seventh spring of doubtings was a conceit of succeslesnesse in duty We have prayed much for the perfecting of such Graces or the subduing of such corruptions or establishing in such duties and courses yet nothing comes of it we are as we were and where we were therefore we doubt that we are not good or that God doth not intend any good to us This is the spring the cure and remedy of which may be made up by these considerations viz. 1. Service and progresse 〈◊〉 duty belongs to us and 〈◊〉 rewards and recompences belong to God I have prayed a long time to God True and thou art bound to pray still I have heard a long time True and thou art bound to heare still Thou dost but what thou art bound to doe It is the Simile Husbandmans part to plow the land and to sow the corne and it is Gods part to give the harvest Hereupon saith the Apostle Let us not be weary in Gal. 6. 9. wel-doing for in due season wee shall reap if we faint not For God is a God hearing Prayer and he Psal 65. 2. will be found of them that seeke him and will not forsake them 9. 10. 2. God is a good Master Job did not serve him for nought I called upon the Lord Psal 118. 5 and he answered me said David And in another place He hath 116. 1 2. heard my voice and my supplications and inclined his eare unto me therefore will I call upon him as 〈◊〉 I live Not one of the servants who trasfiqued with the talents that could complaine he was an austere Master Therefore God takes it to heart when they in Malachie Mal. 3. 13. charged him with neglect and irrecompence for serving of him Your words have beene stout against me saith the Lord. How so Ye have said it is in vaine to serve God and what profit is it that we have kept his Ordinance and that we have walked mournfully before the Lord Whereupon the Lord instantly manifesteth his bountifull and tender disposition to them who did serve him and think on his Name They shall bee mine saith he and when I make up my jewels I will spare them as a man spareth his owne son that serveth him Then shall ye returne and discerne betweene the righteous and the wicked between him that serveth God and him that serveth him not i. Then you shall know that it is not lost labour to serve him 3. Petitioners must wait an answer as well as present a request Therefore know that faith in point of seeking unto God hath a double office 1. One is to deliver up in Faith hath a tâ—ofold office the Name of Christ our wants which God hath promised to supply in his Word 2. Another is to expect and wait those supplies which God hath promised Therefore saith David As the eyes of servants Psal 123. 2 look unto the hand of their Masters and as the eyes of a maiden unto the hand of her mistresse so our eyes wait upon the Lord our God untill even so long let it be never so long until that he have mercy upon us And beloved this waiting doth notably distinguish betwixt desires which come Waiting doâ—h distinguish desires of unsetled humour from an unsetled humour and those which come from poverty of spirit In them wee give on but presently give up as we doe in sleight visits with Simile men knock at doore and if none answer away we goe our businesse was little and so our stay is answerable but in those desires which spring from poverty of spirit Poverty of spirit these have faith to beleeve that God is at home and have patience to wait his answer As a poore begger suppose Simile such a one as Lazarus he will lie at the gate and knock more then once wait more then an houre for some alms for some crums of our tables and so will humble Christians who are truly poore in spirit they will be at heaven gates and put up request after request and expect day after day the speeding of them from the throne of grace and mercy But we cannot wait Ob. Sol. You cannot And that is the reason you misse of your answers If beggers will not stay they lose their alms and if Christians will not wait they lose their grants Yet let me not goe off easily from this scruple for in it lies the choicest part of the cure If we could but wait on God then assuredly we should see that we have no reason to cry out of fruitlesnesse in seeking How may we doe to wait Ob. Sol. Four motives to wait Thus. 1. You are sure to speed Certainty of answer will beget constancy in seeking Sure to speed How shall wee be sure of that Thus. 1. Take it in Promises and so you are sure 2. Take it in performances and so likewise you are sure For Promises you know Promises there is a certainty in them we have no way to pierce into Gods intentions of doing us good but by his Promises and in them we have For as Simile the words of man doe deliver unto us the thoughts of man so the Promises of God doe discover unto us the intentions and purposes of God Now then observe what God hath promised to waiting Hab. 2. 3. The vision is yet for Hab. 2. 3. an appointed time but at the end it shall speake and not lye though it tarry wait for it because it will surely come it will not tarry Here is the duty Wait Here is the Promise delivered doubled trebled It shall speake It will come It will surely come Nay doubled againe It shall not lye it will not tarry It is as if God had said Doe but wait and you shall be delivered you shall be delivered you shall be delivered you shall be delivered you shall be delivered O the rhetorike of God! O the certainty of his Promises Psal 27. 14. Wait on the Lord Psal 27. 14. be of good courage and he shall strengthen thine heart Esay 40. 31. They that wait upon Esa 40. 31. the Lord shall renew their strength They shall mount up with wings as Eagles they shall run and not be weary and they shall walke and not faint Micah 7. 7. I will look unto Mica 7. 7. the Lord I will wait for the God of my salvation my God will heare me Will you now see a certainty Performances in performances Then read Psal 40. 1. I waited patiently Psal 40. 1. upon the Lord and he enclined to me and heard my cry Here was waiting and here was sure speeding He was but one man Ob. Sol. Heb. 6. 12. Then Heb. 6. 12. Be ye followers of them who through faith and patience inherit the Promises They did inherit the Promises i. got all the good out of them by patient waiting If we be sons let us wait and then we also shall
who hath performed the oath to Abraham the father of the faithfull they look not upon Christ who hath by his blood ratified and sealed the Covenant they look not upon that mighty spirit of grace in them they look not upon other standing Christians who can tell them that God is true in all his promises and assuredly righteous and a present help and who never fails them that trust upon him and wait 3. They cannot repaire unto the establishments of faith as strong beleevers can They are not yet so acquainted with the Armory of faith the Promises The Armory of faith they are the Armory of faith but now these Promises are many and are graciously framed to the variety of our conditions which because the beginning Beleever knows not therefore in the times of changes being not so ready having not his weapons nor being so presently able to send them out hence it is that doubtings doe so arise yea and so grow upon him in such streÌ„gth that he is like to faint You shall experimentally Note finde many good people who have in some cases maintained their ground with credit to their faith for they have traversed a particular vein of the Promises they have found them out they have applyed them and made use of them by vertue of which they have borne down the many risings of doubt and fear in that kind and have singularly enabled and comforted their hearts against distrust and feare But these self-same persons on a sudden have been and are strangely puzled distressed afraid doubtfull full of fears and dejections and all that they can doe is to bear up yea and that is hardly done too Why what is the matter have they not faith Yes and doth not that faith work Perhaps it doth in a generall way but with particular efficacie they cannot yet observe it How so This there is a new kind of trouble a new burden which yet they were not put unto and they cannot find any promise to reach that same and hence it is that their fears and doubtings doe exceedingly sprout up and distract them And this is found to be very true that in particular and sensible distresses be the matter Till faith doth settle we shall be unsetled and kind what they may be the soul remains in a hurried perplexity in a waveing unsetlednesse untill that faith can find out a Promise to answer it either expresly or virtually One of these two wayes it must reach us in our conditions or else our feares are up â— The studying of the life The third cause of doubtings of sense This is another spring of doubting which is evident in Thomas John 20. 25. Except Joh. 20. 25 I shall see in his hand the print of the nailes and thrust my hand into his side I will not beleeve He must see and feele or else he is faithlesse Now to study the life of sense is this viz. To place the disposition of God and the issues The life of sense what it is of our condition in our feelings and sensible apprehensions As to beleeve that God is my God because I find him so That he is gracious because I find a sensible answer of my prayers That he doth accept of my services because I finde that life of affections So on the contrary that he is not my God because I finde not those â—ensible reports of his favour I find not that quicknesse and former smartnesse of affections I find not present answers unto all my desires requests That I am not in the estate of Grace because I feele not the vigours and secret increasings of grace That I doe not beleeve because I do not rejoyce nor see my sinnes blotted out c. Which kind of life must verily be exposed unto infinite and continuall doubtings Three demonstrations that the life of sense causeth doubtings For 1. The soule here hath no constant bottome to settle upon our feeling is sometimes more sometimes lesse sometimes none at all Indeed it is A bowle upon a bowle c. true that faith may bâ—eed feeling but then it is as true that faith may be without it As Sense meets with contrarietics cannot resolve them but faith can reconcile all by resting on God and his Word Daâ—id Iob and Paul c. the soule doth breed seeing and hearing in the eyes and eares yet the soule may be in the man when these doe not see and these doe not heare A man cannot but be perplexed in his thoughts if he holds this opinion That meat doth not nourish him unlesse hee presently sees how the parts grow bigger by it or That his father doth not love him because hee is not alwayes smoothing and stroking of him or That his seed is lost because it is not a present harvest or That the channell will shortly be dry and without water because the Tide is gone out and hath left it naked In Conclusions can never bee firme which depend upon variable changeaable principles like manner to conclude against our soules from Sensibles and Mutables exposeth it to the labyrinth of daily fears and scruples But secondly the soul hereby doth advantage Satan in his suggestions for the life of sense like the rowling sea is open to all winds it hath a secret restlesse unquiet distemper of its own but besides that it is open to the singular disturbances and inquietations from the devill For the life of Note sense hath made two propositions for him of the despairing Syllogisme and he can easily make the other viz. He who hath not the sense The syllogisme of sense of Gods favour present answers from God feelings of his graces in their nature and measure cannot be in the state of grace and salvation this is the Maxime of sense But thou saith Satan hast not the sense of Gods favour c. Ergo saith he Thou art not Ergo also sayest thou I am not in the state of grace and salvation Loe here the issues of the life of sense And now no marvaile if the soule gives not on upon Christ or the promises but is tossed to and fro and hangs in extreame suspence Yet thirdly it is a life which doth much dishonour God and therefore exposed to many feares and unsetlednesses What To measure the truths of God by our feeling and the graciousnesse of God by our sense what is this but to arraigne God both for truth and graciousnesse What is God will not stoop to our unbeleeving way of sense but we must rise to his granting way of faith this but to set upon God and give the sentence which he hath kept in his owne hands What is this but to limit the holy One of Israel yea to correct his wisdome as not being skilful to order the businesse of our salvation unlesse we alwayes have an eye or a finger at every turn to know his particular intentions and proceedings with us It
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
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
cleare expresse hee who runnes may reade them Busie thy self most in these study to be a good man and a good master a good man and a good servant c. Exercise thy selfe to know what concernes thee and then to pray thy selfe into the practise of that This is a wise way and setled and which is exempted from vaine turmoiles and many judiciall doubtings 6. Informe the conscience with the nature of a Christian and saving condition Some things are required towards salvation some things unto salvation some things give a being other things a comfortable being Of all which if a person had a speciall and distinct knowledge hee might walke more quietly without feares and doubtings Shall I give you an hint of some particulars Remember then these Propositions 1. Preparations to Grace are Four particulars worthy of weak christians distinct consideration different and unequall All men are not prepared by the same degrees or in the same manner for Christ Conviction of the naturall estate and attrition and anguish and those legall operations these are preparations for men must know their sinfull condition Ro. 7 7 9. Rom. 8. 15 Mat. 11. 28 they must have the spirit of bondage they must be heavy and weary before they can lay hold on Christ Now those legall impressions are different Every Beleever of ripe yeares hath felt them more or lesse yet all cannot say alike Every child feeles something in his birth Simile but some children are brought forth with more paines and others with lesse difficulty Lydia was quickly delivered but Paul lies by it some dayes Some people can say as David in another case Sorrow endured for a night but joy came in the morning Others may say as the same David Night and day thy hand was heavy upon me The Lord is pleased for he is an arbitrary Agent both for the matter and manner in our spirituall alteration to single out some persons to charge their sinnes deep upon their consciences and to pursue them with singular terrors to stick his arrows and their own sins so close that they know not which way to turne themselves He doth almost grinde Some persons greatly prepared them to powder and casts them to the dust and to the lowest amazements and distractions and then as the skilfull Artificer who hath bruised and battered and broken the masse into pieces and throwne it into the fire and melted it hee yet at length takes it out and fashions from all this a most comely and precious and usefull vessell So doth the Lord many times with some people he returnes them their old sinnes and powerfully mingles the Law and their sinnes and their consciences together and so with that hammer bruiseth and breaks their sinfull hearts and with that fire melts them and dissolves them as it were yet after a long and sad time of sensible conviction and horrible bondage hee graciously formes the Lord Jesus in their hearts and renewes his blessed image of grace and they become the most acceptable vessels of glory But with other persons hee deals not in this high measure He doth indeed arrest them Others gently prepared with the Law but doth not so fetter and iron them he doth not so imprison them but upon on their falling downe he is pleased to release them from their guilt and feares and to deliver them from the powers of darknesse into the marvellous liberty of the sons of God Therefore know this that Note when God hath attained his end he ceaseth in this way of legall operation Quest What is his end wil you say Sol. I answer his end is in these legall preparations 1. To evidence unto a man the foulnesse of his heart and life 2. To convince him of a totall Legall troubles workings cease whē God attaines his end unworthinesse 3. To produce most inward dislikes of such an abominable thing as sin is 4. To make a man willing upon Gods owne conditions to take and receive Christ Which is in some sooner in some later These are the ends which being in some sooner in others later accomplished the Lord doth cease the workings of preparation You know that if a piece of stone or wood will break with one or two blows we spare the rest and if the masse will yeeld Simile in one dayes firing we then let it out So c. But if yet the knottinesse be great and resistance long then knotty wood must have iterated blows and un-yeelding metall must have the greater fire From all this the doubtfull heart may perhaps be setled about his estate in grace Aske him Dost thou love God I doe Serve him with all thy might in all thy wayes I do Rest upon Jesus Christ I do Combat and war against sin I doe and yet I feare all is not right Why Because I never had such terrors as others Now then informe thy weak judgment If God hath shewn unto thee thy sinfulnesse If he hath abated thee and emptied thee of thy self If sin and thou are now at defiance If thou hast yeelded unto the receiving of Christ upon his owne termes and conditions though thy legall preparations were not answerable to others either for intension of strength and measure or for extension of length and time yet thy condition is good and safe For that humiliation which is accompanied with these issues is assuredly blessed and comfortable If the physick carries away the humour though Simile it doe not make the person so sick yet it is good And though a man want a storme to drive him to shore yet is he safe enough if he be landed with a softer gale and tide 2. The operations of Grace are also different and unequall notwithstanding that Christians may have one common principle and the same externall means of grace I beseech you observe this 1. There is one and the same specificall seed of regenerating grace in all Christians the same spirit of holinesse of faith of repentance of love c. All Christians are bottomed alike and rooted alike for the substantiall part of Grace 2. That many Christians may live under the same means of Grace as many people doe live under the same light and heat of the Sun and children under the same parents 3. That the exercises of their graces may yet be different as children having the same schoole may yet sit in Simile severall formes and having the same food may yet have severall agilities and abilities So Christians who have the same principles of beleeving and repenting and praying and doing and who have the same ministery and common assistances may yet vary and differ in the active part of graces and duties One may know more then another one may rest upon Gods Promises more then another one may pray with more fervencie then another one may do the other parts of duty more then another c. yet all of these may have truth of grace
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
forbids and therefore absolves or binds No subject you know hath this power to release or bind of himselfe but that is the royall prerogative of the King It is true if the Word condemnes us then our consciences may doe so too and if the Word absolves us so may our consciences too But this is virtute prima not virtute propria It is because the Word doth it not because Conscience of it selfe without the Word can doe either rightly Whence two things arise to informe and direct us viz. 1. Satans judgment of our Satans judging is but usurped estate is but usurped It doth not belong to him to sit upon our soules It is against the Law of Nations that the same party should be witnesse and Judge And we may say to him truly what the Pharisees proudly objected to Christ By what authority doth he these things Or as they to Moses who made thee a Judge over us Assuredly the enemy of our salvation is not to be the Judge of it he being so maliciously vowed against our happinesse it is most unfit for him to decide it and therefore though he usurps a judgement upon Christians yet as David spake in another case Thou Lord wilt not leave the righteous when he is judged No assuredly Satan shall one day be judged for taking upon him the judging of Gods people And doe you thinke that Satan will give a true judgement unto us of our spirituall condition who dares give in false evidence before God himselfe of Job and who is said to accuse the brethren before God day and night 2. No testimony is to be admitted which is contrary to the judgment of the Word Beleeve not every spirit 1 Joh. 4. All judgement of our estates being contrary to the Word is false 1. but try the spirits whether they are of God The Word must judge us another day therefore it is to judge of us now Satans judgement is usurped and our owne is oft times erroneous as in wicked and presumptuous sinners who sentence well for their safety although God doth proclaime and pronounce bitter woes unto them And as our judgements are oft times erroneous so are they in the times of distresse suspicious and hasty We doe not testifie of our selves with judgements cleared and totally informed by the Word of all our estate but with judgments affected and distempered as David in his fit I am cast out of thy presence God did not cast him off but his distempered judgement did cast him out 2. Maintain the judgment of the Word against all judgment When a man hath throughly viewed and pierced into the secrets of his heart and wayes by the informing light of Gods blessed Spirit and takes his flesh and spirit asunder I meane his sinnes weaknesses graces and dispositions and layes these with all he knows of himselfe before the Lord in a most sincere ingenuity so that if he were now to die he durst venture the eternall salvation of his soule with his God that hee keeps nothing back either of what is his owne by nature or of what is Gods by grace If now the Word decides for him that his condition is heavenly his heart is upright hee is indeed one who is truly interessed in Christ this man or woman should now uphold this decisive testimony of the Word lay it up as the great copy of his eternall salvation and in case of opposite verdict and testimony not to molest himselfe with reasoning and doubting but to preserve the authority of Gods testimony by beleeving and most upright walking with God in all the powers of duty There yet remaine two springs of doubtings to be cured and then I have done with that subject 13. The thirteenth spring of doubtings was the new rising of old sinnes This I told you could not but amaze the soule to see the dead rise out of the grave againe and to reade the debt as if it were not yet crossed It doth exceedingly disquiet us about our spirituall condition Now consider 1. There are five times Five times in which former sins may revive when we and our sinnes doe meet 1. One is the day of our legall humiliation when the Law like searching physick enters deep stirs up the evill humour casts our sins into our very faces and sets them in order before us and reproves us for them with undenyable conviction and horrour 2. Another is the day of our piercing afflictions when the Lord doth send his messengers unto us of wrath cuts off frō us our delights tears away our joyes crosseth us in our aims and we see God hewing our friends from us our children from us our earthly delights and contents for miserable evils are oft times a cause to make us see our sinfull evils We doe many times come to perceive our faults by our punishments As Pharaoh did when the plagues were on him I have done evill in not letting the people goe And Balaam when he saw the Angel and heard him threatning I will now returne And so the children of Israel then saw and confest their murmuring and stubbornnesse when God sent evil Angels amongst them i. some messengers of his wrath and displeasure 3. A third is the time of some horrible and common judgement whether it be upon particular persons or a Nation interessed in the same guilt of sinne with our selves For this is a time of common fire which raging and flying up and downe makes men run into their closets and bring out their concealed jewels so doe common and extraordinary judgments return us into our selves and gives up unto us those our hidden sins which we feare will draw the same fire of judiciall wrath upon our owne persons I doe not doubt but at the last great Plague many of the sinfull botches broke out upon a fear lest that judiciall botch should have broken in upon your bodies and houses 4. A fourth time is the time of death For though sin and a sinner really meet in all their course of life yet sense of sin and a sinner doe not alwayes meet untill the day of death for death is a strict and unavoidable summons to give up our accounts and then the unjust steward must look about him how he shall answer his most just Lord and Master This time of meeting evidently manifests it selfe to our owne experience who though we have kindled our sinnes in the time of our health and strength yet have we not met with the flashes of them but in the times of sicknesse and weaknesse 5. A last time of meeting is the day of Judgement and this is a most certaine and infallible time It is possible for a man to escape the legall meeting by conviction and the miserable meeting by afflictions judgements and death it selfe for some die like Nabal they live wretchedly and die senslesly but at the day of Judgement they and their sinnes must meet and shall because then the secrets of all hearts shall
As take a man in a journey Simile where he meets with two waies he looks on this and inclines it may be the right and then he looks on that and supposeth that it may be the right and then he looks upon both and â—â—akes a stand and goes on in neither So it is with the soâ—le in doubtings spiritually There are two wayes before it two objects two works to beleeve â—r not to beleeve and * Dictated from the spirit and from the flesh from that by way of perswasion from this by way of disswasion arguments to incline to the one and â—o the other drawing into some equality of strength and weight â—ust like a paire of scales answerably ballanced so that both are â—at a stand there is no turning either to the right hand nor to the left Therefore the Schoolmen say well that Dubitatio est motus supra utramque partem contradictionis cum formidine determinandi alteram partem ejus That you may yet conceive 3. Things to be further observed this clearly remember 1. In our minds there are Assentings which are the adherents of the understanding to truths known And there are Dissentings which are the bearings off from those truths There the soule positively inclines here it declines there it puts out the hand and here it keeps it in 2. Doubtings properly stand betweene them both they are not plainly the one nor plainly the other If I may speak freely I conceive them to have a twang of either they are a medium a middle thing as your mixt colours are which you cannot style directly white or directly black The soule hath a desire to joyne unto Truth it hath a desire to share in that goodnesse which it apprehends yet it neither Doubtings are staggeâ—ings Rom. 4. 20 fastens nor yet rejects but like the fish to the bait it likes it and is striking at it but dares not and swims about or like Simile a wave of the sea that is the Apostles comparison James 1. 6. thrusting to the shore and yet drawing back or like a Meteor hovering in the aire twixt up and downe Such rowling reeling actions of the soule are doubtings they are a recoyling adventuring The soule sees reason of either side to draw and withdraw to give on and to give back It sees Christ and the promises knowes the goodnesse and bounty in the one and the other whereupon it is giving on upon them and putting out the hand but then instantly it checks it selfe and is stayed with contrary arguments and feares I may not be so bold Perhaps they belong not unto me So that the person is hanging betwixt hope and feare I would but I may not I may but I dare not It is just with the soul as with those at Chesse they set out a man and think to take a King but then presently they are checked and draw him back againe God he is my Lord and my King nay and yet he is not He will do me good yet I feare he will not He hath pardoned my sins and yet I fear he hath not He doth heare my prayer yet I doubt he doth not My estate is good and happy neverthelesse I suspect it is not Thus doth a man waver and rowle and is like a man in the Simile ungrounded places he no sooner plucks up one leg out of the dirt but the other â—inks in the soule is not determined one way or other 3. One thing know more that though the mind doth not pitch or rise unto a determinate action in spirituall doubtings yet it ever inclines towards a determinate object That is Note though the doubting Christian cannot come yet to quit those uncertaine and trembling and shivering motions and bring them to a stayednesse and positive fixing yet his mind hones it lookes after Christ and the promises it doth not reject nor doth it give up all hopes it keeps in it two things which Infideliâ—y and Despaire want 1. One is that it priseth 2. Things Christ and the promises though it cannot claspe them 2. Another is that it gives not up the case as desperate and impossible but though it cannot fixe yet it will be hovering about them Cap. II. The kinds and diversities of them THe second thing respects the sorts of doubtings and these I must also touch I conjecture that there are 4. Sorts of doubtings foure sorts of doubtings 1. Some are of admiration in these the mind doth not gainsay simply no it doth beleeve and is onely solicitous about the hidden manner or way of performance or accomplishment Such a doubting was that of the Virgin Luke 1. 34. How Luk. 1. 34. shall this be seeing I know not a man Non doubit at esse faciendum sed quomodo fieri possit inquirit saith S. * Tom. 5. de Mariae interrog Ambrose 2. Others are of confirmation Where the soule beleeves but desires something more to secure and settle it so that it might be put out of all doubt as was that of Gedeons Judg. 6. Judg 6. 36 37. 36 37 39. Which kindes of doubtings are the cravings of a little more indulgent security from God in matters of extraordinary concernment not that we properly question the verity of him but that in respect of our selves we might work the more confidently upon clearer evidence and warrant 3. A third sort are of negation and this is such a forme of scrupling wherein we plainly suspect God of his good word of truth and is incident unto evill men in their generall course and to good men in respect of some particular carriages and â—usinesses as is evident in Zaâ—â—arias Luke 1. 18. Whereby shall Luk. 1. 18. 〈◊〉 know this This question was â—question of doubting and this â—oubting no question was an â—â—beleeving one It did not creâ—â— the Angels message so is it â—â—pressed ver 20. Thou shalt be â—â—mbe because thou beleevest not â—y words 4. A fourth sort are of inquiâ—ation where the mind is diâ—ersly carried and is not come â—â— a rest as when a cause is not â—ome to a sentence but hangs 〈◊〉 suspence Now of this sort of â—oubtings wee speak at this â—me which againe may be â—ranched 1. Into Reall which questiâ—ns the principles themselves â—ther for truth or goodnesse â—nd so they respect matters of â—aith or else they question actiâ—ns touching lawfulnesse or unâ—awfulnesse and so they respect â—atters of fact In which respect they are more specially styled Scruples of conscience which are nothing else but some grating and painfull doubts about points As Rom. 14. 23. practicall Oâ— which see the Casuists 2. Into Personall Where noâ— the things in themselves but iâ— respect of our selves are questioned and onely questioned noâ— peremptorily denyed or rejected viz. I know and beleevâ— that God is a Father that Chrisâ— is a Redeemer and the Saviouâ— of sinners I now doubt Not whether there be any truth oâ— good in these
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
pull in our faith which is now speeding towards heaven by the blood of Jesus Christ for us The more tendernesse wee we gaine of the sins the more shynesse and fear grows on us and seldome doth the soule recover its former hold and ancient correspondence and intimatenesse with God untill there hath been a proportionable humiliation and spaces of setled reformation Twixt which and the great discovery of speciall and renewed assurance the heart meets with many a wave with many a sad day with many a fearfull rising with many strong and terrible doubtings So then you see that speciall sinnes after conversion doe cause great doubtings in the soule because they make a jar a wound they lay a barre twixt us and God they keep up God and keep down faith and give up all the matters of disheartning and feare they make the soul to be at a stand to goe away from the gates of heaven many times with singular checks and heavinesse 6. A sixt cause of doubtings A sixt cause of doubtings may be indispositions unto or about spirituall duties when our Altar seemes to have no fire our bodies to have no soules our affections to bee estranged from our services when we pray but not with that fervencie when we hear but not with that attentivenesse when we set upon any sort of duty but not with that alacrity with that joy with those becomming spirits Nay sometimes there is a strange listleâ—nesse a kind of flat dulnesse drowzinesse that we hardly move upon our Like the Disciples work much adoe to draw our selves unto duty Like the Disciples It troubles a Captain when he cannot make his men come on and fight the soule is so heavy that it can hardly watch and pray Out of which kind of slumberings the hearts of Christians doe ordinarily awake with doubtings and that about two particulars especially 1. One respects the verity Two places of doubtings hence and being of Grace As Gedeon in another case Judg. 6. 13. If the Lord be with us why then is all this be falne us So here If truth of Grace were in me how should all these indispositions dulnesses deadnesses accompany me Where the Spirit of Christ is there is liberty but I am as one chained up Where Grace is truely Note kindled there is a holy fire to warme the heart in duty I have rejoyced in the way of thy testimonies Psal 1 19. 14. and Ps 119. 14 with my whole heart have I sought thee So David Thy word David was unto me the joy and rejoycing of my heart for I am called by thy Name O Lord of Hosts saith Jeremiah Chap. 15. 16. And the Ier. 15. 16. Prophet Esay Chap. 56. 7. saith Esay 56. 7. God will make his people joyfull in his house of Prayer And besides all this we are commanded to serve the Lord with gladnesse Psal 100. 2. Psa 100. 2 Whereupon the soule misgives How can my condition be good which differs so much from the secret and lively dispositions of Grace How can it be good which is so unanswerable to that quicknesse promised and found in the people of God How can I bee good who about the actions of good am so dull and heavy awkeward and flow c. 2. But then suppose the soule can cleare and assoyle it self from this feare by knowing that fire may be where it doth not alwayes flame and the root may live where the branches do not alwayes flourish and by finding some answerable dulnesses in some eminent Davids who often have prayed for quickning yet there ariseth another doubting from our dulnesse and indisposition which is a feare of acceptance The Lord will not accept of these services because they are so heavy they are therefore without any efficacie Suppose I may be good yet they are bad and can win no favour with God Thus the soule is oft-times much perplexed by reason of its indispositions as if either it were totally bad or God intended little good unto it because it is not quickned and more enlivened in the services presented unto him And verily it will much trouble a tender and sincere heart to observe in it selfe such flat and dull opinions of God and Christ and such an ineptitude in it selfe in doing that which to doe with the best of its strength and might and affections it sees reasons and hath desires thereto 7. A seventh spring or occasions A seventh cause of doubtings of doubtings may be fruitlesse indeavours I call them so because we thinke them so What is that This it is When we find out defects in our particular graces and in particular duties or some effects of particular corruptions and have gone to God by Prayer and in his Ordinances so that we have a long time prayed for the filling up and inlarging of our weak faith love sorrow joy assurance and prayed against that hardnesse passionatenesse or whatsoever sinfulnesse observed in the heart And yet we seeme to be still where we were wee creep on with the same impotencies in grace and move on with the same burdens of sinfull motions and propensions O now the soule sits downe with much sorrow and with dolefull conclusions Well it is in vaine to seeke any more God will make that good to me which he threatned unto Moab Esay 16. 12. He shall Esa 16. 12 come unto his Sanctuary and shall not prevaile I have sought him a long time and have not prevailed I shall never rise above these risings If God had a purpose to doe me good I should have beene sped ere this The opinion of succeslesnesse must needs cause doubtings because 1. God seems to have a controversie Three things in this with the soule Surely saith the heart something is the matter that I cannot have audience all is not right and eaven twixt God and mee 2. The very stayes and supports of duty seeme to faile us You know that the Pâ—omises are the great incouragements of all our services and what have we to bind God but his owne Promises by which he hath bound himselfe He hath said that hee will heare and answer Upon which assurance of his we came in and prayed but cannot get any thing though we presse God upon his owne promise Whereupon the soule is brought to a stand If God will not answer his owne word how shall he answer me 3. Now we suspect not our petitions but our persons and uncomfortably judge or feare that we have been deceived in our progresse towards heaven God would be to us as to his a God hearing Prayers if we had been to God as his serving him with a perfect heart for God heareth not sinners Joh. Joh. 9. 31. 9. 31. But If any man be a worshipper of God and doth his will him he heareth Whereupon the soule strongly argues against it selfe My heart is sinfull or else my prayers had been succesfull I regard iniquity in my
heart therefore it is that the Lord heares me not Psalm Psal 66. 18 66. 18. Beloved you who deale with observation and experience can acknowledge 1. That there are spaces Observe 3. things twixt our prayers and Gods answers God hearkens what David speaks and David must hearken what God will speak Prayer is our angle our feed our dove our messenger it doth not alwayes take at first it doth not returne us alwayes a present harvest it comes in sooner and sometimes later it waits the time of the master 2. God is wise in causing these spaces hee hath ends singular ends both for his owne glory and for the good of our Graces But thirdly corruption takes occasion hereby and Satan vents his envious malice hereupon As the back-biters and Simile slanderers and contentious spirits who love to set variance twixt faithfull friends let the least occasion happen a wry look a misplaced word a mis-intended neglect a forbearing of present dispatch in some desired service let these fall out presently the back-biter envious malicious contentious spirit catcheth Loe you see his love his backwardnesse his sleighting of you c. Thus doe our corrupt hearts and Satan Looke you now you see how needlesse how Hence Davids Why is the Lord so far from hearing c. Is his mercy clean gone c. fruitlesse all the care and service of God is Alas he thinks not on you he regards not your prayers If he had loved you if he intended to do you good could this be would he have held up after so many prayers so many tears so many importunities so many pressings by his mercies by his Christ by his promises No no Thou art not in favour with God his mercies his promises belong not to thee c. Thus they 8. An eighth spring may The eighth cause of doubtings be imbecillity of judgement about the essentials of salvation And assuredly here lies the great spring of doubtings An erroneous mind is the forge which hammers all our suspitions it is the wombe which beares and breeds all our feares If it doth not find yet it makes all our knots for us What one speaks of a plain place of Scripture This verse said he had been easie had not Commentators made it so knotty That we say of a Christians condition It is gracious happy cleare sure did not erroneous judgements disturbe and vexe and unsettle them This is true that a weake judgement and a tender conscience are seldome without feare and doubting You see it in the Romans about practicall matters whereupon the Apostle presseth the stronger not to receive the weak to doubtfull Rom. 14. 1 22. disputations and if they had a particular faith to keepe it unto themselves knowing well how weak judgements like weak plants are easily stirred and shaken You may see it also in the Ephesians about doctrinall matters for Paul giving an Item unto them to overthrow their childishnesse Eph. 4. 14. he Eph. 4. 14. doth paraphrase it to be such an estate wherein men are tossed to and fro and carried Two things incident to this about with every wind c. Two things are incident unto shallow judgements by vertue of which they are objected with ease unto doubtings 1. One is They have not been conversant in the compasse of Truths there be some Truths which yet they know not they have not all their holds and strength 2. New Doctrines contrary to old Truths are not so easily over-mastered by their understandings A man must have good eyes to find out cunning glosses but doe either win misbelief or else disturb their true beliefe You shall scarce heare any new things started but withall we heare of many personsstartled as if their faith had hitherto been in vaine for tender consciences are apt to beleeve the most and therefore sometimes doe beleeve those points which are false Shall I give you instances Instances amongst our selves 1. One is an equality of humiliation before conversion as if no man were truely converted who hath not equalled the greatest penitent in the highest degrees of contrition and terror And hence it is that many distressed bowed broken soules doe exceedingly labour to grinde themselves and to fall into the flames of horrible fears thereby to assure themselves of a good estate Whereas 1. All Christians are not equall in their preparations 2. No man can judge his estate at all simply by legall humiliation 2. A full assurance at first or else no faith As if Jacobs ladder had no degrees and the Simile Sun at his first peeping were in the height of heaven Or that a Scholar must be placed in the upper forme as soone as he enters the Schoole Such inconsiderate deliveries as these they trouble the faith of many as the Apostle speaks of those in 2 Tim. 2. 18. If faith cannot be without full assurance then I am no Beleever saith David for I had my faintings Nor I saith Peter for Christ himselfe tels you I had my doubtings It is a most vaine and dangerous way for any Divine or ordinary Christian to impose Rules and to deliver a thing as a dogmaticall and common truth which he or he have in a speciall way onely observed in themselves The Spirit of God bestows upon all the Elect of God the same substantiall frame of grace but the making up and the making out of these is different As No man must say he hath Simile no soule because he feels not those particular workings of reason and desire which another doth So No man must conclude another to be out of the estate of Grace if haply there be not a plenary answerablenesse in them both for every method and measure of working grace Therefore let me caveat a An Item to the stronger Christians little here to you who are growne Christians Remember that there are some who are weak yet true members of the same body and doe not you indiscreetly insist upon your onely personall experiences those only in some particulars in all companies because you have perhaps risen high therefore none are right who are below you Consult the Scriptures and deliver us what it directs and wherein it supports You know not yet the aptnesses in tender consciences to throw downe themselves and to catch at matters and arguments of trouble Thou sendest perhaps from thy company a poore a laden and troubled heart with a bitter and amazed opinion that it hath now no faith which yet came unto thee with some weak and strong desires of firmer faith Weak judgements as I said before cannot bear all things but like some mens stomacks are presently oppressed with meats unusuall And when we have mistaken an error for truth it may prove to the soule as the mistaking of poison for medicine a businesse of troublesome and dangerous consequence 9. Ignorance of the Doctrine A ninth cause of doubtings of Justification This is another cause of
see here is ground of doubtings yet if a man could look out of himselfe and know that his righteousness is to be found in Christ and God hath appointed it so that I am to be justified by that righteousness onely now the soul may have a stay to rest on Yet my Saviours righteousnesse was perfect was accepted and he is mine and his righteousnesse is mine 3. Till we know the dispositions if I may so speak in God about our justifying we cannot but doubt for a man reasoneth thus I have committed great sins which now do grieve me and I hate them and I have left them but I know not how they may be pardoned those will now cause doubtings Untill wee know that God for Christ will justifie us frō great sins as well as small 1 Cor 6. 8 9. and that 1 Cor. 6. 8 9 10. he blots out the thick cloud as well as the cloud Esay 44. 22. Esa 44. 22 I have blotted out as a thick cloud thy transgressions and as a cloud thy sins and that there were expiatory sacrifices not onely for infirmities but also for enormities all which typified the vertue of the blood of Christ which justifies from great sins c. But I have nothing to move Ob. God to pardon them Yet pardoning is a gracious Sol. work God pardons sins not for thy sake but for his owne sake Esay 43. 25. I even I am Esa 43 25 he that blotteth out thy transgressions for mine owne sake and for his Christs sake Eph. 1. 7. In Eph. 1. 7. whom onely we have redemption even the forgivenesse of our sinnes But God will call me hereafter Ob. to account again though for a while he seems to be graciously pleased No the Lord in his new Covenant Sol. of Grace assures the contrary Jer. 31. 34. I will forgive Jer. 31. 34 their iniquity and I will remember their sinne no more So that you manifestly see how the ignorance of our Justification leaves the soule in great doubtings because 1. A man knows not where to cast his burden 2. Where to find his righteousnesse 3. What is the vertue and fulnesse and love and graciousnesse the fidelity and irrevocablenesse of God in justifying a sinner by Christ 10. A tenth cause of doubtings A tenth cause of doubtings is disputation against the Promises You have heard heretofore that the ignorance of the Promises is an occasion of doubting and now I am to shew you that the arguing of the soule against them is also another cause But you will say Doth any Ob. man dare to dispute against Gods Promises I answer The Promises may Sol. The Promises considered two wayes be considered 1. In respect of their absolute truth and goodnesse thus they are not disputed against unlesse by Atheists and positive unbeleevers as were those scoffers 2 Pet. 3. 4. who said Where is the promise of his comming 2. In respect of their application and extent Thus many weak beleevers are subject to argue against them Not whether they be verity and mercy not whether righteousnesse and peace doe meet in them but whether these doe reach to them and may be applyed by them Nay that is not all they do ofttimes upon unjust grounds thrust away the Promises from themselves And now the soule must needs be hurried with feares and doubtings in case the condition be sensible because 1. The Promises are to faith Three reasons of it as ground unto the Anchor cast out an Anchor and if it hath not ground to fasten or Simile hitch in the Ship rowls still This is a truth If faith cannot pitch and fixe the soule cannot be quiet and setled David in one place useth the comparison of a bird that his soule did hye unto God as a bird unto her nest Whiles the bird is in Noabs dove foūd no rest for the sole of her foot the ayre it is hovering and flying and restlesse so is it with the soule untill faith can settle it under the wings of a Promise Nay againe the Promises are called the breasts of consolation When the child is hungry and distempered nothing quiets it but the breasts And assuredly if the Promises doe not still the soule nothing can Now when a man will rove from this ground of faith when he will fly from his rest when he refuseth the breasts of consolation no marvaile if his soule be full of doubts and feares For this is all one as if a lame man should throw away his crutches or a weak man his staffe or a sick man his cordials or a sinking man the bough which holds him up The goodnesse of the Lord promised to David was that Psa 27. 13 which did hold up all his faintings and so all Gods people have still been held and staffed up by Gods Word And therefore that person must needs be full of doubts who withdraws his shoulder from such a stay and rock upon which hee should leane and rest himselfe 2. This is but selfnesse which is ever accompanied with unquietnesse for why dost thou refuse to apply those Promises which God hath made Is it not because 1. Thou wouldst have more goodnesse first 2. Lesse unbeliefe first And is not this a self-seeking yea in some sort a self-standing What an odde and unseemly Note So thou hast promised to pardon sins c. method of worshiping of God is this Lord I have but weak grace and thou hast promised to strengthen it and perfect and finish it but I will not beleeve thy Promise belongs to me untill I have first a greater increase of my grace Or thus Lord I find much unevennesse in duty and thou hast promised to give thy Spirit which shall cause mee to walk in thy way but I will not beleeve this Promise untill I be first more enabled in duty Or thus Lord I find much sinfulnesse in me and thou hast promised to change cleanse the heart and to subdue iniquity but I will not beleeve this Promise untill first I see my sins subdued When I find my graces increased then I will beleeve that thou wilt increase them when I find my Whē thou hast done it then I will beleeve that thou wilt doe it obedience continued and my sinnes subdued then will I beleeve that thou wilt cause me to walk and wilt subdue sins q. d. If thou wilt performe thy Promise before I doe beleeve thy Promise then I will beleeve thy Promise This is as Simile if a man would see the blood in the veines before the veins are opened or wash his hands cleane before he hath turned the cock to let out the water 3. A man is still held by the powers of his corruption And where corruptions or wants are still found in their former measure there the tender soule will doubt and feare Let a man bestow himselfe much in hearing or much in praying or much in conferring yet if he have the
our troubles and wants His wisdome is there and his goodnesse O how shall I be delivered How Let faith work and that will tell thee how Why should I thus be troubled Why Let faith work and that will tell thee It is in very faithfulnesse saith David And It is good for me that I am afflicted No child of God thus Nay let faith work and it will cleare all That a good condition is not exempted from afflictions and that though God had one Son without sin yet he had no Son without sorrow 3. Our incouragements are more then our discouragements and our helps exceed our oppositions therefore faith is not to be restrained The Prophet healed up his servants doubtings 2 King 6. 2 Kin. 6. 16 Elâ—shaes servant 16. Feare not for they that bee with us are more then they that be with them And so Christ to his perplexed Christ to his Disciples and doubting Disciples about those exigencies and casualties to which they were exposed Feare not little flocke A Kingdome opposed to temporall safety it is your Fathers pleasure to give you a Kingdome q. d. Be not so disquieted so anxious for your lives for your safeties Though you be a flock and a little flock and the wolves are many yet let the worst come to the worst you shall have a Kingdome Oppose that to this and you need not doubt and feare So S. John 1 Joh. 4. 4. Ye are 1 Joh. 4. 4. Gods Spirit opposed to Satans Antichrists of God little children and have overcome them because greater is he that is in you then he that is in the world Once more S. Paul Rom. 5. Rom. 5. 20 Grace opposed to sin 20. Where sinne abounded grace did much more abound And 21. As sinne reigned unto death so grace reignes through righteousnesse unto eternall life by Jesus Christ our Lord. So againe for outward troubles Esay 41. 14. Feare not thou Esa 41. 14 Help to trouble weakness And 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation also c. 2 Cor. 4. 17 Our light afflictions c. work for us a far more exceeding waight of glory worme Jacob q. d. Thou art a weak creature contemptible creature a worme yet thou art Jacob and therefore fear not for I will help thee saith the Lord. Though Jacob be weak yet the God of Jacob is strong So for outward losses 2 Chron. 25. 9. said Amaziah to the man of God But what shall we do for the hundred talents which I have given to the Army of Israel The man of God answered The Lord is able to give thee much more then this From all which we see that Faith hath the better grounds to rest on there are more with faith then against it for none can be against it except the evill creatures and he who is for it is the mighty Creator All his power and his goodnesse and his Christ and his My Father is greater then all saith Christ Spirit and his Word of Truth is for it He is greater then all so that faith may have singular matter to work upon in all occurrences It is on the better side and on the greater side on that side which will carry it and beare downe the contrary Satan is against me But greater is he is that Ob. Sol. Spirit of Christ in me then he that is in the world Sin is against me But greater is Christ who is Ob. Sol. for me then sinne which is in me Grace hath much more abounded Men in their power are against Ob. me But greater is that Almighty God before whom the Nations Sol. are but as the drop of the bucket and lighter then a dust in the ballance Troubles are upon me Ob. Sol. But my comforts are greater then my sorrows and the glory which I expect infinitely exceeds the trouble which I suffer Wants are upon me Ob. Sol. But my supplies are exceeding I have a provident Father And though I have not a large portion of earth yet I have a sure Kingdome in heaven Beloved if we would but often consider of this that faith is still on the better on the surer side we would quit all our doubtings we would Note not feare what man can doe unto us what Satan can doe unto us our owne infirmities would not disable us nor afflictions for still faith falls to the surest partie and therefore give it scope Faith pitcheth upon no weak causes upon no weak helps upon no weak stayes it stayes upon the Name of the God of Iacob O how might faith out-face the greatest oppositions and trample-under all our affronts and losses and doubts if we did let it get out unto its encouragements could we once come with faith to be perswaded indeed that they who are for us are more then they who are against us Brethren in our spirituall combats we have the better cause and the better strength what help heaven can afford we have Therefore in all our distresses let us hearten our selves and incourage our faith Let us as Iehu in another case look up and say Who is on my side who and then wee may even say what the Psalmist spake Psal 124. 1. If it had not been the Lord who was on our Psa 124. 1 side now may the Beleever Israel say 2. If it had not been the Lord c. 7. Our soule is escaped as a bird out of the snare c. 8. Our help is in the Name of the Lord c. 5. A fift spring of doubtings was speciall and particular sins after conversion These like a strong disease do shake the very heart and spirit of the Christian and stagger him on every side and like a cloud fold up all our comfortable communion with God like a dead fly they fall in all our services If thou dost ill sinne lies at the doore said God to Cain And so you shall find it that speciall sinnes after conversion doe much interrupt us in our approaches and in our confidences Now the way to cure this spring is 1. To renew our sorrowes to set upon the fountaine David David did so after his great sins and so did Peter the one did Peter water his couch and his teares were his meat day and night and the other went out and wept bitterly Bitternesse of sorrow you read of it in Zach. 12. 10. imports Bitternes what it imports 1. Anguish 1. an anguish of spirit As David said for his Ionathan My soule is distressed for thee so here the falne Christian is distressed for sinning thus against his God for losing his God There is oft times a very tearing and renting in the soule 2. A sensible fulnesse of 2 Fulnesse of griefe griefe As Ioseph was full of compassion and his bowels could hold no longer upon the oration of Iudah so the falne Christian is full of holy meltings his heart
and a dull heart That heart is properly A dead heart termed dead which wants a living spring and therefore spirituall duty is contrary unto it it hath a secret a versnesse to holy services it cares not for holy prayer there is not onely an indifferency whether the work be done but a determinate dislike and positive The difference twixt a dead heart and a dull heart unwillingnesse or rather a Nolition a nillingnesse to the same Whence ariseth that shuffling carriage in wicked men to find diverting occasions and arguing reasonings against the strictnesse and spiritualnesse of duty But againe that heart is A dull heart properly termed dull which hath in it a living spring but hath not a lively operation The Spirit is willing said Christ there the spring was open but the flesh is weake there the operation was narrow The Christian may say with David My heart O Lord Rom 7. 21 22. is ready my heart is prepared and as Paul I would doe good and I delight in the Law of God after the inward man but yet saith he I find a law that when I would doe good evill is present with me And I see another law in my members warring against the law of my mind So in the Galatians The flesh lusteth against Gal. 5. 17. the spirit c. and these are contrary one to the other so that ye cannot doe the things that yee would Ye would doe but yee cannot do Ye cannot alwayes do the work ye would do and ye cannot do it in such a manner as ye would doe it You know that a full vessell which hath a narrow neck it cannot send out the waters so speedily nor so fully and a sick man who would fetch more then a turne about his chamber he cannot doe that sometimes if he doth it it is Simile with extream wearisomnesse not of his mind but of his body Or as a lusty and able man escaped out of prison with a great chaine about his leg he would run away but the chain hinders him and vexeth him so that it doth indispose him in the motion In like manner is it many times with good people The heart the will is bent it is resolved for Prayer for hearing c. but then there is a chaine clogs them there is a spirituall weaknesse there is flesh in them as well as spirit and this doth dull them this doth indispose them about the doing about the exercise of their intentions and desires Therefore let us take heed of denying or concluding the absence of grace from the infirmity of working David Psal 119. 25. My soule cleaveth to the dust that â—as low enough quicken thou me c. 28. My soule melteth for heavinesse strengthen thou me according to thy word prayed often to be quickned and so may we and yet bee alive It is one thing to have Life and livelihood are different life another thing to have livelihood That may be present when this is absent for a Christian 1. may have a dull temper of body not able to render unto him the spirituall sense of spirituall duties melancholy doth intercept the vitality not onely of nature but of grace 2. He may not so seriously meditate and dwell upon the wayes and motives of livelihood hee may have but remisse and unpiercing or unapplying thoughts of Gods great love and mercy of Christs blood and intercession of the Promises's goodnesse and fulnesse and therefore his spirit may be dull 3. He may not have such The oyle may not be on the wheel nor that gale to the ship an actuall aid and speciall influence from the Spirit of Christ to excite his spirituall frame and temper and then if that wind be more slack our ship will move on with lesse forwardnesse Or lastly perhaps he may have over-lasht he hath been improvidently or accidentally in the dulling wayes hee hath been surfetting upon some sin or too greedily embracing the heavy world or been idle in his particular calling But Whatsoever the cause may be this is certaine that Indisposition Indisposition is not fundamentall is not fundamentall it is not such a case which nullifies the estate of Grace For as in our most lively times there is more duty then wee Note can throughly doe so in our dullest times there is not more duty then we would doe And this know that the Christian condition keeps up for truth of being notwithstanding the many pauses the many eclipses the many indispositions which may and doe accompany it But yet againe secondly be informed of this that God observes the bent of the heart in the duty and accordingly accepts of it You know that place in the Chronicles how that the good Lord did pardon 2 Chro. 30. 18 19. every one who prepared his heart to seek him though he Gods eye is more on the intent of the workman theÌ„ on the extent of the work were not cleansed according to the purification of the Sanctuary The greatest actions managed from a corrupt heart are not accepted with God All the superfluous and abundant Note gifts of the Pharisees were worthlesse yet the Widowes mite found acceptance The meanest duties set forth with a perfect heart are acknowledged by God he will take notice of them for God looks to the heart He eyes not so much thy behaviour he listens not so much to thy words but through these he considers thy heart if that come with life though thy body come with dulnesse though thy tongue be not so fluent yet if there be life and truth in the heart he will find duty and accept of it You remember that Simile Simile of the Goldsmith who hath a skilfull eye to find out the smaller and neglected wayes of gold though covered with much drosse and many times there is much fire and much gold when both are hidden with dust and cole So is it with the Lord he can sent out the secrets of our desires and what we would doe is observed and taken with him for Our grones are not hid from him well done notwithstanding the many indispositions which cover our Altar Therefore it is Davids counsell 1 Chron. 28. 9. to Solomon his son Know thou the God of thy Father and serve him with a perfect heart and with a willing mind for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts If thou seek him he will be found of thee c. Beloved we are mistaken God can find duty in speechlesse tears and sighs grones Rom. 8. about duty we judge it not to be duty unlesse the tongue can speak much and our behaviours be fresh c. as if a man were not a man and did no work in course cloathes But know we that the sealing of spirituall service with integrity of heart is duty And that is it which God considers and unto which he hath made many promises of
be disclosed and Gods righteous judgement shall be evident to the hearts of all the world Whence it is that in this day of meeting they shall cry unto the mountaines to fall on them and the rocks to hide them but in vaine from the wrath of him who sits upon the throne 2. There are severall causes of the rising of sin Some are Divers causes of sins rising afresh on Gods part some on our part some on Satans 1. For Gods part God doth many times cause our former sins to rise by the power of his mighty spirit in the ministery of his Word For whereas the sinner would hush his fears and griefs and conscience asleep yet the Lord will not have it so He doth rub the sore and gall the conscience makes it sensible of the guilt and wounds Hee doth pierce by the two-edged sword of his Word even to the dividing asunder of soule and spirit and of the joynts and marrow and discernes the very thoughts and intents of the heart He meets the person oft times many years after the commission of the sinnes and most expresly revives and remembers them in all the acting circumstances which the sinning person either had or would have buried in silence and forgetfulnesse 2. For our part Thus there is double cause of new rising of old sins One whereof is good and the other is bad 1. A new commission of the old sins which brings back upon us the sting of the old guilt for relapses into the disease occasion a relapse of the burden and ache Cut thy finger againe and it will smart againe fall into thy ague againe it will make thee shake againe Relapses have ever this judgement with them that they make a fresh wound and the old also to bleed againe You know in some Wells there are two buckets put downe the one and you bring up the other so the falling into the same sin againe brings up the old burden againe Though we may not revive sinne to practise it yet we may to mourn for it 2. Renewed humiliations for then we doe voluntarily look back upon our former accounts that thereby we may more humbly sue out a totall discharge Though wee may sin the sin over no more yet we may weep it over and over and though the acting of it may be no more yet the bewailing of it should last us ever 3. On Satans part who like an envious and malicious wretch never gives over to throw unto us our errors and failings though corrected with truest reformation So Satan who is the great cause and incentive to sin will not cease after our truest repentance to vexe and sad and if he could to despaire our hearts with the fresh memory of former and forsaken sins so that we seldome or never lay hand on a blessed promise or gaine our selves into the comfortable favour of God or delight our selves in the sweet peace of conscience but he falls in and checks and troubles us with the representations of former sins and perchance makes us let goe our gracious hold with the feares and suspicions and chargements of former guilts 3. Now according to the variety of the causes fetching up upon us our former guilts must we deliver unto you severall helps and remedies Consider therefore on Gods The ends of reviving of sin part there are severall ends in respect of severall persons why he brings on the sinnes againe 1. To make the ground-work more deep and sure We make our tents too short for our wounds Wee sinne much and defile our selves much and we think that a little washing will serve the turne O! this businesse of self-tryall of laying the axe to the root of the tree of diving into the secrets of sin of applying the corrasives unto the core heart of our natures this goes against us wee are quickly weary of it Indeed some trouble and some bitternesse we grant to be convenient but to be still accusing our selves before God still to be lashing and wounding our hearts for wounding of God Ah this this goes against us You shall see people sometimes very sensible of their diseased bodies O now some physick were good they find such aches such distempers surely some physick were good and some they take which makes them excessively sick but then away with it no more physick yet at length the disease comes upon them againe and the Physitian prescribes more physick even that which must goe to the root of the disease which though it makes them more sick yet it procures their safety and better health Beloved God would have men perhaps a longer space to sit upon their sinnes they stint themselves after great sins and make themselves friends with God prefently Now the Lord knowes that this skinning of the sore will spoile all and therefore after a short time he returnes them their sins againe makes Conscience to startle at the guilt againe and deales with us as the skilfull Chirurgion with a man whose leg is broken and ill set he breaks it againe that it may be well set So doth the Lord he breaks our soules againe with the guilt of sins He will make us know that wee must bring him more broken hearts we shall know what it is to sinne against him and shall not make a reall and lasting peace without a sound and solid humiliation And truly this is the great mercy of his wisdome to work thus for hereby he makes our foundation low and sure and hereby he prevents subsequent stirs and makes way for our surer and more comfortable apprehensions and applications of his love in Christ You know that a wise Schoolmaster when a boy skips from a hard lesson to that which is more easie he puts him back againe and makes him say it over and over ere he takes it forth Men think to be catching at Christ however they love to lay load on him and throw their vile burdens upon him though perhaps they never yet weighed their vile sinings and dishonourings of God But the Lord will turne them back againe he will take off these pragmaticall presumers and set them to learne their first lesson better He will make them more sensible of their vile hearts and waies and actions they shall not so easily come off from their accursed transgressions the Lord will hold up the comfortable answers of his favours and the sweet tasts of the Lord Jesus Christ and make them againe to sit downe in bitter sorrow for piercing the Lord Christ and shedding his bloud and grieving of his Spirit and all that men might be more humbled and more really fitted for Christ 2. To make us more humble I assure you oft times our very victories make us proud and that very grace which should be a cause to abase us occasionally and accidentally is a means to puffe us we rise too often above our selves beyond measure And therefore as to Paul there was given a sting to abase him
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
Conscience condemns thy person I confesse thou hast no reason to beleeve mercy for thy selfe If thy conscience tels thee to the face of God thou art in a foule sinfull course and hast been called upon by the voice of the Word and its voice to come out of it and thou dost not leave it nay art resolved to pursue it and to insist on it now God is greater then thy conscience and will assuredly condemne thee 2. If conscience condemns thy actions onely then thou mayest notwithstanding that condemnation beleeve on mercy My meaning is this Though the conscience by its discerming light represents unto thee much sinfulnesse in thy nature and former course and though it doth condemne these to be vile and most fit to be crucified abhorred and forsaken this condemnation hinders not the right of beleeving Nay no man indeed should beleeve unlesse his conscience doth condemne sin in him not onely shew him his sinnes but assure him that they are evill and unworthy his love nay most worthy of his detestation and mortification 2. Secondly you must distinguish of times when conscience doth condemne a man there are two times of a Christian 1. Some are open and free He is himselfe and besides that he heares both parties as well what is for himselfe as what is against himselfe yea and weighs matters in controversie in the right ballance of Gods Sanctuary not in Satans ballance of cunning suggestions Will conscience condemne thy person at such a time and under such circumstances Nay will not the Word of God acquit thee at such a time against all feares for the substance and reality of a pious condition 2. Some are clouded darkned either with melancholy or afflictions or temptations wherein the Christian seeth his face through a false glasse just as a Title is made by a deceitfull cunning Lawyer not according to truth not all of it but some of it What is past heretofore for action and affection or what hath falne out not in the course of life since a mans conversion but onely in case of surprisall and captivity Now perhaps conscience may condemne thee but this is an illegall sentence it is a corrupted judgement and is reversible God will not judge of thee as Conscience in such a case doth Nay he will repeale it and disanull it 4. A fourth cause of doubtings is a feare lest a man hath sinned that great sin against the holy Ghost And the main inducement to credit this is a sinning against cleare knowledge which is one ingredient in that sinne Now this is my condition saith a troubled soul I have not onely sinned but sinned against light shining in the Ministery and working on my conscience therefore I may rather conclude then question it Mercy belongs not to me To help a conscience thus Sol. inthralled I would wish that such a person would 1. Be informed 2. Be directed 1. The Information which I would commend in this case is fourefold First that the sinne against the holy Ghost is not any sin which a man commits through ignorance Whatsoever the sinne or sinnes have beene whereof the party stands guilty whether against the Law or against the Gospel suppose it be one or many hainous sinnes yet if the person be in a state of blindnesse and ignorance if there is a nescience of the fact if hee knowes not what he doth this ignorance priviledgeth the sinnings thus far that therefore they are not the sin against the holy Ghost Secondly the sin against the holy Ghost is not any sinne against the Gospel which is elicited and acted through a mis-beliefe or mis-perswasion If the sinne be a sleighting of Euangelicall doctrines nay a persecuting of them and of the professors of them yet if these acts of opposition depend totally on error in the judgment on a judgement mis-perswaded i. rather beleeving them not to be truths rather thinking those wayes to be false wayes I say this mis-beliefe preserves such sinnings yet from being sins against the holy 1 Tim. 1. 13. Ghost because the sinne against the holy Ghost supposeth light even to conviction and approbation See Heb. 6. 4. 5. Thirdly the sin against the holy Ghost is not every sinning against knowledge These are not reciprocall propositions every sin against the holy Ghost is against knowledg and every sinne against knowledge is the sin against the holy Ghost The former is true but the latter is not for many a converted man sinneth against knowledge who yet never sinneth the sin against the holy Ghost In two cases a man sinning against knowledge doth not yet sin that sin against the holy Ghost One is the case of a strong and violent temptation Another is the case of a sudden and turbulent passion It is the same with Peters case against his knowledg denying and forswearing his Master If Paul before his conversion had had Peters knowledge he had sinned this sin against the holy Ghost And if Peter in his denyall had had Pauls malice joyned with his knowledge he had also sinned that sinne but the mis-beliefe of the one before his conversion and the infirmity of the other after it preserved from this sinne Error mis-led the one and sudden feare surprised the other Fourthly there are three horrible sinnings which doe attend that sinne against the holy Ghost and the Scripture which wee were best exceeding warily to follow in resolving this case expresly delivers them 1. One is totall Apostasie from the truths of Jesus Christ knowne and tasted The truths of Christ must 1. be knowne and apprehended 2. knowne and tasted they must be approved 3. And then the person falls from these 4. Nay his fal is not particular which is incident to the best it is a totall fall not a falling in the way but a falling from the way of truth Heb. 6. 4. If they were once inlightned and tasted c. If ver 6. they shall fall away 2. A second is a malicious oppugnation of that truth which was once knowne and tasted and from which now the person is falne called Heb. 6. 6. A crueifying of the Sonne of God afresh And Heb. 10. 26. A And despiting the spirit of Grace wilfull sinning after that we have received the knowledge of the truth And it was evident in the Pharisees who saw and knew the light but hated and persecuted it unto the death 3. A third is finall impenitencie Whosoever sinnes the sin against the holy Ghost he neither doth repent nor can repent He is so justly and for ever forsaken of God and given up to a reprobate sense and a seared conscience that he cannot repent though perhaps he may see his course to be evill yet it is impossible saith the Apostle in Heb. 6. 6. to renew him to repentance FINIS