from the Spirit which shines in the renewed heart by an unspeakable light 1 Cor. 2. 12 and manifests unto it the things given unto it of God and so seals and witnesseth the truth and goodnesse of our particular interests in God and Christ according to the word of God 2. Another is from faith which doth testifie the interests of the soule in that happinesse which it finds revealed in the Word For that which faith beleeves by a direct act in the Word it may testifie of the same to the person by a refexive * By assurance act 3. A third is from Conscience which beholding the simplicity and godly sincerity of the heart testifies unto it against all opposition that this blessed frame is in the soule and this testimony being concordant with that of the word the soul is thereby greatly sustained forasmuch as this is knowne before viz. A sincere temper is happy and now Conscience clearing that temper the soule hereupon is much cheered 2. Our condition falls under a three-fold consideration A threefold estate 1. Sometimes under the accusations of Conscience Conscience doth speak and testifie but it is either that our hearts are totally base and sinfull and corrupt or that in such and such a particular it is not right it was not perfect but sinfull and degenerating 2. Sometimes under the excusations of Conscience where Conscience testifies and acquits and speaks peace either As in Paul loc cit As in David about Saul about the frame of the heart or rectitude of some particular action and course 3. Sometimes under a neutrall act or work of the Conscience i. The Conscience like Absolom to Ammon 2 Sam. 13. 22. speaks unto a person neither good nor bad It doth not accuse him nor doth it excuse him it doth not speak terror nor doth it speak peace it doth not charge any speciall guilt nor doth it give us a particular discharge of any Now this is the time of fears and doubts I will shew you why because 1. A negative state satisfies not a tender Christian It doth not satisfie a tender soule that God looks not like an enemy unlesse also he looks as a friend or that Conscience doth not check but that it should excuse It doth trouble us many times that in our exemptions from trouble wee yet find no Peace-speaker 2. It gives suspicion of a neutrall estate because Conscience seems to behave it selfe as a neutrall neither against us nor for us I call that a neutrall estate which is not eminently evill it hath some good in it and doth some good but is not so good as to be gracious therefore the civill estate is a neutrall it doth not rise to be so bad as the worst nor to be so good as the best people are Now this estate absolutely considered is bad it is an evill estate it is an estate in which if a man lives and dies and goes not beyond it he cannot be saved 3. It may breed an expectation of the worse testimony of Conscience for withdrawments are sometimes the forerunners of some bitter intentions It fell out ill with Saul when God withdrew himselfe from him So when Conscience withdraws perhaps my Conscience hath found matter against me and as it doth not now speak peace so perhaps shortly it may speak bitter things unto me 4 Nay Conscience is Gods Vice-gerent it is his Deputy and therefore in the silences and withdrawments of it wee look through and feare the disposition of God himself towards us because the servants do ordinarily expresse the conceits and inclinations and affections of their masters And this is certaine that we doe in an angry conscience behold Conscience is the looking-glasse alwayes an angry God and so in a cheerfull conscience a gracious God and so shall we in a silent conscience suspect a doubtfull God We doe ordinarily judge how God is towards us by what we find and feele Conscience to be towards us This is the glasse in which we see his favours or frowns These are the springs of Doubtings which I have enlarged in their opening unto you it is likely there may be more then these I could also deliver you more about the temporall estate but that is out of our scope and compasse now It now remains that I descend to the closing up of these springs to the cures and remedies of these Doubtings which is the last thing proposed CAP. V. The Cures and Remedies of Doubtings HEre lies our next and greatest work And therefore as Physitians in this part are more cautelous to administer things which are in their qualities most proper and in their measures most convenient so must we in the healings and closings of the spirituall distempers of the soule And therefore that this work may be happily performed I shall desiring Gods grace to assist and blesse prescribe unto you 1. The particular cures which Two sorts of cures Particular Generall shall answer all those particular springs of doubtings before mentioned Then 2. The generall Cures and Remedies which may extend to the help of all or most of our doubtings if time and leasure hold out The particular Cures 1. Naturall corruption was The first cure answering the first cause of doubtings the first spring of Doubtings and Mortification is the first help and remedy That is the Disease and this is the Cure I may say that of our faith which the Apostle speaks of our persons Rom. 8. 13. If yee Rom. 8. 13 through the Spirit do mortifie the deeds of the body ye shall live The more our sinnes doe die in us the more our faith will live in us We are diseased men take us in our best condition Similies and you know the more any disease doth lose of its strength the more doth our health rise up and thrive and so we are as a garden which hath many plants and severall weeds the abating of these the rooting up and killing of these contributes the greater reliefe and strengthning to our plants The Apostle Heb. 10. 22. Heb. 10. 22 would have them to draw neare with a true heart in full assurance of Faith he would have them to cast out their doubtings in their approaches unto God he would have them to come with assurance with a full assurance to come so as verily to be perswaded of Gods acceptation of them not indifferently to come with May be I shall be accepted may be I shall not this is a doubtfull approaching But what doth he adjoyne to this exhortation Observe the next words Having your hearts sprinkled from an evill conscience d. As long as your hearts are evill as long as Conscience can charge you for entertained evill you will be wavering and doubtfull But if your hearts were sprinkled if the evill of sin were washed from them then you might come with a full assurance of faith i. Then faith might fully perswade you to come confidently unto God for
could not bâ— unlesse there they were But will you say Whenâ— Obj. should these arise Doth God aâ— ter in his love in his nature 〈◊〉 his fidelity Or doe the Promises which are the great staâ— of faith goe and come ebbâ— â—nd flow Doe they vary from â—â—emselves either for truth or â—oodnesse Or doth Christ the â—undation the rock on which â—ur faith is built is not he the â—â—me yesterday to day and for ever â—f so how why whence is it â—â—at a Beleever should doubt I answer That though there â—â—e the samenesse in God in Sol. â—hrist in the Word yet there is â—ot an onenesse in us and the â—ariations in us doe in no wise â—onclude any thing in them no â—ore then the severall alteratiâ—ns in the ayre doe inferre a diâ—ersity in the Sunne which is â—â—e and the same in respect of â—selfe however the changes â—ee multiplyed here below â—herefore know that the Cap. IV. Springs Causes and Occasions oâ— doubting are or may be these 1. NAturall corruption Thiâ— The first cause of doubtings is a corrupt root thâ— seed of all sinne and of unbeâ—â— liefe This is that flesh whicâ— Originall sinne the fountaine of unbelief doth lust against the spirit aâ—â— thrusts up abundance of motâ—â— on s and corupt reasonings aâ—â— motives to interrupt our faiâ—â— in its great businesse of beleeâ— ving So that when we wouâ—â— It corrupts and misinforms the mind and withholds the will doe good evill is present witâ— us and when wee would beâ— leeve unbeliefe is preseâ— with us It is very true that in our coâ—â— version the soule is graciousâ— inlarged and the powers of 〈◊〉 It is a disease hanging about the best are crushed Yet so that still 〈◊〉 goe with a chaine about 〈◊〉 leg And though sin hath 〈◊〉 deaths-wound yet so much liâ—â— Note is still remaining as to interruâ—â— our graces to resist them yea and if we look not well unto it to stay and bind them He who hath a maime in Simile his leg cannot move in that manner or measure as he desires and a wounded hand or arme hand or arme cannot stretch out it self and lay hold at all times Corruption is in the best and will doe its part and that is one reason why we cannot doe all our part in beleeving You know in the Warres Simile how the intentions and motions of one side are stopt and kept up by the malice and subtilty and power of the other and that there may be many veines of sweetest water under the earth which yet are many times checked and controlled by the falling down of earth O this body of sinne which nolentes volentes wee must yet carry about with us how backward is it to come to Christ how unbeleeving is it how suspicious how fearfull It will not be perswaded it will not hearken it will not credit it will not yeeld it will not imbrace The very Disciples who had the presence of Christ who saw the Miracles of Christ who heard the voice of Christ how often did they doubt did they question Whence shall we have bread to feed so many * Luk. 24. 21 We had trusted it should have beene he who should have redeemed Israel So that Christ reproves them more then once or twice O slow of Luk. 24. 25 heart to beleeve c. * 38. Why doe thoughts arise in your hearts Behold my hands and my feet that it is I my selfe But Christ apologiseth for them The spirit is willing but the flesh is weak 2. Imperfection of faith A second cause of doubtings this is another cause of doubting Why should a child fall so much and a man so seldome is it not the weaknesse in the Simile nerves and sinews and low motive parts When fire is newly kindled it is but little and hath much smoke so is it with our faith the more imperfect it is the more doubtings it finds Matth. 14. 31. O thou of little Weake faith and many doubtings goe together faith wherefore didst thou doubt Little faith and great doubtings goe together like a little heart and great mists Some men are but Babes in Christ they are but plants in the garden they are but lambs in the fold Now children are apt to feare and plants to shake and lambs to flag behind and weak beleevers to doubt Lay a little burden on Simile a childs shoulder he knowes not what to doe shew him the water hee cryes out So is it with weak beleevers Their strength is not proportioned unto unusuall exigences Neither have they experiences nor that quicknesse of art to hye them to their helps And these are great matters 1. when a man wants strength to deale with his enemy and 2. when he hath not had experience Therefore let us consider this yet more Where faith is weake or imperfect there are three things incident unto those Beleevers 1. They want ability to Three things in weak beleevers argue for their experience is little and therefore their judgments are not so setled so that they cannot alwayes maintaine their ground David David because of former experiences he is not amazed at the uncircumcised Philistine but rests upon that God for victory here who had granted him former deliverances from the Beare and the Lion And so Paul 2 Cor. 1. Paul confirms himselfe 2 Cor. 1. 10. who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver* but weak David was right in Psal 9. 10. They that know thy name will put their trust in thee for thou Lord bast not forsaken those that seek thâ—e faith hath little experience of Gods truths and of Gods power and of Gods method and times 2. They see their wants and hindrances more then their helps and incouragements like Elisha's servant who saw the multitude of the enemies compassing the city with horses and charioÌ„ts and the reupon cryed out Alas my Master Elâ—sha's servant 2 King 6. 15 16 17. how shall we doe but at first he saw not the mountaine full of horses and chariots of fire round about Elisha which might have stayed and upheld him It is with new and weake Beleevers as with the Israelites Israelites who did heare of the sons of Anak those mighty Gyants and of the high mighty walls about the city of Canaan they looked on these and were greatly perplexed and discouraged but they did not looke on the strong and Almighty God who did promise to goe with them and conquer for them So do these they look upon the meer temptations and suggestions of Satan they looke upon the powerfull stirrings of remaining corruption they look upon the strength of present crosses they look upon their own weaknesses against all these they look upon Gods delayings upon their owne dulnesses and whatsoever may keep them downe but they look not upon that God who hath promised
is a glorious and singular Note We know not what a promise will doe till we lay hold way to beleeve so long untill we come downe to feeling But to begin with feeling and so rise to beleeving is a delusion both dangerous and impossible for thou canst never truely feele unlesse thou dost first beleeve Canst thou truly warme thy heart with that divine favour which faith did not let in The fourth cause of doubtings A fourth cause of doubtings is when we deny Faith its We give not faith its perfect work and full scope to all objects and all occasions matter and grounds to work How is that It is when we guide the whole businesse below and not above I will give you some instances 1. You know that the condition of Grace is exposed to many short allowances in externalls Foure instances and the condition of sinfull men is capable of large Prosperity of evill men and adversities of good prosperity in worldly things A good man may have many wants and an evill man may have in this life his good things as Abraham speaks of Dives Now when a person looks upon the bulke upon the outward part upon the shell upon the rinde of things and sees plenty with evill men and poverty with good men honour shining there and contempt clouding here fulnesse for them and leannesse for these pleasures and liberties attending them and sorrowes and restraints befalling these when I say he looks on this and no higher then this it is possible that suspitions and doubtings may start up it is possible that the soul may sink downe somewhat at it See an evidence in Asaph Psal 73. 2. Psal 73. 2. My feet were almost gone my steps had well-nigh slipt 3. When I saw the prosperity of the wicked 12. These are the ungodly who prosper in the world they increase in riches 13. Verily I have cleansed my heart in vaine and washed my hands in innocency 14. For all the day long have I been plagued and chastened every morning Observe here his distrusts and doubts As if his gracious course did no way benefit him or as if he had served God for nought And thus he goes on whiles he bends his thoughts downward whiles he keeps in his faith whiles he denyed it matter to work upon but ver 17. But 17. there he gives scope for faith to worke and then he is free againe and well againe Vntill I went into the Sanctuary of God then understood I their end 2. In case of the sinfull condition Whiles we look on it and deny Faith its matter also to work upon we shal be ful of doubtings Let a man look only Sinfull condition upō his sins upon the nature of them the aggravations of them what will come of it 1. Strong humiliations and those are good 2. Doubtings and despaires and those are bad The single considerations of sin are the matter onely of our feare they are a grievous burden David was not able Psal 38. 4. to stand under it My sins are too heavy a burden for me to bear Psal 38. 4. For what hope is there in Nothing in a sinner to uphold a sinner our selves What is in a sinner to uphold a sinner No burden is an ease to it selfe Let people behold their sinnes and not use their faith they cannot but doubt for now sinne appears in all the motives and causes of feare and now God appeares not in the nature of a friend but with the countenance of an enemy and of a severe Judge and where now can the troubled soule anchor or fasten or ease it selfe God you know hath given unto Man two eares and two eyes if we make use of one onely our lives wil often hang in doubt and suspence If wee have not an eare * Psa 81. 8 I will hear what God the Lord will speak c. to heare what God saith to an humbled sinner as well as an eare to heare what Conscience will say unto a sinner If we have not an eye to look unto Christ as well as an eye to look unto our sins an eye to behold the brazen Serpent as well as an eye to behold the biting fiery Serpent we cannot then but doubt As we must give conscience Note its scope to work upon sin so we must give Faith its scope to work upon Christ else we shall neither be freed from our doubtings nor yet from our sinnes which cause those doubtings 3. In case of bodily distractions Bodily distractions and occurrences which put us into an exigence or strait if we look below onely if wee looke upon their strength and our strength onely it will now be with us as with David tired out and almost David spent by the huntings and pursuings of Saul * 1 Sam. 27. 1. I shall surely one day fall by the hand of Saul or as with Peter who Peter looking upon the waves and not upon Christ began to sink and cryed Lord save mee Mat. 14. 30 or as with Jehoshaphat whiles he looked upon the great Armies Iehoshaphat 2 Chron. 20. 12. We know not what to doe Not long since we might have read this in our very faces Our selves when the Churches abroad A little before the K. of Sweden came into Germany were in great distresse wee looked on their dust and ashes their ruines and weaknesse we looked on man and gave up all for lost We did not look upon God and therefore our ship was full of water our hearts did faile us doubts and feares like a black cloud did overspread us Nay at * This was preached in the times of the great calamities of the Church in Germany this very time wee heare of an externally disproportionable strength that the enemies are more in number they are confederate they complot they intend a great designe and now I find the fears the doubts wagging and assuredly whiles we look downward onely and not upward whiles wee lay events issues upon the creature Whiles our eyes are down our fears will up whiles we give faith no scope to look up and work upon that God who can save by a few as well as by many wee shall never be freed from doubtings The very same is true in our personall occurrences as long as we look on the things onely which we meet withall and oppose our own strength unto them it will be with us as an Simile house without pillars tottering with every blast or as with a ship without an anchor tossed with every wave For every crosse is too hard for us though none can be too hard for God 4. So for temptations Temptations Here also our doubtings fly up because our faith flies not out O say we we are not able to beare to withstand to overcome the temptations are strong and many and daily Suppose so And what do we Verily we are soone
Faith cannot well perswade if Conscience can yet truely charge and condemne Therefore saith S. John If our hearts condemne us not then 1 Joh. 3. 21 have we confidence towards God i. If sin be mortified if conscience finds no sinne harboured but condemned if it cannot condemne us for not condemning our sins then wee have confidence towards God i. Then if we come to God in Prayer and aske any thing of him in the Name of Christ Faith may confidently rest upon it that God doth heare and will answer Whatsoever wee aske we receive of him ver 22. There are two effects of our sinnes 1. They keepe downe our faith I am so troubled saith David that I cannot look up See the place Psal 40. 12. Innumerable Psa 40. 12. evils have compassed mee about Mine iniquities have taken Two effects of sin hold on me so that I am not able to look up They are more then the haires of my head therefore my heart faileth me You see here that his sinnes made his heart to faile to misgive it selfe and like a heavy rheume they fell on his eyes that hee could not well look up They are a hinderance to faith our naturall inclination is a very clog unto the spirit of faith and when faith would doe some good for us it ever like a malicious person throws in doubts scruples and breeds with-holding arguments and reasonings against the Truths and Promises of God 2. They make the incouragements By contrary reasonings and denyals of faith to be difficult they keep off the things which would edge quicken our faith As Peter said in another case Depart from me Lord for I am a sinfull man So the heart here God is or will depart from me because I am such a sinner He will not hear my prayer because of my sins nor be gracious to me because of my sins nor may I pitch upon his Promises because of my sins Now consider if that which did keep downe faith in respect of its proper inclination for faith naturally bends upward and in respect of its operation that it cannot exercise it selfe without interruption were removed would not faith be higher If the chain and bolts were off if the rheume were dryed should we not walk better should we not look better Againe If the incouragements of faith were kept close to faith if faith could see them and dwell upon them would not our doubtings sinke Therefore it is more then evident that our doubtings would sink if our naturall corruption did sinke if our sinfull lusts did sinke which doe breed those indispositions those interruptions those continuall difficulties unto our faith Faith would rise if its contrary did abate Cast Gen. 21. 10 out this bond-woman and her son said Sarah to Abraham for the son of this bondwoman shall not be heire with my son So say I cast out this bond-woman and her sonne cast out naturall corruption and infidelity that Isaac may be alone that faith may be as much as may be alone and then it will possesse the Promises and the soule too with more quietnesse But here the soule replyes Obj. No question but doubtings would sinke if sinfull corruption did fall If the fountaine did decay the streams would lessen But alas 1. Who can mortifie his sinfull nature 2. What kind of mortifying of it is requisite 3. What way may be taken to effect it I will briefly say something to each of these demands Sol. 1. To the first Who can mortifie his sinfull nature I answer Of himselfe no man can naturally he hath neither will nor power thereto But as Chrysostome spake in the businesse Tu non potes sed Dominus tuus potest of Repentance Thou canst not turn thee but yet thy God can turn thee That I say here in the businesse of mortifying Thou canst not mortifie thy sins but God can doe it He can doe it for thee though thou canst not doe it for thy selfe Though thy naturall corruption be a spreading leprosie he can heale it Though it be a violent plague he can cure it God hath put enough in Christ to save a sinner and therefore enough to heale a sinner Remember one thing In all commands the duty is thine and the power is Gods He who commands thee to mortifie sinne is ready enough with sufficient power to effect it if he be sought unto Neverthelesse observe by the way that Mortification may be effected two wayes 1. Passively as when the Lord doth infuse holy principles of Grace which are contrary in their nature and vertue to the nature and power of sin working out sinfull corruption by degrees 2. Actively as when the renewed and converted soule doth by faith successively apply and draw down the crucifying vertues of Jesus Christ Though the meere naturall man can doe nothing to the mortification of sinne yet the renewed person having received grace from God is by the help of Gods Spirit to stir up the grace that is in him and especially his faith to trust on Jesus Christ for the further subduings and crucifyings of his sinfull nature 2. But now for the second demand What kind of Mortification is most requisite so as in more measure to free the heart from doubtings In a word this be sure the mortifying be 1. Radicall lay the axe to the root As all Graces thrive most when their springs are quickned so all sinnes decay most when their roots are mortified Corrupt acts will fall quickly if a corrupt heart were more sanctifyed The strength of sinne is inward there are the strong holds which need most to be cast downe By all means set up a crucifying Christ in thy bosome 2. Impartiall It is true one sin may trouble more then another but it will be thy wisdome to trouble all sin Sins are chained together as well as Graces and one sin serves to help another and the neglected sinne may perhaps suddenly wound thee and make thee to stagger The whole body of sinne in every member of it must be the object of thy mortifying work This will testifie the truth of Grace received and the sincerity of thy conscience and consequently will remove many bottomes of feares and doubtings 3. Diurnall i a daily work Perhaps sometimes thou art fervent in the work when conscience is struck or when afflictions strike thee but afterwards thou art negligent and then sinne gets strength againe But as thou shouldst live by faith daily so thou shouldst die to sinne daily Watch thy spirit resist the motion of it insist on divine promises implead the strength of Christ every day Thou shouldst so beleeve still as if thou never yet hadst enough of Christ and so live still as if thou wert to live thy last and so mortifie sin still as thou didst at the first time wherein God looked on thee 4. Speciall If thou wouldst make thy battell strong in any part doe it then against Infidelity and whatsoever upholds
THE DOVBTING BELEEVER OR A TREATISE CONTAINING 1. The Nature 2. The Kinds 3. The Springs 4. The Remedies of Doubtings incident to weak Beleevers BY OBADIAH SEDGWICK Bachelor in Divinity and Minister of Coggeshall in Essex LONDON Printed by M. F. for Thomas Nicols and are to be sold at his shop in Popes-head Alley at the sign of the Bible 1641. TO THE RIGHT HONOURABLE ROBERT Earl of VVarwick Baron of Leez c. My Noble Lord and free Patron MY LORD RENEWED heart is a very Heaven in our little world and Faith is the onely Sun in that Heaven The sinner never comes to be precious till he comes to be pious and the value of that piety still advanceth according to the quantity of true faith as the Ring is the more considerable with the Diamond I cannot conceive of a more compendious way for any Christians full and constant revenues then this To get faith and stil to use it The summe or product of which would be this Grace and Glory Heaven and Earth are ours Satan well knowes what a serviceable channell Faith is for all our traffique either for our ship to lanch out into duties or for Gods ship to come laden in to us with mercies therefore there is no Grace which hee batters and conflicts so with as with faith If we weaken or shake foundations this hath a spreading influence into the whole building A Christians faith cannot be wronged but presently all the spirituall frame becomes sensible of wrong and losse In my weak judgement it were a great prudence to secure that which being secured now secures all Nothing grows weake where faith growes strong My Lord This poore Treatise which I presume to front with your name is like Aaron and Hur who staid up the hands of Moses So doth this Treatise indeavour to stay the hand of faith in a weak Beleever who hath an ample estate on the shore and at land but those waves of doubtings when he is thrusting in too often make him to fall back and stagger Whence followes this great unhappinesse That whereas his faith might have served in many precious comforts it is almost a whole life imployed onely to answer fears and doubts I humbly present the subsequent Work to your Lordships personal use and publique patronage Be pleased at your leasure to peruse it and regard it as the first cognizance of my thankfulnesse to your Honour for the Living which you did so freely and lovingly confer upon me wherein I shall desire faithfully to serve your Lord and mine Now the Almighty God and blessed Father abundantly inrich your noble heart with all saving graces and continue you long to be an instrument of much glory to himselfe comfort to his Church and good to our Common-wealth Your Honours perpetually obliged Obadiah Sedgwick To the Christian Reader THis Treatise which now is presented to a publike cōstruction was many years past the subject of my private Meditations and Sermons I did not affect any farther publication of it then in the Pulpit but the importunity of others hath compelled it thus to appeare in print Not that the manner of handling the Subject here insisted on is excellent or exquisite but that the matter handled may be supposed to be of common use and benefit as a little star hath influence though not that glory which is proper to the Sun The Case which is here put and discussed is a Case of common experience There is no Beleever but some time or other will confesse it is his The Sun being seated in an heavenly Orbe shineth with a very pure and constant light but the candle though set and burning in a golden candlestick yet burnes with a snuffe and much variablenesse When Christians are translated and transplanted from earth to heaven then their graces shall become perfections There are no defects in heaven there are no mixtures in heaven but whatsoever is pure there it is altogether pure Yet on earth it is otherwise neither the habits of Grace nor the acts of Grace are alone 〈◊〉 any Christian When I would doe good evill is present with me said Paul And I beleeve Lord help my unbeliefe said that poore man in the Gospel Where is the Beleever who insists not more on his fears then on his faith and is not oftner lamenting his doubts then rejoycing in his assurances None have an interest in Christ but Beleevers None have title to a solid and settled peace but they And yet we see the children fearfull and bondmen confident the best of men still in suit and the worst of men quiet as if in full possession none doubting lesse then such as have most cause to doubt and none doubting more then such as have most cause to triumph in Christ And in truth thus it will be whiles grosse ignorance veiles over presumptuous sinners and mis-belief is incident to tender spirits And is not the hand of Joab in this businesse too Is not Satan in all the sins of wicked men and in most of the troubles of good men either he tempts us to sinne and that will cause us to doubt or else he tempts us to doubt and that will cause us to sin Surely it is not the shortest of his wiles and arts in matters of Religion to keep the judgements of some still staggering and in matters of a soules interest in Christ to keep the heart still doubting Doth he not know that the Christian cannot so happily improve Christ who is still in suit to prove his title to Christ For the better expediting of these soule-suits peruse if thou pleasest this ensuing Work which is I confesse not a garden for every one to walk in but onely physick for the sick or weak It is intended as an Hospitall for the lame onely for a troubled sinner onely for a weak beleever And the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort even he who establisheth us in Christ prosper it for his glory and the help of some one or other Thy Faiths servant Obadiah Sedgwick A Table of the Heads in this TREATISE CAP. I. THe nature of doubtings page 6 CAP. II. Foure sorts of doubtings 11 Those of inquietation are Either 1. Reall or 2. Personall 13 CAP. III. Quest Whether doubtings may consist with a true faith Sol. They may This is 1. explicated 16 2. Proved 17 CAP. IV. The springs of doubtings are 1. Originall sin 24 2. Imperfection in faith 26 Which 1. Wants ability to argue 28 2. Insists most on discouragements 29 3. Is unacquainted with our armory 31 3. The life of sense pa. 33 What it is 34 Three demon strations that it is a cause of doubtings 35 4. Restraining of faith 38 5. Special sins after conversion 46. Foure reasons thereof for doubtings 47. to 53 6. Spirituall indispositions 55 Two knots are made by them 1. Whether our graces betrue 56 2. Whether our services can be accepted 58 7. Fruitlesse endeavours
who hath performed the oath to Abraham the father of the faithfull they look not upon Christ who hath by his blood ratified and sealed the Covenant they look not upon that mighty spirit of grace in them they look not upon other standing Christians who can tell them that God is true in all his promises and assuredly righteous and a present help and who never fails them that trust upon him and wait 3. They cannot repaire unto the establishments of faith as strong beleevers can They are not yet so acquainted with the Armory of faith the Promises The Armory of faith they are the Armory of faith but now these Promises are many and are graciously framed to the variety of our conditions which because the beginning Beleever knows not therefore in the times of changes being not so ready having not his weapons nor being so presently able to send them out hence it is that doubtings doe so arise yea and so grow upon him in such streÌ„gth that he is like to faint You shall experimentally Note finde many good people who have in some cases maintained their ground with credit to their faith for they have traversed a particular vein of the Promises they have found them out they have applyed them and made use of them by vertue of which they have borne down the many risings of doubt and fear in that kind and have singularly enabled and comforted their hearts against distrust and feare But these self-same persons on a sudden have been and are strangely puzled distressed afraid doubtfull full of fears and dejections and all that they can doe is to bear up yea and that is hardly done too Why what is the matter have they not faith Yes and doth not that faith work Perhaps it doth in a generall way but with particular efficacie they cannot yet observe it How so This there is a new kind of trouble a new burden which yet they were not put unto and they cannot find any promise to reach that same and hence it is that their fears and doubtings doe exceedingly sprout up and distract them And this is found to be very true that in particular and sensible distresses be the matter Till faith doth settle we shall be unsetled and kind what they may be the soul remains in a hurried perplexity in a waveing unsetlednesse untill that faith can find out a Promise to answer it either expresly or virtually One of these two wayes it must reach us in our conditions or else our feares are up â— The studying of the life The third cause of doubtings of sense This is another spring of doubting which is evident in Thomas John 20. 25. Except Joh. 20. 25 I shall see in his hand the print of the nailes and thrust my hand into his side I will not beleeve He must see and feele or else he is faithlesse Now to study the life of sense is this viz. To place the disposition of God and the issues The life of sense what it is of our condition in our feelings and sensible apprehensions As to beleeve that God is my God because I find him so That he is gracious because I find a sensible answer of my prayers That he doth accept of my services because I finde that life of affections So on the contrary that he is not my God because I finde not those â—ensible reports of his favour I find not that quicknesse and former smartnesse of affections I find not present answers unto all my desires requests That I am not in the estate of Grace because I feele not the vigours and secret increasings of grace That I doe not beleeve because I do not rejoyce nor see my sinnes blotted out c. Which kind of life must verily be exposed unto infinite and continuall doubtings Three demonstrations that the life of sense causeth doubtings For 1. The soule here hath no constant bottome to settle upon our feeling is sometimes more sometimes lesse sometimes none at all Indeed it is A bowle upon a bowle c. true that faith may bâ—eed feeling but then it is as true that faith may be without it As Sense meets with contrarietics cannot resolve them but faith can reconcile all by resting on God and his Word Daâ—id Iob and Paul c. the soule doth breed seeing and hearing in the eyes and eares yet the soule may be in the man when these doe not see and these doe not heare A man cannot but be perplexed in his thoughts if he holds this opinion That meat doth not nourish him unlesse hee presently sees how the parts grow bigger by it or That his father doth not love him because hee is not alwayes smoothing and stroking of him or That his seed is lost because it is not a present harvest or That the channell will shortly be dry and without water because the Tide is gone out and hath left it naked In Conclusions can never bee firme which depend upon variable changeaable principles like manner to conclude against our soules from Sensibles and Mutables exposeth it to the labyrinth of daily fears and scruples But secondly the soul hereby doth advantage Satan in his suggestions for the life of sense like the rowling sea is open to all winds it hath a secret restlesse unquiet distemper of its own but besides that it is open to the singular disturbances and inquietations from the devill For the life of Note sense hath made two propositions for him of the despairing Syllogisme and he can easily make the other viz. He who hath not the sense The syllogisme of sense of Gods favour present answers from God feelings of his graces in their nature and measure cannot be in the state of grace and salvation this is the Maxime of sense But thou saith Satan hast not the sense of Gods favour c. Ergo saith he Thou art not Ergo also sayest thou I am not in the state of grace and salvation Loe here the issues of the life of sense And now no marvaile if the soule gives not on upon Christ or the promises but is tossed to and fro and hangs in extreame suspence Yet thirdly it is a life which doth much dishonour God and therefore exposed to many feares and unsetlednesses What To measure the truths of God by our feeling and the graciousnesse of God by our sense what is this but to arraigne God both for truth and graciousnesse What is God will not stoop to our unbeleeving way of sense but we must rise to his granting way of faith this but to set upon God and give the sentence which he hath kept in his owne hands What is this but to limit the holy One of Israel yea to correct his wisdome as not being skilful to order the businesse of our salvation unlesse we alwayes have an eye or a finger at every turn to know his particular intentions and proceedings with us It
ready to sit downe and to give the day to Satan never considering that God gives his Soldiers his Armes never considering that the quarrell and battle is the Lords he is engaged in the fight for all is for his sake We think that God looks on onely and beleeve not how much he curbs Satan and sustains us As if Satan might doe what he pleased and God left us alone to grapple whereas the Lord makes manifest his power in our weaknesse and 2 Cor. 12. his grace is sufficient for us and Rom. 16. he will bruise Satan shortly under our feet A fift cause of doubtings The fift cause of doubtings may be particular and speciall sins after conversion Which are like water dropped Simile into a candle making it to burne flat and dull with a black snuffe at the top and catching as it were going up and downe for hold or as a rheume a salt rheume faln into the eyes which intercepts the sight and darkens it for a time So doe our speciall sins after conversion they do dim and darken the soule and like those inclosed spirits of the ayre in the bowels of the earth they cause many fearfull shakings and tremblings as is evideÌ„t in David after his great David Psal 51. sins of Adultery and Murder they did exceedingly weaken his spiritual condition and wiped off all his comfortables Beloved these sinnes they must needs be a strong spring of doubtings if we do but consider 1. That it is their nature to Foure things here about speciall sins set us off from the shoare and harbour You know that a Ship which lies quiet in the harbour or by the shoare thrust it out lanch it into the Simile sea it is tossed againe Now in all knowne sins which wound the conscience after conversion wee loosen the Anchor and put off The Promises and Christ upon which our confidences Speciall sinnes though they loose not the estate yet they loosen our hold were anchored doe now seeme to give they will leave they will withdraw But suppose in their sensible virtue they should not which yet they do neverthelesse we cannot fasten now for the very temper of the soule is injured our spirit is wounded You know though the staffe Simile doth stand where it did and as it did yet if my hand be wounded I cannot claspe it nor use it as formerly Now what think you must not the soule needs be filled with feares and with doubts which hath thrust it selfe thus from such a gracious harbour as the mercies the loving kindnesses the sweet and blessed promises of God may it not say now as David once Psal 77. 3. I remembred God Psal 77. 3. and was troubled and well mayst thou be troubled who wouldst for such a sin pull away thy hand from such a God 2. God doth really take these sinnes ill very ill from those upon whom hee hath conferred such fruits of his love For this is a truth that Gods goodnesse aggravates our sinning in case of offences Love and Bounty can give in the strongest and heaviest aggravations As in that of David 2 Sam. 12. 7. I anointed thee King over Israel and I delivered thee out of 2 Sa. 12. 7. the hand of Saul 8. And I gave thee thy masters house and gave thee the house of Israel and Iudah and if that had beene too little I would moreover have given unto thee such and such things 9. Wherefore hast thou despised the commandement of the Lord to doe evill in his sight c. Observe how the Lord pleads it and aggravates it upâ—â— David Now when a child Simile knows that he hath committed a fault concerning which his father gave him a speciall charge See thou doe it not and withall he knowes that his father is fully acquainted with all the businesse it is likely we find it so that feares and doubtings gather within the breast of the child Hee dares not keep off and yet he is afraid to come in he knows that his father hath taken it ill at his hands So it is with us after our speciall sins we know that God hates them he hates them Note Sin in any hated of God not personally but naturally not because in such persons but because in any persons Their nature is repugnant 〈◊〉 his as we hate poison 〈◊〉 Simile selfe and therefore â—et it 〈◊〉 a Toad or in a Princes 〈◊〉 we hate it still and they 〈◊〉 have falne upon such sins 〈◊〉 have incensed a gracious 〈◊〉 ther what notable fears what strange misgivings what appalings get up now upon the heart Where is my Father saith the offending child He is within saith one away hee runs or he is abroad and then downe he sits and weeps and bewailes his losse I shall never gaine his favour againe Thus it is with us after our speciall sins If God seeme to draw towards us we are ready to fly from him I heard thy voice saith Adam and was afraid and hid my selfe And if he doth not draw towards us we sit downe wring our souls and fetch many a deep Ah Ah what have I done Ah mee 〈◊〉 Where am I now I 〈◊〉 provoked my God and 〈◊〉 afraid to come unto him c. 3. God doth not easily open 〈◊〉 favour unto those who thus abuse it There was free intercourse twixt God and the soule before but now the doore is shut which before was open and God himselfe will keep the key so that nothing no meanes or wayes shall open unto us untill hee doth please You remember how David kept his distance David to Absolom from Absolom for his lewdnesse he kept him off a long time he might not see the Kings face And David himselfe for his sinnes against his Father could not without And God to David long suings see the face of God as before Psal 51. Psal 51. And now thinke you it strange that the soule should doubt Assuredly great desires Note delayed and prorogued doe cause great feares yea it breeds singular suspitions May be I shall be still put off will the Lord cast off for ever and will he be favourable no more Ps Psal 77. 7. 4. Nay now the soule being made sensible and having weighed all circumstances can and doth teach it selfe many Tender wounded hearts apt to multiply exceptions against theÌ„selves arguments and reasons to keep off It is apt enough to fall upon it selfe and to keep downe any readinesse which it observes to give on upon God or Christ It is some time before faith can find a way to ingratiate this offending soule and to espie a sufficient medium by and through which it may close with God for pardon and favour And when faith hath found it out then our mis-giving hearts beat us off and as our weak children pluck Simile down the bird soaring up with a string so do our weak hearts
heart therefore it is that the Lord heares me not Psalm Psal 66. 18 66. 18. Beloved you who deale with observation and experience can acknowledge 1. That there are spaces Observe 3. things twixt our prayers and Gods answers God hearkens what David speaks and David must hearken what God will speak Prayer is our angle our feed our dove our messenger it doth not alwayes take at first it doth not returne us alwayes a present harvest it comes in sooner and sometimes later it waits the time of the master 2. God is wise in causing these spaces hee hath ends singular ends both for his owne glory and for the good of our Graces But thirdly corruption takes occasion hereby and Satan vents his envious malice hereupon As the back-biters and Simile slanderers and contentious spirits who love to set variance twixt faithfull friends let the least occasion happen a wry look a misplaced word a mis-intended neglect a forbearing of present dispatch in some desired service let these fall out presently the back-biter envious malicious contentious spirit catcheth Loe you see his love his backwardnesse his sleighting of you c. Thus doe our corrupt hearts and Satan Looke you now you see how needlesse how Hence Davids Why is the Lord so far from hearing c. Is his mercy clean gone c. fruitlesse all the care and service of God is Alas he thinks not on you he regards not your prayers If he had loved you if he intended to do you good could this be would he have held up after so many prayers so many tears so many importunities so many pressings by his mercies by his Christ by his promises No no Thou art not in favour with God his mercies his promises belong not to thee c. Thus they 8. An eighth spring may The eighth cause of doubtings be imbecillity of judgement about the essentials of salvation And assuredly here lies the great spring of doubtings An erroneous mind is the forge which hammers all our suspitions it is the wombe which beares and breeds all our feares If it doth not find yet it makes all our knots for us What one speaks of a plain place of Scripture This verse said he had been easie had not Commentators made it so knotty That we say of a Christians condition It is gracious happy cleare sure did not erroneous judgements disturbe and vexe and unsettle them This is true that a weake judgement and a tender conscience are seldome without feare and doubting You see it in the Romans about practicall matters whereupon the Apostle presseth the stronger not to receive the weak to doubtfull Rom. 14. 1 22. disputations and if they had a particular faith to keepe it unto themselves knowing well how weak judgements like weak plants are easily stirred and shaken You may see it also in the Ephesians about doctrinall matters for Paul giving an Item unto them to overthrow their childishnesse Eph. 4. 14. he Eph. 4. 14. doth paraphrase it to be such an estate wherein men are tossed to and fro and carried Two things incident to this about with every wind c. Two things are incident unto shallow judgements by vertue of which they are objected with ease unto doubtings 1. One is They have not been conversant in the compasse of Truths there be some Truths which yet they know not they have not all their holds and strength 2. New Doctrines contrary to old Truths are not so easily over-mastered by their understandings A man must have good eyes to find out cunning glosses but doe either win misbelief or else disturb their true beliefe You shall scarce heare any new things started but withall we heare of many personsstartled as if their faith had hitherto been in vaine for tender consciences are apt to beleeve the most and therefore sometimes doe beleeve those points which are false Shall I give you instances Instances amongst our selves 1. One is an equality of humiliation before conversion as if no man were truely converted who hath not equalled the greatest penitent in the highest degrees of contrition and terror And hence it is that many distressed bowed broken soules doe exceedingly labour to grinde themselves and to fall into the flames of horrible fears thereby to assure themselves of a good estate Whereas 1. All Christians are not equall in their preparations 2. No man can judge his estate at all simply by legall humiliation 2. A full assurance at first or else no faith As if Jacobs ladder had no degrees and the Simile Sun at his first peeping were in the height of heaven Or that a Scholar must be placed in the upper forme as soone as he enters the Schoole Such inconsiderate deliveries as these they trouble the faith of many as the Apostle speaks of those in 2 Tim. 2. 18. If faith cannot be without full assurance then I am no Beleever saith David for I had my faintings Nor I saith Peter for Christ himselfe tels you I had my doubtings It is a most vaine and dangerous way for any Divine or ordinary Christian to impose Rules and to deliver a thing as a dogmaticall and common truth which he or he have in a speciall way onely observed in themselves The Spirit of God bestows upon all the Elect of God the same substantiall frame of grace but the making up and the making out of these is different As No man must say he hath Simile no soule because he feels not those particular workings of reason and desire which another doth So No man must conclude another to be out of the estate of Grace if haply there be not a plenary answerablenesse in them both for every method and measure of working grace Therefore let me caveat a An Item to the stronger Christians little here to you who are growne Christians Remember that there are some who are weak yet true members of the same body and doe not you indiscreetly insist upon your onely personall experiences those only in some particulars in all companies because you have perhaps risen high therefore none are right who are below you Consult the Scriptures and deliver us what it directs and wherein it supports You know not yet the aptnesses in tender consciences to throw downe themselves and to catch at matters and arguments of trouble Thou sendest perhaps from thy company a poore a laden and troubled heart with a bitter and amazed opinion that it hath now no faith which yet came unto thee with some weak and strong desires of firmer faith Weak judgements as I said before cannot bear all things but like some mens stomacks are presently oppressed with meats unusuall And when we have mistaken an error for truth it may prove to the soule as the mistaking of poison for medicine a businesse of troublesome and dangerous consequence 9. Ignorance of the Doctrine A ninth cause of doubtings of Justification This is another cause of
see here is ground of doubtings yet if a man could look out of himselfe and know that his righteousness is to be found in Christ and God hath appointed it so that I am to be justified by that righteousness onely now the soul may have a stay to rest on Yet my Saviours righteousnesse was perfect was accepted and he is mine and his righteousnesse is mine 3. Till we know the dispositions if I may so speak in God about our justifying we cannot but doubt for a man reasoneth thus I have committed great sins which now do grieve me and I hate them and I have left them but I know not how they may be pardoned those will now cause doubtings Untill wee know that God for Christ will justifie us frō great sins as well as small 1 Cor 6. 8 9. and that 1 Cor. 6. 8 9 10. he blots out the thick cloud as well as the cloud Esay 44. 22. Esa 44. 22 I have blotted out as a thick cloud thy transgressions and as a cloud thy sins and that there were expiatory sacrifices not onely for infirmities but also for enormities all which typified the vertue of the blood of Christ which justifies from great sins c. But I have nothing to move Ob. God to pardon them Yet pardoning is a gracious Sol. work God pardons sins not for thy sake but for his owne sake Esay 43. 25. I even I am Esa 43 25 he that blotteth out thy transgressions for mine owne sake and for his Christs sake Eph. 1. 7. In Eph. 1. 7. whom onely we have redemption even the forgivenesse of our sinnes But God will call me hereafter Ob. to account again though for a while he seems to be graciously pleased No the Lord in his new Covenant Sol. of Grace assures the contrary Jer. 31. 34. I will forgive Jer. 31. 34 their iniquity and I will remember their sinne no more So that you manifestly see how the ignorance of our Justification leaves the soule in great doubtings because 1. A man knows not where to cast his burden 2. Where to find his righteousnesse 3. What is the vertue and fulnesse and love and graciousnesse the fidelity and irrevocablenesse of God in justifying a sinner by Christ 10. A tenth cause of doubtings A tenth cause of doubtings is disputation against the Promises You have heard heretofore that the ignorance of the Promises is an occasion of doubting and now I am to shew you that the arguing of the soule against them is also another cause But you will say Doth any Ob. man dare to dispute against Gods Promises I answer The Promises may Sol. The Promises considered two wayes be considered 1. In respect of their absolute truth and goodnesse thus they are not disputed against unlesse by Atheists and positive unbeleevers as were those scoffers 2 Pet. 3. 4. who said Where is the promise of his comming 2. In respect of their application and extent Thus many weak beleevers are subject to argue against them Not whether they be verity and mercy not whether righteousnesse and peace doe meet in them but whether these doe reach to them and may be applyed by them Nay that is not all they do ofttimes upon unjust grounds thrust away the Promises from themselves And now the soule must needs be hurried with feares and doubtings in case the condition be sensible because 1. The Promises are to faith Three reasons of it as ground unto the Anchor cast out an Anchor and if it hath not ground to fasten or Simile hitch in the Ship rowls still This is a truth If faith cannot pitch and fixe the soule cannot be quiet and setled David in one place useth the comparison of a bird that his soule did hye unto God as a bird unto her nest Whiles the bird is in Noabs dove foūd no rest for the sole of her foot the ayre it is hovering and flying and restlesse so is it with the soule untill faith can settle it under the wings of a Promise Nay againe the Promises are called the breasts of consolation When the child is hungry and distempered nothing quiets it but the breasts And assuredly if the Promises doe not still the soule nothing can Now when a man will rove from this ground of faith when he will fly from his rest when he refuseth the breasts of consolation no marvaile if his soule be full of doubts and feares For this is all one as if a lame man should throw away his crutches or a weak man his staffe or a sick man his cordials or a sinking man the bough which holds him up The goodnesse of the Lord promised to David was that Psa 27. 13 which did hold up all his faintings and so all Gods people have still been held and staffed up by Gods Word And therefore that person must needs be full of doubts who withdraws his shoulder from such a stay and rock upon which hee should leane and rest himselfe 2. This is but selfnesse which is ever accompanied with unquietnesse for why dost thou refuse to apply those Promises which God hath made Is it not because 1. Thou wouldst have more goodnesse first 2. Lesse unbeliefe first And is not this a self-seeking yea in some sort a self-standing What an odde and unseemly Note So thou hast promised to pardon sins c. method of worshiping of God is this Lord I have but weak grace and thou hast promised to strengthen it and perfect and finish it but I will not beleeve thy Promise belongs to me untill I have first a greater increase of my grace Or thus Lord I find much unevennesse in duty and thou hast promised to give thy Spirit which shall cause mee to walk in thy way but I will not beleeve this Promise untill I be first more enabled in duty Or thus Lord I find much sinfulnesse in me and thou hast promised to change cleanse the heart and to subdue iniquity but I will not beleeve this Promise untill first I see my sins subdued When I find my graces increased then I will beleeve that thou wilt increase them when I find my Whē thou hast done it then I will beleeve that thou wilt doe it obedience continued and my sinnes subdued then will I beleeve that thou wilt cause me to walk and wilt subdue sins q. d. If thou wilt performe thy Promise before I doe beleeve thy Promise then I will beleeve thy Promise This is as Simile if a man would see the blood in the veines before the veins are opened or wash his hands cleane before he hath turned the cock to let out the water 3. A man is still held by the powers of his corruption And where corruptions or wants are still found in their former measure there the tender soule will doubt and feare Let a man bestow himselfe much in hearing or much in praying or much in conferring yet if he have the
and contributes unto it It is granted that the Radicall principle of thy doubts is originall sinne but then the immediate principle of it is remaining Infidelity Out of it immediately come all thy staggerings and reelings and questionings and doubtings That is it O weak beleever which disables thy apprehension of the Covenant of Christ of the Promises of thy Title That is it which perverts thy judgment and mis-perswades it with cunning reasonings so that either thou canst not discerne the full truth of Gods Promises or thou canst not see prevailing reasons to perswade thy selfe that they belong to thee Therefore let the main care and work of thee be to strike at unbeliefe Be humbled much for it beseech the Lord to cure thee more and more of it to remove the ignorance of the Covenant out of thee and to cast downe carnall and proud reasonings which give the lye to the way of Gods free and full Grace which would have thee to be first and of thy selfe that which thou canst never be without Christ and to doe and bring that which God never imposed on thee to doe or to bring but hath told thee plainly the working of it in thee belongs onely to himselfe and hee is also really and graciously willing to bestow upon thee 3. As for the third demand What way thou mayst take for the mortifying of all this sin I answer 1. Generally touching all of it Do but insist in the ways on which already thou art falne Did any vertue in the death of Christ laid hold on by faith did that heretofore help against sinne It will doe so still Did any love of God help thee the more to hate sin It will doe so still Did any assurance of a reconciled God in Christ freely and abundantly pardoning of thee weaken sin in thee It will doe so still Did solemne confessions of sin selfe-judgings speciall mournings sufficiently help thee with conquest of sinnes They will doe so still Did the humble application of thy self to the Ordinances of Jesus Christ through which he is pleased to reveale his arme confer any strength against thy sins It will help still Did any holy feare any tendernesse in conscience any declining of occasions Did vehement wrestlings with God in Prayer Did serious meditation and consideration Did close society with the Saints Did studies of farther holinesse Did frequent reviewings of thy condition and renewings of Covenant with thy God in his strength Did holy watchings Did resistings of the first births of sin Did these any of these all of these or any other spirituall course besides these cause thy sinfulnesse to be vile unto thee to be abhorred by thee to be cast downe in thy judgement to be cast out in thy affections to be cast off in thy life Goe on with these and sinne will then be more and more mortified and doubts will be more and more weakned the more that thy conscience is thus sprinkled from dead works the more shalt thou be able to draw neere unto God in assurance of faith 2. Particularly for the mortifying of remaining Infidelity doe three things 1. Study exactly the Covenant of Grace in the Author of it foundation of it matters contained in it and all the adjuncts and termes of graciousnesse sutablenesse fulnesse faithfulnesse c. appertaining to it 2. Study JESUS CHRIST throughly know him distinctly in the person of a Mediator and offices and effects and works Then 3. To much meditation in these abound in Prayer that God in particular would cause thee by faith to set thy seale unto them But more of this will follow in answering some other causes of doubtings 2. The second spring was weaknesse and imperfection in faith The cure and remedy of which is to perfect and strengthen faith put more strength more growth more ripenesse into faith and your doubtings will be lesse The Simile more purely the fire burnes the lesse smoke it hath and when the light and heat of the Sunne are greatest then the clouds and misty vapours are fewest Faith and Doubtings are like a paire of scales where the waight of the one beares away the other The Disciples I remember prayed Lord increase our faith and so did he of whom you heard in Mark 9. Mar. 9. 24. Lord help my unbeliefe You will say No man can Ob. deny that if his faith had more strength then his heart should have lesse doubting But how may that be done How may faith be strengthened I answer Sol. 1. God who gave faith can strengthen it for every grace depends upon him not onely for birth but also for complement his strength must lead us on frō strength to strength from faith to faith he who is the Author is also the finisher of it And therefore if thou wouldst have a strong faith thou shouldst goe to a strong God and beg of him Lord increase my faith My knowledge is dim lighten that candle open mine eyes yet more that I may see thy truths My assents many times shaking but do thou establish and comfirm my heart in thy truths My embracings applications very trembling and broken and interrupted but doe thou guide mine eye to look upon my Saviour do thou guide my hand to lay hold on him doe thou Doe thou perswade me and I shall be perswaded enable my will and affections to embrace all the goodnesse of thy selfe of thy Christ of thy Word It is Gods method to lay in at the first weak faith that we might beg for more faith and give him the honour of all Had we it strong at first he should not heare of us but he dispenseth it by degrees that in all our gettings and in all our victories over doubtings c. his strength may-have the glory Therefore goe to God and say Lord I would have more faith thou wouldst have me to perfect it but all perfection is in thee and I cannot by my meere strength ripen what thou givest but thou canst water what thou plantest though it be sowne a weak body yet thou canst make it rise a strong body though faith at first be but as a graine of mustard-seed yet thoucanst cause it to blossome and to spread it selfe into a high measure Therefore thou who alone canst doe it doe it for thy weak servant Thou must take charge of thine own graces and if thou givest my faith more strength my beleeving will bring thee in the more glory c. 2. The studying of Christ and the Promises more will bring more strength and perfection to faith It is with the Christian as it is with the Scholar let the Scholar study Simile more the objects of knowledge and then his knowledge will grow to be more large So let the Christian study more the matters of faith and his faith will rise to be more full Hence the Apostle prayes that the Ephesians Chap. 3. 19. Eph. 3. 19. might know the love of Christ that they might be filled
with all the fulnesse of God And ver 17. That Christ might dwell in their hearts by faith that so they might be able ver 18. to comprehend with all Saints what is the bredth and length and depth and height What the Prophet spake of Hos 4. 6. perishing we may say of fainting and doubting My people doubt for want of knowledge Did we know the nature of our Redeemer more how holy and compassionate and helpfull it is did we know the ofoffices of our Saviour how absolute they are in removing our guilt in conquering our corruptions in making way for us to the Father in speeding our suits and requests did wee know how fully hee stands for us he died for us he intercedes for us how willing he is yet to be more applyed by us and possessed of us we would beleeve more doubt lesse What the Psalmist speaks of God that same is true of Christ They that know Psal 9. 10. thy Name will put their trust in thee Yet take a Caution in thy studying of Christ study him as God reveales him otherwise thy doubts will stick upon thee If a man studyeth his Note sins in his own way in a naturall way he shall neither rightly see them nor yet be freed from them So if men study Christ their owne way if they will have him to be such a one as their fearfull hearts would make him to be and not such A mighty Saviour gracious a Saviour as God hath manifested him to be then not conceiving of Christ as he is they shall be and remaine still as they were 3. Be in the wayes of strength There are wayes in which God doth reveale his arme his arme is that which doth strengthen us and his arme is revealed in his Ordinances for God doth not call us nor change us nor strengthen us nor save us without meanes He who is too good for the Ordinances will ever be too weak in his faith A childe Note which cannot stand when it is borne may yet goe by the use of the breasts but that person who is weake and wants strength if he feeds not will abate more and ere long want life it selfe This is a truth A new Christian is sometimes full and a full Christian is alwayes weak for our spirituall Spirituall life like the naturall life is like unto our naturall life both of which are within us yet neither of them do rise but from something without us What the impotent person spake Joh. 5. 11. He that made Joh. 5. 11. me whole the same said unto me Take up thy bed and walk that we affirme of Gods Ordinances Those his meanes which made us good can make us better They made us live and they can make us walk They gave faith they brought the hand which did set the plant and they can enlarge faith they bring the showres which doe water that plant For 〈◊〉 they evidence Christ more and open and unfold the Promises which are the stayes of our faith more 2. They enervate or weaken God can answer that in one SermoÌ„ which hath troubled us more then one yeare and scatter the grounds of our feares and doubtings and exceedingly suppresse the reasonings and powers of unbeliefe 3. They cleare the understanding and so keep open the way for faith to God and Christ 4. They doe instill a secret and drawing vertue they doe excite and quicken and perswade Ergo. Fourthly let faith know its priviledges and then it will grow more strong Faith would do more if it did know all that it might doe Assuredly we should have more confidence did we know our royalties Beleevers are more to God then the most immediate servants are to a Prince All the Subjects of a Prince have some priviledges yet theirs are greatest who are in nearest service now none nearer to God then Beleevers See 1 Pet. 2. 9. Ye are a chosen generation a royall Priesthood an holy Nation apeculiar people Nay 2 Cor. 6. 18. Ye shall be my sons and daughters saith the Lord Almighty and these have those priviledges which the servants have not They who descended from the blood of Abraham had more priviledges then others and have not they greater who come from the blood of Christ The Priests of the Law had singular exemptions and Kings of all men are most highly priviledged doe you think Beleevers come short who are not profane nor civill nor typicall Priests but royall Priests who are not Priests onely nor Kings onely but both Kings and Priests a royall Priesthood who are a holy nation a peculiar people i. a people of treasure such by whom onely God gets something O say many weak Beleevers Ob. The Lord doth not respect nor love us No Doth not God love Sol. those whom out of his meere love he hath chosen Doth not God respect the descent generation of Christ those who come of his blood They who come from Christ and are borne of God are surely beloved of God But the world all men discountenance Ob. us and regard us not Ye are Kings in Gods account Sol. ye have the royall oyntment even the Spirit of Grace the royall garment even the righteousnesse of Christ the royall attendance even the Angels of God ministring unto you You have a Kingdome which consists in righteousnesse and peace and joy Rom. 14. 17. Cannot this stir up faith We are oft times afraid to Ob. come before God we feare accesse Are ye not Beleevers And Sol. are not Beleevers the Priests of God And are not Priests priviledged by their calling to come before God The Priests might enter in when none else might And is not Jesus Christ the Altar upon which we tender all our sacrifices and services to God and is it not the Altar that sanctifies the gift Mat. 23. 19. The Apostle Mat. 23. 19 Gal 5. 1. Eph. 2. 13. saith Gal. 5. 1. that Christ hath gotten us a liberty and Eph. 2. 13. that we are made nigh by the blood of Christ and Heb. Heb. 10. 19 10. 19. that we may have boldnesse to enter into the holiest by the blood of Jesus If therefore we did once throughly know what priviledges the first-borne have the sons of God have the generation of Christ have the Priests That 1. Gods 1. Love is ready 2. Eare open 2. Accesse made 3. Speciall Inteâ—cessions 4. Imperfections nothing 5. Grants certaine of God have the purchased by Christ have if we knew the grants of favour and free accesses and singular acceptances with God in and through Christ O how might we keep down our fears and our doubtings and singularly encourage our faith to run and with fullest eagernesse to embrace our God our Christ our Promises There be other meanes for the perfecting of faith as Experiences Observation c. which I have touched long since and our Divines are plentifull this way and therefore I spare 3. The third spring of
thus farre it serves as a singular furtherance to faith that that God on whom heretofore thou didst beleeve and from whom in beleeving thou receivedst such gracious helps and answers will againe he being the same for ever and his Promises being Yea and Amen by further beleeving on his Word renew his gracious goodnesse and merciful favour unto thy soule 4. A fourth spring was the restraining of faith the curbing of it in its work and in occasions Now the remedy of this is to give way unto faith give it scope let it doe its whole service As the Apostle said of patience Jam. 1. 4. Let Jam. 1. 4. patience have her perfect worke so let faith doe not restraine it and then you shall be stayed you shall be freed The workings of one contrary restraine the other Therefore Christ checks his Disciples for their anxieties for their carkings and solicitudes and would have them to let their faith loose to see a Father who would provide Mat. Mat. 6. 32. 6. 32. They had poverty or feared it their wants came in and losses and so their fears came in and thoughts But how should they cast them out Thus If faith did beleeve helps as well as impatience find wants if they would give way to faith to beleeve Gods providing as well as sense to see the world abridging and ebbing they would not have beene so full of thoughts Shall he not much more clothe you of little faith ver 30. But for the farther help in this point consider 1. In any occurrence Faith Three things here may be our Agent it can deale for us because 1. Our temporall life is by faith 2. The temporall Promises which reach over all the externall condition are the bottome of faith Hence it is said Hab. 2. 5. The Hab. 2. 5. just shall live by his faith When we have no other help yet faith can be our staffe when we have no other feeding yet faith can be our bread It can negotiate for the soule it can make repayre to God and singularly solace and sustaine the soule in his word of Promise Suppose a mans means begin to shrinke his condition is drawing thin he is neare to want at such a time this man may keep downe his doubts and tearing thoughts if he will give faith a scope to worke I will never leave thee nor forsake thee Heb. 13. 5. Here is a Promise Heb. 13. 5. now and here is plenty enough to faith and faith if it may have its perfect work will sustaine thee against all doubtings I shall be left sayest thou Ob. Thou shalt not saith Faith Sol. Not now perhaps for yet I Ob. have something Nay never saith faith for Sol. thou hast a continuall God and he hath promised a continuall help Thou wouldst be a free man if faith were free for faith will not leave God Psal 9. 10. They c. for thou Lord hast not forsake them that seâ—k thâ—e and God will not faile faith and why shouldst thou faile when faith holds up thy heart and God holds up thy faith So for any crosse and trouble Not any burden this way but faith may be a shoulder to ease us As long as there is a Promise to beare up faith faith will have strength to beare off the disquietments of our troubles I know not what to do saith Ob. the person No saith Faith Is not the Sol. Lord good a strong hold in the day of trouble and doth not he know them that trust in him Nahum 1. 7. Nah. 1. 7. But troubles are renewed Ob. Gods arm is not shortned and come againe and though I was delivered heretofore yet now I feare Feare saith faith No reason Sol. for that See a notable place Job 5. 17. Happy is the Job 5. 17. man whom God correcteth If a man hath wounds it is wel for him to have a searching plaister and if a man hath a full stomach it is well for him if he hath a potion and if his spirits putrifie it is well for him to be let blood So c. 18 For he maketh sore and bindeth up he woundeth and his hands make whole 19 He shall deliver thee in sixe troubles yea in seaven there shall no evill touch thee There is nothing new to God nor difficult Though our troubles be grievous to us yet their deliverance is easie to God and faith can find a harbour for every storme yea give faith but its scope it will conclude present helps from former deliverances and the escape out of old troubles shall ensure faith in the new He who hath delivered doth and will still deliver 2 Cor. 1. God doth not alter neither 2 Cor. 1. in his truth nor in his goodnesse nor in his power although our conditions doe vary The temptation may be new and affliction new but God is still the same and the Promises the same and faith can make use of one God to conquer twenty temptations and one Promise to beare up against many afflictions 2. In every occurrence there is a providence and the issues depend upon it If Satan tempts if afflictions and crosses and losses and contempts befall us there is a Providence to permit them to order them to direct them to restraine them and if we gave faith a scope to work upon that Providence we would not be so full of doubts 1. For Satan he doth indeed tempt and suggest but he cannot doe this when he pleaseth he must ask leave of God But his actions and the issues of them are subordinate and under restraint to touch Job any way And when he doth tempt the issue doth not depend upon his malice The Lord lookes on and subministers marvellous strength and makes his servants to pray earnestly and heare earnestly and apply his Promises and will deliver We look upon Satan and not upon God we look upon Note strong temptations but wee look not upon mighty assistances we consider our owne weaknesse but doe not consider Gods omnipotencie wee think how unable we are but not how able God is we find yet no deliverance and doe not give faith its perfect worke to beleeve that God will find a way to conquer for us If faith did but dwell upon Gods providence in this how he suffers Satan to buffet us and how his grace is sufficient for us and how his power will be made manifest in weaknesse how he hath delivered and doth in our very resistance deliver us and hath In God is my trust I will not feare what man can do unto me said David So here c. promised to bruise Satan under our feet wee would not doubt we would not gratifie Satan with feares of fainting but resist him stedfastly by encouraging our selves in our God 2. For our crosses and losses There is a Providence in them He is in Egypt in the fiery fornace and in the prisons c God is in all
is ready to break and like a full vessell it must have vent Many a time he must and doth consider this vile sin and hies him alone to poure out his grieved heart before the Lord and shames himselfe before him and confesseth with confusion of face his treacherous and unworthy dealing against his God There is you know a naturall Three sorts of sorrows sorrow as for the losse of children and a politicall sorrow as was that for the good King Josiah and there is a spirituall sorrow which is for our sins This must now be exceedingly renewed and you may raise it by consideration of mercy O Lord what have I How to raise our sorrow done Why have I done this Thou shewedst me mercy in opening my eyes in changing my heart in calling me to holinesse in pardoning of former sins yet after all this I have sinned against thee I have wounded my heart dishonoured thy Name turned thy grace into wantonnesse lost thy favour broke my peace injured my Christ grieved thy Spirit turned away thine eare given advantage to Satan and deserved for ever to sit in darknesse c. Beloved if you find your hearts unhumbled you shall finde your hearts still to be unbeleeving For besides that great sins are great provocations to our Note gracious God they are also til we are humbled for them great impediments to faith faith cannot do service for us it cannot uphold us it cannot bring a comforting Promise unto our hearts untill our hearts are humbled for our sins God comforts none but mourners and faith cannot fall in with him untill our hearts fall out with our selves And here take heed you be not sleight and too quick if you be you shall have your doubtings againe God doth seldome or never speak easie peace after a great sin If you skin up a sore it will break out againe If your sorrows be not deep and sound your fears will be fresh and multiplyed but let them be pious and serious and then the soule will after a while recover it selfe and plead and find mercy with God and be able to answer and silence all the doubtfull reasonings which will rise against faith in its wonted communions and applications But you will say If wee Ob. should sorrow thus yet wee should still doubt of mercy and Gods favour I answer Sol. 1. Thou hast now to answer A great current wil bear down the dam and true sorrow will carry away our doubtings thy doubtings True I did sin thus but I have truely grieved for this sinne and though I might not apply mercy because I sinned yet now I may because I am grieved 2. See Gods disposition to Ephraim Ier. 31. 18. I have surely Jer. 31. 18. heard Ephraim bemoaning himselfe c. ver 19. I was ashamed yea even confounded because I did beare the reproach of my youth But then ver 20. Is Ephraim my dear son Is he a pleasant child for since I spake against him I doe earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. Though God be offended with our sins yet he is delighted in our sorrows and nothing melts him more then to see us come melting before him The mournfull behaviour of Iosephs brethren moved him and the returning Prodigals The father likes the sons submissions though not his rebellions falling downe to his Father and cryings out went to the heart of him And it is not without cause that David prayes Regard my teares that fall And Are not my tears registred And Put thou my teares into thy bottle Melting teares doe melt a tender God and Father 2. To renew our repentance in which I would comprehend both detestations and forsakings These sins must be made very hatefull to the soul you must imbitter them you must purge out all the sweetnesse of them all the liking of them Nay you must set upon them as on things most abominable Hence that phrase of loathing your abominanations Ezek. 36. Ezek. 36. S. Iohn Rev. 2. 5. adviseth decayed Rev. 2. 5. Ephesus to remember from whence she was falne and to repent Beloved this is not a condition to stay in This water is deep and drowning is possible if we lie in it But if wee rise out of our sinnes then our doubtings will fall It is with our consciences as it is with water in a pot if you put no Simile fire under it it is quiet but if you kindle a fire the water will boyle and bubble it hath no quiet So though conscience be quiet and kind and molests us not if yet fire come under if any notable sin come in and kindle in the heart now the boylings now the feares and doubts of the soule And in these tumblings the way to cease them is to remove the fire and then you shall see how the water grows to a stilnesse again and by degrees The sea will be calme if the winds cease leaves fuming So will our soules come to a pacified temper to a setlednesse if once our sins be removed leave the Esay 1. 16 17. Cease to doe evill learne to doe well 18. Come now and let us reason together c. sins and ordinarily the doubts will leave the sinner For as sinne is our unquiet sea so Repentance is our secure harbour Any knowne sinne unrepented still puts in and inlivens doubts in us but Repentance plucks out the venome and the rage An amended child comes againe before his Father and a reformed Christian and penitent may * Loc. cit yet be confident 3. Sue out a speciall assurance You may see by Davids disposition after his speciall sins that a generall acquitance would not serve the turne for speciall sins you must sue out speciall assurance of pardon Your consciences will never be quiet else Nay this will not satisfie thee that yet they are pardonable that they are such as doe not exclude thee out of the Proclamation thou wilt never be quiet untill God speaks peace untill he doth put his seale to acquit thee of particular sins Sin will rise it will lie uppermost thou shalt feele it so it will fly in thy face it will come up in serious times untill thou repent of it and sue out thy discharge therefore be earnest with the Lord for pardon of it for a speciall acquitance If the Lord Jesus did seale his blood upon thy heart thy doubtings would cease But you will say There is Ob. now no hope though wee should grieve though we should repent though wee should sue for pardoning mercy there is now no hope for these are sins after conversion and they are great ones too and besides we find no particular promise to ease our souls upon Let me answer this doubt Sol. fully for it is a folded one there are many in it Consider therefore 1. The promise of pardon Three things The pardoning promise
acceptance and audience and grant This is something to stay Ob. us will you say But now wee stick at this Whether the bent of our hearts bee intire notwithstanding our indispositions and dulnesses That may easily be discerned Sol. You may know that the bent of the heart is right and eaven in duties 1. By not contenting your How to know that the bent of the heart is right selves with this heavy kind of performing of duties You will have life enough to dislike your selves though you have not power enough to mend your services There are some men and they have evill hearts which will be picking some help and pleas for their lazy and dull serving of God from what hath been spoken O say they though we cannot Ob. doe as others doe yet our hearts are as good and as willing God knowes the heart and regards it He doth so and he knowes Sol. this of thy heart that it yeelds him lazy service and dislikes not it selfe therein But now the true Christian is not satisfied with this that God accepts of a weak heart but it would also hereupon bring him a better heart It doth many times fall out with it selfe and rebuke its owne dulnesse Why art thou so heavy O my soule and why art thou so indisposed within me Thou art serving of a living God why dost thou not serve him with a more lively heart And then it breaks out on the sudden Well Lord If I had a better heart thou shouldst have it If I could find more affections I would bestow them on thee Hereupon 2. It falls upon the wayes of livelihood and exerciseth the art of quickning It will not rest in this indisposition but will use all the meanes to better it selfe and this doth abundantly manifest its bent As you know the weak person Simile he will have one turne more and the ingenuous Scholar will write one line more and the desirous Archer will make one shot more So the sincere heart he will assay yet more in duty Perhaps frequencie in duty saith he may breed fervencie in duty A man may get him an heat by walking and by rubbing his benummed parts Or perhaps saith he one duty more in another kind may quicken me to duty in every kind as some physick and cordiall to the heart may cause more nimblenesse in the hands and feet I am somewhat dull in praying I will therefore read more or heare more that I may find matter to set on my Note Prayer I may perhaps meet with that in reading which may set me on in praying Or I am somewhat dull in hearing I will therefore pray more perhaps God may heare my prayer and then I may heare his word with more attention delight profit c. And assuredly so it falls out many times that our indispositions are more about some particular duties which are singularly removed by the small dispositions yet left in us about some other duties Or if all this betters not yet saith he I will even goe to Gods Ordinances and will come before him and bring him my soule thus indisposed perhaps yet he may be disposed to quicken mee by his Word to cheere me by his Sacrament Who knows but that he may let fall a blessing that he may so powerfully direct himselfe to me as to shake my heart as to throw off all my dull distempers and revive my Graces and excite my affections c. So that if you perceive your dulnesses if they grievâ— and displease you if you will not rest in them if you yet set out to the meanes of removall assuredly your hearts are sincere God seeth that the bent is honest that thou art indeed willing and take this for thy comfort that if it be thus with thee God for present accepts of thy services and ere long thou shalt be freed of these indispositions which doe accompany thee in thy services God will drive this sleepe from thine eyes and these fowles from thy sacrifice Once again though note that 3. The cause of all acceptation is in Christ therefore doe not doubt that God will reject thy services because of thy indispositions but beleeve he will accept of thy sincere indeavours because 〈◊〉 〈◊〉 Christ Beloved it 〈…〉 for us to consider all things about duty A sincere heart must set it out a gracious God must take it and a mighty Redeemer and Intercessor must present it Note Christ presents that to his Father which we present to Christ The duty belongs to us but the reason of acceptation is not in the Petitioner but in the Intercessour God accepts not for our fulnesse not for our livelinesse but for his Sonnes worthinesse Rev. 8. 3. The Angel had a golden Censer and much iucense that he shonld offer it with the prayers of all Saints upon the golden Altar for his merits who ever lives to make intercession for 〈◊〉 who offers up the prayers of the Saints with the perfume and odours of his righteousnesse Are thy Prayers fervent They are not accepted for their own strength Are they weak They are not rejected for their impotencie Is thy heart sincere Then know that He appears for us Heb. 9. Christ hath sufficiencie of merits to cover thy self-blamed indispositions and to gain the acceptance of the weakest if sincere services Therefore this were a good way in case of disliked indispositions not to place the acceptance in our selves but in Christ And though there be Note inequality of expressions in duty quoad nos in us yet there is a constancy of intercession by Christ propter nos for us Sometimes we come more fully sometimes more emptily sometimes we run and other times all that we can doâ—â— is to move sometimes affections are smart judgements quick expressions ready requests fervent hearings reverent and delightfull 〈◊〉 at 〈◊〉 ther times the whâ—â—â—â—ences bemost downe 〈◊〉 have prayed a slowly our affections turne not so lively our judgements are barren language sticks Requests breath only but flame not we heare and give credit and stocke it up and that is all Here you see the various carriages of our holy services in respect of the person yet there is no such variety in Christ Whence it would follow that if our duties found grace with God bccause of their accidentall vivacity in our performance all our weaker services were utterly lost and in case of the more lively services Christ also were lost because the reason of their acceptation would be in themselves But Christ is required to make up our duties as well as to make up our persons hee must be a Mediator for these servants Intercessor for those the talents 〈◊〉 there is a constant merit and a perpetuall offering of that same up with As our persons so our prayers must stand before God by Christ all the prayers of all Saints hence it is that they are accepted not for their owne worth but for his Name 7. A
and may be saved Therefore know that inequality of holy operation doth not spring from nullity or falsnesse of Grace but sometimes from the variety of particular Inequality of holy operation whence occasions sometimes from the variety of particular ends sometimes from the variety of particular assistance Every Christian hath not alike 1. Forcible occasion to exercise his faith and patience Nor 2. doth God intend every Christian for some singular ends and services to which hee fits others by the greater improvement and use of their graces 3. Neither hath every man at all times an equall gale or breath of spirituall assistance to enlighten him to excite and affect and draw him I might also adde 4. Neither doth every Christian stir up the gifts and graces in him hee doth not wiâ—ely on all occasions and motions improve his stock Neither 5. hath every man alike temper constitution which conduceth much to the actions of the soule 6. Neither doth every calling admit unto every Christian those spaces and leasures and remissions or vacations which some have to set on their heavenly frame and course It is with true Christians as with true men Every man Simile hath a soule and faculty from that soule and actions issuing out of those faculties yet every man is not equall in the expressive wayes of nature So is it with Christians all have truth of grace alike but the exercise of it is different and personall 3. As the actions so the degrees of Grace are different Compare Christian with Christian it is as if you should compare Branches one branch and limbe of a tree with another where though all be set in one common root yet their particular measures are more and lesse Or as if one did compare the Stars together where though all be interested in the heavenly Stars orbes yet they differ among themselves in respect Sheepe of magnitude and light Ye are the body of Christ Members saith the Apostle 1 Cor. 12. 1 Cor. 12 27 27. and members in particular this was a glorious and gracious condition But then ver 29. Are all Apostles are all Prophets are all teachers are all workers of miracles doe all speake with tongues Nay Eph. 4. 11. He gave some Apostles Eph. 4. 11. and some Prophets and some Euangelists and some Pastors and Teachers Now as this holds firme enough in various degrees of singular gifts for edification so likewise it is as evident in those speciall graces for sanctification As gifts for edification so graces for sanctification are different For Are all in the fold of Christ sheep There are some lambes Peter is commanded to feed both Ergo there are both Are all in the garden of Christ Cedars There are some tender Vines Are all in the houshold of Christ strong men There are some young there are some babes in Christ too So Heb. 5. 13. and 1 Joh. 2. 12 13. 1 Joh. 2. 12 13. I write unto you little children because your sinnes are forgiven you and because you have knowne the Father You see little children there as well as young men and fathers and these children though children though little children though very tender Christians yet they know the Father and they had pardon of sin Brethren how exceedingly doe we disturbe our selves with doubtings here Many people through a weaknesse I say no more of judgement doe fall out with their estate and condition molest and afflict their hearts close up all against themselves suspect and foolishly reason and argue the nullity of a gracious condition from the imperfections which they observe in their graces from their behindments in faith and zeale and sorrow c. Ah ignorant people who are truly industrious after the great measures of Grace and will not yet quiet their feares and still their Note doubtings with this 1. That such earnest pantings and inquietations and unsatisfiablenesses cannot but spring from truth of grace 2. Then that where grace is in truth though in the lowest measure there the soule hath interest in Christ in all the Promises in God in heaven in all Remember this He who hath least in grace hath not that which he would have and hee who hath most in grace hath not that which he should have and he who hath any truth of grace hath enough to change his heart and save his soule I would beleeve in that fulnesse of assurance and reliance as thou dost and if I cannot I will yet yet beleeve as well as I can He who said O woman great is thy faith said also to another not so strong Thy faith hath saved thee No man misseth of heaven for want of measure but of truth Our consolation lies much in the comparative degree but our salvation is in the positive Much grace will yeeld unto us here our heaven and any grace if true will yeeld us heaven hereafter 4. The separable fruits of true grace are different not only if you compare one Christian with another but if you compare the same Christian with himselfe in divers times and occurrences 1. If you compare Christian with Christian in respect of comfortables it is night with one when it is day with another One goes on heavily oppressed walking in darknesse that is the Prophets phrase Esay 50. 10. He hath not that Esa 50. 10 Light sensible light of divine favour Thou hidst thy face said David and I was troubled Psal 30. Psal 30. 7. 7. He hath not that sensible joy or testimony of his gracious Joy condition Restore unto me the joy of thy salvation Psal 51. 12. 51. 12. How many mourners are there in Zion Many who lament the absence of favour of joy of peace Yet some others there are who doe beleeve and doe rejoyce in beleeving They see As Simâ—on As Paul Christ in their armes they know whom they have beleeved and rejoyce with joy unspeakable and 2 Tim. 1. 12 1 Pet. 1. 8. glorious 1 Pet. 1. 8. 2. If you compare the same Christian with himselfe For it is with our day of grace as in many doubts For the cure and remedy of which be pleased to consider of some particular Propositions which I will lay downe to unfold the businesse and comforts of Justification unto beleeving penitents for to these onely I addresse my speech 1. In Justification our debts are charged upon Christ they goe upon his accounts You know that in sin there is the vicious and staining quality of it and then there is the resulting guilt of it which is the obligation of a sinner over to the judgement seat of God to answer for sin Now this guilt in which lies our debt this is charged upon Christ Therefore saith the Apostle God was in Christ 2 Cor. 5. 19 reconciling the world to himself not imputing their trespasses unto them And hath made him to be sinne for us who knew no sinneâ— You know in Law the
Jesus Christ Whence two things arise to keep doubtings and feares off viz. 1. That though our holinesse be weak yet Christs is strong that righteousnesse which justifies is full When And so it must be or else wee could not truly be reputed just we look upon our selves Ah Lord think we How shall we appeare before God! How will he accept of us Such poor such weak such sinfull hollow people I answer Christs righteousnesse is full his coat was seamlesse ours is made up and strangely cut but his righteousnesse is compleat and He is made unto us righteousnesse yea and that of God 1 Cor. 1. 30. God hath set him out to be our righteousnesse and he justifies us by it 2. Though our services be weak yet we are justified by Christs righteousnesse Aaron was to beare the iniquity of the holy offerings Exo. 28. 38. Their holy offerings had some unholy mixtures but Aaron was to beare them i. he was to take the iniquities away from them and to make the offerings accepted Christ is this Aaron who by his righteousnesse covers all the blemishes makes up all the weaknesses in holy duties Therefore my brethren in all our approaches to God wee should not doubt It is the Apostles own argument Heb. 10. 21. Having such an High-priest over the house of God 22. Let us draw near with a true heart in full assurance of faith And ver 23. Let us hold fast the profession of our faith without wavering c. It is as if the Apostle had said If men did know what a Christ they have what a full righteousnesse there is in him what he doth with it how he justifies their persons and justifies their services pleads for them beautifies them ingratiates them with the Father they would not doubt so much as they doe they would be better perswaded of God when they come and pray unto him I remember the Apostle hath an excellent phrase in Heb. 9. 24. that Christ doth appeare for us It is a Metaphor from a Lawyer If a man hath a case he goes to his Lawyer and reports all to him desires him to undertake the whole businesse and upon the committing of the Case to him he appeares for his Plaintiffe opens the Case pleads for him before the Judge and the Cause is carryed So is it with Christ he appears for us i. When a poore sinner a weak beleever comes to him and opens his condition his wants his infirmities Christ undertakes for him he pleads for him he ever lives to make intercession he moves his Father in his behalfe brings out his righteousnesse his bloud and merits and what he did and suffered for him c. And thus doth Christ for every particular service duty and prayer for him who beleeves on him The tenth cause of doubtings was disputation against the Promises O saith the troubled and fearfull soule all these promises which you produce and apply to my condition they are nothing to me they belong not to me There is indeed goodnesse and truth a wonderfull worth in them and they suit with my condition exactly but I may not lay hold on them I should but presume to take the bread which belongs to children but not to dogs not to such a sinner as I am Good Christian doe but track thine owne spirit or the spirit of any distressed in conscience thou shalt find this to be the last hold usually of unbeliefe namely a reasoning against Gods Promises the which reasoning is sometimes through meere tendernesse of spirit as when the soule hath arguments to it selfe of that force to represent a present incapacity of any good which God hath promised and till they be removed it dares not lay hold on the Promises but if they could be satisfied then it is drawne in to beleeve But sometimes there is a reasoning against the Promises through wilfulnesse of spirit as when all the arguments of a doubting sinner are so clearly resolved and answered by the expresse words of God that the person cannot gainsay it yet the person rather bends still against the Promises then labours to honour God in them by beleeving This later reasoning is an irrationall way and unworthy of our abetting I should think such a Christians doubtings to arise rather from a fixed and heavy melancholy then any other speciall cause Neverthelesse somewhat to help the other Christian who argues reasoneth against the Promises meerly out of tendernesse and feare of his right and title I would commend a few things to his consideration 1. No spirituall good is furthered nor evill weakned by keeping the soule and Gods Promises asunder Tell me seriously Is not all our help for sould and body in the full and whole latitude of it couched in Gods Promises Are they not our wells of salvation and breasts of consolation our sun and shield and what vessell hath a poore sinner to draw with out of those wells what mouth hath he to milk out those breasts but faith It is faith which knits the Promises and our conditions together it is faith which makes them to meet each other And till the Promises meet in their vertue and influence with this condition of thy soule thou shalt never be helped or bettered by them Till the plaister and the wound doe meet it will never be an helping nor healing plaister Thou shalt be utieras as thou wast and the Promise shall be ubi erat where it was it shall never do thee good till thou dost apply it 2. It is beleeving which must cleare our title O saith the Christian if I knew that the Promises belonged unto me I would then beleeve I answer First this is a preposterous course and utterly impossible as if there could be any well-grounded perswasion of our interest before we have any such interest No but personall perswasion is a consequent worke it cannot be the antecedent or leading work You must buy the lands before you can be perswaded that they are yours But secondly if ever you would cleare your title to the Promises you must then beleeve for it is faith which doth intitle you and gives you interest and propriety As the Apostle spake of a great good After ye beleeved ye were sealed with the holy spirit of promise Ephes 1. 13. that I say in this case I fever you would be perswaded that God seales his Promises unto you then doe you first put your seal unto the Promises Beleeve and then thou shalt see the good of them to be thy good 3. The ground of a Christians beleeving Gods Promises must not be in him who is to apply them but onely in him who makes them O! this is it which gravels and labyrinths and still distresseth us that we set up the grounds of faith in our selves and not in God We are loth to acknowledg that the sole ground of beleeving is to be found only in that God who promiseth It is said of Abraham when God promised him a child in
his old age that by faith he gave Rom 4. 20 glory to God But how came he so to doe The Text saith that He considered not his owne body now dead when he was about an hundred yeares old nor the ver 19. deadnesse of Sarahs wombe but he considered him who had promised and was perswaded that what he had promised hee ver 21. was able also to performe Why This is the right course to elicite or draw out our beleeving We must not consider our selves but we must consider him who promiseth Our reasons of beleeving must be found in him alone on whom we are to beleeve Therefore I beseech you to remember that the Promises of God are not onely objects of faith but they are also grounds of beleeving They doe not onely containe excellent good for us but likewise the motives to beleeve that good Besides the goodnesse in them which respectively answers our conditions and the presenting of that goodnesse unto us by way of gift there is all reason conjoyned with these to affect our hearts to lay hold on them namely 1. A graciousnesse that the Lord will freely and for his owne sake doe us all that good 2. A fidelity that the Lord who hath graciously promised will also faithfully performe And 3. sufficiencie of power in God to make good unto us whatsoever word of goodnesse is gone out of his lips So that from all these a Christian against all his doubtings may yet see ground to beleeve the Promises of God because 1. The Promises are the Declarations of God for good unto us 2. They are willing Declarations arising onely from the good will of our God 3. He dispenseth the good in them to sinners freely without any worthinesse or desert on their parts 4. There is not any good promised which God is not willing or able to make good Lastly let any person beleeve on them and he shall confesse that faithfull is that God who promised and that that God who hath promised cannot lye But now on the contrary If you look for grounds of beleeving in and from your selves it cannot be that ever your hearts should be free from doubtings If either you make your owne worthinesse the cause of beleeving you shall never come to beleeve This were not to receive good from God but to buy and purchase it and is absolutely against the nature of free promises as also against the disposition of true faith which empties us of our selves and seeth the cause of all our good to be only in him who is All-goodnesse Or if you think that you must first finde the good in your selves which ye are to fetch from the Promises you cannot then beleeve you must unavoidably doubt still because it is impossible for a sinner or a needy Christian ever to draw his helps out of himselfe or to prevent the promises of God As he cannot deserve any good from God promising so he cannot bring any good to Gods promises Ho Esa 55. 1. every one that thirsteth come ye to the waters saith the Prophet and he that hath no money Come ye buy and eat yea come buy wine and milk without money and without price If thou be a thirsty person here is all provision freely for thee 4. Another thing which I would commend also to doubting Christians in this case shall be this Take some solid paines to cleare your entrance into Covenant with God thereby you shall cleare your interest in all particular promises upon your occasions There is a gracious Covenant Jer. 31. 33 32. 38 Eze. 36. 28 Hos 2. 23. Heb. 8. 10. spoken of in the Scripture twixt God and his people He makes us to be his people and we take him to be our God And when that Covenant is passed twixt God and a person that there is a mutuall acceptation then the Lord estates this person into all the particular promises As when the woman and man enter into the covenant of mariage now all is setled on her and she hath title sufficient So when the Lord God and a sinner are married to each other when they are entred into a Covenant Thou art my God and none else my heart is thine my life shall be thine c. The Lord saith unto such a one And I am thine all my mercy is thine my Christ is thine my Promises thine If thou needest any good for soul or body all good is thine I assure thee O Christian if If this door were unlocked all the roomes would easily be seene this were once out of doubt that thou and God were entred into Covenant thou wouldst not so much doubt thy title or question thy right to apply any particular promise to any condition of exigence wherein thou lyest All are yours and ye are Christs and Christ is Gods 1 Cor. 3. 22 23. 5. Lastly consider well whether there be nothing in a Christ which may not be able to over-argue thy disputes against thy applying of the Promises I remember that Luther in his Commentary on Genesis prescribes unto tempted persons one very compendious way to withstand all temptations whatsoever Let Satan Luthers speech come any way or the world any way or sinne move any way doe thou answer all with this onely Christianus sum I am a Christian I may not yeeld to any sin for I am a Christian And surely me thinks this also might be a compendious way to resolve the doubtings of a Christian Christum habeo I have a Christ O Christian if thou didst look more on thy Christ thou mightst look more on the Promises When wilt thou remember No looking on the Promises without a Christ that as there is no comfortable looking on God without a Christ so there will be no confident looking on the Promises of God without a Christ Christ Jesus is thy Jacobs ladder thy prayers get up by him and Gods Promises come down by him All the promises of God are Yea and Amen in him 2 Cor. 〈◊〉 20. There was a Book in the Revelation which none of the Elders and Worthies could open but yet the Lambe could open it The Promises are a precious Book every leafe drops myrrhe and mercy yet the weak Christian cannot open it nay he is afraid to open it and to reade his portion there Neverthelesse thy Christ can open the Promises for thee and by thy Christ as thou mayst find a way for heaven hereafter so mayst thou espie a way for thy comfort now And why may Christ reply to the doubting Christian art thou afraid to beleeve to beleeve my Fathers word and thy Fathers word Did he ever faile any who trusted on him Is hee not willing to give who was willing to promise Should he lose of his glory if thou receivedst of his grace Or shouldst thou lose of thy comfort if thou shouldst beleeve in his promise Dost thou not care for his good Why then art thou troubled Or in good earnest
lest And that we might bestow our tears not our tongues on others sinning he should be over-exalted so to many Christians the Lord doth returne unto them the sensible sting of some notable guilt to abase their hearts to put them in mind of themselves For this reduction of former gilt it gives up unto us our base and treacherous natures and the births of our owne hearts Ah! faith such a person this heart this nature of mine what was it what is it if the Lord leaves it See here the grapes the sowre grapes of this wild-vine little reason have I to be so highly conceited of my self as long as I perceive such loath some accounts and issues from my selfe And veriâ—y it makes us oft-times to despise our selves to abhorre our selves in dust and ashes And this is one great Our present graces make us good and the sense of former sins keeps us humble end and use which the Lord makes of former sins To keep the heart in a very humble frame We must have something or other still put unto us of our owne which will let us see how foolish we are by nature that is Davids phrase and how brutish we were that is Solomons phrase 3. To make us more carefull For the sharp remembrance of sinne doth in a godly heart work stronger detestation and stronger watchfulnesse God doth make their Remembring the gall the wormwood Lam. 3. new considerations to be our present preventiâ—â—s Future commissions of sinâ—â—e are many times prevented by new impressions of former sins What should I sinne thus again saith the humble heart have I not reason to crush these births to crucifie that bitter root to pray against it to watch against it to resist it to deny it which hath beene and is now a sword in my conscience But now consider that there is a double carefulnesse wrought by the new rising of sinne 1. One respects the guilt of it and here our care is to get our acquitance renewed and inlarged O how doth the Lord by these risings of sin soone cause the soule to rise up in suing out his grace and favour It causeth many a teare many a prayer many a wrestling with God many pressings upon the promises many an earnest beseeching to have our pardon and discharge more fully sealed unto our consciences by the bloud of Jesus Christ and testimony of the Spirit 2. Another respects the sins themselves in their corrupt qualities and inclinations and motions and this is a greater study against them firmer resolutions strengthning of covenants confirmations of grace of circumspection of detestation of resistance of any thing or way by which the powers of sin may be more subdued and cast downe 4. To make us more thankfull Perhaps the Lord hath pardoned those sins which rise anew in thy heart they doe not alwayes rise because God hath not discharged their guilt but because thou hast not discharged thy new debt they arise as a debt for the discharge of a debt as we use to put men in mind of their former miseries not that thereby they are made miserable but because thereby they should be made thankfull Beloved to have former sins discharged it is mercy I say mercy yea and a rich mercy greater then to give a condemned person life or to give an imprisoned person liberty far greater No such mercy as that which blots out our sins which saves a soule from hell and gives it pardon and life Now great mercies should be answered with great thankfulnesse Thou didst in the sense and sting of thy guilt go with an heavy heart with bitter sighes with deep oppressions O that I had mercy O this burden O this wound O this sinne Yea and with deep protestations If the Lord will but pardon it If he will shew me mercy If he would receive me graciously he should have the calves of my lips I would love him indeed I would serve him I would praise and thank him I would speak good of his name I would say Who is a God like him that forgiveth iniquities transgressions and sins and passeth by the sins of his people Well the Lord hath shewed himselfe like himselfe a God very gracious and mercifull but we perhaps have shewed our selves like our selves in distresses earnest and full of promises but in our exemptions flat and full of forgetfulnesse Now the Lord doth exceedingly dislike this vanity and doubting of heart he loves that mercy should be still acknowledged to be mercy he would have us to look back as well as to look up and to give him thanks for that mercy for which not long since wee would have given all the world and our soules too And therefore doth he cast unto us our accounts he lets us thereby see what they were and what he hath done that wee may confesse our error for not answering great mercy with great thankfulnesse But perhaps you will inquire Ob. What if we our selves for our part be the cause of reviving of former guilt and sting of former sins I answer If it be by way of Sol. humiliation to seek the pardon and to make confession to the God of mercy and to get victory over them this should no way discourage us for this is no more hurt or prejudice to the soule then the after laying open of the wound to the Chirurgion to dresse and cure it is prejudiciall to the safety and welfare of the body But if it be by way of commission either by relapsing into the same sins or multiplying of sinne in another kinde both which will dig up again our buried and fore-past guilts then I know no way of peace and safety no way to allay these renewed accusations and stings but by renewed sorrow and repentance And verily what I delivered unto you heretofore about recovery from relapsing that is the course presently to be taken here O let us haste in before the Lord with hearts trickling down with tears of bloud for old and present wounds the very abundance of sorrow the bitternesse of griefe the art of self-affliction I cannot say that sorrow of sorrow that hatred of hatred that indignation of indignation that revenge of revenge that repentance of repentance which are here necessarily required and that too with longest continuance Doe what thou wilt shuffle off cut to thy selfe a peace thou shalt never have it thy sinnes shall ever and anon gall and vexe and wound thee untill thou hast renewed thy bitternesse of most humbled sorrow for renewing thy filthinesse and basenesse of thy audacious sinning But then suppose that Satan Ob. through his malicious art doth revive our former guilt by his accusations for our greater interruption and disquietment what is now to be done I will shew you here briefly Sol. two things 1. One is how you may know that the reviving of former guilt be from Satan or no. 2. Another is what is then to be done by us 1. You may know that
neglects of his Word by the silences of our consciences And assuredly something is ordinarily amisse when Conscience speaks unto us neither good nor bad 3. Sometimes Conscience is silent to make us look higher then Conscience and that wee might know there is a higher Court to which wee must make our addresses 4. Sometimes Conscience is silent to make us see upon what bottomes our faith is grounded whether we can beleeve because God saith as well as rejoyce because Conscience speaketh 3. But to make Conscience speak what must we doe We have had its gracious testimonies by which we have been much comforted and supported How shall we recover it to speech againe I answer 1. Speak to God and then The waies to recover conscience to speeâ—h againe God may speak to Conscience and Conscience will speak to thee God hath a greater command over Conscience then it hath over us It is with God and Conscience as with a King and his Courtiers let the King speake kindly to a Petitioner the Courtiers will then imbrace him lovingly and indeed Conscience will carry Gods face and expresse his dispositions of love Therefore this doe speak to the Lord 1. To shew thee the cause of Consciences silence 2. To give thee the testimony of his owne Spirit which will draw with it againe the testimony of thine owne conscience Rom. 8. 16. 2. Speak to duty Be sure thou doe not displease Conscience If thou hast repent and adde no more to make Conscience displeased or silent 4. But how may we support our selves in the times of silence I answer thou mayst comfort thy selfe if 1. The Word can approve thee the testimony of the Word is ever open though that of Conscience be not What is the reason Because men may have a constant audience and tryall of their estates And take one thing by the way If the Word which is alwayes open and speaking if it acquits thee Conscience though now silent whensoever it speakes will cleare thee 2. Thou hast and dost approve the Word How is that That is If the Word be thy rule thy light by which thou hast and dost walk for when Conscience comes to speak it gives its sentence from the Word by which thou walkest and of thy frame and course which thou preservest in an upright answerablenesse to the directions of the Word An Addition of foure other causes of Doubtings with a briefe resolution of them 1. SEnse of sinfull workings O! saith a distressed soul Certainly my condition is stark naught and I have no right to Christ nor to any mercy I may not beleeve Why Because I never found such vile workings of heart as of late I feele a wonderfull rebellion in my heart I cannot think on any good nor set upon any good but an army of evill is in me opposing and hindering me To a soule in such a condition Sol. I would for his help prescribe these five subsequent considerations 1. When grace comes in truth it is ever of that power to make such discoveries and to raise such stirs as the soule never felt before for Grace is a new nature and a new light and a new active principle It is put into the soul for that very end to find and lay out sin yea and to expell and thrust it out The judgement was never so convinced before nor Conscience so qualified before nor the will and affections so spiritualized before therefore never marvell at the strange workings When a child is conceived in the wombe it is not now with the woman as in former times and whensoever Christ is formed in the soule it is not with that soule as in old times There is that now falne in which must purge thee and rule thee 2. If good be wrought evil will work and 〈◊〉 When Christ was born all Jerusalem was troubled so when grace is wrought sin will stir Indeed if grace came into the soule either by a finall and totall cessation of sin that there were no sin residing in the soule into the which grace comes then thou shouldst feele no stir at all Thus it shall be in heaven Grace there shall be alone Holinesse and nothing but holinesse there and therefore no combat no stir But thus it never will be on earth Sinne may be alone in some mens hearts but grace is never alone in any mans heart in this life Or if grace came into the soule by a peaceable resignation if sinfull flesh would without any more adoe make a full and free surrender and give it possession without any dispute and cavill then also thou mightst expect a calmnesse and a cessation of armes no vile stirrings But O Christian Grace and sin The Spirit Gal. 5. 17. and the flesh are contrary one to the other and therefore they lust one against the other Fire and water will not lie quiet Sad indeed were thy condition if thou hadst such a frame of vaine good against which no sinfull part in thee would oppose Every regenerate man hath a double man in him the new man and the old man that would doe good this would not doe good that would pray this would not that would mourn this would not that would beleeve this would not 3. But then thirdly thou who feelest such a rebelling and opposing flesh in thee what is that which thou dost oppose It is true thou feelest an untoward rebellious nature yet within thee but what side takest thou It is not I said Rom. 7. Paul but sin that dwelleth in me Sin in him opposed good but Paul himselfe approved good and delighted in good and willed good The same Apostle speaking of the co-habitation and the co-operation of flesh and spirit in regenerate persons that the one did lust against the other and the one was contrary to the other and that by reason of the rebellion and unrulinesse of the one we could not Gal 5. 17. doe the good which we would he yet comforteth them in such a condition in the next words If ye be led by the Spirit ver 18. ye are not under the Law As if he had said Notwithstanding all this rebellious opposition of your flesh if yet ye yeeld not to be servants to it but approve of and incline unto and follow in your hearts courses the rules of the Spirit the condition is very good safe So that though the evill remaining in us doth oppose the good in us yet if we our selves oppose not the good our condition may be good 4. Fourthly as there is evill in thee opposing of thee in any good so there is something in thee also opposing of that evil Dost thou not condemne that hardnesse which hinders thee from mourning and sheddest many a teare because thou canst not mourne Dost thou not strive with the Lord by many prayers and in the use of all his ordinances against that unbeleeving and rebelliously working nature of thine Dost thou not with Paul conflict with it
pull in our faith which is now speeding towards heaven by the blood of Jesus Christ for us The more tendernesse wee we gaine of the sins the more shynesse and fear grows on us and seldome doth the soule recover its former hold and ancient correspondence and intimatenesse with God untill there hath been a proportionable humiliation and spaces of setled reformation Twixt which and the great discovery of speciall and renewed assurance the heart meets with many a wave with many a sad day with many a fearfull rising with many strong and terrible doubtings So then you see that speciall sinnes after conversion doe cause great doubtings in the soule because they make a jar a wound they lay a barre twixt us and God they keep up God and keep down faith and give up all the matters of disheartning and feare they make the soul to be at a stand to goe away from the gates of heaven many times with singular checks and heavinesse 6. A sixt cause of doubtings A sixt cause of doubtings may be indispositions unto or about spirituall duties when our Altar seemes to have no fire our bodies to have no soules our affections to bee estranged from our services when we pray but not with that fervencie when we hear but not with that attentivenesse when we set upon any sort of duty but not with that alacrity with that joy with those becomming spirits Nay sometimes there is a strange listleâ—nesse a kind of flat dulnesse drowzinesse that we hardly move upon our Like the Disciples work much adoe to draw our selves unto duty Like the Disciples It troubles a Captain when he cannot make his men come on and fight the soule is so heavy that it can hardly watch and pray Out of which kind of slumberings the hearts of Christians doe ordinarily awake with doubtings and that about two particulars especially 1. One respects the verity Two places of doubtings hence and being of Grace As Gedeon in another case Judg. 6. 13. If the Lord be with us why then is all this be falne us So here If truth of Grace were in me how should all these indispositions dulnesses deadnesses accompany me Where the Spirit of Christ is there is liberty but I am as one chained up Where Grace is truely Note kindled there is a holy fire to warme the heart in duty I have rejoyced in the way of thy testimonies Psal 1 19. 14. and Ps 119. 14 with my whole heart have I sought thee So David Thy word David was unto me the joy and rejoycing of my heart for I am called by thy Name O Lord of Hosts saith Jeremiah Chap. 15. 16. And the Ier. 15. 16. Prophet Esay Chap. 56. 7. saith Esay 56. 7. God will make his people joyfull in his house of Prayer And besides all this we are commanded to serve the Lord with gladnesse Psal 100. 2. Psa 100. 2 Whereupon the soule misgives How can my condition be good which differs so much from the secret and lively dispositions of Grace How can it be good which is so unanswerable to that quicknesse promised and found in the people of God How can I bee good who about the actions of good am so dull and heavy awkeward and flow c. 2. But then suppose the soule can cleare and assoyle it self from this feare by knowing that fire may be where it doth not alwayes flame and the root may live where the branches do not alwayes flourish and by finding some answerable dulnesses in some eminent Davids who often have prayed for quickning yet there ariseth another doubting from our dulnesse and indisposition which is a feare of acceptance The Lord will not accept of these services because they are so heavy they are therefore without any efficacie Suppose I may be good yet they are bad and can win no favour with God Thus the soule is oft-times much perplexed by reason of its indispositions as if either it were totally bad or God intended little good unto it because it is not quickned and more enlivened in the services presented unto him And verily it will much trouble a tender and sincere heart to observe in it selfe such flat and dull opinions of God and Christ and such an ineptitude in it selfe in doing that which to doe with the best of its strength and might and affections it sees reasons and hath desires thereto 7. A seventh spring or occasions A seventh cause of doubtings of doubtings may be fruitlesse indeavours I call them so because we thinke them so What is that This it is When we find out defects in our particular graces and in particular duties or some effects of particular corruptions and have gone to God by Prayer and in his Ordinances so that we have a long time prayed for the filling up and inlarging of our weak faith love sorrow joy assurance and prayed against that hardnesse passionatenesse or whatsoever sinfulnesse observed in the heart And yet we seeme to be still where we were wee creep on with the same impotencies in grace and move on with the same burdens of sinfull motions and propensions O now the soule sits downe with much sorrow and with dolefull conclusions Well it is in vaine to seeke any more God will make that good to me which he threatned unto Moab Esay 16. 12. He shall Esa 16. 12 come unto his Sanctuary and shall not prevaile I have sought him a long time and have not prevailed I shall never rise above these risings If God had a purpose to doe me good I should have beene sped ere this The opinion of succeslesnesse must needs cause doubtings because 1. God seems to have a controversie Three things in this with the soule Surely saith the heart something is the matter that I cannot have audience all is not right and eaven twixt God and mee 2. The very stayes and supports of duty seeme to faile us You know that the Pâ—omises are the great incouragements of all our services and what have we to bind God but his owne Promises by which he hath bound himselfe He hath said that hee will heare and answer Upon which assurance of his we came in and prayed but cannot get any thing though we presse God upon his owne promise Whereupon the soule is brought to a stand If God will not answer his owne word how shall he answer me 3. Now we suspect not our petitions but our persons and uncomfortably judge or feare that we have been deceived in our progresse towards heaven God would be to us as to his a God hearing Prayers if we had been to God as his serving him with a perfect heart for God heareth not sinners Joh. Joh. 9. 31. 9. 31. But If any man be a worshipper of God and doth his will him he heareth Whereupon the soule strongly argues against it selfe My heart is sinfull or else my prayers had been succesfull I regard iniquity in my