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
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
doubtings was the study of the life of sense The remedy of which is the keeping of it downe If you will keep off doubtings you must keepe down sense and feeling Blessed saith Christ to Thomas Joh. 20. 29. are they that have Joh 20. 29 not seene and yet have beleeved If a man thinks this That Christ is not mine unlesse I handle him and God is not mine unlesse I see him and grace is not mine unlesse I feele it he will be for ever full of doubts and feares For the helping of which consider these things 1. Sense is not a fit Judge of our condition it cannot report our estate but by what it feeles but the spirituall estate is not alwayes under feeling wee should be good and bad found and lost cheerfull and sorrowfull many times in one day nay in one houre if that sense gave sentence on our condition Beloved think well on this How can sense reach unto the times of desertion unto the There is not a latitude in sense As a rich mans haÌ„d cannot hold all his lands so a Christians sense cannot comprehend all his condition times of want unto the times of indisposition unto the times where faith doth expresse no acts but such as are pure and cleare and onely grounded upon the Promises In these abstracted times Sense finds nothing to speak to us to evidence for us for God holds off and wants hold up and dulnesses hold in and we have nothing but a word of promise all other things seeme to faile and forsake to sustaine and retaine us 2. The spirituall course many times goes against our sense and therefore sense must be kept downe You know that Abraham against hope beleeved in hope Rom. 4. 18. Rom. 4. 18 Faith and sense are many times at a contradiction faith will beleeve what sense perceiveth not and what our sense doth perceive that same our faith will not beleeve but the contrary Though â—e kill me yet will I trust in him saith Job And Abraham beleeved his sons safety in the sacrificing of him and we our immortality notwithstanding our death and corruption This is very certaine that when we For your wayes are not my waies c. As the heavens c. Esay 55. My times are in thy hands Psal 31. 15 Heb. 11. 1. The evidence of things not scene 2 Chron. 20. 12. We know not what to doe but our eyes are upon thâ—e feele corruptions living faith will beleeve them to be dying and when we feele our selves in trouble faith will then beleeve our comforts and deliverances Faith usually I doe not say alwayes beleeves the contraries unto sense For sense goes our way and faith goes Gods way Sense allowes and sets it selfe a time and Faith is content to receive and take Gods times Sense moves upon what appears and Faith upon what is not yet Sense looks downward and Faith looks upward Sense doth sustaine it selfe by something within us and Faith sustaines it selfe by something without us Psal 27. 3. So Hab. 3. 17 18. So Esay 8. 17. I will wait upon the Lord that hideth his face from the house of Jacob and I will looke for him Esay 50. 10. Who is he that walketh in darknesse and hath no light Let him trust in the Name of the Lord and stay upon his God 3. Sense or feeling is not medium credendi but fructus fidei i. It is not the ground of beleeving but a fruit of faith v. g. Take feeling in the most excellent parts of it as in assurance and joy and peace these are not Antecedents to faith but Consequents of it What is that That is a man hath not these first and then faith for or from these but he hath faith first and these afterward Why dost thou not beleeve Quest If I had assurance that God were my God and Christ were my Christ and the Promises were mine I would But say Is the Word or thy Assurance the ground of faith And wouldst thou have the fruit before the tree or thy safety before thou layest hand on the rock If thou wouldst have assurance thou must then beleeve for the sweetnesse of Eph. 1. 13. After ye beleeved ye were sealed assurance flowes from that faith which by beleeving feeds on Christ So if thou wouldst have joy beleeve for true 1 Pet. 1. 8. In whom though now ye see him not yet beleeving ye rejoyce with joy unspeakable c. joy doth not prevent but attend beleeving We are oft times troubled by our owne pride and folly God sets us a way to beleeve and we will follow our owne way He gives unto us his Word of Promise to ground our beleeving and wee will have our sense to be the ground Of which course I dare say what Abraham spake to the curiosity of Dives who would have some to be sent from the dead that his brethren might beleeve to whom Abraham thus replyes If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead Luk. 16. 31. Luk. 16. 31. So say I If men will not beleeve because God hath promised neither will they beleeve if sense should stand up and speak for we have more reason to suspect our owne testimony then to distrust Gods invitation and promise You will reply This testimony Ob. of sense in Assurance is Gods owne answer and therefore if we had it it would the more settle our faith I answer 1. Gods testimonies are indeed Sol. of a setling and quieting vertue whether they be the evidencing of our present interests in him or speciall answerings of our present desires 2. But then know thou must first put to thy seale and hand of faith before he delivers over to thee the assuring Evidences And as yet I never knew any Christian who could be answered without faith or took comfort in that which yet he did not beleeve For though it be the favour of God which doth properly comfort neverthelesse it doth not actually comfort unlesse faith hath taken in that favour But are not former experiences Ob. which are nothing else but sensible feelings grounds to future beliefe Did not David remember the dayes of old I answer True Experienceâ—â— Sol. are good encouragements 〈◊〉 the future acts of faith but the Word of God is stil the ground of faith They are not intrinsecall grounds but extrinsecall motives You may consider the experiences either in things granted and performed or in Note the manner of their performance Thou hast had Gods favour thou hast had an answer but how did thou obtaine them was it not by beleeving was it not by waiting upon some good word of Promise Thy injoying of them did not prevent thy beleeving of the word of Promise but the beleeving of that word of Promise did let in and bring unto thy soul that sweet and gracious experience And therefore thy experience was not the ground heretofore nor is it now onely
for these I yeeld but upon view of my great sinâ— fulnesse and many defects now onely question and this iâ— enough whether my interesâ— be in that truth and goodnesse What is said here of a case respecting Spiritualls the samâ— may be said of that other respecting the promises for Temporalls See Luke 12. 28. because that doubting â—â—e extend to both 3. Again there are two sorts personall doubtings 1. Some are privative which move all presence of faith â—â— which see 1 Tim. 2. 8. and Jam. â—6 2. Some are contrary which â—e minuere but not negare they 〈◊〉 impaire and keep faith low â—â—t not wholly deny or extinâ—ish it as in our present Text. Cap. III. â—f their possible consistence with Faith ANd here lies the kernell Whether personall doubâ—â—ngs Quest i. e. doubtings of a mans â—articular interest in God and â—hrist and the promises may â—onsist with personall Faith To which I answer They may Sol. â—or and mark it well though 1. Doubtings be sinfull for they are the smoakings of corruption 2. They be no part of Faith 3. They cannot consist at the same instant with the acts of faith for it is impossible that faith should formally doubt As it is impossible that I should lay Simile hand on the rock and not lay hand at the same time or that mine eye should see and not see the colour at the same time or my hand receive and not receive the gift at the same time So is it impossible that the soule when it doth beleeve should doubt forasmuch as Faith in In sensu composito act and doubt in act are opposite and the soule cannot possibly set out from one faculty at the same time opposite acts I confesse successively it may yet simultaneously it cannot But now to beleeve and to doubt are opposite for in the one I embrace in the other I doe not embrace in the one I rest in the other not c. Yet fourthly Actuall doubtings Actuall doubtings may consist with habituall faith may be in a person who hath habituall faith for this you must know that faith and doubtings are not opposed as life and death where the presence of the one determinately concludes the totall absence of the other but as cold and heat in remisse degrees in the subject where though the nature of cold be not the nature of heat but naturally one is expulsive of the other yet both lodge in the same roome So Faith is not Doubting and Doubting is not Faith one of these is expulsive of the other yet both may and doe meet in the same person Who is notwithstanding called How one is styled a Beleever yet hath doubtings Simile a Beleever from the most eminent part For as we truly call many persons beautifull persons though in some one or other limbe there may be some faulty incongruity in nature because that which is better still denominates or gives the name so we say that Christianâ— are true beleevers because they have faith really in their souls notwithstanding many culpable doubtings which they feele and expresse It were a folly indeed that men should think their fields had no corne because there are many filthy weeds or that the heap hath no wheat because much chaffe or the pile no gold because much drosse or the soule no faith because many doubtings I had almost said let it goe I think it is a truth there is none had faith but hath found his doubtings Did you ever see aâ— fire without smoke Smoke is no part of the fire yet it steams from that fuell to which fire is put So it is with faith and doubtings c. Nay see this truth put out of Beleevers have doubted all doubt by severall instances in Scripture Let this of Mat. 14. 31. be the first O thou of little faith said Christ to Peter Peter Wherefore didst thou doubt Where though Christ did reprehend him for doubting yet as he doth intimate his doubting so his faith too Hee had faith though little and doubtings though he had that faith there was the one and there was the other they were both in Peter For he had not stept out but for faith and he had â—not sunke but for his doubtings Observe Abraham himselfe Abraham the father of the faithfull yet we find him winding and turning shuffling and doubting more then once if we reade Gen. 12. and Gen. 15. 2 3. and Gen. 20. So David had his tremblings David his faintings his suspicions all in him was not faith He in his haste falls out with some for lyers who yet spake nothing but Ps 116. 11 the truth of God And so again Psa 31. 22 God hath forgotten me c. in his haste he is cut off from before the eyes of God who yet heard the voice of his supplications Job also a man of great sorrows and of great faith yet had heeâ— Iob. not his qualmes his shakings his questionings Indeed in some places he seems Heroicke in his faith graciously victorious over all calamities and riding above all waves yet in other places we find the Man aâ— well as the Beleever he staggers he feares he is giving up The faithfull in Scripture are compared oftentimes to Trees which though they be well rooted yet may be shaken and tâ— Noahs Arke which though iâ— was a safe harbour yet it was tossed and to an house built oâ— a rock which though it be firâ— and cannot be removed yet 〈◊〉 may be moved and to Starres which though they be heavenâ—y yet are twinckling and amongst them much to the Moone which with her light hath yet some dark spots What should I alledge examples Experiences Let your owne experiences and daily complaints sufficiently answer to this let them give verdict Some of you have not yet risen above your fears Let God hold up his favour doe you not presently doubt Let him hold in his hand doe you not also doubt O how we tosse â—nd rowle and stagger in every â—ensible difficulty In matters of this life scarce a contrary ocâ—urrence which doth not diâ—tract us Thus is it with most â—f us in our infancie and in our â—ettings out But for you who â—re of further perfection who â—re ripened unto an assurance â—erhaps unto a full assurance â—an you never remember any bowings shakings shiverings doubtings Or think you never to meet with any more I have known the Sun one day bright and the next covered and Davids mountaine strong But Thou didst hide thy face and anoâ— I was troubled Psal 30. Besides all this consider thâ— nature and condition of truâ— faith in this life It must theâ— be granted that there may bâ— doubtings with it forasâ—uch as no grace is perfect in this life it hath its contrary in the samâ— subject in some remisse degrees And it is one work of faith stiâ— to be casting out of doubâ— which doe rise in the minde which working
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
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
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
speak a bold truth To have sinne remitted and yet to be exposed to punishment I speak onely of satisfying punishment cannot stand with that unspotted justice of God for no man is justly punished but by reason of unsatisfied guilt In peccato fundatur reatus poena saith Aquinas well Now if Christ hath fully and perfectly satisfied for the guilt then punishment hath no ground unlesse wee will say that God will punish for that which is already satisfied or that Christs satisfaction is not totall but partiall i. he satisfied for a part and left some parts of satisfying punishment to us which is the opinion of the Papists for their humane satisfactions But to draw up again What a comfortable stay and support is this unto a distressed soule to see and find all in Christ When a person brought to the true sight and sense of sin and loathing and forsaking of it and to the giving of himselfe up unto Christ shall behold his many fore-past guilts and see these charged upon Christ nay and discharged by Christ nay and so discharged that they shall never be charged upon him againe nay and all the consequents of guilt removed so that Christ hath set him at liberty he hath made him a freeman and that against all Satans accusations He may hold out the bloud of Christ which will answer all I am a sinner but Christ was made sin for me I deserve damnation but Christ was made a curse for me If Beleevers did skill the nature and extent and vertues of remission by the bloud of Christ if they did know and were possessed more with this part of Justification they would strengthen their faith and their comfort more and their doubtings and fears would sink more Be of good comfort thy sins are forgiven thee 5. One thing more which I had almost forgotten falls in which is this That the substantiall part of Justification is alike to all Beleevers What is that It is this God for the bloud of Christ doth not onely charge the sins of strong beleevers on Christ but of weak beleevers too and these onely are not discharged but those also True faith in any degree may take out all the benefits of Justification For as Justification doth not admit of degrees no more is it made over to the degrees but to the truth of faith So that not onely Abraham the father of the faithfull who was strong in faith but the father of the child who cryed out with tears I beleeve help mine unbeliefe he also hath all the reall interests the very same reall interests in the bloud of Christ You know the arme hath not an interest in the head and influences thereof because it is big or because it is strong but because it is a member by reason whereof the least â—inger and weakest member doth also claime and hath a share So because every Beleever by true faith is made a member of Christ he hath therefore a concurrent share in the bloud of Christ in the Justification purchased by Christ And therefore it is a weaker argument of weak beleevers to deny or doubt their discharge by Christ True say they Christ is a Ob. strong Saviour and hath strong merits and by him is pardon of sinne and by his Name a person is justified but this is onely for men of stronger faith then mine Doe not deceive nor unnecessarily Sol. afflict thy selfe Christ hath done great matters for great sinners and a weak faith is a joynt possessor though no faith can be a joynt purchaser of sins remission And thus have I briefly informed you with some notions about that part of Justification which respects our sinnes there is yet another part which respects our graces and duties from the weaknesse and mixture of which do arise many doubtings and such as are not to be disputed downe by any thing in our selves but onely to be answered with the doctrine of Justification O saith the humbled sinner Ob. and experienced in himselfe what a broken estate is here what an imperfect draught of holinesse My very light is dim and in all my duties there is yet undutifulnesse my righteousnesse is defective in my faith much unbeliefe in my prayers much coldnesse irreverence distraction when I have sorrowed for my sins I may even grieve for grieving no more and may hate my selfe that I cannot otherwise hate my sins How can I stand before God who is of purer eyes then to behold sin Will the Lord accept of such a person of such discharging of duties c. Let me stop the complaint Sol. close up the doubtings with a little more inlargement of the doctrine of Justification Therefore remember 1. Our persons stand not before God in their own righteousnesse nor our owne services in their owne strength Indeed the Lord requires holinesse in our natures and holy duties from us we are his children we are his people therefore we should be holy as our Father is holy therefore the people of his pasture should serve him An unholy Beleever were a monster upon earth and an undutifull son is a plain unbeleever for though Christ did die for those who were once rebellious yet he dies for none to make them licentious So that holinesse inherent grace is absolutely required to salvation To salvation I say But to Justification in no wise What is that That is though a man cannot be saved without inherent holinesse yet is he not justified by it When he comes to account it with God he may not say this Lord loe here I am see if there be any sin in my person or defect in my holinesse I have not offended thee I need not any help any mercy my heart is totally cleane and my duties performed at all times in every respect for matter and manner to the full as thou requirest Enter into judgment with me if thou pleafest I will be tryed by my owne holinesse 2. But in the righteousnesse of Christ I desire saith Paul to be found in him not having my owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith Phil. 3. 9. See more in Rom. 5. 19. 1 Cor. 1. 30. 2 Cor. 5. 21. There is such a thing as the * So called not as if the act of faith were our justifying righteousnesse for that act is but 1. An perfect thing 2. A transient thing 3. A part of inherent holinessâ— but because faith only layes hold on makes us to fly unto rely on the righteousnesse of Jesus Christ righteousnesse of faith it is none other then the righteousnesse of Christ We think little of it we make little use of it there is a kind of Popery in us all we look downward too much on our righteousnesse for a Justification and when we are to be pronounced just and righteous when either we or our services expect acceptation it is in and by that righteousnesse of
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
groane under it cry out O wretched man that I am who shall deliver me And surely neither the sense of this nor the resistance of this nor second desires of deliverance from this can be any evill signs of thy condition 5. Lastly in the sense of inward rebellions and workings thy way is not to nourish doubting but thy duty it is to stir up beleeving When Paul felt that agony twixt the law of his members and the law of his minde indeed he was much troubled at it but yet he did not conclude against his condition in grace No but he acquits that Rom. 7. 25. So then with the mind I my self serve the Law of God though with the flesh the law of sinne and sets his faith to worke ver 24. Who shall deliver mee ver 25. I thanke God through Jesus Christ our Lord. Mark his practise This is my condition I feele rebellious lusts yea I feele them sometimes captivating of me what course shall I now take to be delivered of them to vanquish them I conflict with them but I cannot conquer them I cannot conquer them yea but Jesus Christ can conquer them and deliver me from them and to him will I goe by faith Thus must thou doe in the sense of that native rebellion and vile operation of thy flesh Thou must by faith goe unto Christ thou must acknowledge thy vilenesse and thy insufficiency and also his sufficiency Thou must exalt Jesus Christ by faith in his Mediatorship and trust on him that he will by his Almighty Spirit crucifie thy sinfull flesh more and which was one end of his comming into the world destroy those works of sin and Satan 2. Another cause of doubting in a Christian may be the sense of wrath O! saith such a one would you have me to beleeve or imagine you that I can doe so I who feele the very wrath of God in my soule and the terrors of the Almighty wounding me for my transgressions What can or 〈◊〉 I beleeve mercy for me who now feele wrath upon me can I beleeve that God will be mercifull whom I sensibly apprehend to be wrathfull This is a notable case and Sol. needs a wary and circumspect resolution Neverthelesse I shall at least endeavour to ungirt this burden for a troubled soule 1. There are two sorts of persons who in this life may feele the wrath of God First such as are unquestionably wicked of whom some of them feele the wrath of God as the beginning of their everlasting perdition That wrath inflicted on them is but the beginning of a just hell due unto them Thus Judas felt the wrath of God And some of them feele the wrath of God as a meanes for their humiliation and conversion 〈◊〉 they in Acts 2. 37. who were pricked in their hearts and thereupon cryed out What shall we doe felt the wrath of God Secondly such as are unquestionably good of whom some have felt Gods wrath in case of desertion as Heman Ezra Job and others and some in case of notorious corruption or sinning as David whose bones were broken for it and Gods face hid from him for it and his moisture turned into the drought of summer 2. Againe you must distinguish of those effects which appeare in persons under the sense of divine wrath for they are twofold 1. Some feele the wrath of God and are either onely inraged against God with blasphemies or inraging their hearts the more to goe on in sinning against God thinking at least by the pleasure of sinne to drowne the sense of wrath or running into absolute despaire of Gods mercy and therefore never attempting any course of repentance because they give up all hope of mercy Where there is such a sense of wrath as this in all respects and for ever the condition is very fearfull 2. Some feele the wrath of God and are hereupon occasionally induced either to the study and care of an holy reformation of their sinful hearts and wayes or to a particular restauration of themselves from grosse sins into which they are falne and for which now they feele the sore displeasures of an angry Father If thy condition be either of these that thou feelest wrath and that hath driven thee to a search of thy naturall estate and to the discovery of it and to an humbling for it and to all the meanes by which thou mayst be delivered as well and rather from thy sinfulnesse as from Gods wrath or if this wrath felt awakens thy conscience and hath been a meanes to scourge thee out of some particular sinning to thy former and better walkings with God thou mayst now safely beleeve on mercy yea though thou as yet feelest wrath yet mayst thou beleeve mercy And my reason is this because now mercy is thy portion thy condition now is right under many promises of mercy to pardon thee for it is a truly penitentiall condition See Esay 55. 7. Ezek. 18. 21 22 Hos 14. 1 2 4. 3. Though mercy be thy portion yet know thou that the sense of wrath will not off untill thou dost beleeve actually on that mercy It is not mercy in the Promise which alone can remove the sense of wrath but it must be mercy applyed by faith for till faith works in the soule of a man till the poore soule looks on God through the Perspective of faith God appeares not as a mercifull but as a wrath full God to it And therefore thou being in such a condition as I have delivered thou mayst safely venture on mercy though thou feelest wrath the forenamed Saints did so and upon beleeving thou shalt in due time feele the sense of mercy to take off the sense of wrath Thy faith will see a reconciled God and then thou shalt enjoy a pacified conscience 3. A third cause of doubting may be a condemning conscience But saith the trembling Christian My conscience tels me of my sinnings and of wonderfull sinfulnesse within me and God is greater then my conscience who will assuredly condemne me O I may not beleeve This seemes to be a knotty Sol. case Whether a person may beleeve Gods absolving of him though Conscience in him be condemning I will deliver my opinion thus 1. First you must distinguish of a condemning conscience Conscience may either condemne 1. A mans action Or 2. His person 1. A mans actions are condemned by Conscience when Conscience being rightly inlightned and informed by the Word of God pronounceth of them that they are evill and damnable that they are contrary to Gods holinesse and glory and therefore are to be abhorred and crucified and forsaken 2. A mans person is condemned by conscience not onely when conscience findes sins in the person but likewise the person in sins i. not onely such corruptions in the heart but also the heart approving and loving of them and resolved to keep them and goe on in them Now observe me in two Conclusions answerable to these two Propositions 1. If