VIII. Further causes of doubting among Christians
motives, which may excite the like acts. Every grace in the saints hath its counterfeit in the hypocrite.
8. Also, men try themselves by unsafe marks; either looking for a high degree of grace, instead of a lower degree in sincerity, as many doubting Christians do: or else inquiring only into their outward actions, or into their inward affections, without their ends, motives, and other qualifications; the sure evidences are, faith, love, &c., which are essential parts of our Christianity, and that lie nearest to the heart.
9. Lastly: Men frequently miscarry in this working, by setting on it in their own strength. As some expect the Spirit should do it without them, so others attempt it themselves, without seeking or expecting the help of the Spirit. Both these will certainly miscarry in their assurance. How far the Spirit's assistance is necessary, is showed before, and the several acts which it must perform for us.
CHAP. VIII
Further Causes of Doubting among Christians.
SECT. I. Because the comfort of a Christian's life doth so much consist in his assurance of God's special love, and because the right way of obtaining it is so much controverted of late, I will here proceed a little further in opening to you some other hinderances which keep true Christians from comfortable certainty, besides the fore-mentioned errors in the work of examination: though I would still have you remember and be sensible, that the neglect or slighty performance of that great duty, and not following on the search with seriousness and constancy, is the most common hinderance for aught I have yet found.
I shall now add these ten more, which I find very ordinary impediments, and therefore desire Christians more carefully to
consider and beware of them.
1. One common and great cause of doubting and uncertainty is, the weakness and small measure of our grace. A little grace is next to none: small things are hardly discerned. He that will see a small needle, a hair, a mote, or atom, must have clear light and good eyes; but houses, and towns, and mountains, are easily discerned. Most
Christians content themselves with a small measure of grace, and do not follow on to spiritual strength and manhood. They believe so weakly, and love God so little, that they can scarce find whether they believe and love at all; like a man in a swoon, whose pulse and breathing is so weak and obscure that it can hardly be perceived whether they move at all, and consequently whether the man be alive or dead.
The chief remedy for such, would be to follow on their duty, till their graces be increased. Ply your work; wait upon God in the use of his prescribed means, and he will undoubtedly bless you with increase and strength. Oh! that Christians would bestow most of that time in getting grace, which they bestow in anxious doubtings whether they have any or none; and that they would lay out those serious affections in praying, and seeking to Christ for more grace, which they bestow in fruitless complaints of their supposed gracelessness! I beseech thee, Christian, take this advice as from God; and then, when thou believest strongly, and lovest fervently, thou canst not doubt whether thou do believe and love or not, any more than a man that is burning hot can doubt whether he be warm; or a man that is strong and lusty can doubt whether he be alive. Strong affections will make you feel them. Who loveth his friends, or wife, or child, or any thing strongly, and doth not know it? A great measure of grace is seldom doubted of; or, if it be, you may quickly find when you seek and try.
Sect. II. Another cause of uncomfortable living is, that Christians look more at their present cause of comfort or discomfort, than they do at their future happiness, and the way to attain it. They look after
signs which may tell them what they are, more than they do at precepts which tell them what they should do. They are very desirous to know whether they are justified and beloved, or not; but they do not think what course they should take to be justified, if they be not; as if their present case must needs be their everlasting case, and if they be now unpardoned, there were no remedy. Why, I beseech thee, consider this, O doubting soul! What, if all were as bad as thou dost fear, and none of thy sins were yet pardoned; is not the remedy at hand? May not all this be done in a moment? Dost thou not know that thou mayest have Christ and pardon whenever thou wilt? Call not this a loose or strange doctrine. Christ is willing if thou be willing. He offereth himself and all his benefits to thee: he presseth them on thee, and urgeth thee to accept them. He will condemn thee, and destroy thee, if thou wilt not accept them. Why dost thou, therefore, stand whining and complaining that thou art not pardoned and adopted, when thou shouldst take them, being offered thee?
Were he not mad that would lie weeping, and wringing his hands, because he is not pardoned, when his prince stands by all the while offering him a pardon, and entreating, and threatening, and persuading, and correcting him, and all to make him take it? What would you say to such a man; would you not chide him for his folly, and say, 'If thou wouldst have pardon and life, why dost thou not take it?' Why, then, do you not say the like to yourselves? Know ye not that pardon and adoption are offered you only on the condition of your believing? And this believing is nothing else but the accepting of Christ for thy Lord and Saviour, as he is offered to thee with his benefits in the Gospel: and this accepting is principally, if not only, the act of thy will. So that if thou be willing to have Christ upon his own terms, that is, to save and rule thee, then thou art a believer: thy willingness is thy faith; and if thou have faith, thou hast the surest of all evidences. Justifying faith is not thy persuasion of God's special love to thee, or of thy justification, but thy accepting Christ to make thee just and lovely. It may be, thou wilt say, 'I cannot believe; it is not so easy a matter to believe as you make it.' Answ. Indeed, to those that are not willing, it is not easy, God only can make them willing. But to him that is willing to have Christ for King and Saviour,
I will not say, believing is easy: but it is already performed; for this is believing. Let me, therefore, put this question to every doubting, complaining soul, What is it that thou art complaining and mourning for? What makes thee walk so sadly as thou dost? Because thou hast not Christ and his benefits? Why, art thou willing to have them on the fore-mentioned condition, or art thou not? If thou be willing, thou hast him: thy accepting is thy believing: "To as many as receive him, (that is, accept him,) to them he gives power to become the sons of God, even to them that believe on his name." (John 1:12.) But if thou art not willing, why dost thou complain? Methinks the tongue should follow the bent of the heart or will, and they that would not have Christ should be speaking against him, at least, against his laws and ways, and not complaining because they do not enjoy him. Dost thou groan, and make such moan for want of that which thou wouldst not have? If, indeed, thou wouldst not have Christ for thy
King and Saviour, then have I nothing to say but to persuade thee to be willing. Is it not madness, then, to lie complaining that we have not Christ, when we may have him if we will? If thou have him not, take him, and cease thy complaints. Thou canst not be so forward and willing as he is: and if he be willing, and thou be willing, who shall break the match? I will not say, as Mr. Saltmarsh most horribly doth, that we ought no more to question our faith, which is our first and foundation grace, than we ought to question Christ the foundation of our faith. But this, I say, that it were a more wise and direct course to accept Christ offered, which is believing, than to spend so much time in doubting whether we have Christ and faith, or no.
Sect. III. Another cause of many Christians' trouble, is their mistaking assurance for the joy that sometime accompanieth it; or, at least, confounding them together. Therefore, when they want the joy of assurance, they are as much cast down as if they wanted assurance itself. Dr. Sibbs saith well, that as we cannot have grace but by the work of the Spirit, so must there be a further act to make us know that we have that grace: and when we know we have grace, yet must there be a further act of the Spirit to give us comfort in that
knowledge. Some knowledge or assurance of our regenerate and justified state the Spirit gives more ordinarily, but that sensible joy is more seldom and extraordinary. We have cause enough to keep off doubtings and distress of Spirit, upon the bare sight of our evidences, though we do not feel any further joys. These complaining souls understand not: and therefore, though they cannot deny their willingness to have Christ, nor many other the like graces, which are infallible signs of their justification and adoption; yet, because they do not feel their spirits replenished with comforts, they throw away all, as if they had nothing. As if a child should no longer take himself for a son than he sees the smiles of his father's face, or heareth the comfortable expressions of his mouth; and as if the father did cease to be a father whenever he ceaseth those smiles and speeches.
Sect. IV. 4. And yet, further, is the trouble of these poor souls increased, in that they know not the ordinary way of God's conveying these expected comforts. When they hear that they are the free gifts of the Spirit, they presently conceive themselves to be merely passive therein, and that they have nothing to do but to wait when God will bestow them; not understanding that though these comforts are spiritual, yet are they rational; raised upon the understanding's apprehension of the excellency of God our happiness, and of our interest in him; and by the rolling of this blessed object in our frequent meditations. The Spirit doth advance, and not destroy our reason; it doth rectify it, and then use it as its ordinary instrument for the conveyance of things to our affections, and exciting them accordingly, and not lay it aside and affect us without it; therefore, our joys are raised discursively, and the Spirit first revealeth our cause of joy, and then helpeth us to rejoice upon those revealed grounds; so that he who rejoiceth groundedly, knoweth why he rejoiceth ordinarily. Now these mistaken Christians lie waiting when the Spirit doth cast in these comforts into their hearts, while they sit still and labour not to excite their own affections; nay, while they reason against the comforts which they wait for. These men must be taught to know, that the matter of their comfort is in the promises; and thence they must fetch it as oft as they expect it; and that if they
set themselves daily and diligently to meditate of the truth of those promises, and of the real excellency contained in them, and of their own title thereto: in this way they may expect the Spirit's assistance for the raising of holy comfort in their souls. But if they lie still, bewailing their want of joy, while the full and free promises lie by them, and never take them, and consider, and look into them, and apply them to their hearts by serious meditation, they may complain for want of comfort long enough before they have it, in God's ordinary way of conveyance. God worketh upon men as men, as reasonable creatures; the joy of the promises, and the joy of the Holy
Ghost, are one joy.
And those seducers, who, in their ignorance, misguide poor souls in this point, do exceedingly wrong them while they persuade them so to expect their comforts from the Spirit, as not to be any authors of them themselves, not to raise up their own hearts by argumentative means; telling them that such comforts are but hammered by themselves, and not the genuine comforts of the Spirit. How contrary is this to the doctrine of Christ!
Sect. V. 5. Another cause of the trouble of their souls is, their expecting a greater measure of assurance than God doth usually bestow upon his people. Most think, as long as they have any doubting they have no assurance; they consider not that there are many degrees of infallible certainty below a perfect or an undoubting certainty. They must know, that while they are here they shall know but in part; they shall be imperfect in the knowledge of Scripture, which is their rule in trying; and imperfect in the knowledge of their own obscure, deceitful hearts; some strangeness to God and themselves there will still remain; some darkness will overspread the face of their souls; some unbelief will be making head against their faith; and some of their grievings of the Spirit, will be grievous to themselves, and make a breach in their peace and joy. Yet, as long as their faith is prevailing, and their assurance doth tread down and subdue their doubtings, though not quite expel them, they may walk in comfort and maintain their peace; but as long as they are resolved
to lie down in sorrow till their assurance be perfect, their days on earth must then be days of sorrow.
Sect. VI. 6. Again, many a soul lies long in trouble, by taking up his comforts in the beginning upon unsound or uncertain grounds. This may be the case of a gracious soul, who hath better grounds and doth not see them; and then when they grow to more ripeness of understanding, and come to find out the insufficiency of their former grounds of comfort, they cast away their comfort wholly, when they should only cast away their rotten props of it, and search for better to support it with. As if their comfort and their safety were both of a nature, and both built on the same foundation, they conclude against their safety, because they have discovered the mistake of their former comfort. And there are many much-applauded books and teachers of late, who further the delusion of poor souls in this point, and make them believe that because their former comforts were too legal, and their persuasions of their good state were ill grounded, therefore themselves were under the covenant of works only, and their spiritual condition as unsound as their comforts. These men observe not, that while they deny us the use of marks to know our own state, yet they make use of them themselves, to know the states of others; yea, and of false and insufficient marks too: for to argue from the motive of our peruasion of a good state, to the goodness or badness of that state, is no sound arguing. It followeth not that a man is unregenerate because he judged himself regenerate upon wrong grounds: for perhaps he might have better grounds, and not know it; or else, not know which were good and which bad. Safety and comfort stand not always on the same bottom. Bad grounds do prove the assurance bad which was built upon them, but not always the state bad. These teachers do but toss poor souls up and down as the waves of the sea, making them believe that their state is altered as oft as their conceits of it alter. Alas! few Christians do come to know either what are solid grounds of comfort, or whether they have any such grounds themselves, in the infancy of Christianity. But as an infant hath life before he knoweth it; and as he hath misapprehensions of himself, and most other things, for certain
years together, and yet it will not follow, that therefore he hath no life or reason; so it is in the case in hand. Yet this should persuade both ministers and believers themselves, to lay right grounds for their comfort, in the beginning, as far as may be; for else, usually when they find the flaw in their comforts and assurance, they will judge it to be a flaw in their safety and real states. Just, as I observe, most persons do, who turn to errors or heresies; they took up the truth in the beginning, upon either false or doubtful grounds, and then, when their grounds are overthrown or shaken, they think the doctrine is also overthrown; and so they let go both together, as if none had solid arguments because they had not; or none could manage them better than they. Even so when they perceive that their arguments for their good state were unsound, they think that their state must needs be as unsound.
Sect. VII. 7. Moreover, many a soul lieth long under doubting, through the great imperfection of their very reason, and exceeding weakness of their natural parts. Grace doth usually rather turn our parts to their most necessary use, and employ our faculties on better objects, than add to the degree of their natural strength. Many honest hearts have such weak heads, that they know not how to perform the work of self-trial; they are not able, rationally, to argue the case; they will acknowledge the premises, and yet deny the apparent conclusion; or, if they be brought to acknowledge the conclusion, yet they do but fluctuate and stagger in their concession, and hold it so weakly, that every assault may take it from them. If God do not some other way supply to these men the defect of their reason, I see not how they should have clear and settled peace.
Sect. VIII. 8. Another great and too common cause of doubting and discomfort, is the secret maintaining of some known sin. When a man liveth in some unwarrantable practice, and God hath oft touched him for it, and conscience is galled, and yet he continueth it, it is no wonder if this person want both assurance and comfort. One would think, that a soul that lieth under the fears of wrath, and is so tender, as to tremble and complain, should be as tender of sinning,
and scarcely adventure upon the appearance of evil. And yet, sad experience tells us that it is frequently otherwise: I have known too many such, that would complain, and yet sin; and accuse themselves, and yet sin still; yea, and despair, and yet proceed in sinning; and all arguments and means could not keep them from the wilful committing of that sin again and again, which yet they themselves did think would prove their destruction. Yea, some will be carried away with those sins which seem most contrary to their dejected temper. I have known them that would fill men's ears with the constant lamentations of their miserable state, and despairing accusations against themselves, as if they had been the most humble people in the world; and yet be as passionate in the maintaining their innocency, when another accuseth them; and as intolerably peevish, and tender of their own reputation in any thing they are blamed for, as if they were the proudest persons on earth; still denying or extenuating every disgraceful fault that they are charged with.
This cherishing of sin doth hinder assurance these four ways: 1. It doth abate the degree of our graces, and so make them more undiscernible. 2. It obscureth that which it destroyeth not; for it beareth such sway, that grace is not in action, nor seen to stir, nor scarce heard to speak, for the noise of this corruption. 3. It putteth out, or dimmeth the eye of the soul, that it cannot see its own condition; and it benumbeth and stupifieth that it cannot feel its own case. 4. But especially, it provoketh God to withdraw himself, his comforts, and the assistance of the Spirit, without which, we may search long enough before we have assurance. God hath made a separation betwixt sin and peace; though they may consist together in remiss degrees, yet so much as sin prevaileth in the soul, so much will the peace of that soul be defective. As long as thou dost favour or cherish thy pride and self-esteem, thy aspiring projects and love of the world, thy secret lust, and pleasing desires of the flesh, or any the like unchristian practice, thou expectest assurance and comfort in vain. God will not encourage thee, by his precious gifts, in a course of sinning. This worm will be crawling and gnawing upon thy conscience; it will be a fretting, devouring canker to thy consolations.
Thou mayst steal a spark of false comfort from thy worldly prosperity or delight; or thou mayst have it from some false opinions, or from the delusions of Satan; but from God thou wilt have no more comfort, than thou makest conscience of sinning. However an Antinomian may tell thee that thy comforts have no such dependence upon thy obedience, nor thy discomforts upon thy disobedience,i and therefore may speak as much peace to thee in the course of thy sinning as in thy most conscionable walking, yet thou shalt find by experience that God will not do so. If any man set up his idols in his heart, and put the stumbling-block of his iniquity before his face, and cometh to a minister, or to God, to inquire for assurance and comfort, God will answer that man by himself, and instead of comforting him, he will set his face against him: "He will answer him according to the multitude of his idols." Read Ezek. 14:3–9.
Sect. IX. Another very great and common cause of want of assurance and comfort is, when men grow lazy in the spiritual part of duty, and keep not up their graces in constant and lively action. As Dr. Sibbs saith truly, "It is the lazy Christian commonly that lacketh assurance." The way of painful duty is the way of fullest comfort.
Christ carrieth all our comforts in his hand: if we are out of that way where Christ is to be met, we are out of the way where comfort is to be had.
These three ways doth this laziness debar us of our comforts.
1. By stopping the fountain, and causing Christ to withhold this blessing from us. Parents use not to smile upon children in their neglects and disobedience. So far as the Spirit is grieved, he will suspend his consolations. Assurance and peace are Christ's great encouragements to faithfulness and obedience: and, therefore, though our obedience do not merit them, yet they usually rise and fall with our diligence in duty. They that have entertained the Antinomian dotages to cover their idleness and viciousness, may talk their nonsense against this at pleasure, but the laborious Christian knows it by experience. As prayer must have faith and fervency to
procure its success, besides the blood-shed and intercession of Christ, (James 5:15, 16,) so must all other parts of our obedience. He that will say to us in that triumphing day, "Well done, good and faithful servant, &c., enter thou into the joy of thy Lord," will also encourage his servants in their most affectionate and spiritual duties, and say, "Well done, good and faithful servant, take this foretaste of thy everlasting joy." If thou grow seldom, and customary, and cold in duty, especially in thy secret prayers to God, and yet findest no abatement in thy joys, I cannot but fear that thy joys are either carnal or diabolical.
2. Grace is never apparent and sensible to the soul, but while it is in action; therefore, want of action must needs cause want of assurance.
Habits are not felt immediately, but by the freeness and facility of their acts: of the very being of the soul itself, nothing is felt or perceived but only its acts. The fire that lieth still in the flint is neither seen nor felt, but when you smite it, and force it into act, it is easily discerned. The greatest action doth force the greatest observation, whereas the dead and inactive are not remembered or taken notice of. Those that have long lain still in their graves, are out of men's thoughts as well as their sight, but those that walk the streets, and bear rule among them, are noted by all; it is so with our graces. That you have a habit of love or faith, you can no otherwise know but as a consequence by reasoning; but that you have acts, you may know by feeling. If you see a man lie still in the way, what will you do to know whether he be drunk, or in a swoon, or dead? Will you not stir him, or speak to him, to see whether he can go; or feel his pulse, or observe his breath, knowing that where there is life, there is some kind of motion? I earnestly beseech thee, Christian, observe and practise this excellent rule: thou now knowest not whether thou have repentance, or faith, or love, or joy; why, be more in the acting of these, and thou wilt easily know it. Draw forth an object for godly sorrow, or faith, or love, or joy, and lay thy heart flat unto it, and take pains to provoke it into suitable action, and then see whether thou have these graces or not. As Dr. Sibbs observeth,
"There is sometimes grief for sin in us when we think there is none."
It wants but stirring up by some quickening word: the like he saith of love, and it may be said of every other grace. You may go seeking for the hare or partridge many hours, and never find them while they lie close and stir not; but when once the hare betakes himself to his legs, and the bird to her wings, then you see them presently. So long as a Christian hath his graces in lively action, so long, for the most part, he is assured of them. How can you doubt whether you love God in the act of loving, or whether you believe in the very act of believing!
If, therefore, you would be assured whether this sacred fire be kindled in your hearts, blow it up; get it into a flame, and then you will know: believe till you feel that you do believe, and love till you feel that you love.
3. The acting of the soul upon such excellent objects, doth naturally bring consolation with it. The very act of loving God in Christ, doth bring inexpressible sweetness with it into the soul. The soul that is best furnished with grace, when it is not in action, is like a lute well stringed and tuned, which while it lieth still doth make no more music than a common piece of wood; but when it is taken up and handled by a skilful lutist, the melody is most delightful. "Some degree of comfort," saith that comfortable doctor, "follows every good action, as heat accompanies fire, and as beams and influence issue from the sun;" which is so true,o that very heathens upon the discharge of a good conscience have found comfort and peace answerable: this is præmium ante præmium, a reward before the reward.
As a man, therefore, that is cold, should not stand still and say, I am so cold that I have no mind to labour,' but labour till his coldness be gone, and heat excited; so he that wants assurance of the truth of his grace, and the comfort of assurance, must not stand still and say, 'I am so doubtful and uncomfortable that I have no mind to duty,' but ply his duty, and exercise his graces, till he find his doubts and discomforts to vanish.
Sect. X. Lastly: Another ordinary nurse of doubtings and discomfort, is the prevailing of melancholy in the body, whereby the brain is continually troubled and darkened, the fancy hindered, and reason perverted by the distempering of its instruments, and the soul is still clad in mourning weeds. It is no more wonder for a conscientious man that is overcome with melancholy to doubt, and fear, and despair, than it is for a sick man to groan, or a child to cry when he is beaten. This is the case with most that I have known lie long in doubting and distress of spirit. With some, their melancholy being raised by crosses or distemper of body, or some other occasion, doth afterwards bring in trouble of conscience as its companion. With others,r trouble of mind is their first trouble, which long hanging on them, at last doth bring the body also into a melancholy habit: and then trouble increaseth melancholy, and melancholy again increaseth trouble, and so round. This is a most sad and pitiful state.
For as the disease of the body is chronical and obstinate, and physic doth seldom succeed, where it hath far prevailed; so without the physician, the labours of the divine are usually in vain. You may silence them, but you cannot comfort them; you may make them confess that they have some grace, and yet cannot bring them to the comfortable conclusions. Or if you convince them of some work of the Spirit upon their souls, and a little at present abate their sadness, yet as soon as they are gone home, and look again upon their souls through this perturbing humour, all your convincing arguments are forgotten, and they are as far from comfort as ever they were. All the good thoughts of their state which you can possibly help them to, are seldom above a day or two old. As a man that looks through a black, or blue, or red glass, doth think things which he sees, to be of the same colour; and if you would persuade him to the contrary he will not believe you, but wonder that you should offer to persuade him against his eye-sight; so a melancholy man sees all things in a sad and fearful plight, because his reason looketh on them through his black humour, with which his brain is darkened and distempered.
And as a man's eyes which can see all things about him, yet cannot see any imperfection in themselves; so it is almost impossible to make many of these men to know that they are melancholy. But as