speak a bold truth To have sinne remitted and yet to be exposed to punishment I speak onely of satisfying punishment cannot stand with that unspotted justice of God for no man is justly punished but by reason of unsatisfied guilt In peccato fundatur reatus poena saith Aquinas well Now if Christ hath fully and perfectly satisfied for the guilt then punishment hath no ground unlesse wee will say that God will punish for that which is already satisfied or that Christs satisfaction is not totall but partiall i. he satisfied for a part and left some parts of satisfying punishment to us which is the opinion of the Papists for their humane satisfactions But to draw up again What a comfortable stay and support is this unto a distressed soule to see and find all in Christ When a person brought to the true sight and sense of sin and loathing and forsaking of it and to the giving of himselfe up unto Christ shall behold his many fore-past guilts and see these charged upon Christ nay and discharged by Christ nay and so discharged that they shall never be charged upon him againe nay and all the consequents of guilt removed so that Christ hath set him at liberty he hath made him a freeman and that against all Satans accusations He may hold out the bloud of Christ which will answer all I am a sinner but Christ was made sin for me I deserve damnation but Christ was made a curse for me If Beleevers did skill the nature and extent and vertues of remission by the bloud of Christ if they did know and were possessed more with this part of Justification they would strengthen their faith and their comfort more and their doubtings and fears would sink more Be of good comfort thy sins are forgiven thee 5. One thing more which I had almost forgotten falls in which is this That the substantiall part of Justification is alike to all Beleevers What is that It is this God for the bloud of Christ doth not onely charge the sins of strong beleevers on Christ but of weak beleevers too and these onely are not discharged but those also True faith in any degree may take out all the benefits of Justification For as Justification doth not admit of degrees no more is it made over to the degrees but to the truth of faith So that not onely Abraham the father of the faithfull who was strong in faith but the father of the child who cryed out with tears I beleeve help mine unbeliefe he also hath all the reall interests the very same reall interests in the bloud of Christ You know the arme hath not an interest in the head and influences thereof because it is big or because it is strong but because it is a member by reason whereof the least â—inger and weakest member doth also claime and hath a share So because every Beleever by true faith is made a member of Christ he hath therefore a concurrent share in the bloud of Christ in the Justification purchased by Christ And therefore it is a weaker argument of weak beleevers to deny or doubt their discharge by Christ True say they Christ is a Ob. strong Saviour and hath strong merits and by him is pardon of sinne and by his Name a person is justified but this is onely for men of stronger faith then mine Doe not deceive nor unnecessarily Sol. afflict thy selfe Christ hath done great matters for great sinners and a weak faith is a joynt possessor though no faith can be a joynt purchaser of sins remission And thus have I briefly informed you with some notions about that part of Justification which respects our sinnes there is yet another part which respects our graces and duties from the weaknesse and mixture of which do arise many doubtings and such as are not to be disputed downe by any thing in our selves but onely to be answered with the doctrine of Justification O saith the humbled sinner Ob. and experienced in himselfe what a broken estate is here what an imperfect draught of holinesse My very light is dim and in all my duties there is yet undutifulnesse my righteousnesse is defective in my faith much unbeliefe in my prayers much coldnesse irreverence distraction when I have sorrowed for my sins I may even grieve for grieving no more and may hate my selfe that I cannot otherwise hate my sins How can I stand before God who is of purer eyes then to behold sin Will the Lord accept of such a person of such discharging of duties c. Let me stop the complaint Sol. close up the doubtings with a little more inlargement of the doctrine of Justification Therefore remember 1. Our persons stand not before God in their own righteousnesse nor our owne services in their owne strength Indeed the Lord requires holinesse in our natures and holy duties from us we are his children we are his people therefore we should be holy as our Father is holy therefore the people of his pasture should serve him An unholy Beleever were a monster upon earth and an undutifull son is a plain unbeleever for though Christ did die for those who were once rebellious yet he dies for none to make them licentious So that holinesse inherent grace is absolutely required to salvation To salvation I say But to Justification in no wise What is that That is though a man cannot be saved without inherent holinesse yet is he not justified by it When he comes to account it with God he may not say this Lord loe here I am see if there be any sin in my person or defect in my holinesse I have not offended thee I need not any help any mercy my heart is totally cleane and my duties performed at all times in every respect for matter and manner to the full as thou requirest Enter into judgment with me if thou pleafest I will be tryed by my owne holinesse 2. But in the righteousnesse of Christ I desire saith Paul to be found in him not having my owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith Phil. 3. 9. See more in Rom. 5. 19. 1 Cor. 1. 30. 2 Cor. 5. 21. There is such a thing as the * So called not as if the act of faith were our justifying righteousnesse for that act is but 1. An perfect thing 2. A transient thing 3. A part of inherent holinessâ— but because faith only layes hold on makes us to fly unto rely on the righteousnesse of Jesus Christ righteousnesse of faith it is none other then the righteousnesse of Christ We think little of it we make little use of it there is a kind of Popery in us all we look downward too much on our righteousnesse for a Justification and when we are to be pronounced just and righteous when either we or our services expect acceptation it is in and by that righteousnesse of
from the Spirit which shines in the renewed heart by an unspeakable light 1 Cor. 2. 12 and manifests unto it the things given unto it of God and so seals and witnesseth the truth and goodnesse of our particular interests in God and Christ according to the word of God 2. Another is from faith which doth testifie the interests of the soule in that happinesse which it finds revealed in the Word For that which faith beleeves by a direct act in the Word it may testifie of the same to the person by a refexive * By assurance act 3. A third is from Conscience which beholding the simplicity and godly sincerity of the heart testifies unto it against all opposition that this blessed frame is in the soule and this testimony being concordant with that of the word the soul is thereby greatly sustained forasmuch as this is knowne before viz. A sincere temper is happy and now Conscience clearing that temper the soule hereupon is much cheered 2. Our condition falls under a three-fold consideration A threefold estate 1. Sometimes under the accusations of Conscience Conscience doth speak and testifie but it is either that our hearts are totally base and sinfull and corrupt or that in such and such a particular it is not right it was not perfect but sinfull and degenerating 2. Sometimes under the excusations of Conscience where Conscience testifies and acquits and speaks peace either As in Paul loc cit As in David about Saul about the frame of the heart or rectitude of some particular action and course 3. Sometimes under a neutrall act or work of the Conscience i. The Conscience like Absolom to Ammon 2 Sam. 13. 22. speaks unto a person neither good nor bad It doth not accuse him nor doth it excuse him it doth not speak terror nor doth it speak peace it doth not charge any speciall guilt nor doth it give us a particular discharge of any Now this is the time of fears and doubts I will shew you why because 1. A negative state satisfies not a tender Christian It doth not satisfie a tender soule that God looks not like an enemy unlesse also he looks as a friend or that Conscience doth not check but that it should excuse It doth trouble us many times that in our exemptions from trouble wee yet find no Peace-speaker 2. It gives suspicion of a neutrall estate because Conscience seems to behave it selfe as a neutrall neither against us nor for us I call that a neutrall estate which is not eminently evill it hath some good in it and doth some good but is not so good as to be gracious therefore the civill estate is a neutrall it doth not rise to be so bad as the worst nor to be so good as the best people are Now this estate absolutely considered is bad it is an evill estate it is an estate in which if a man lives and dies and goes not beyond it he cannot be saved 3. It may breed an expectation of the worse testimony of Conscience for withdrawments are sometimes the forerunners of some bitter intentions It fell out ill with Saul when God withdrew himselfe from him So when Conscience withdraws perhaps my Conscience hath found matter against me and as it doth not now speak peace so perhaps shortly it may speak bitter things unto me 4 Nay Conscience is Gods Vice-gerent it is his Deputy and therefore in the silences and withdrawments of it wee look through and feare the disposition of God himself towards us because the servants do ordinarily expresse the conceits and inclinations and affections of their masters And this is certaine that we doe in an angry conscience behold Conscience is the looking-glasse alwayes an angry God and so in a cheerfull conscience a gracious God and so shall we in a silent conscience suspect a doubtfull God We doe ordinarily judge how God is towards us by what we find and feele Conscience to be towards us This is the glasse in which we see his favours or frowns These are the springs of Doubtings which I have enlarged in their opening unto you it is likely there may be more then these I could also deliver you more about the temporall estate but that is out of our scope and compasse now It now remains that I descend to the closing up of these springs to the cures and remedies of these Doubtings which is the last thing proposed CAP. V. The Cures and Remedies of Doubtings HEre lies our next and greatest work And therefore as Physitians in this part are more cautelous to administer things which are in their qualities most proper and in their measures most convenient so must we in the healings and closings of the spirituall distempers of the soule And therefore that this work may be happily performed I shall desiring Gods grace to assist and blesse prescribe unto you 1. The particular cures which Two sorts of cures Particular Generall shall answer all those particular springs of doubtings before mentioned Then 2. The generall Cures and Remedies which may extend to the help of all or most of our doubtings if time and leasure hold out The particular Cures 1. Naturall corruption was The first cure answering the first cause of doubtings the first spring of Doubtings and Mortification is the first help and remedy That is the Disease and this is the Cure I may say that of our faith which the Apostle speaks of our persons Rom. 8. 13. If yee Rom. 8. 13 through the Spirit do mortifie the deeds of the body ye shall live The more our sinnes doe die in us the more our faith will live in us We are diseased men take us in our best condition Similies and you know the more any disease doth lose of its strength the more doth our health rise up and thrive and so we are as a garden which hath many plants and severall weeds the abating of these the rooting up and killing of these contributes the greater reliefe and strengthning to our plants The Apostle Heb. 10. 22. Heb. 10. 22 would have them to draw neare with a true heart in full assurance of Faith he would have them to cast out their doubtings in their approaches unto God he would have them to come with assurance with a full assurance to come so as verily to be perswaded of Gods acceptation of them not indifferently to come with May be I shall be accepted may be I shall not this is a doubtfull approaching But what doth he adjoyne to this exhortation Observe the next words Having your hearts sprinkled from an evill conscience d. As long as your hearts are evill as long as Conscience can charge you for entertained evill you will be wavering and doubtfull But if your hearts were sprinkled if the evill of sin were washed from them then you might come with a full assurance of faith i. Then faith might fully perswade you to come confidently unto God for
and may be saved Therefore know that inequality of holy operation doth not spring from nullity or falsnesse of Grace but sometimes from the variety of particular Inequality of holy operation whence occasions sometimes from the variety of particular ends sometimes from the variety of particular assistance Every Christian hath not alike 1. Forcible occasion to exercise his faith and patience Nor 2. doth God intend every Christian for some singular ends and services to which hee fits others by the greater improvement and use of their graces 3. Neither hath every man at all times an equall gale or breath of spirituall assistance to enlighten him to excite and affect and draw him I might also adde 4. Neither doth every Christian stir up the gifts and graces in him hee doth not wiâ—ely on all occasions and motions improve his stock Neither 5. hath every man alike temper constitution which conduceth much to the actions of the soule 6. Neither doth every calling admit unto every Christian those spaces and leasures and remissions or vacations which some have to set on their heavenly frame and course It is with true Christians as with true men Every man Simile hath a soule and faculty from that soule and actions issuing out of those faculties yet every man is not equall in the expressive wayes of nature So is it with Christians all have truth of grace alike but the exercise of it is different and personall 3. As the actions so the degrees of Grace are different Compare Christian with Christian it is as if you should compare Branches one branch and limbe of a tree with another where though all be set in one common root yet their particular measures are more and lesse Or as if one did compare the Stars together where though all be interested in the heavenly Stars orbes yet they differ among themselves in respect Sheepe of magnitude and light Ye are the body of Christ Members saith the Apostle 1 Cor. 12. 1 Cor. 12 27 27. and members in particular this was a glorious and gracious condition But then ver 29. Are all Apostles are all Prophets are all teachers are all workers of miracles doe all speake with tongues Nay Eph. 4. 11. He gave some Apostles Eph. 4. 11. and some Prophets and some Euangelists and some Pastors and Teachers Now as this holds firme enough in various degrees of singular gifts for edification so likewise it is as evident in those speciall graces for sanctification As gifts for edification so graces for sanctification are different For Are all in the fold of Christ sheep There are some lambes Peter is commanded to feed both Ergo there are both Are all in the garden of Christ Cedars There are some tender Vines Are all in the houshold of Christ strong men There are some young there are some babes in Christ too So Heb. 5. 13. and 1 Joh. 2. 12 13. 1 Joh. 2. 12 13. I write unto you little children because your sinnes are forgiven you and because you have knowne the Father You see little children there as well as young men and fathers and these children though children though little children though very tender Christians yet they know the Father and they had pardon of sin Brethren how exceedingly doe we disturbe our selves with doubtings here Many people through a weaknesse I say no more of judgement doe fall out with their estate and condition molest and afflict their hearts close up all against themselves suspect and foolishly reason and argue the nullity of a gracious condition from the imperfections which they observe in their graces from their behindments in faith and zeale and sorrow c. Ah ignorant people who are truly industrious after the great measures of Grace and will not yet quiet their feares and still their Note doubtings with this 1. That such earnest pantings and inquietations and unsatisfiablenesses cannot but spring from truth of grace 2. Then that where grace is in truth though in the lowest measure there the soule hath interest in Christ in all the Promises in God in heaven in all Remember this He who hath least in grace hath not that which he would have and hee who hath most in grace hath not that which he should have and he who hath any truth of grace hath enough to change his heart and save his soule I would beleeve in that fulnesse of assurance and reliance as thou dost and if I cannot I will yet yet beleeve as well as I can He who said O woman great is thy faith said also to another not so strong Thy faith hath saved thee No man misseth of heaven for want of measure but of truth Our consolation lies much in the comparative degree but our salvation is in the positive Much grace will yeeld unto us here our heaven and any grace if true will yeeld us heaven hereafter 4. The separable fruits of true grace are different not only if you compare one Christian with another but if you compare the same Christian with himselfe in divers times and occurrences 1. If you compare Christian with Christian in respect of comfortables it is night with one when it is day with another One goes on heavily oppressed walking in darknesse that is the Prophets phrase Esay 50. 10. He hath not that Esa 50. 10 Light sensible light of divine favour Thou hidst thy face said David and I was troubled Psal 30. Psal 30. 7. 7. He hath not that sensible joy or testimony of his gracious Joy condition Restore unto me the joy of thy salvation Psal 51. 12. 51. 12. How many mourners are there in Zion Many who lament the absence of favour of joy of peace Yet some others there are who doe beleeve and doe rejoyce in beleeving They see As Simâ—on As Paul Christ in their armes they know whom they have beleeved and rejoyce with joy unspeakable and 2 Tim. 1. 12 1 Pet. 1. 8. glorious 1 Pet. 1. 8. 2. If you compare the same Christian with himselfe For it is with our day of grace as in many doubts For the cure and remedy of which be pleased to consider of some particular Propositions which I will lay downe to unfold the businesse and comforts of Justification unto beleeving penitents for to these onely I addresse my speech 1. In Justification our debts are charged upon Christ they goe upon his accounts You know that in sin there is the vicious and staining quality of it and then there is the resulting guilt of it which is the obligation of a sinner over to the judgement seat of God to answer for sin Now this guilt in which lies our debt this is charged upon Christ Therefore saith the Apostle God was in Christ 2 Cor. 5. 19 reconciling the world to himself not imputing their trespasses unto them And hath made him to be sinne for us who knew no sinneâ— You know in Law the
59 8. Imbecillity of judgement 64 Which 1. wants the strength of truth because it wants the apprehension of it 66 2. Is easily over-mastered with error ibid. 9. Ignorance of the doctrine of Justification 70 10. Disputation against the Promises 81 Three arguments confirming that to promote Doubtings 11. Suspension of divine favour 89 Foure Grounds for doubting in this 12. Crediting of Satans testimony 94 13. New risings of old sins 98 Now we question 1. Reality of pardon 99 2. Sincerity of repentance 100 14. Silence in conscience 102 Foure occasions to doubt by reason thereof 105. to 107 CAP. V. The cures of doubtings 109 1. Mortification a cure of inherent corruption 110 What kind of mortifying doth it 118 Specially of unbeliefe 121 Three deirections for that 124 2. Faith is to be perfected 125 Some rules for that 3. Keep down the life of sense 137 Some directions concerning this 138 4. Scope is to be given unto faith 146 Three considerations about this 147 5. What to doe concerning speciall sins after conversion 160 Three directions with encouragements if followed 6. The case of indisposition 177 The differences twixt a dull heart and a dead heart 178 All indisposition is not fundamentall 182 The bent of the heart may be right notwithstanding dulnesses 186 And a way of acceptance 190 7. Considerations and directions about supposed succeslesnesse in duties 194 8. Knowledge 1. Distinct 2. Distinguishing necessary 210 Derived conjectures are to be reduced to the prime truths 215 Foure things of which a weake Christian should be more fully informed 1. Of preparations to grace 222 2. Of the operations of grace 227 3. Of the degrees of grace 231 4. Of the fruits of grace 235 9. Concerning Justification Five singular comforts concerning pardon of sins in it 239 Other supports from the imputation of Christs righteousnesse 262 10. Two kinds of dispute against the Promises 269 Five helps about this 270 11. Search the causes of the suspension of Gods favour 286 The wayes of regaining Gods favour 290 Quest How a Christian may support himselfe in the interim 302 12. Satans testimony of our estates is illegall and not to be admitted 306 13. Severall times 312. and causes 316. and ends of reviving of old sins 320 Quest How to know whether is be Satans work or no. 333 14. How a silent conscience may be made to speak 343 How to support our selves under the silence of conscience 344 In the Additionall part 346 1. Ob. Sense of sinfull workings Sol. Five considerations about them 347. c. 2. Ob. Sense of wrath 353 Sol. Severall kinds of it 355 The way to cure it 358 3. Ob. A condemning conscience 359 Sol. Difference betwixt condemnation of the sinne and of the person 359 4. Ob. A fear of the sin against the holy Ghost 363 Sol. What that sin is not 364 What the ingredients of is are 367 A TREATISE OF DOVBTINGS FROM MATTH 14. 31. O thou of little faith Wherefore didst thou doubt THese words containe in them the summe of a Christian in this life which is this That he is truly but yet weakly good Christ here seeth in Peter though a Disciple a defective faith and then a defect of faith Faith he saw in him yet it was defective It was little faith There was truth but there was not such actuall strength in it as might or should be And besides this he espies in him a defect of faith not for the habit of it but for the act of it Wherefore didst thou doubt Which words are a conviction that he did doubt and likewise a correction Wherefore Wherefore didst thou doubt q. d. Thou didst doubt but thou didst ill so to doubt There are many excellent points which might be observed from the Text I will name some and insist onely on one of them Thus then 1. A true Beleever may be but a weak Beleever Thou of little faith 2. Christ takes notice even of a weak Beleever O thou of little faith 3. Though Christ likes beleeving yet he dislikes doubting Wherefore didst thou doubt 4. A person may be truly â—eleeving who neverthelesse is â—ometimes doubting In the â—â—me person here you see a comâ—endation of the one and a â—ondemnation of the other â—hich suppose necessarily a preâ—ence of both This being the Subject on which I purpose to treat for the â—enefit of weak Christians I â—hall declare five things concerâ—ing it Namely 1. The nature of Doubtings 2. The kinds and diversities of them 3. Their possible consistence with true faith 4. Their grounds springs and occasions 5. Their cures and remedies CAP. I. The nature of Doubtings TO understand this you Four qualities in the soule Joh. 12. 48 Heb. 12. 25 must know that in the worst part of the soul there are severall qualities viz. 1. Infidelity which strictly and amongst those which professe the Gospel is a positive rejecting of heavenly truths with their secret goodnesse herein men forsake their owne mercies by plain dissents and sleightings of the good word of grace as is evident in the Pharisees Luk. 7. 30. who rejected the counsell of God c. 2. Despaire which is a manifest dissent not so much in respect of the thing or object for this is assented unto as true in respect of it selfe viz. That God is mercifull and Christ did die for sinners but in respect of the person or subject wherein the soule gives up it self as lost as without the compasse and As Jer. 2. 25. There is no hope no. hopefulnesse of the divine proclamation It is perswaded that there is no possibility for it to recover the shore and therefore sinks in the depths My meaning is That such a soule Esa 38. 18 They that goe down into the pit cannot hope for thy truth This holds not onely in the pit of the grave but also in the pit of despaire though it sees that in God and that in Christ which can save and doth save others yet cuts off it self as not at all capable of any interest in the mercie of God or bloud of Christ and so eternally falls under its owne weight as is evident in Judas and Cain Now Despaire so farre as it makes assent unto Truths it is opposed unto Infidelity and so farre as it dissents from speciall goodnesse in them it is opposed to Faith and so farre as it concludes impossibility of that good unto it selfe it is opposed to Hope 3. Fearfull opinions which are positive assents unto Truths yet raised upon such probable inducements onely that the soule is left with a suspition that the contrary may be true They are like a man upon a Simile weak plank in a great river there he sits and there he fears because he knows not certainly how long he shall sit there 4. Doubtings which are the suspensions or inhibitions the holdings up of the soule from any determinate inclinations one way or other they are the pawsings of the mind
for these I yeeld but upon view of my great sinâ— fulnesse and many defects now onely question and this iâ— enough whether my interesâ— be in that truth and goodnesse What is said here of a case respecting Spiritualls the samâ— may be said of that other respecting the promises for Temporalls See Luke 12. 28. because that doubting â—â—e extend to both 3. Again there are two sorts personall doubtings 1. Some are privative which move all presence of faith â—â— which see 1 Tim. 2. 8. and Jam. â—6 2. Some are contrary which â—e minuere but not negare they 〈◊〉 impaire and keep faith low â—â—t not wholly deny or extinâ—ish it as in our present Text. Cap. III. â—f their possible consistence with Faith ANd here lies the kernell Whether personall doubâ—â—ngs Quest i. e. doubtings of a mans â—articular interest in God and â—hrist and the promises may â—onsist with personall Faith To which I answer They may Sol. â—or and mark it well though 1. Doubtings be sinfull for they are the smoakings of corruption 2. They be no part of Faith 3. They cannot consist at the same instant with the acts of faith for it is impossible that faith should formally doubt As it is impossible that I should lay Simile hand on the rock and not lay hand at the same time or that mine eye should see and not see the colour at the same time or my hand receive and not receive the gift at the same time So is it impossible that the soule when it doth beleeve should doubt forasmuch as Faith in In sensu composito act and doubt in act are opposite and the soule cannot possibly set out from one faculty at the same time opposite acts I confesse successively it may yet simultaneously it cannot But now to beleeve and to doubt are opposite for in the one I embrace in the other I doe not embrace in the one I rest in the other not c. Yet fourthly Actuall doubtings Actuall doubtings may consist with habituall faith may be in a person who hath habituall faith for this you must know that faith and doubtings are not opposed as life and death where the presence of the one determinately concludes the totall absence of the other but as cold and heat in remisse degrees in the subject where though the nature of cold be not the nature of heat but naturally one is expulsive of the other yet both lodge in the same roome So Faith is not Doubting and Doubting is not Faith one of these is expulsive of the other yet both may and doe meet in the same person Who is notwithstanding called How one is styled a Beleever yet hath doubtings Simile a Beleever from the most eminent part For as we truly call many persons beautifull persons though in some one or other limbe there may be some faulty incongruity in nature because that which is better still denominates or gives the name so we say that Christianâ— are true beleevers because they have faith really in their souls notwithstanding many culpable doubtings which they feele and expresse It were a folly indeed that men should think their fields had no corne because there are many filthy weeds or that the heap hath no wheat because much chaffe or the pile no gold because much drosse or the soule no faith because many doubtings I had almost said let it goe I think it is a truth there is none had faith but hath found his doubtings Did you ever see aâ— fire without smoke Smoke is no part of the fire yet it steams from that fuell to which fire is put So it is with faith and doubtings c. Nay see this truth put out of Beleevers have doubted all doubt by severall instances in Scripture Let this of Mat. 14. 31. be the first O thou of little faith said Christ to Peter Peter Wherefore didst thou doubt Where though Christ did reprehend him for doubting yet as he doth intimate his doubting so his faith too Hee had faith though little and doubtings though he had that faith there was the one and there was the other they were both in Peter For he had not stept out but for faith and he had â—not sunke but for his doubtings Observe Abraham himselfe Abraham the father of the faithfull yet we find him winding and turning shuffling and doubting more then once if we reade Gen. 12. and Gen. 15. 2 3. and Gen. 20. So David had his tremblings David his faintings his suspicions all in him was not faith He in his haste falls out with some for lyers who yet spake nothing but Ps 116. 11 the truth of God And so again Psa 31. 22 God hath forgotten me c. in his haste he is cut off from before the eyes of God who yet heard the voice of his supplications Job also a man of great sorrows and of great faith yet had heeâ— Iob. not his qualmes his shakings his questionings Indeed in some places he seems Heroicke in his faith graciously victorious over all calamities and riding above all waves yet in other places we find the Man aâ— well as the Beleever he staggers he feares he is giving up The faithfull in Scripture are compared oftentimes to Trees which though they be well rooted yet may be shaken and tâ— Noahs Arke which though iâ— was a safe harbour yet it was tossed and to an house built oâ— a rock which though it be firâ— and cannot be removed yet 〈◊〉 may be moved and to Starres which though they be heavenâ—y yet are twinckling and amongst them much to the Moone which with her light hath yet some dark spots What should I alledge examples Experiences Let your owne experiences and daily complaints sufficiently answer to this let them give verdict Some of you have not yet risen above your fears Let God hold up his favour doe you not presently doubt Let him hold in his hand doe you not also doubt O how we tosse â—nd rowle and stagger in every â—ensible difficulty In matters of this life scarce a contrary ocâ—urrence which doth not diâ—tract us Thus is it with most â—f us in our infancie and in our â—ettings out But for you who â—re of further perfection who â—re ripened unto an assurance â—erhaps unto a full assurance â—an you never remember any bowings shakings shiverings doubtings Or think you never to meet with any more I have known the Sun one day bright and the next covered and Davids mountaine strong But Thou didst hide thy face and anoâ— I was troubled Psal 30. Besides all this consider thâ— nature and condition of truâ— faith in this life It must theâ— be granted that there may bâ— doubtings with it forasâ—uch as no grace is perfect in this life it hath its contrary in the samâ— subject in some remisse degrees And it is one work of faith stiâ— to be casting out of doubâ— which doe rise in the minde which working
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
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
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
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
thus farre it serves as a singular furtherance to faith that that God on whom heretofore thou didst beleeve and from whom in beleeving thou receivedst such gracious helps and answers will againe he being the same for ever and his Promises being Yea and Amen by further beleeving on his Word renew his gracious goodnesse and merciful favour unto thy soule 4. A fourth spring was the restraining of faith the curbing of it in its work and in occasions Now the remedy of this is to give way unto faith give it scope let it doe its whole service As the Apostle said of patience Jam. 1. 4. Let Jam. 1. 4. patience have her perfect worke so let faith doe not restraine it and then you shall be stayed you shall be freed The workings of one contrary restraine the other Therefore Christ checks his Disciples for their anxieties for their carkings and solicitudes and would have them to let their faith loose to see a Father who would provide Mat. Mat. 6. 32. 6. 32. They had poverty or feared it their wants came in and losses and so their fears came in and thoughts But how should they cast them out Thus If faith did beleeve helps as well as impatience find wants if they would give way to faith to beleeve Gods providing as well as sense to see the world abridging and ebbing they would not have beene so full of thoughts Shall he not much more clothe you of little faith ver 30. But for the farther help in this point consider 1. In any occurrence Faith Three things here may be our Agent it can deale for us because 1. Our temporall life is by faith 2. The temporall Promises which reach over all the externall condition are the bottome of faith Hence it is said Hab. 2. 5. The Hab. 2. 5. just shall live by his faith When we have no other help yet faith can be our staffe when we have no other feeding yet faith can be our bread It can negotiate for the soule it can make repayre to God and singularly solace and sustaine the soule in his word of Promise Suppose a mans means begin to shrinke his condition is drawing thin he is neare to want at such a time this man may keep downe his doubts and tearing thoughts if he will give faith a scope to worke I will never leave thee nor forsake thee Heb. 13. 5. Here is a Promise Heb. 13. 5. now and here is plenty enough to faith and faith if it may have its perfect work will sustaine thee against all doubtings I shall be left sayest thou Ob. Thou shalt not saith Faith Sol. Not now perhaps for yet I Ob. have something Nay never saith faith for Sol. thou hast a continuall God and he hath promised a continuall help Thou wouldst be a free man if faith were free for faith will not leave God Psal 9. 10. They c. for thou Lord hast not forsake them that seâ—k thâ—e and God will not faile faith and why shouldst thou faile when faith holds up thy heart and God holds up thy faith So for any crosse and trouble Not any burden this way but faith may be a shoulder to ease us As long as there is a Promise to beare up faith faith will have strength to beare off the disquietments of our troubles I know not what to do saith Ob. the person No saith Faith Is not the Sol. Lord good a strong hold in the day of trouble and doth not he know them that trust in him Nahum 1. 7. Nah. 1. 7. But troubles are renewed Ob. Gods arm is not shortned and come againe and though I was delivered heretofore yet now I feare Feare saith faith No reason Sol. for that See a notable place Job 5. 17. Happy is the Job 5. 17. man whom God correcteth If a man hath wounds it is wel for him to have a searching plaister and if a man hath a full stomach it is well for him if he hath a potion and if his spirits putrifie it is well for him to be let blood So c. 18 For he maketh sore and bindeth up he woundeth and his hands make whole 19 He shall deliver thee in sixe troubles yea in seaven there shall no evill touch thee There is nothing new to God nor difficult Though our troubles be grievous to us yet their deliverance is easie to God and faith can find a harbour for every storme yea give faith but its scope it will conclude present helps from former deliverances and the escape out of old troubles shall ensure faith in the new He who hath delivered doth and will still deliver 2 Cor. 1. God doth not alter neither 2 Cor. 1. in his truth nor in his goodnesse nor in his power although our conditions doe vary The temptation may be new and affliction new but God is still the same and the Promises the same and faith can make use of one God to conquer twenty temptations and one Promise to beare up against many afflictions 2. In every occurrence there is a providence and the issues depend upon it If Satan tempts if afflictions and crosses and losses and contempts befall us there is a Providence to permit them to order them to direct them to restraine them and if we gave faith a scope to work upon that Providence we would not be so full of doubts 1. For Satan he doth indeed tempt and suggest but he cannot doe this when he pleaseth he must ask leave of God But his actions and the issues of them are subordinate and under restraint to touch Job any way And when he doth tempt the issue doth not depend upon his malice The Lord lookes on and subministers marvellous strength and makes his servants to pray earnestly and heare earnestly and apply his Promises and will deliver We look upon Satan and not upon God we look upon Note strong temptations but wee look not upon mighty assistances we consider our owne weaknesse but doe not consider Gods omnipotencie wee think how unable we are but not how able God is we find yet no deliverance and doe not give faith its perfect worke to beleeve that God will find a way to conquer for us If faith did but dwell upon Gods providence in this how he suffers Satan to buffet us and how his grace is sufficient for us and how his power will be made manifest in weaknesse how he hath delivered and doth in our very resistance deliver us and hath In God is my trust I will not feare what man can do unto me said David So here c. promised to bruise Satan under our feet wee would not doubt we would not gratifie Satan with feares of fainting but resist him stedfastly by encouraging our selves in our God 2. For our crosses and losses There is a Providence in them He is in Egypt in the fiery fornace and in the prisons c God is in all
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
where weaknesse adheres to the judgment Now the remedy of this spring consists in these particulars 1. Get a distinct knowledge of Fundamentals It is the emptinesse of our minds that we be preposterous in our searches Many a Christian loseth himselfe in a sea of opinions before he hath squared himselfe with the first grounds of Religion Remember this that the first truths doe support and maintaine the rest as the corner-stone the rest of the building and are as the originall Will which decides many scruples in Law Hence is it Simile that some men doubt about speciall conclusions because they are ignorant of the generall principles which were they distinctly knowne the falsity of any conclusion would easily become evident unto them Men usually dispute first and know last As if a Simile Souldier would range an Army before he hath learned to handle his weapons How ordinary is it to heare disputes Ergo saith Paul Rom. 14. 1. Him that is weak in the faith receive you but not to doubtfull disputations of Originall sin of Predestination of Redemption of Faith and Justification of Assurance and Obedience of the degrees of grace and duty of the direct and absolute way of life c. I say it is ordinary to heare some arguing of these who yet are ignorant of the nature of these But Pauls method was to lay Heb. 6. 1. down his foundation of repentance from dead works and of faith towards God which if Paul thought fit to teach I think fit for us to learne That Ship rowls least which is well bottomed and that house shakes least which is well founded and that Christian True knowledg is as the day wherin wee walk more sted fastly and ignorance like the night in which we are full of feares and often stumble doubts least who is well grounded in the maine points of Religion For besides this that Primitive truths give an aime to all truths so likewise they uncase all errors and heresies and opinions and arguments which come to pervert the mind another way And surely when the mind obtaines an evidence by one truth for another and by truth also of errour contrary unto it it is in the least hazard of doubting for as much as doubtings ordinarily arise from some error or mis-apprehension in the minde 2. Get a distinguishing knowledge of Fundamentals from Accessories Every part of the house is not the corner-stone or the pillars A man Simile may take away much and yet the house may stand If you take away the painting and musick or some seelings and annexed posts yet the house may stand So may a Christians salvation though he know not many accessory truths nay although hee mistake about them nay although he deny them if this denyall be not accompanied with a proud perversnesse but arise onely from inevidence and inability There are three things about which it were good for Christians to have a distinguishing knowledge viz. 1. Fundamentalls 2. Consequents 3. Indifferents Fundamentals I call those Three things Truths which take up the work and way of salvation as the doctrine of sinne and of Christ and faith and repentance c. for these are such things without the knowledge of which no man can be saved Consequents I call those illations or inferences which doe flow from the primitive truths either virtute rei in the nature of the thing just as a streame â—lowes from the fountaine or virtute intellectus in the judgement of the person as the conclusion is made by such or such a mans conjecturall opinion to flow from such a principle or such a Text. Indifferents I call those actions which in themselves are neither holy nor evill neither is a man by any expresse Yet actioÌ„s in themselves indifferent in respect of circumstances may be offensive sinfull See Rom. 14. 14 15 c. command from God specificativè injoyned them or specificativè prohibited them Which things considered absolutely if a man doth use them he shall not be saved if he doth not he shall not be damned They doe no more constitute a Christian then a garment doth a man which whether he doth weare it yea or no yet still he is a man Now this distinguishing knowledge doth exceedingly assoyle the doubting heart which doth oft times shake and rowle about the lawfulnes of indifferents c. 3. Reduce all conjectures and consequent truths unto the first truth It is the counsell of the Apostle 1 Thes 5. 21. Prove all things And the Prophet Esaiah To the Law and to the testimony Esa 8. 20. It was a good speech of S. Austine to Manicheus contesting with him for audience Heare me Hear me said Manicheus Nay saith S. Augustine Necego te nec tu me sed ambo audiamus Apostolum dicentem Peccatum non cognovi c. Beloved we may see what weak creatures we are when truths fall downe amongst us and when we sit in the Tribunall alas what distractions what severall stamps doe our severall opinions set on them what distinctions limitations qualifications We will be sure every one of us to handle the question so that it shall be so far true as may stand with our owne delights profits aimes and ends We do many times for personall respects discourse and determine of truths But now reduce them to the first truths how do our empty and contrary opinions and fancies clatter and shiver to dust they fall downe before the word of God as Dagon did before the Arke of God for the Scriptures are the touch-stone which will easily decide counterfeit glosses and errors from genuine and proper truths Genuine truths are like the young Eagles that can with open eyes behold the light of the Sun and erroneous glosses and opinions are like sore eyes which cannot behold the Sun without twinckling and watering and closing And note by the way that if the truth be the truth of God it doth tend to these three things viz. 1. The glory of his rich grace Eph. 1. 12. 2. Setling of peace in the conscience Rom. 5. 1. 3. Mortifying of sinne Titus 2. 12. 4. Establish the minde in declared truths Beware saith the Apostle Peter seeing yee know these things lest ye being led away with the error of the wicked fall away from your owne stedfastnesse It is not unknowne that some like Pedlars wander up and downe and make a living by their errors subtill people and crafty to their owne confusion who have only a strength of parts to glosse over sins and errors and to weaken the strength of truths and wayes to heaven Most rendring children of Satan for they cease not to pervert the right wayes of the Lord. And yet so artificially do they vent their wares so neatly do they Act. 13. 10. set them out with the applause of reason and carnall licentiousnesse that many weak headed Christians swallow up their baits drink up their cups lick in their tumultuous and after are