The Doubting Believer, Chapter 4 – Chapter 5

The Doubting Believer · Chapter 4 – Chapter 5

p. 24Cap. IV. Springs, Cauſes, and Occaſions o… doubting are or may be theſe.

1. NAturall corruption: Thi… The firſt cauſe of doubtings.is a corrupt root, th… ſeed of all ſinne, and of unbe… liefe. This is that fleſh whic… Originall ſinne the fountaine of unbeliefdoth luſt againſt the ſpirit, a… thruſts up abundance of mot… ons, and corupt reaſonings, a… motives to interrupt our fai… in its great buſineſſe of belee… ving: So that when we wou… It corrupts and miſinforms the mind, and withholds the will.doe good, evill is preſent wit… us; and when wee would be… leeve, unbeliefe is preſe… with us.

It is very true, that in our co… verſion, the ſoule is graciouſ… 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 li… Note.is ſtill remaining as to interru… p. 25our 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 p. 26to 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. 21Luke 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. 25Luke 24:25heart 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 p. 27much, 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 p. 28unto 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. 1.2 Cor 1Paul confirms himſelfe, 2 Cor. p. 291. 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 th…e.Ps 9:10faith 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 chariōts, and the reupon cryed out, Alas my Maſter, El…ſha's ſervant, 2 King. 6. 15, 16, 17.2 Kgs 6:152 Kgs 6:162 Kgs 6:17how 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 p. 30walls 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 p. 31that 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 ſtrēgth, that he is like to faint.

p. 32You 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 p. 33cannot 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.

…. 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. 25John 20:25I ſhall ſee in his hand the print of p. 34the 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 …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, p. 35becauſe 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 b…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. (Da…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, p. 36becauſe 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.

p. 37He 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 p. 38arraigne 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 is a glorious and ſingular Note. We know not what a promiſe will doe, till we lay hold.way to beleeve ſo long, untill we come downe to feeling; But to begin with feeling, and ſo riſe to beleeving, is a deluſion both dangerous and impoſſible; for thou canſt never truely feele, unleſſe thou doſt firſt beleeve: Canſt thou truly warme thy heart with that divine favour which faith did not let in?The fourth cauſe of doubtings.

A fourth cauſe of doubtings, p. 39is, when we deny Faith its We give not faith its perfect work and full ſcope to all objects and all occaſions.matter and grounds to work: How is that? It is, when we guide the whole buſineſſe below, and not above; I will give you ſome inſtances.

1. You know that the condition of Grace is expoſed to many ſhort allowances in externalls; Foure inſtances.and the condition of ſinfull men is capable of large Proſperity of evill men, and adverſities of good.proſperity in worldly things; A good man may have many wants, and an evill man may have, in this life, his good things, (as Abraham ſpeaks of Dives.) Now when a perſon looks upon the bulke, upon the outward part, upon the ſhell, upon the rinde of things, and ſees plenty with evill men, and poverty with good men; honour ſhining there, and contempt clouding here; fulneſſe for them, and leanneſſe for theſe; pleaſures and liberties attending them, and ſorrowes p. 40and reſtraints befalling theſe; when I ſay he looks on this, and no higher then this, it is poſſible that ſuſpitions and doubtings may ſtart up; it is poſſible that the ſoul may ſink downe ſomewhat at it. See an evidence in Aſaph, Pſal. 73. 2. Pſal. 73. 2.Ps 73:2My feet were almoſt gone, my ſteps had well-nigh ſlipt. 3. When 3I ſaw the proſperity of the wicked. 12. Theſe are the ungodly who 12proſper in the world, they increaſe in riches. 13. Verily I have cleanſed 13my heart in vaine, and waſhed my hands in innocency. 14. For all 14the day long have I been plagued, and chaſtened every morning. Obſerve here his diſtruſts and doubts; As if his gracious courſe did no way benefit him, or as if he had ſerved God for nought.

And thus he goes on, whiles he bends his thoughts downward, whiles he keeps in his faith, whiles he denyed it matter p. 41to work upon; but ver. 17. But 17.there he gives ſcope for faith to worke, and then he is free againe, and well againe, [Vntill I went into the Sanctuary of God, then underſtood I their end.]

2. In caſe of the ſinfull condition; Whiles we look on it, and deny Faith its matter alſo to work upon, we ſhal be ful of doubtings. Let a man look only Sinfull condition.upō his ſins, upon the nature of them, the aggravations of them, what will come of it? 1. Strong humiliations, and thoſe are good. 2. Doubtings and deſpaires, and thoſe are bad. The ſingle conſiderations of ſin, are the matter onelyonly of our feare; they are a grievous burden: David was not able Pſal. 38. 4.Ps 38:4to ſtand under it, My ſins are too heavy a burden for me to bear, Pſal. 38. 4.

For what hope is there in Nothing in a ſinner to uphold a ſinner.our ſelves? What is in a ſinner to uphold a ſinner? No burden p. 42is an eaſe to it ſelfe. Let people behold their ſinnes, and not uſe their faith, they cannot but doubt; for now ſinne appears in all the motives and cauſes of feare, and now God appeares not in the nature of a friend, but with the countenance of an enemy, and of a ſevere Judge; and where now can the troubled ſoule anchor, or faſten, or eaſe it ſelfe?

God (you know) hath given unto Man two eares and two eyes; if we make uſe of one onelyonly, our lives wil often hang in doubt and ſuſpence, If wee have not an eare **Pſa. 81. 8 I will hear what God the Lord will ſpeak, &c.Ps 81:8to heare what God ſaith to an humbled ſinner, as well as an eare to heare what Conſcience will ſay unto a ſinner: If we have not an eye to look unto Chriſt, as well as an eye to look unto our ſins; an eye to behold the brazen Serpent, as well as an eye to behold the biting, fiery p. 43Serpent, we cannot then but doubt: As we muſt give conſcience Note.its ſcope to work upon ſin, ſo we muſt give Faith its ſcope to work upon Chriſt, elſe we ſhall neither be freed from our doubtings, nor yet from our ſinnes which cauſe thoſe doubtings.

3. In caſe of bodily diſtractions Bodily diſtractions.and occurrences, which put us into an exigence or ſtrait; if we look below onelyonly, if wee looke upon their ſtrength, and our ſtrength onelyonly, it will now be with us, as with David tired out, and almoſt David.ſpent by the huntings and purſuings of Saul, **1 Sam. 27. 1.1 Sam 27:1I ſhall ſurely one day fall by the hand of Saul; or as with Peter, who Peter.looking upon the waves, (and not upon Chriſt) began to ſink, and cryed, Lord ſave mee; Mat. 14. 30Matt 14:30or as with Jehoſhaphat, whiles he looked upon the great Armies, Iehoſhaphat. 2 Chron. 20. 12.2 Chr 20:12We know not what to doe. p. 44Not long ſince, we might have read this in our very faces, Our ſelveswhen the Churches abroad A little before the K. of Sweden came into Germany.were in great diſtreſſe; wee looked on their duſt and aſhes, their ruines and weakneſſe; we looked on man, and gave up all for loſt; We did not look upon God, and therefore our ſhip was full of water, our hearts did faile us, doubts and feares like a black cloud did overſpread us: Nay at **This was preached in the times of the great calamities of the Church in Germany.this very time wee heare of an externally diſproportionable ſtrength, that the enemies are more in number, they are confederate, they complot, they intend a great deſigne, and now I find the fears, the doubts wagging; and aſſuredly whiles we look downward onelyonly, and not upward; whiles wee lay events & iſſues upon the creature; Whiles our eyes are down, our fears will up.whiles we give faith no ſcope to look up and work upon that God who can ſave by p. 45a few as well as by many, wee ſhall never be freed from doubtings.

The very ſame is true in our perſonall occurrences; as long as we look on the things onelyonly which we meet withall, and oppoſe our own ſtrength unto them, it will be with us as an Simile.houſe without pillars, tottering with every blaſt; or as with a ſhip without an anchor, toſſed with every wave: For every croſſe is too hard for us, though none can be too hard for God.

4. So for temptations; Temptations.Here alſo our doubtings fly up, becauſe our faith flies not out. O ſay we, we are not able to beare, to withſtand, to overcome; the temptations are ſtrong, and many, and daily. Suppoſe ſo; And what do we? Verily we are ſoone ready to ſit downe, and to give the day to Satan, never conſidering p. 46that God gives his Soldiers his Armes; never conſidering that the quarrell and battle is the Lords, he is engaged in the fight, for all is for his ſake: We think that God looks on onelyonly, and beleeve not how much he curbs Satan, and ſuſtains us; As if Satan might doe what he pleaſed, and God left us alone to grapple; whereas the Lord makes manifeſt his power in our weakneſſe, and 2 Cor. 12.2 Cor 12his grace is ſufficient for us, and Rom. 16.Rom 16he will bruiſe Satan ſhortly under our feet.

A fift cauſe of doubtings, The fift cauſe of doubtings.may be particular and ſpeciall ſins after converſion:

Which are like water dropped Simile.into a candle, making it to burne flat and dull, with a black ſnuffe at the top, and catching as it were, going up and downe for hold: or as a rheume, a ſalt rheume, faln into the eyes, which intercepts p. 47the ſight, and darkens it for a time: So doe our ſpeciall ſins after converſion, they do dim, and darken the ſoule, and like thoſe incloſed ſpirits of the ayre in the bowels of the earth, they cauſe many fearfull ſhakings and tremblings, as is evidēt in David after his great David, Pſal. 51.Ps 51ſins of Adultery and Murder, they did exceedingly weaken his ſpiritual condition, and wiped off all his comfortables.

Beloved, theſe ſinnes, they muſt needs be a ſtrong ſpring of doubtings if we do but conſider,

1. That it is their nature to Foure things here about ſpeciall ſins.ſet us off from the ſhoare and harbour: You know that a Ship which lies quiet in the harbour, or by the ſhoare, thruſt it out, lanch it into the Simile.ſea, it is toſſed againe: Now in all knowne ſins which wound the conſcience, (after converſion) wee looſen the Anchor, p. 48and put off: The Promiſes, and Chriſt, (upon which our confidences Speciall ſinnes, though they looſe not the eſtate, yet they looſen our hold.were anchored) doe now ſeeme to give, they will leave, they will withdraw.

But ſuppoſe, in their ſenſible virtue they ſhould not, (which yet they do) nevertheleſſe we cannot faſten now, for the very temper of the ſoule is injured, our ſpirit is wounded. You know though the ſtaffe Simile.doth ſtand where it did, and as it did, yet if my hand be wounded, I cannot claſpe it, nor uſe it as formerly.

Now, what think you, muſt not the ſoule needs be filled with feares, and with doubts, which hath thruſt it ſelfe thus from ſuch a gracious harbour as the mercies, the loving kindneſſes, the ſweet and bleſſed promiſes of God? may it not ſay now, as David once, Pſal. 77. 3. I remembred God, Pſal. 77. 3.Ps 77:3and was troubled? and well p. 49mayſt thou be troubled, who wouldſt for ſuch a ſin pull away thy hand from ſuch a God.

2. God doth really take theſe ſinnes ill, very ill, from thoſe upon whom hee hath conferred ſuch fruits of his love: For this is a truth, that Gods goodneſſe aggravates our ſinning.in caſe of offences, Love and Bounty can give in the ſtrongeſt and heavieſt aggravations: As in that of David, 2 Sam. 12. 7. I anointed thee King over Iſrael, and I delivered thee out of 2 Sa. 12. 7.2 Sam 12:7the hand of Saul: 8. And I gave 8thee thy maſters houſe, and gave thee the houſe of Iſrael and Iudah; and if that had beene too little, I would moreover have given unto thee ſuch and ſuch things. 9. Wherefore haſt thou deſpiſed the commandement of the 9Lord to doe evill in his ſight, &c.

Obſerve how the Lord pleads it, and aggravates it up… David. Now when a child p. 50Simile.knows that he hath committed a fault, (concerning which his father gave him a ſpeciall charge, See thou doe it not) and withall he knowes that his father is fully acquainted with all the buſineſſe, it is likely (we find it ſo) that feares and doubtings gather within the breaſt of the child; Hee dares not keep off, and yet he is afraid to come in; he knows that his father hath taken it ill at his hands.

So it is with us after our ſpeciall ſins, we know that God hates them, (he hates them Note. Sin in any, hated of God.not perſonally, but naturally; not becauſe in ſuch perſons, but becauſe in any perſons) Their nature is repugnant … his: (as we hate poiſon … Simile.ſelfe, and therefore …et it … a Toad, or in a Princes … we hate it ſtill) and they … have falne upon ſuch ſins, … have incenſed a gracious … p. 51ther, what notable fears, what ſtrange miſgivings, what appalings get up now upon the heart?

Where is my Father? (ſaith the offending child) He is within, (ſaith one) away hee runs; or he is abroad, and then downe he ſits, and weeps, and bewailes his loſſe, I ſhall never gaine his favour againe.

Thus it is with us after our ſpeciall ſins; If God ſeeme to draw towards us, we are ready to fly from him: I heard thy voice (ſaith Adam) and was afraid, and hid my ſelfe: And if he doth not draw towards us, we ſit downe, wring our ſouls, and fetch many a deep Ah, Ah what have I done! Ah mee, …, Where am I now? I … provoked my God, and … afraid to come unto him, &c.

3. God doth not eaſily open … favour unto thoſe who p. 52thus abuſe it: There was free intercourſe twixt God and the ſoule before; but now the doore is ſhut, which before was open, and God himſelfe will keep the key, ſo that nothing, no meanes or wayes ſhall open unto us, untill hee doth pleaſe. You remember how David kept his diſtance David to Abſolom.from Abſolom for his lewdneſſe, he kept him off a long time, he might not ſee the Kings face: And David himſelfe for his ſinnes againſt his Father, could not (without And God to David.long ſuings) ſee the face of God, as before, Pſal. 51.Pſal. 51.Ps 51

And now thinke you it ſtrange that the ſoule ſhould doubt? Aſſuredly great deſires Note.delayed and prorogued doe cauſe great feares; yea, it breeds ſingular ſuſpitions, May be I ſhall be ſtill put off; will the Lord caſt off for ever? and will he be favourable no more? Pſ.Pſal. 77. 7.Ps 77:7

p. 534. Nay, now the ſoule being made ſenſible, and having weighed all circumſtances, can and doth teach it ſelfe many Tender & wounded hearts apt to multiply exceptions againſt thēſelves.arguments and reaſons to keep off; It is apt enough to fall upon it ſelfe, and to keep downe any readineſſe which it obſerves to give on upon God or Chriſt.

It is ſome time before faith can find a way to ingratiate this offending ſoule, and to eſpie a ſufficient medium by and through which it may cloſe with God for pardon and favour: And when faith hath found it out, then our miſ-giving hearts beat us off; and as our weak children pluck Simile.down the bird ſoaring up, with a ſtring, ſo do our weak hearts pull in our faith which is now ſpeeding towards heaven by the blood of Jeſus Chriſt for us.

The more tenderneſſe wee p. 54we gaine of the ſins, the more ſhyneſſe and fear grows on us, and ſeldome doth the ſoule recover its former hold, and ancient correſpondence and intimateneſſe with God, untill there hath been a proportionable humiliation, and ſpaces of ſetled reformation: Twixt which, and the great diſcovery of ſpeciall and renewed aſſurance, the heart meets with many a wave, with many a ſad day, with many a fearfull riſing, with many ſtrong and terrible doubtings.

So then you ſee, that ſpeciall ſinnes after converſion, doe cauſe great doubtings in the ſoule, becauſe they make a jar, a wound, they lay a barre twixt us and God, they keep up God, and keep down faith, and give up all the matters of diſheartning and feare, they make the ſoul to be at a ſtand, to goe away from the gates of p. 55heaven many times with ſingular checks and heavineſſe.

6. A ſixt cauſe of doubtings, A ſixt cauſe of doubtings.may be indiſpoſitions unto or about ſpirituall duties: when our Altar ſeemes to have no fire, our bodies to have no ſoules, our affections to bee eſtranged from our ſervices; when we pray, but not with that fervencie; when we hear, but not with that attentiveneſſe; when we ſet upon any ſort of duty, but not with that alacrity, with that joy, with thoſe becomming ſpirits.

Nay ſometimes there is a ſtrange liſtle…neſſe, a kind of flat dulneſſe, drowzineſſe, that we hardly move upon our Like the Diſciples.work, much adoe to draw our ſelves unto duty. Like the Diſciples, It troubles a Captain when he cannot make his men come on and fight.the ſoule is ſo heavy, that it can hardly watch and pray.

Out of which kind of ſlumberings, the hearts of Chriſtians p. 56doe ordinarily awake with doubtings, and that about two particulars eſpecially.

1. One reſpects the verity Two places of doubtings hence.and being of Grace: As Gedeon in another caſe, (Judg. 6. 13.) If the Lord be with us, why then is all this be falne us? So here, If truth of Grace were in me, how ſhould all theſe indiſpoſitions, dulneſſes, deadneſſes accompany me? Where the Spirit of Chriſt is, there is liberty, but I am as one chained up: Where Grace is truely Note.kindled, there is a holy fire to warme the heart in duty; I have rejoyced in the way of thy teſtimonies, (Pſal. 1 19. 14.) and Pſ. 119. 14Ps 119:14with my whole heart have I ſought thee, So David. Thy word David.was unto me the joy and rejoycing of my heart, for I am called by thy Name O Lord of Hoſts, ſaith Jeremiah, Chap. 15. 16. And the Ier. 15. 16.Jer 15:16Prophet Eſay, Chap. 56. 7. ſaith, Eſay 56. 7.Isa 56:7God will make his people joyfull p. 57in his houſe of Prayer: And beſides all this, we are commanded to ſerve the Lord with gladneſſe, Pſal. 100. 2.Pſa. 100. 2Ps 100:2

Whereupon the ſoule miſgives, How can my condition be good, which differs ſo much from the ſecret and lively diſpoſitions of Grace? How can it be good which is ſo unanſwerable to that quickneſſe promiſed, and found in the people of God? How can I bee good, who about the actions of good am ſo dull and heavy, awkeward and flow? &c.

2. But then, ſuppoſe the ſoule can cleare and aſſoyle it ſelf from this feare, (by knowing that fire may be where it doth not alwayes flame, and the root may live where the branches do not alwayes flouriſh, and by finding ſome anſwerable dulneſſes in ſome eminent Davids, who often have prayed for quickning) p. 58yet there ariſeth another doubting from our dulneſſe and indiſpoſition, which is a feare of acceptance, The Lord will not accept of theſe ſervices, becauſe they are ſo heavy, they are therefore without any efficacie. Suppoſe I may be good, yet they are bad, and can win no favour with God. Thus the ſoule is oft-times much perplexed by reaſon of its indiſpoſitions; as if either it were totally bad, or God intended little good unto it, becauſe it is not quickned, and more enlivened in the ſervices preſented unto him. And verily it will much trouble a tender and ſincere heart to obſerve in it ſelfe ſuch flat and dull opinions of God and Chriſt, and ſuch an ineptitude in it ſelfe in doing that, which to doe with the beſt of its ſtrength, and might, and affections, it ſees reaſons, p. 59and hath deſires thereto.

7. A ſeventh ſpring or occaſions A ſeventh cauſe of doubtingsof doubtings may be fruitleſſe indeavours: I call them ſo, becauſe we thinke them ſo: What is that? This it is; When we find out defects in our particular graces, and in particular duties, or ſome effects of particular corruptions; and have gone to God by Prayer, and in his Ordinances, ſo that we have a long time prayed for the filling up and inlarging of our weak faith, love, ſorrow, joy, aſſurance, and prayed againſt that hardneſſe, paſſionateneſſe, or whatſoever ſinfulneſſe obſerved in the heart: And yet we ſeeme to be ſtill where we were, wee creep on with the ſame impotencies in grace, and move on with the ſame burdens of ſinfull motions and propenſions: O now the ſoule ſits downe with much ſorrow, and with p. 60dolefull concluſions: Well, it is in vaine to ſeeke any more, God will make that good to me which he threatned unto Moab, Eſay 16. 12. He ſhall Eſa. 16. 12Isa 16:12come unto his Sanctuary, and ſhall not prevaile. I have ſought him a long time and have not prevailed; I ſhall never riſe above theſe riſings: If God had a purpoſe to doe me good, I ſhould have beene ſped ere this.

The opinion of ſucceſleſneſſe muſt needs cauſe doubtings, becauſe,

1. God ſeems to have a controverſie Three things in this.with the ſoule; Surely, ſaith the heart, ſomething is the matter that I cannot have audience, all is not right and eaven twixt God and mee.

2. The very ſtayes and ſupports of duty ſeeme to faile us. You know that the P…omiſes are the great incouragements p. 61of all our ſervices; and what have we to bind God but his owne Promiſes, by which he hath bound himſelfe? He hath ſaid that hee will heare, and anſwer; Upon which aſſurance of his, we came in, and prayed, but cannot get any thing, though we preſſe God upon his owne promiſe; Whereupon the ſoule is brought to a ſtand, If God will not anſwer his owne word, how ſhall he anſwer me?

3. Now we ſuſpect not our petitions, but our perſons, and uncomfortably judge or feare, that we have been deceived in our progreſſe towards heaven: God would be to us as to his, (a God hearing Prayers) if we had been to God as his, ſerving him with a perfect heart, for God heareth not ſinners, Joh. Joh. 9. 31.John 9:319. 31. But If any man be a worſhipper of God, and doth his will, him he heareth. Whereupon the p. 62ſoule ſtrongly argues againſt it ſelfe, My heart is ſinfull, or elſe my prayers had been ſucceſfull; I regard iniquity in my heart, therefore it is that the Lord heares me not, Pſalm. Pſal. 66. 18Ps 66:1866. 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 p. 63good 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 miſintended 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 p. 64held 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, p. 65happy, 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.Rom 14:1diſputations; 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.Eph 4:14doth 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 p. 66unto 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 p. 67converſion: 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 p. 68thoſe 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 onelyonly 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 p. 69there 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 Chriſtianslittle 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 onelyonly 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 p. 70and 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 doubting.

The Doctrine of Juſtification is a Doctrine of Life. Rom. Rom. 5. 18Rom 5:185. 18. The free gift came upon all men unto juſtification of life. And it is a Doctrine of Peace, Rom. Rom. 5. 1.Rom 5:15. 1. Being juſtified by faith, we have peace with God, &c. And therefore the ignorance of it p. 71muſt needs be a cauſe of feare and doubting.

Here conſider foure things.Foure things.

1. The Chriſtian condition is ſubject to many ſenſible impreſſions: Wee are ſeldome without aſſault or combat; and thoſe pierce us moſt which Senſible guilt is troubleſome, as a diſeaſe when one is awakened.the conſcience throws up. A man may beare any wound with more eaſe, then that which he hath given himſelfe. When the Law powerfully reveals, and the Conſcience cloſely applyes the guilt of our nature and lives, now it is a ſad and heavy time. Job cryes out in the ſenſe of this ſting, Chap. 13. 26. Thou writeſt bitter Job 13. 26Job 13:26things againſt me, and makeſt me to poſſeſſe the iniquities of my youth. S…lomon, tels us that the wounded ſpirit is hardly ſuſtained, Pro. 18. 14Prov 18:14Prov. 18. 14. David is even dryed up by his roaring, David.and worne away with the paine of it. And Paul cryes out p. 72Paul.as a man almoſt loſt, Rom. 7.

2. The ſoule makes out at Something to anſwer & account for it.ſuch a time for ſome ſtay and help: It ſeeks where it may lay his burden, and find ſomething to eaſe and deliver. It is with a ſick ſoule as with a ſick Simile.body, which turnes from one ſide to another, from this part to the other part of the bed and of the pillow, and craves help of this friend and of another, would have eaſe from any, but perchance can get none from all.

Here is ſin, ſaith the perſon; here is a ſinfull ſoule, and there is a righteous Law broken, and a righteous God offended, who yet muſt and will be ſatisfied: He calls upon me, and hath arreſted my Conſcience; Now good Lord, what ſhall I doe? I have nothing to pay, or that can give ſatisfaction. Wherewith ſhall I come before the Lord, and bow my ſelfe before the high p. 73God? Shall I come before him with burnt offerings, with calves of a yeare old? Will the Lord be Micah 6. 6, 7.Mic 6:6Mic 6:7pleaſed with thouſands of rams, or with ten thouſands of rivers of oyle? Shall I give my firſt-borne for my tranſgreſſion? the fruit of my body for the ſin of my ſoule? q. d. Thoſe are nothing, thoſe can doe nothing; my ſins are many, great, deep; my righteouſneſſe is none, or too weak to anſwer for my unrighteouſneſſe: All the good I have, or can doe, cannot expiate the evill which I have done, or make up that good which I ſhould have. Here is ſome ſorrow, but what is that? it is but as a drop to the Ocean of guilt which lies upon mee: Here is ſome duty, but what is that? it is defective in it ſelfe, and no amends to the many thouſands of breaches which I have made.No…hing in our ſ…lves.

3. The ſoule cannot ſtay it p. 74ſelfe upon it ſelfe: God calls for ſatisfaction; I have it not ſaith the ſoule: God will have ſatisfaction: Lord! what ſhall I now doe? The Conſcience works upon us, and tels us, God is juſt, and if theſe ſins be not pardoned, and a righteouſneſſe found and preſented, we are loſt. Now the ſoule is at a ſtand, ſeriouſly and ſadly bethinks, What have I? Nothing but ſin, yet ſin cannot anſwer for ſin: Perhaps ſome imperfect holineſſe, but that cannot make up a perfect ſatisfaction.

O my brethren! our blood and ſpirits muſt needs goe and come, when the arreſt is upon us, and none appears to bayle us: when the ſhip is ſplit, and no rock is neare to ſave us: when the ſentence of death is read againſt us, and none is at hand to pardon us: when the Avenger of blood purſues us, p. 75and no city of refuge opens to ſhelter us: unrighteouſneſſe, unability, and Conſcience and God meet, and none yet, nothing is yet found to anſwer for us, or to pacifie us.

4. Without us there is ſomething able to ſtay us, of which the ſoule being ignorant, is ſtill perplexed: it cannot conclude its feares, and ſcruples, and doubts.

What is that?Ob. Sol.

I anſwer, Juſtification is the ſtay, and therefore the ſoule muſt needs be burdened, being unacquainted with it: As,

1. Till we know where to Three things.lay downe our ſinfull burden, we muſt needs be troubled: If a perplexed ſoule could finde any to charge his debts upon, who would beare and anſwer for him, then it might have reſt: Now Chriſt in Juſtification takes our guilt upon him: p. 76As Paul ſaid to Philemon concerning Philem. 18Phlm 1:18his ſervant One ſimus, If he hath wronged thee, or oweth thee ought, put that upon mine account: So ſaith Chriſt to the broken and laden ſinner, If thou haſt any guilt, and ſinfull debts to be anſwered for unto God, put them upon mine account; If thou haſt wronged my Father, I will make all eaven, look for thy diſcharge and acquitance by me; for I was made ſin for thee, that thou mighteſt be made the righteouſneſſe of God in me, 2 Cor. 5. 21. and God 2 Cor. 5. 212 Cor 5:21was in me, (ver. 19.) reconciling 19the world unto himſelfe, not imputing their treſpaſſes unto them; And 1 Joh. 2. 1. If any man ſin, 1 Joh. 2. 1.1 John 2:1he hath an Advocate with the Father, &c.

2. Till we know our juſtifying righteouſneſſe, we cannot but be troubled: That righteouſneſſe which juſtifies us, is not in us: No righteouſneſſe p. 77juſtifies, but that which is every way perfect and full; now this is in Chriſt, and not in us. Rom. 5. 19. By the obedience Rom. 5. 19Rom 5:19of one, many ſhall be made righteous. When a ſinner is to ſtand before God for acceptance and life, he ſtands not before him in his owne rags, but in the garment of his eldeſt Brother: He cannot ſay, Lord, here is a righteouſneſſe in me which hath fulfilled thy Law; here is a righteouſneſſe in mee, againſt which thou canſt make no exception; here is a righteouſneſſe in me, for which thou art to account and pronounce me juſt: But this he may ſay, Lord, though I have no perfect righteouſneſſe to anſwer thee, yet thy Sonne hath for me, and he is made unto me from thy ſelfe, my righteouſneſſe, wiſdome, ſanctification, and redemption, 1 Cor. 1. 1 Cor. 1. 301 Cor 1:3030. And being juſtified by faith p. 78in it, he may have peace with God, through our Lord Jeſus Chriſt, Rom. 5. 19.

Brethren, no man can be free from ſtrong feares and doubts, who thinks to be acquitted or condemned by what is in himſelfe: If a man thinks this, The Lord will or doth enter into judgement with me, and I finde nothing to ſatisfie him, all the powers of my heart, and of my graces are inſufficient, and therefore there is now no hope but I ſhal be caſt and condemned; you 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 onelyonly; now the ſoul may have a ſtay to reſt on: Yet my Saviours righteouſneſſe was perfect, was accepted, and he is p. 79mine, 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, 10.1 Cor 6:81 Cor 6:91 Cor 6:10he blots out the thick cloud, as well as the cloud, Eſay 44. 22. Eſa. 44. 22Isa 44:22I have blotted out, as a thick cloud, thy tranſgreſſions, and as a cloud thy ſins: and that there were expiatory ſacrifices not onelyonly for infirmities, but alſo for enormities, all which typified the vertue of the blood of Chriſt, which juſtifies from great ſins, &c.

p. 80But 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 25Isa 43:25he that blotteth out thy tranſgreſſions for mine owne ſake: and for his Chriſts ſake, Eph. 1. 7. In Eph. 1. 7.Eph 1:7whom onelyonly 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. 34Jer 31:34their 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 p. 81righteouſneſſe. 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 wayesbe 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?

p. 822. 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 p. 83did 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.

p. 84The goodneſſe of the Lord (promiſed to David) was that Pſa. 27. 13Ps 27:13which 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 p. 85perfect 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 p. 86thy 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 art of thruſting away the Promiſes, he will be ſtill as he was: v. g. Suppoſe a man to be ſick, call Simile.unto his help a Colledge of Phyſitians, let them conſult upon his eſtate, preſcribe the moſt fitting potions, & quickning cordials, and when the patient hath heard them, hee efuſeth their preſcriptions, he p. 87will not take them, but ſaith, Theſe belong not to me; will his diſeaſe at all abate?

So is it with us; when wee heare, or reade, or confer, and many Promiſes fall in to our help, if yet we put them aſide, we now keep up our ſinfulneſſe, our weakneſſes, and therefore keep up our doubtings and diſtruſts.

But you will ſay, All Promiſes Ob. are not applyable by all men in all conditions, and therefore good reaſon for us to hold off.

To which (briefly) thus Sol. much: Though all Promiſes cannot be applyed by all men at one time, yet ſome Promiſes may be applyed by an humbled and ſenſible ſinner at ſome time or other. v. g.

Suppoſe thou feele the power of ſin ſtirring in its motions Note.and workings, and (as Paul complains) leading thee p. 88captive; though every Promiſe cannot now be applyed, yet thou doſt ill in not faſtning on the Promiſes of Mortification, which are made for this end, that the ſenſible and weary ſinner ſhould lay hold on them for the ſubduing of his ſins.

Againe, ſuppoſe thou findeſt weakneſſe of Grace, (that thou canſt not doe the good that thou wouldſt doe) doſt thou now well to thruſt away the Promiſes of aſſiſtance and ſtrengthning, by ſaying, What is that to me, if God hath ſaid, I will uphold, and I will ſtrengthen, and My grace is ſufficient, and My power ſhall be manifeſt in weakneſſe?

So againe, ſuppoſe thou feeleſt the guilt of ſin, piercing and afflicting thy conſcience, and God hath promiſed to pardon iniquities, tranſgreſſions, and ſins, and to love freely, and p. 89to receive graciouſly, doſt thou now well or wiſely, to thruſt away the pardoning Promiſes, and ſay, What are they to ſuch a one as I am? If any begger ſhould ſay, What is that to me, that there are bountifull almes at the rich mans gate? Or a Malefactor, What is that to me, that the Prince will pardon Traitors? Or a ſenſible ſinner, What is that to me, that Chriſt did die for ſinnes, and God will be merciful to returning ſinners? &c.

11. An eleventh cauſe of Eleventh cauſe of doubtings.doubtings may be the ſuſpenſion of divine favour: When God holds up his countenance, the light of it from ſhining into the heart, …o that a Chriſtian doth not enjoy his day as before, his God as before, in the ſenſible evidences of his loving favour, now the ſoule may (poſſibly) fall into ſingular diſtruſts and fears. See it in p. 90David, Pſal. 30. 7. Lord, by thy Pſal. 30. 7.Ps 30:7favour thou haſt made my mountaine to ſtand ſtrong; Thou didſt hide thy face and I was troubled. A Chriſtians life, is in ſome reſpect, like a Courtiers, who is neare his Prince, upon his countenance or forbearance all his comforts or diſcomforts doe depend. We may ſay of him, what Mary ſpake, when ſhe loſt Chriſt, Luke 2. 48. Behold, Luk. 2. 48.Luke 2:48thy Father and I have ſought thee ſorrowing, (i.) with an heavy heart. So, &c. But,

How appeares it that this Ob. ſuſpenſion of divine favour ſhould occaſion our doubting?

Thus.Sol. Foure things.

1. Gods favour is the greateſt good; Thy favour is life, Pſal. 30. 5. He there expreſſeth Pſal. 30. 5.Ps 30:5Gods favour by that good which of us is moſt deſirable: Nay, Thy favour is better then life, Pſal. 63. 3. Therefore hee p. 9163. 3.cryes out, Pſal. 36. 7. O how excellent Pſal. 36. 7.Ps 36:7is thy loving kindneſſe! and prayes, ver. 10. O continue 10thy loving kindneſſe. And Pſal. 106. 4. Remember me, O Lord, 106. 4.with the favour that thou beareſt unto thy people, 5. That I may ſee 5the good of thy choſen, &c.

Now the ſenſible abſence of the greateſt good, muſt needs imprint the motions of greateſt feare, and ſuſpicion, and trouble as you may ſee in David, Pſal. 77. 3, 7, &c. For now the glory ſeemes to be departed from Iſrael.

2. Againe, In theſe times nothing can comfort the ſoul, or ſtay it without much difficulty: Our very graces will hardly uphold us. You know Simile.that if the King clouds his countenance, they are not the dignities conferred which will content us; they are not our revenews & poſſeſſions which will cheare us: So is it with us, p. 92when God draws up his loving countenance; They are not our riches, or our gifts, or our graces, or our ſervices, which can delight us; Theſe doe it, whiles in them we ſee Gods love ſhining towards us; but if that draw back, theſe are all put to a ſtrait: All is nothing to David, whiles hee is under this enquiry, Will the Lord be favourable no more? Pſal. 77. 7.Pſal. 77. 7.Ps 77:7

3. God doth ſeldome draw up his favour, but for ſome unkindneſſe on our part: Our ſins (ordinarily) are the clouds which hide his face from us; they are the wall of ſeparation: perhaps ſome great ſin, as Davids; perhaps ſome careleſſe eſteems of him, ſpeaking in his Ordinances; perhaps ſome ſleight paſſing by of his ſecret motions and counſels; As the Church, Cant. 5. 2. Open to mee Cant. 5. 2.Song 5:2… ſiſter, my love, my dove, my p. 93undefiled, &c. To which voice of Chriſt, how doth the Church demeane her ſelfe? 3. I have put off my coat, how ſhall I put it on? At length, 3though ver. 6. I opened to my Beloved, but my Beloved had withdrawne himſelfe and was gone; my ſoule fayled, &c.

How can the ſoule but be greatly trouled, when it hath turned its day into night, and ſhut up that light which once it injoyed to its great comfort and ſolace? Woman, why weepeſt thou? (ſaid Chriſt to Mary, Joh. 20. 15.) Becauſe (ſaid ſhe) they have taken away my Lord, and I know not where they have laid him: So may we juſtly weep, when our ſinnes have taken away our God from us in his comfortable favour, and we cannot eaſily regaine him, and find him.

4. Theſe times of ſuſpenſion, ordinarily are times of p. 94tryall: wherein God leaves the Chriſtian to ſome notable combats, and to the great exerciſes of Graces; at which time, corruptions and tentations will ſtir, and therefore no marvaile if they be times mixt with ſome feares and doubtings.

12. Another ſpring of doubtings, The twelfth cauſe of doubtings.is, the crediting of Satans teſtimony touching our eſtate; when we reſt upon his judgement, and ſee our conditions through his informations.

You know that objects are diverſly repreſented unto the eye; Sometimes from themſelves in their proper nature, as when a man ſees a green colour Simile.as it is; ſometimes mediately, by other things, as when a green colour is ſeen through a red glaſſe; now it doth not appeare in its native colour, but in the likeneſſe of that through which it is perceived: p. 95So is it with our ſpirituall eſtate.

Sometimes it is repreſented unto us, as it is truly exiſting; and thus we ſhall ſee it, when we look upon it, and judge of it by the word of God: And ſometimes it is repreſented unto us, not as it is, but as it appears in ſome corrupt and deceiveable teſtimonies and reports unto us: As Joſephs Ioſeph.chaſtity appeared to his Maſter under the nature of abominable uncleanneſſe, when he took the teſtimony of it from his filthy wife: So ſhall our moſt innocent & upright frame appeare unto us to be nothing elſe but baſeſt hypocriſie, if we put the iſſue of it upon Satans informations: For as Satan hath an art to colour over the true condition of ſinfull bondage, keeping cloſe & in covert the proper image, or (rather) deformity of it: p. 96So he hath a deluſion too, in hiding from our eyes the true powers of gracious ſincerity, and fetching up to the judgement all our weakneſſes and preſent imperfections, with all former knowne evils, with which he doth ſo totally poſſeſſe the mind, that it can hardly ſee any thing that good is in it ſelfe, or if it doth, yet it ſees ſo much corruption and imperfection, as that it is ready almoſt to turne the ſcale and ballance.

And here our crafty enemy ceaſeth not, but taking the advantage of a tender conſcience, he exaggerates upon us the large diſtance of this condition in which we now are, from that which God commands and expects, and hath found in ſome of his righteous ſervants; in the citation of whoſe piety he is not very ſparing, that by the conſideration p. 97of their fulneſſe and our owne emptineſſe, wee might the more eaſily ſuſpect our condition, and credit his relations.

Which if we once doe, Bone Deus! into what labyrinths doe we wind our ſelves? into what fears? into what doubts? We ſhall never ſet out to beleeve any Promiſe, but hee checks us back with the hollowneſſe of our condition; we ſhall never ſet upon any ordinance or duty, but he foyles us with ſuſpicions (at leaſt) that all is in vaine, God will not bleſſe and proſper his Ordinances unto ſuch; And in thoſe Ordinances, if any matter of bitterneſſe or uncomfortableneſſe be delivered, he brings home that to us, and tels the ſoule, This is thy portion.

Now where our eſtate reſts upon a deceitfull informer, where we take things as Satan p. 98makes them, where we judge of ſin as he pleads it, and of Gods love to us as he conveys it, and of Gods Promiſes as he interprets them to us, and of our owne Graces, and holy temper, as he cleares and evidenceth them unto us, there can be nothing but jealouſies, feares, diſtractions, and daily doubtings in the heart.

13. Another ſpring may be A thirteenth ſpring.ſome new riſings of old ſinnes after humiliation, and ſome ſingular aſſurance of their pardon.

David gives a touch at this Pſal. 25. 7.Ps 25:7(I think) Pſal. 25. 7. when he prayes, Remember not the ſins of my youth, nor my tranſgreſſions. So doth Job, 13. 26. Thou writeſt Job 13. 26Job 13:26bitter things againſt me, and makeſt me poſſeſſe the iniquities of my youth.

It would trouble us to ſee a man riſe up out of his grave, (who hath been buried a long p. 99Simile.time) and now to haunt us: So theſe ſins which we have long ſince committed, and long ſince bewailed, and long ſince renounced, and after long humiliations their diſcharge hath been obtained; to meet theſe ſins (like an enemy with a ſword in his hand) with guilt in their faces and countenances againe, this will amaze the ſoule, it will appale it, and ſtartle it, and make us more then once to ſigh and inquire, Why is it ſo?

Two things will now fall into Two things.queſtion.

1. The reality of pardon: Where God ſaith, he pardons ſinne, there he ſaith, that he will remember it no more: But it ſeemes he doth remember it, (elſe how comes it thus upon me as a debt not yet diſcharged, as a guilt not yet removed?) and if he doth thus remember it againſt me, I much p. 100feare, that as yet the Book is not croſſed, this ſin is not pardoned. Upon which, ſomething elſe may fall in; If this ſinne be not pardoned, perhaps the reſt are not; and if this be riſen up againſt me, how can I tel but all the reſt may (afreſh) ſet themſelves in array, and give a ſecond charge upon my conſcience too?

2. The reality of Repentance: For where God calls for ſound repentance, (as Eſay Eſay 1. 16.Isa 1:161. 16. Waſh you, make you cleane, put away the evill of your doings from before mine eyes, ceaſe to doe evill) there God doth promiſe, (ver. 18.) that Though our ſins 18be as ſcarlet, yet they ſhall be as white as ſnow; and though they be red like crimſon, yet they ſhall be as wooll: in which words are expreſſed a plaine change of the ſinfull condition; our ſins ſhall not be what and as once they were.

p. 101Whereupon the ſoule miſgives for its part: God will doe what he hath promiſed, Note.if I had done what I was injoyned. If my ſins had beene truly left, they had been fully diſcharged; but now I poſſeſſe them againe in their guilt, and therefore I exceedingly feare that I did overtly diſcharge my ſelfe of them in my repentance. If Chriſt had ſlain them by his blood, or if I had drowned them by true ſorrow and repentance, they could not thus revive in their guilt, but I feare that I did onelyonly skin over theſe ſores, which I feele now to break out, or that I laid them aſleep onelyonly, and not dead, becauſe they awake upon me with ſuch terrour and clamour: And if ſo, then there hath been a long and fruitleſſe veine of rotten hypocriſie in me; & whereas I had thought my work almoſt finiſhed, I am p. 102as yet to begin againe.

Beloved, this is a ſecret and piercing fountaine of ſtrong fears and doubtings, eſpecially when the ſins riſe up, and ſet on us afreſh after a courſe of humiliation, and ſome ſingular aſſurance of their pardon: and yet it is the caſe of many Chriſtians, incident unto them in their dayes of great loſſes, or ſickneſſes, or death.

14. Another ſpring or occaſion A fourteenth cauſe.may be ſome long ſilences in the conſcience.

God (you know) hath ſet in our ſelves, our Law-giver, our Judge, and our Witneſſe: Conſcience doth ſuſtaine, and ſhould diſcharge the offices of all theſe: In a doubtfull day it ſhould cleare our condition, and witneſſe for us againſt the teſtimony of Satan, and of our owne feares: And therefore God hath given unto it an excuſing and comforting power, p. 103as you may ſee, Rom. 2. 15. Their thoughts excuſing one another, or accuſing. And 2 Cor. 1. 12. Our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, &c.

Here conſider ſome particulars,

1. Concerning Teſtimonie.

2. Concerning our Condition.

1. There is a three-fold teſtimony A threefold teſtimony.about our eſtate; 1. One is from the Spirit, which ſhines in the renewed heart by an unſpeakable light, 1 Cor. 2. 121 Cor 2:12and 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 p. 104in 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, p. 105and 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 p. 106not 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 p. 107if 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 p. 108this is certaine, that we doe in an angry conſcience behold Conſcience is the lookingglaſſe.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.

p. 109CAP. 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.