where weaknesse adheres to the judgment Now the remedy of this spring consists in these particulars 1. Get a distinct knowledge of Fundamentals It is the emptinesse of our minds that we be preposterous in our searches Many a Christian loseth himselfe in a sea of opinions before he hath squared himselfe with the first grounds of Religion Remember this that the first truths doe support and maintaine the rest as the corner-stone the rest of the building and are as the originall Will which decides many scruples in Law Hence is it Simile that some men doubt about speciall conclusions because they are ignorant of the generall principles which were they distinctly knowne the falsity of any conclusion would easily become evident unto them Men usually dispute first and know last As if a Simile Souldier would range an Army before he hath learned to handle his weapons How ordinary is it to heare disputes Ergo saith Paul Rom. 14. 1. Him that is weak in the faith receive you but not to doubtfull disputations of Originall sin of Predestination of Redemption of Faith and Justification of Assurance and Obedience of the degrees of grace and duty of the direct and absolute way of life c. I say it is ordinary to heare some arguing of these who yet are ignorant of the nature of these But Pauls method was to lay Heb. 6. 1. down his foundation of repentance from dead works and of faith towards God which if Paul thought fit to teach I think fit for us to learne That Ship rowls least which is well bottomed and that house shakes least which is well founded and that Christian True knowledg is as the day wherin wee walk more sted fastly and ignorance like the night in which we are full of feares and often stumble doubts least who is well grounded in the maine points of Religion For besides this that Primitive truths give an aime to all truths so likewise they uncase all errors and heresies and opinions and arguments which come to pervert the mind another way And surely when the mind obtaines an evidence by one truth for another and by truth also of errour contrary unto it it is in the least hazard of doubting for as much as doubtings ordinarily arise from some error or mis-apprehension in the minde 2. Get a distinguishing knowledge of Fundamentals from Accessories Every part of the house is not the corner-stone or the pillars A man Simile may take away much and yet the house may stand If you take away the painting and musick or some seelings and annexed posts yet the house may stand So may a Christians salvation though he know not many accessory truths nay although hee mistake about them nay although he deny them if this denyall be not accompanied with a proud perversnesse but arise onely from inevidence and inability There are three things about which it were good for Christians to have a distinguishing knowledge viz. 1. Fundamentalls 2. Consequents 3. Indifferents Fundamentals I call those Three things Truths which take up the work and way of salvation as the doctrine of sinne and of Christ and faith and repentance c. for these are such things without the knowledge of which no man can be saved Consequents I call those illations or inferences which doe flow from the primitive truths either virtute rei in the nature of the thing just as a streame â—lowes from the fountaine or virtute intellectus in the judgement of the person as the conclusion is made by such or such a mans conjecturall opinion to flow from such a principle or such a Text. Indifferents I call those actions which in themselves are neither holy nor evill neither is a man by any expresse Yet actioÌ„s in themselves indifferent in respect of circumstances may be offensive sinfull See Rom. 14. 14 15 c. command from God specificativè injoyned them or specificativè prohibited them Which things considered absolutely if a man doth use them he shall not be saved if he doth not he shall not be damned They doe no more constitute a Christian then a garment doth a man which whether he doth weare it yea or no yet still he is a man Now this distinguishing knowledge doth exceedingly assoyle the doubting heart which doth oft times shake and rowle about the lawfulnes of indifferents c. 3. Reduce all conjectures and consequent truths unto the first truth It is the counsell of the Apostle 1 Thes 5. 21. Prove all things And the Prophet Esaiah To the Law and to the testimony Esa 8. 20. It was a good speech of S. Austine to Manicheus contesting with him for audience Heare me Hear me said Manicheus Nay saith S. Augustine Necego te nec tu me sed ambo audiamus Apostolum dicentem Peccatum non cognovi c. Beloved we may see what weak creatures we are when truths fall downe amongst us and when we sit in the Tribunall alas what distractions what severall stamps doe our severall opinions set on them what distinctions limitations qualifications We will be sure every one of us to handle the question so that it shall be so far true as may stand with our owne delights profits aimes and ends We do many times for personall respects discourse and determine of truths But now reduce them to the first truths how do our empty and contrary opinions and fancies clatter and shiver to dust they fall downe before the word of God as Dagon did before the Arke of God for the Scriptures are the touch-stone which will easily decide counterfeit glosses and errors from genuine and proper truths Genuine truths are like the young Eagles that can with open eyes behold the light of the Sun and erroneous glosses and opinions are like sore eyes which cannot behold the Sun without twinckling and watering and closing And note by the way that if the truth be the truth of God it doth tend to these three things viz. 1. The glory of his rich grace Eph. 1. 12. 2. Setling of peace in the conscience Rom. 5. 1. 3. Mortifying of sinne Titus 2. 12. 4. Establish the minde in declared truths Beware saith the Apostle Peter seeing yee know these things lest ye being led away with the error of the wicked fall away from your owne stedfastnesse It is not unknowne that some like Pedlars wander up and downe and make a living by their errors subtill people and crafty to their owne confusion who have only a strength of parts to glosse over sins and errors and to weaken the strength of truths and wayes to heaven Most rendring children of Satan for they cease not to pervert the right wayes of the Lord. And yet so artificially do they vent their wares so neatly do they Act. 13. 10. set them out with the applause of reason and carnall licentiousnesse that many weak headed Christians swallow up their baits drink up their cups lick in their tumultuous and after are
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
59 8. Imbecillity of judgement 64 Which 1. wants the strength of truth because it wants the apprehension of it 66 2. Is easily over-mastered with error ibid. 9. Ignorance of the doctrine of Justification 70 10. Disputation against the Promises 81 Three arguments confirming that to promote Doubtings 11. Suspension of divine favour 89 Foure Grounds for doubting in this 12. Crediting of Satans testimony 94 13. New risings of old sins 98 Now we question 1. Reality of pardon 99 2. Sincerity of repentance 100 14. Silence in conscience 102 Foure occasions to doubt by reason thereof 105. to 107 CAP. V. The cures of doubtings 109 1. Mortification a cure of inherent corruption 110 What kind of mortifying doth it 118 Specially of unbeliefe 121 Three deirections for that 124 2. Faith is to be perfected 125 Some rules for that 3. Keep down the life of sense 137 Some directions concerning this 138 4. Scope is to be given unto faith 146 Three considerations about this 147 5. What to doe concerning speciall sins after conversion 160 Three directions with encouragements if followed 6. The case of indisposition 177 The differences twixt a dull heart and a dead heart 178 All indisposition is not fundamentall 182 The bent of the heart may be right notwithstanding dulnesses 186 And a way of acceptance 190 7. Considerations and directions about supposed succeslesnesse in duties 194 8. Knowledge 1. Distinct 2. Distinguishing necessary 210 Derived conjectures are to be reduced to the prime truths 215 Foure things of which a weake Christian should be more fully informed 1. Of preparations to grace 222 2. Of the operations of grace 227 3. Of the degrees of grace 231 4. Of the fruits of grace 235 9. Concerning Justification Five singular comforts concerning pardon of sins in it 239 Other supports from the imputation of Christs righteousnesse 262 10. Two kinds of dispute against the Promises 269 Five helps about this 270 11. Search the causes of the suspension of Gods favour 286 The wayes of regaining Gods favour 290 Quest How a Christian may support himselfe in the interim 302 12. Satans testimony of our estates is illegall and not to be admitted 306 13. Severall times 312. and causes 316. and ends of reviving of old sins 320 Quest How to know whether is be Satans work or no. 333 14. How a silent conscience may be made to speak 343 How to support our selves under the silence of conscience 344 In the Additionall part 346 1. Ob. Sense of sinfull workings Sol. Five considerations about them 347. c. 2. Ob. Sense of wrath 353 Sol. Severall kinds of it 355 The way to cure it 358 3. Ob. A condemning conscience 359 Sol. Difference betwixt condemnation of the sinne and of the person 359 4. Ob. A fear of the sin against the holy Ghost 363 Sol. What that sin is not 364 What the ingredients of is are 367 A TREATISE OF DOVBTINGS FROM MATTH 14. 31. O thou of little faith Wherefore didst thou doubt THese words containe in them the summe of a Christian in this life which is this That he is truly but yet weakly good Christ here seeth in Peter though a Disciple a defective faith and then a defect of faith Faith he saw in him yet it was defective It was little faith There was truth but there was not such actuall strength in it as might or should be And besides this he espies in him a defect of faith not for the habit of it but for the act of it Wherefore didst thou doubt Which words are a conviction that he did doubt and likewise a correction Wherefore Wherefore didst thou doubt q. d. Thou didst doubt but thou didst ill so to doubt There are many excellent points which might be observed from the Text I will name some and insist onely on one of them Thus then 1. A true Beleever may be but a weak Beleever Thou of little faith 2. Christ takes notice even of a weak Beleever O thou of little faith 3. Though Christ likes beleeving yet he dislikes doubting Wherefore didst thou doubt 4. A person may be truly â—eleeving who neverthelesse is â—ometimes doubting In the â—â—me person here you see a comâ—endation of the one and a â—ondemnation of the other â—hich suppose necessarily a preâ—ence of both This being the Subject on which I purpose to treat for the â—enefit of weak Christians I â—hall declare five things concerâ—ing it Namely 1. The nature of Doubtings 2. The kinds and diversities of them 3. Their possible consistence with true faith 4. Their grounds springs and occasions 5. Their cures and remedies CAP. I. The nature of Doubtings TO understand this you Four qualities in the soule Joh. 12. 48 Heb. 12. 25 must know that in the worst part of the soul there are severall qualities viz. 1. Infidelity which strictly and amongst those which professe the Gospel is a positive rejecting of heavenly truths with their secret goodnesse herein men forsake their owne mercies by plain dissents and sleightings of the good word of grace as is evident in the Pharisees Luk. 7. 30. who rejected the counsell of God c. 2. Despaire which is a manifest dissent not so much in respect of the thing or object for this is assented unto as true in respect of it selfe viz. That God is mercifull and Christ did die for sinners but in respect of the person or subject wherein the soule gives up it self as lost as without the compasse and As Jer. 2. 25. There is no hope no. hopefulnesse of the divine proclamation It is perswaded that there is no possibility for it to recover the shore and therefore sinks in the depths My meaning is That such a soule Esa 38. 18 They that goe down into the pit cannot hope for thy truth This holds not onely in the pit of the grave but also in the pit of despaire though it sees that in God and that in Christ which can save and doth save others yet cuts off it self as not at all capable of any interest in the mercie of God or bloud of Christ and so eternally falls under its owne weight as is evident in Judas and Cain Now Despaire so farre as it makes assent unto Truths it is opposed unto Infidelity and so farre as it dissents from speciall goodnesse in them it is opposed to Faith and so farre as it concludes impossibility of that good unto it selfe it is opposed to Hope 3. Fearfull opinions which are positive assents unto Truths yet raised upon such probable inducements onely that the soule is left with a suspition that the contrary may be true They are like a man upon a Simile weak plank in a great river there he sits and there he fears because he knows not certainly how long he shall sit there 4. Doubtings which are the suspensions or inhibitions the holdings up of the soule from any determinate inclinations one way or other they are the pawsings of the mind
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
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
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
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
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