The Doubting Believer, Part
An Addition of foure other cauſes of Doubtings, with a briefe reſolution of them.
1. SEnſe of ſinfull workings. O! ſaith a diſtreſſed ſoul, Certainly my condition is ſtark naught, and I have no right to Chriſt, nor to any mercy, I may not beleeve: Why? Becauſe I never found ſuch vile workings of heart as of late: I feele a wonderfull rebellion in my heart; I cannot think on any good, nor ſet upon any good, but an army of evill is in me, oppoſing and hindering me.
To a ſoule in ſuch a condition, Sol. I would (for his help) preſcribe theſe five ſubſequent conſiderations.
1. When grace comes in truth, it is ever of that power to make ſuch diſcoveries, and to raiſe ſuch ſtirs, as the ſoule never felt before; for Grace is a new nature, and a new light, and a new active principle. It is put into the ſoul for that very end, to find and lay out ſin, yea and to expell and thruſt it out. The judgement was never ſo convinced before, nor Conſcience ſo qualified before, nor the will and affections ſo ſpiritualized before: therefore never marvell at the ſtrange workings. When a child is conceived in the wombe, it is not now with the woman as in former times; and whenſoever Chriſt is formed in the ſoule, it is not with that ſoule as in old times. There is that now falne in, which muſt purge thee and rule thee.
2. If good be wrought, evil will work and …. When Chriſt was born, all Jeruſalem was troubled; ſo when grace is wrought, ſin will ſtir. Indeed if grace came into the ſoule either by a finall and totall ceſſation of ſin, that there were no ſin reſiding in the ſoule, into the which grace comes, then thou ſhouldſt feele no ſtir at all: Thus it ſhall be in heaven; Grace there ſhall be alone; Holineſſe, and nothing but holineſſe there, and therefore no combat, no ſtir: But thus it never will be on earth: Sinne may be alone in ſome mens hearts, but grace is never alone in any mans heart in this life. Or if grace came into the ſoule by a peaceable reſignation, if ſinfull fleſh would without any more adoe make a full and free ſurrender, and give it poſſeſſion without any diſpute and cavill, then alſo thou mightſt expect a calmneſſe, and a ceſſation of armes, no vile ſtirrings. But O Chriſtian, Grace and ſin, The Spirit Gal. 5. 17.and the fleſh are contrary one to the other, and therefore they luſt one againſt the other. Fire and water will not lie quiet. Sad indeed were thy condition, if thou hadſt ſuch a frame of (vaine) good, againſt which no ſinfull part in thee would oppoſe.
Every regenerate man hath a double man in him, the new man, and the old man; that would doe good, this would not doe good; that would pray, this would not; that would mourn, this would not; that would beleeve, this would not.
3. But then thirdly, thou who feeleſt ſuch a rebelling and oppoſing fleſh in thee, what is that which thou doſt oppoſe? It is true, thou feeleſt an untoward, rebellious nature yet within thee, but what ſide takeſt thou? It is not I, ſaid Rom. 7.Paul, but ſin that dwelleth in me. Sin in him oppoſed good, but Paul himſelfe approved good, and delighted in good, and willed good.
The ſame Apoſtle ſpeaking of the co-habitation, and the co-operation of fleſh and ſpirit in regenerate perſons, that the one did luſt againſt the other, and the one was contrary to the other, and that by reaſon of the rebellion and unrulineſſe of the one, we could not Gal 5. 17.doe the good which we would; he yet comforteth them in ſuch a condition in the next words, If ye be led by the Spirit, ver. 18.ye are not under the Law. As if he had ſaid, Notwithſtanding all this rebellious oppoſition of your fleſh, if yet ye yeeld not to be ſervants to it, but approve of, and incline unto, and follow in your hearts & courſes the rules of the Spirit, the condition is very good & ſafe.
So that though the evill remaining in us doth oppoſe the good in us, yet if we our ſelves oppoſe not the good, our condition may be good.
4. Fourthly, as there is evill in thee oppoſing of thee in any good, ſo there is ſomething in thee alſo oppoſing of that evil. Doſt thou not condemne that hardneſſe which hinders thee from mourning, and ſheddeſt many a teare becauſe thou canſt not mourne? Doſt thou not ſtrive with the Lord by many prayers, and in the uſe of all his ordinances againſt that unbeleeving and rebelliouſly working nature of thine? Doſt thou not with Paul, conflict with it, groane under it, cry out, O wretched man that I am, who ſhall deliver me?
And ſurely neither the ſenſe of this, nor the reſiſtance of this, nor ſecond deſires of deliverance from this, can be any evill ſigns of thy condition.
5. Laſtly, in the ſenſe of inward rebellions and workings, thy way is not to nouriſh doubting, but thy duty it is to ſtir up beleeving.
When Paul felt that agony twixt the law of his members and the law of his minde, indeed he was much troubled at it, but yet he did not conclude againſt his condition in grace; No, but he acquits that, (Rom. 7. 25. So then with the mind I my ſelf ſerve the Law of God, though with the fleſh the law of ſinne) and ſets his faith to worke, ver. 24. Who ſhall deliver mee? ver. 25. I thanke God, through Jeſus Chriſt our Lord. Mark his practiſe: This is my condition, I feele rebellious luſts, yea I feele them ſometimes captivating of me, what courſe ſhall I now take to be delivered of them? to vanquiſh them? I conflict with them, but I cannot conquer them: I cannot conquer them, yea but Jeſus Chriſt can conquer them, and deliver me from them, and to him will I goe by faith.
Thus muſt thou doe in the ſenſe of that native rebellion and vile operation of thy fleſh: Thou muſt by faith goe unto Chriſt, thou muſt acknowledge thy vileneſſe, and thy inſufficiency, and alſo his ſufficiency: Thou muſt exalt Jeſus Chriſt by faith in his Mediatorſhip, and truſt on him, that he will by his Almighty Spirit crucifie thy ſinfull fleſh more, and (which was one end of his comming into the world) deſtroy thoſe works of ſin and Satan.
2. Another cauſe of doubting in a Chriſtian, may be the ſenſe of wrath. O! ſaith ſuch a one, would you have me to beleeve, or imagine you that I can doe ſo, I who feele the very wrath of God in my ſoule, and the terrors of the Almighty wounding me for my tranſgreſſions? What, can or … I beleeve mercy for me, who now feele wrath upon me? can I beleeve that God will be mercifull, whom I ſenſibly apprehend to be wrathfull?
This is a notable caſe, and Sol. needs a wary and circumſpect reſolution: Nevertheleſſe I ſhall at leaſt endeavour to ungirt this burden for a troubled ſoule.
1. There are two ſorts of perſons who in this life may feele the wrath of God.
Firſt, ſuch as are unqueſtionably wicked: of whom ſome of them feele the wrath of God, as the beginning of their everlaſting perdition: That wrath inflicted on them is but the beginning of a juſt hell due unto them. Thus Judas felt the wrath of God: And ſome of them feele the wrath of God as a meanes for their humiliation and converſion. … they in Acts 2. 37. who were pricked in their hearts, and thereupon cryed out, What ſhall we doe? felt the wrath of God.
Secondly, ſuch as are unqueſtionably good; of whom ſome have felt Gods wrath in caſe of deſertion, as Heman, Ezra, Job, and others; and ſome in caſe of notorious corruption or ſinning, as David, whoſe bones were broken for it, and Gods face hid from him for it, and his moiſture turned into the drought of ſummer.
2. Againe, you muſt diſtinguiſh of thoſe effects which appeare in perſons under the ſenſe of divine wrath, for they are twofold.
1. Some feele the wrath of God, and are either onelyonly inraged againſt God with blaſphemies, or inraging their hearts the more to goe on in ſinning againſt God, thinking at leaſt by the pleaſure of ſinne to drowne the ſenſe of wrath, or running into abſolute deſpaire of Gods mercy; and therefore never attempting any courſe of repentance, becauſe they give up all hope of mercy. Where there is ſuch a ſenſe of wrath as this, in all reſpects, and for ever, the condition is very fearfull.
2. Some feele the wrath of God, and are hereupon (occaſionally) induced either to the ſtudy and care of an holy reformation of their ſinful hearts and wayes, or to a particular reſtauration of themſelves from groſſe ſins, into which they are falne, and for which now they feele the ſore diſpleaſures of an angry Father.
If thy condition be either of theſe, that thou feeleſt wrath, and that hath driven thee to a ſearch of thy naturall eſtate, and to the diſcovery of it, and to an humbling for it, and to all the meanes by which thou mayſt be delivered as well (and rather) from thy ſinfulneſſe, as from Gods wrath; or if this wrath felt awakens thy conſcience, and hath been a meanes to ſcourge thee out of ſome particular ſinning, to thy former and better walkings with God, thou mayſt now ſafely beleeve on mercy; yea though thou as yet feeleſt wrath, yet mayſt thou beleeve mercy: And my reaſon is this, becauſe now mercy is thy portion, thy condition now is right under many promiſes of mercy to pardon thee, for it is a truly penitentiall condition. See Eſay 55. 7. Ezek. 18. 21, 22 Hoſ. 14. 1, 2, 4.
3. Though mercy be thy portion, yet know thou, that the ſenſe of wrath will not off, untill thou doſt beleeve actually on that mercy. It is not mercy in the Promiſe which alone can remove the ſenſe of wrath, but it muſt be mercy applyed by faith: for till faith works in the ſoule of a man, till the poore ſoule looks on God through the Perſpective of faith, God appeares not as a mercifull, but as a wrath full God to it.
And therefore thou being in ſuch a condition as I have delivered, thou mayſt ſafely venture on mercy, though thou feeleſt wrath, (the forenamed Saints did ſo) and upon beleeving thou ſhalt in due time feele the ſenſe of mercy to take off the ſenſe of wrath: Thy faith will ſee a reconciled God, and then thou ſhalt enjoy a pacified conſcience.
3. A third cauſe of doubting, may be a condemning conſcience. But ſaith the trembling Chriſtian, My conſcience tels me of my ſinnings, and of wonderfull ſinfulneſſe within me; and God is greater then my conſcience, who will aſſuredly condemne me; O I may not beleeve.
This ſeemes to be a knotty Sol. caſe, Whether a perſon may beleeve Gods abſolving of him, though Conſcience in him be condemning? I will deliver my opinion thus:
1. Firſt, you muſt diſtinguiſh of a condemning conſcience: Conſcience may either condemne,
1. A mans action, Or
2. His perſon.
1. A mans actions are condemned by Conſcience, when Conſcience being rightly inlightned and informed by the Word of God, pronounceth of them that they are evill, and damnable; that they are contrary to Gods holineſſe and glory, and therefore are to be abhorred, and crucified, and forſaken.
2. A mans perſon is condemned by conſcience, not onelyonly when conſcience findes ſins in the perſon, but likewiſe the perſon in ſins; (i.) not onelyonly ſuch corruptions in the heart, but alſo the heart approving, and loving of them, and reſolved to keep them, and goe on in them.
Now obſerve me in two Concluſions anſwerable to theſe two Propoſitions:
1. If 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 onelyonly, 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 onelyonly 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 onelyonly 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 onelyonly 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.
End of the text · Obadiah Sedgwick, The Doubting Believer (1641)