and may be saved Therefore know that inequality of holy operation doth not spring from nullity or falsnesse of Grace but sometimes from the variety of particular Inequality of holy operation whence occasions sometimes from the variety of particular ends sometimes from the variety of particular assistance Every Christian hath not alike 1. Forcible occasion to exercise his faith and patience Nor 2. doth God intend every Christian for some singular ends and services to which hee fits others by the greater improvement and use of their graces 3. Neither hath every man at all times an equall gale or breath of spirituall assistance to enlighten him to excite and affect and draw him I might also adde 4. Neither doth every Christian stir up the gifts and graces in him hee doth not wiâ—ely on all occasions and motions improve his stock Neither 5. hath every man alike temper constitution which conduceth much to the actions of the soule 6. Neither doth every calling admit unto every Christian those spaces and leasures and remissions or vacations which some have to set on their heavenly frame and course It is with true Christians as with true men Every man Simile hath a soule and faculty from that soule and actions issuing out of those faculties yet every man is not equall in the expressive wayes of nature So is it with Christians all have truth of grace alike but the exercise of it is different and personall 3. As the actions so the degrees of Grace are different Compare Christian with Christian it is as if you should compare Branches one branch and limbe of a tree with another where though all be set in one common root yet their particular measures are more and lesse Or as if one did compare the Stars together where though all be interested in the heavenly Stars orbes yet they differ among themselves in respect Sheepe of magnitude and light Ye are the body of Christ Members saith the Apostle 1 Cor. 12. 1 Cor. 12 27 27. and members in particular this was a glorious and gracious condition But then ver 29. Are all Apostles are all Prophets are all teachers are all workers of miracles doe all speake with tongues Nay Eph. 4. 11. He gave some Apostles Eph. 4. 11. and some Prophets and some Euangelists and some Pastors and Teachers Now as this holds firme enough in various degrees of singular gifts for edification so likewise it is as evident in those speciall graces for sanctification As gifts for edification so graces for sanctification are different For Are all in the fold of Christ sheep There are some lambes Peter is commanded to feed both Ergo there are both Are all in the garden of Christ Cedars There are some tender Vines Are all in the houshold of Christ strong men There are some young there are some babes in Christ too So Heb. 5. 13. and 1 Joh. 2. 12 13. 1 Joh. 2. 12 13. I write unto you little children because your sinnes are forgiven you and because you have knowne the Father You see little children there as well as young men and fathers and these children though children though little children though very tender Christians yet they know the Father and they had pardon of sin Brethren how exceedingly doe we disturbe our selves with doubtings here Many people through a weaknesse I say no more of judgement doe fall out with their estate and condition molest and afflict their hearts close up all against themselves suspect and foolishly reason and argue the nullity of a gracious condition from the imperfections which they observe in their graces from their behindments in faith and zeale and sorrow c. Ah ignorant people who are truly industrious after the great measures of Grace and will not yet quiet their feares and still their Note doubtings with this 1. That such earnest pantings and inquietations and unsatisfiablenesses cannot but spring from truth of grace 2. Then that where grace is in truth though in the lowest measure there the soule hath interest in Christ in all the Promises in God in heaven in all Remember this He who hath least in grace hath not that which he would have and hee who hath most in grace hath not that which he should have and he who hath any truth of grace hath enough to change his heart and save his soule I would beleeve in that fulnesse of assurance and reliance as thou dost and if I cannot I will yet yet beleeve as well as I can He who said O woman great is thy faith said also to another not so strong Thy faith hath saved thee No man misseth of heaven for want of measure but of truth Our consolation lies much in the comparative degree but our salvation is in the positive Much grace will yeeld unto us here our heaven and any grace if true will yeeld us heaven hereafter 4. The separable fruits of true grace are different not only if you compare one Christian with another but if you compare the same Christian with himselfe in divers times and occurrences 1. If you compare Christian with Christian in respect of comfortables it is night with one when it is day with another One goes on heavily oppressed walking in darknesse that is the Prophets phrase Esay 50. 10. He hath not that Esa 50. 10 Light sensible light of divine favour Thou hidst thy face said David and I was troubled Psal 30. Psal 30. 7. 7. He hath not that sensible joy or testimony of his gracious Joy condition Restore unto me the joy of thy salvation Psal 51. 12. 51. 12. How many mourners are there in Zion Many who lament the absence of favour of joy of peace Yet some others there are who doe beleeve and doe rejoyce in beleeving They see As Simâ—on As Paul Christ in their armes they know whom they have beleeved and rejoyce with joy unspeakable and 2 Tim. 1. 12 1 Pet. 1. 8. glorious 1 Pet. 1. 8. 2. If you compare the same Christian with himselfe For it is with our day of grace as in many doubts For the cure and remedy of which be pleased to consider of some particular Propositions which I will lay downe to unfold the businesse and comforts of Justification unto beleeving penitents for to these onely I addresse my speech 1. In Justification our debts are charged upon Christ they goe upon his accounts You know that in sin there is the vicious and staining quality of it and then there is the resulting guilt of it which is the obligation of a sinner over to the judgement seat of God to answer for sin Now this guilt in which lies our debt this is charged upon Christ Therefore saith the Apostle God was in Christ 2 Cor. 5. 19 reconciling the world to himself not imputing their trespasses unto them And hath made him to be sinne for us who knew no sinneâ— You know in Law the
speak a bold truth To have sinne remitted and yet to be exposed to punishment I speak onely of satisfying punishment cannot stand with that unspotted justice of God for no man is justly punished but by reason of unsatisfied guilt In peccato fundatur reatus poena saith Aquinas well Now if Christ hath fully and perfectly satisfied for the guilt then punishment hath no ground unlesse wee will say that God will punish for that which is already satisfied or that Christs satisfaction is not totall but partiall i. he satisfied for a part and left some parts of satisfying punishment to us which is the opinion of the Papists for their humane satisfactions But to draw up again What a comfortable stay and support is this unto a distressed soule to see and find all in Christ When a person brought to the true sight and sense of sin and loathing and forsaking of it and to the giving of himselfe up unto Christ shall behold his many fore-past guilts and see these charged upon Christ nay and discharged by Christ nay and so discharged that they shall never be charged upon him againe nay and all the consequents of guilt removed so that Christ hath set him at liberty he hath made him a freeman and that against all Satans accusations He may hold out the bloud of Christ which will answer all I am a sinner but Christ was made sin for me I deserve damnation but Christ was made a curse for me If Beleevers did skill the nature and extent and vertues of remission by the bloud of Christ if they did know and were possessed more with this part of Justification they would strengthen their faith and their comfort more and their doubtings and fears would sink more Be of good comfort thy sins are forgiven thee 5. One thing more which I had almost forgotten falls in which is this That the substantiall part of Justification is alike to all Beleevers What is that It is this God for the bloud of Christ doth not onely charge the sins of strong beleevers on Christ but of weak beleevers too and these onely are not discharged but those also True faith in any degree may take out all the benefits of Justification For as Justification doth not admit of degrees no more is it made over to the degrees but to the truth of faith So that not onely Abraham the father of the faithfull who was strong in faith but the father of the child who cryed out with tears I beleeve help mine unbeliefe he also hath all the reall interests the very same reall interests in the bloud of Christ You know the arme hath not an interest in the head and influences thereof because it is big or because it is strong but because it is a member by reason whereof the least â—inger and weakest member doth also claime and hath a share So because every Beleever by true faith is made a member of Christ he hath therefore a concurrent share in the bloud of Christ in the Justification purchased by Christ And therefore it is a weaker argument of weak beleevers to deny or doubt their discharge by Christ True say they Christ is a Ob. strong Saviour and hath strong merits and by him is pardon of sinne and by his Name a person is justified but this is onely for men of stronger faith then mine Doe not deceive nor unnecessarily Sol. afflict thy selfe Christ hath done great matters for great sinners and a weak faith is a joynt possessor though no faith can be a joynt purchaser of sins remission And thus have I briefly informed you with some notions about that part of Justification which respects our sinnes there is yet another part which respects our graces and duties from the weaknesse and mixture of which do arise many doubtings and such as are not to be disputed downe by any thing in our selves but onely to be answered with the doctrine of Justification O saith the humbled sinner Ob. and experienced in himselfe what a broken estate is here what an imperfect draught of holinesse My very light is dim and in all my duties there is yet undutifulnesse my righteousnesse is defective in my faith much unbeliefe in my prayers much coldnesse irreverence distraction when I have sorrowed for my sins I may even grieve for grieving no more and may hate my selfe that I cannot otherwise hate my sins How can I stand before God who is of purer eyes then to behold sin Will the Lord accept of such a person of such discharging of duties c. Let me stop the complaint Sol. close up the doubtings with a little more inlargement of the doctrine of Justification Therefore remember 1. Our persons stand not before God in their own righteousnesse nor our owne services in their owne strength Indeed the Lord requires holinesse in our natures and holy duties from us we are his children we are his people therefore we should be holy as our Father is holy therefore the people of his pasture should serve him An unholy Beleever were a monster upon earth and an undutifull son is a plain unbeleever for though Christ did die for those who were once rebellious yet he dies for none to make them licentious So that holinesse inherent grace is absolutely required to salvation To salvation I say But to Justification in no wise What is that That is though a man cannot be saved without inherent holinesse yet is he not justified by it When he comes to account it with God he may not say this Lord loe here I am see if there be any sin in my person or defect in my holinesse I have not offended thee I need not any help any mercy my heart is totally cleane and my duties performed at all times in every respect for matter and manner to the full as thou requirest Enter into judgment with me if thou pleafest I will be tryed by my owne holinesse 2. But in the righteousnesse of Christ I desire saith Paul to be found in him not having my owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith Phil. 3. 9. See more in Rom. 5. 19. 1 Cor. 1. 30. 2 Cor. 5. 21. There is such a thing as the * So called not as if the act of faith were our justifying righteousnesse for that act is but 1. An perfect thing 2. A transient thing 3. A part of inherent holinessâ— but because faith only layes hold on makes us to fly unto rely on the righteousnesse of Jesus Christ righteousnesse of faith it is none other then the righteousnesse of Christ We think little of it we make little use of it there is a kind of Popery in us all we look downward too much on our righteousnesse for a Justification and when we are to be pronounced just and righteous when either we or our services expect acceptation it is in and by that righteousnesse of
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
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
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
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
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
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
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
How to know whether Satan revives former sins your sins are revived by Satan from two effects 1. One is from the desperate issues of their reviving you may know whether a man be a friend or a malicious enemy who doth revive the errors and failings amongst men a friend hee revives them that you may be bettered either to reforme if the thing be evill or to be circumspect whether the thing be true or false but the malicious enemy he revives them onely to make you odious and loathsome Now Satans reviving of former sins is ever odious it is of evill for evill his end is desperate What is that That is that we might give up all possible interests in mercy all hope of pardon and acceptance Whence it is where he revives sins former sins hee bends the heart to some present mischiefe to renounce all hope of mercy and to selfe-murder and such desperate issues both which are against the ends of God and the desires of an holy heart which upon their reviving of sinne doe ever propose mercy and betterment unto the soule 2. Another is from the filthy issues which is this Hee revives the sting of sinne that he may make us more bold and mad in sinning He revives sin unto sin there is no hope of mercy of recovery therefore as good to goe on as not Whence he inclines the heart to a leaping into the water to a wallowing in the mire to a greedinesse in the course of sinning which hee doth the more easily win from the evill hearts of evill men by those temporary allayments and cessations of stinging guilt which they observe in themselves by their furiousnesse constant and hardning revolutions or exercise of the same sins So that if you whose hearts are tender have been humbled for former sins and are so upright as still to hate them if former gâ—â—ilts be revived with an inclination either to give up all mercy or to give over your selves now with licentiousnesse to the same or other sins here is Satan in this Satan now revives thy guilt and now another course is to be taken 2. The course then is this and I beseech you mark it 1. Strengthen thy heart with more detestations of the sins The more he revives the guilty accusation the more doe thou revive thy upright detestations And as he poures out malice to disturb thy conscience so doe thou poure out revenge to sub due the grounds of it And if he vexeth thee doe thou goe and vexe thy sinnes 2. Beleeve not a malicious Thy case is not wicked because a wicked devill saith so accuser Satan doth oft times serve a Writ in the Kings name without the Kings seale he forgives where God doth not and he binds where God hath released And this know It is God that justifieth who then shall condemne If the King himselfe hath pardoned thee how unjust is it for the under-officer to arrest and challenge 3. But in case of frequent inquietations when Satan will not be answered but still chargeth now make thine appeale The Christian must appeale from him to God and if he charge thee in the Court of Conscience remove it wisely to the higher court of heaven let God once more have the hearing and the deciding And now Satan what hast thou to say unto me Thou hast sinned heretofore saith Satan and thy Judge doth know the truth of this indictment I have Satan I confesse it and my God doth know the truth of my sorrow and repentance Lord dost thou not know my teares my returnings my judgings of my self my feeling of mercy grace Lord thou hast knowne it and hast knowne my soule with thy pardoning and accepting mercy 4. Rest the soule and fasten it unto the bloud of Christ which will alwayes cry downe the testimonies and clamours of guilt Nothing but that wil satisfie God and vanquish Satan and then by faith not onely lay hand on mercy but hold out the stability of mercy The Kings pardon will serve twenty years hence in case of suit Satan may often trouble question but Gods accepting of thee into mercy will I am sure it may quiet and uphold thee 14. The last spring of doubtings was silence in the conscience long silence there For the closing of this spring and with it this subject of doubtings observe these particulars in a word 1. The speech of conscience what that is 2. The speechlesnesse of conscience what and how 3. To make conscience speak againe what required 4. To support our selves in the times of its silence what can and may 1. The speech of conscience The speech of conscience what This is no more then its testimony for us or against us for conscience is intimate with our secret frames and intentions and motives and actions By its naturall light it can tell much by implanted light more by renewed and sanctified light most of all Now the speech of conscience for us is nothing else but an approbation of our estate answerable to the Word acquiting us against all feares and objections that we are the sons of God that we are truly changed that we sincerely love him beleeve in Christ and walk before him for really the voice of Conscience is but the eccho of the voice of the Word and saith that unto us touching our particular what the Word delivers in the generall It s voice is but the Assumption and the voice of the Word is but the Proposition The Word saith that should be and Conscience saith here it is The Word requires such and such things in a man to be saved and who is in favour with God and Conscience brings them out and answers for the person 2. The speechlesnesse or silence The speechlesnesse of conscience what it is of conscience is the suspension of its determining and acquiting acts touching our estate in generall or touching some particular doubts Sometimes conscience calls upon us and sometimes we call upon conscience In matters of direction to practise or forbearance we usually heare a reall and inward word Do it not or Thou mayst do it In after doubts we call upon conscience for its testimony In the uprightnesse of my heart did I it and my conscience doth beare me witnesse Now of all the silences of conscience that is heaviest which befalls us in our spirituall combats and tryals wherein our gracious condition is questioned but cannot be issued because conscience holds up and doth not testifie for us by any sensible approbation and acquitance which is caused diversly 1. Sometimes through particular Silence in conscience diversly caused mis-behaviours against the directing voice of conscience these hold in the acquiting voice of conscience for conscience will not speak for us if we presume to sinne against it 2. Sometimes through disregard to the voice of God in the Ministery for Conscience takes not that well which the Word takes ill and therefore God doth usually make us know our
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