in spirituall promises not to be able to believe with a speciall faith the promises for this life at any time. p. 185
• 3. Conc. For those that are conditionall promises in darke times the soule may not be able, clearly and fully, to apply them, rest upon them, and peculiarly apply them; and yet at the same time truly dwell and rest upon them. p. 186
• 4. Conc. In darke times, the truly believing soule, though it can give no reason for it, may not be able to apply the most absolute peculiar promises, as its peculiar portion. p. 187
• This must be cleared by considering what is required for a soule to be a∣ble to rest upon any promise as its peculiar portion. p. 188, 189

SERM. XI.

• A Progresse in the former subject.
• Three things requisite to be found in that soule that peculiari∣seth any promise, so as to say, this is my portion. p. 189
• 1. There must be a clear understanding of the promise. Ib.
• 2. A clear understanding of our own condition. Ib.
• 3. A mighty and particular working of God upon the soule. Ib.
• A misunderstanding of the person to whom the promise is made, or of the matter of the promise, may be a cause of thy non application. p. 190
• 2. Rules for the understanding of the promises in order to our particular application of them. p. 192
• 1. Generall promises are to be particularly applied, and particular pro∣mises are to be generally applied, p. 192
• This rule enlarged in 3 branches, and opened. p. 192, 193
• 2. Rule. Whatsoever promises thou findest in the word of God, made to any particular Church or People, for spirituall and soule mercies, we may still apply to the present Church (though not the same) and any member therof. p. 193
• 3. Things to confirme this.
• 1. God is immutable. p. 194
• 2. The promises were made to them, not as such and such people, but as Gods people. Ib.
• 3. The promises were made to Christ, and the covenant (of which they are branches) were made to him and his heires. p. 195
• Many reasons of Master S. Rutherford, to prove that the promises, and

• the covenant was originally made to Christ personall, not Christ mysticall. p. 195, 196
• Master Rutherfords Distinction of a Covenant and Promises made to Christ, some to him alone, some part to him and his. p. 196, 197
• What they are in their distinction. p. 197
• A 3d. rule for the understanding of the promises.
• Conditionall promises require not that we should fulfill the conditions required. p. 197, 198, 199
• The 2d. thing required to make the soule particularly apply the promi∣ses, viz. A cleare understanding in the soule of its own condition. p. 200, 201
• The 3d thing required to make the soule particularly apply the promi∣ses is a constant wonderfull working of the power of God upon the soule. p. 202
• This may be sometimes more, sometimes lesse, p▪ 202, 203

SERM. XII. CHAP. XII.

• COncerning those weaknesses that may in a gracious soule accompany the bighest act of faith, viz. Assurance; and how to satisfie the soule that scruples its faith, because it cannot be assured at all, or if at all, yet weakly, and inconstantly.
• Severall Conclusions to comfort the soule under troubles of this nature. 206, 207, 208, 209
• 1. Conc. Thou mayest have a true and certain faith, and such a one as will richly save thee, and yet have no assurance of thy salvation. p. 206
• Various Opinions concerning Assurance. p. 206, 207
• How farre perswasion comes into justifying faith. p. 206, 207, 208
• The 2 former distinctions concerning perswasion repeated and enlar∣ged. Ib.
• Master Burges his 3 Reasons why our sins are not actually and formally pardoned from eternity, but onely when we believe. p. 209
• A fourth reason added to his. p. 209
• The 4 formerly mentioned conclusions concerning perswasion againe repeated and demonstrated. p. 210, 211
• 2. Other Conclusions concerning assurance added, and proved. p. 211, 212
• 1. That it is false that the Papists say no particular assurance can be pro∣cured, or ought to be looked after.
• 2. It is as false that Antinomians say, that there is no true faith without a fulnesse of perswasion.
• ...

• Faith without Assurance may be, 1. Saving. 2. Strong. 3. It may be certain. p. 212, 213
• It is certain in respect of the
  • 1: Object. p. 214
  • 2: Event. p. 215
• 2d. Concl. Thy assurance may be true though weak and inconstant in degrees. p▪ 215, 216
• What times ordinarily assurance is most strong. p. 217
• 1. Ordinarily it is very high and strong immediatly after a desertion. In desertions ordinarily it is none, or but weake. p. 217
• 2. Ordinarily it is very high when his Saints are in greatest distresses, call'd to suffer Martyrdome, &c. p. 218, 219
• 3d. Concl. Thou mayest have had, and again have a true assurance and full perswasion, though thou for the present hast none at all. p. 219, 220

SERM. XIII. CHAP. XIII.

• HOw to comfort that soule that conceives it hath not true faith, be∣cause it doth not feele Gods strength, carrying it out to those du∣ties, 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 scru∣ple 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 discer∣ned 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 evi∣dence. p. 237, 238
• 4. Consid. No Christian feeles strength alwayes alike, nor hath cause to doe it. p. 239
• That of God to the soule which is not seen is alwayes alike; That which is seen not so. Ib.
• Causes why God is not felt alwayes alike in the soule. p. 240
• 1. Cause. His soft goings sometimes in the cause. Ib.
• 2. To trie whether a Christian can stand alone upon the true legges of faith, without the woodden legs of sense, Ib.
• 3. The soule may be benummed and have lost its feeling. Ib.
• 5. Consid. Gods strength may then be seen in thee when it is not seene or felt by thee. p. 241, 242
• ...

• 6. Consid. It is no argument to warrant thee not to believe, because thou dost not feele God carrying thee out by his armes of strength, in such a manner, to spirituall duties; and to the acts of spirituall and saving graces as thou desirest, and perhaps expectest. p. 242, 243
• We must believe for strength as well any thing else. p. 243
• This di••••ers from the Arminian Doctrine of free-will. Ib.
• 5▪ Directions teaching Christians what to doe under this Affliction. p. 244
• 1. Direct. Find out the cause and remove it. Ib.
• 2. Causes may be.
• 1. Gods will. Ib.
• Then submitting removes it. Ib.
• 2. Thy own temper. Ib.
• Under temptations. 2. Some known sins. 3. Thy expectations may be too high. Ib▪
• 4. Thy wilfulnesse may be the cause. These causes must be removed. 1. Faith. 2. Loving. Expectations. 3. Repentance, &c.
• 2. Direct. Wait forfeeling. p. 244
• 3▪ Direct. Learn to live, without bread, on Gods Word. p. 245.
• 4. Direct. Learn to acknowledge Gods little finger. Ib.
• 5. Direct. Act contrary to thy mind. Sick men must eat against their stomack. p. 245
• 5 Reasons of Master Rutherfords, why we ought to performe duties under an indisposition, even against our mind. p. 245, 246

SERM. XIV. CHAP. XIV.

• HOw to know whether our doubtings be such, as may consist with true faith in a gracious soule.
• 5▪ Particulars in which the doubtings of believers differ from the doubt∣ings of Unbelievers and Reprobates. p. 248, 249, 250, 251
• 1. They differ in the Principle; unbeliefe is not the Principle of doubt∣ing 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 occa∣sion 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