DIRECTIONS FOR FEARFUL, TROUBLED CHRISTIANS, THAT ARE PERPLEXED WITH
DOUBTS OF THEIR SINCERITY AND JUSTIFICATION.
HAVING directed families in the duties of their relations, and in
the right worshipping of God, I shall speak something of the special
duties of some christians, who in regard of their state of soul and
body, have special need of help and counsel. As, 1. The doubting,
troubled christian. 2. The declining, or backsliding christian. 3. The
poor. 4. The aged. 5. The sick. 6. And those that are about the sick
and dying. Though these might seem to belong rather to the first
part,[85] yet because I would have those directions lie here together,
which the several sorts of persons in families most need, I have
chosen to reserve them rather to this place. The special duties of the
strong, the rich, and the youthful and healthful, I omit, because I
find the book grow big, and you may gather them from what is said
before, on several such subjects. And the directions which I shall
first give to doubting christians, shall be but a few brief memorials,
because I have done that work already, in my "Directions or Method for
Peace of Conscience and Spiritual Comfort;" and much is here said
before, in the directions against melancholy and despair.
_Direct._ I. Find out the special cause of your doubts and
troubles, and bend most of your endeavours to remove that cause. The
same cure will not serve for every doubting soul, no nor for every one
that hath the very same doubts; for the causes may be various, though
the doubts should be the same; and the doubts will be continued while
the cause remaineth.
1. In some persons the chief cause is a timorous, weak, and passionate
temper of body and mind; which in some (especially of the weaker sex)
is so natural a disease, that there is no hope of a total cure; though
yet we must direct and support such as well as we are able. These
persons have so weak a head, and such powerful passions, that passion
is their life; and according to passion they judge of themselves, and
of all their duties. They are ordinarily very high or very low; full
of joy, or sinking in despair; but usually fear is their predominant
passion. And what an enemy to quietness and peace strong fears are, is
easily observed in all that have them. Assuring evidence will not
quiet such fearful minds, nor any reason satisfy them. The directions
for these persons must be the same which I have before given against
melancholy and despair. Especially that the preaching and books and
means which they make use of, be rather such as tend to inform the
judgment, and settle the will, and guide the life, than such as by the
greatest fervency tend to awaken them to such passions or affections
which they are unable to manage.
2. With others the cause of their troubles is melancholy, which I have
long observed to be the commonest cause, with those godly people that
remain in long and grievous doubts; where this is the cause, till it
be removed, other remedies do but little; but of this I have spoken at
large before.
3. In others the cause is a habit of discontent, and peevishness, and
impatiency; because of some wants or crosses in the world: because
they have not what they would have, their minds grow ulcerated, like a
body that is sick or sore, that carrieth about with them the pain and
smart; and they are still complaining of the pain which they feel; but
not of that which maketh the sore, and causeth the pain. The cure of
these is either in pleasing them that they may have their will in all
things, (as you rock children and give them that which they cry for to
quiet them,) or rather to help to cure their impatiency, and settle
their minds against their childish, sinful discontents (of which
before).
4. In others the cause is error or great ignorance about the tenor of
the covenant of grace, and the redemption wrought by Jesus Christ, and
the work of sanctification, and evidences thereof; they know not on
what terms Christ dealeth with sinners in the pardoning of sin, nor
what are the infallible signs of sanctification: it is sound teaching,
and diligent learning, that must be the cure of these.
5. In others the cause is a careless life or frequent sinning, and
keeping the wounds of conscience still bleeding; they are still
fretting the sore, and will not suffer it to skin: either they live in
railing and contention, or malice, or some secret lust, or fraud, or
some way stretch and wrong their consciences; and God will not give
his peace and comfort to them till they reform. It is a mercy that
they are disquieted, and not given over to a seared conscience, which
is past feeling.
6. In others the cause of their doubts is, placing their religion too
much in humiliation, and in a continual poring on their hearts, and
overlooking or neglecting the high and chiefest parts of religion,
even the daily studies of the love of God, and the riches of grace in
Jesus Christ, and hereby stirring up the soul to love and delight in
God. When they make this more of their religion and business, it will
bring their souls into a sweeter relish.
7. In others the cause is, such weakness of parts, and confusion of
thoughts, and darkness of mind, that they are not able to examine
themselves, nor to know what is in them; when they ask themselves any
question about their repentance or love to God, or any grace, they are
fain to answer like strangers, and say, they cannot tell whether they
do it or not. These persons must make more use than others of the
judgment of some able, faithful guide.
8. But of all others, the commonest cause of uncertainty, is the
weakness or littleness of grace: when it is so little as to be next to
none at all, no wonder if it be hardly and seldom discerned:
therefore,
_Direct._ II. Be not neglecters of self-examination, but labour
for skill to manage aright so great a work; but yet let your care and
diligence be much greater to get grace and use it, and increase it,
than to try whether you have it already or not. For, in examination,
when you have once taken a right course to be resolved, and yet are in
doubt as much as before, your over-much poring upon these trying
questions, will do you but little good, and make you but little the
better, but the time and labour may be almost lost: whereas all the
labour which you bestow in getting, and using, and increasing grace,
is bestowed profitably to good purpose; and tendeth first to your
safety and salvation, and next that, to your easier certainty and
comfort. There is no such way in the world to be certain that you have
grace, as to get so much as is easily discerned and will show itself,
and to exercise it much that it may come forth into observation: when
you have a strong belief you will easily be sure that you believe:
when you have a fervent love to Christ and holiness, and to the word
and ways and servants of God, you will easily be assured that you love
them. When you strongly hate sin, and live in universal constant
obedience, you will easily discern your repentance and obedience. But
weak grace will have but weak assurance and little consolation.
_Direct._ III. Set yourselves with all your skill and diligence
to destroy every sin of heart and life, and make it your principal
care and business to do your duty, and please and honour God in your
place, and to do all the good you can in the world: and trust God with
your souls, as long as you wait upon him in his way. If you live in
wilful sin and negligence, be not unwilling to be reproved and
delivered! If you cherish your sensual, fleshly lusts, and set your
hearts too eagerly on the world, or defend your unpeaceableness and
passion, or neglect your own duty to God or man, and make no
conscience of a true reformation, it is not any inquiries after signs
of grace, that will help you to assurance. You may complain long
enough before you have ease, while such a thorn is in your foot.
Conscience must be better used before it will speak a word of sound,
well-grounded peace to you. But when you set yourselves with all your
care and skill to do your duties, and please your Lord, he will not
let your labour be in vain: he will take care of your peace and
comfort, while you take care of your duty: and in this way you may
boldly trust him: only think not hardly and falsely of the goodness of
that God whom you study to serve and please.
_Direct._ IV. Be sure whatever condition you are in, that you
understand, and hold fast, and improve the general grounds of comfort,
which are common to mankind, so far as they are made known to them:
and they are three, which are the foundation of all our comfort. 1.
The goodness and mercifulness of God in his very nature. 2. The
sufficiency of the satisfaction or sacrifice of Christ. 3. The
universality, and freeness, and sureness of the covenant or promise of
pardon and salvation to all, that by final impenitence and unbelief do
not continue obstinately to reject it (or to all that unfeignedly
repent and believe). (1.) Think not meanly and poorly of the infinite
goodness of God:[86] even to Moses he proclaimed his name at the
second delivery of the law, "The Lord, the Lord God, merciful and
gracious, long-suffering and abundant in goodness and truth, keeping
mercy for thousands, forgiving iniquity, and transgression, and sin,"
Exod. xxxiv. 6, 7. His mercy is over all his works; it is great and
reacheth to the heavens; it is firm and endureth for ever; "and he
hath pleasure in those that hope in his mercy," Psal. cxlvii. 11; c. 5;
xxxiii. 18; lvii. 10; cviii. 4. (2.) Extenuate not the merits and
sacrifice of Christ; but know that never man was damned for want of a
Christ to die and be a sacrifice for his sin, but only for want of
repentance and faith in him, John iii. 16. (3.) Deny not the
universality of the conditional promise of pardon and salvation, to
all that it is offered to, and will accept it on the offerer's terms.
And if you do but feel these three foundations firm and stedfast under
you, it will encourage every willing soul. The love of God was the
cause of our redemption by Christ; redemption was the foundation of
the promise or new covenant: and he that buildeth on this threefold
foundation is safe.
_Direct._ V. When you come to try your particular title to the
blessings of the covenant, be sure that you well understand the
condition of the covenant; and look for the performance of that
condition in yourselves, as the infallible evidence of your title: and
know that the condition is nothing but an unfeigned consent unto the
covenant; or such a belief of the gospel, as maketh you truly willing
of all the mercies offered in the gospel, and of the duties required
in order to those mercies; and that nothing depriveth any man that
heareth the gospel of Christ, and pardon, and salvation, but obstinate
unwillingness or refusal of the mercy, and the necessary annexed
duties.[87] Understand this well, and then peruse the covenant of
grace (which is but to take God for your God and happiness, your
Father, your Saviour, and your Sanctifier): and then ask your hearts,
whether here be any thing that you are unwilling of; and unwilling of
in a prevailing degree, when it is greater than your willingness: and
if truly you are willing to be in covenant with your God, and Saviour,
and Sanctifier upon these terms, know that your consent, or
willingness, or acceptance of the mercy offered you, is your true
performance of the condition of your title, and consequently the
infallible evidence of your title; even as marriage consent is a
title-condition to the person and privileges: and therefore if you
find this, your doubts are answered; you have found as good an
evidence as Scripture doth acquaint us with; and if this will not
quiet and satisfy you, you understand not the business; nor is it
reason or evidence that can satisfy you till you are better prepared
to understand them. But if really you are unwilling, and will not
consent to the terms of the covenant, then instead of doubting, be
past doubt that you are yet unsanctified; and your work is presently
to consider better of the terms and benefits, and of those unreasonable
reasons that make you unwilling; till you see that your happiness
lieth upon the business, and that you have all the reason in the world
to make you willing, and no true reason for the withholding of your
consent; and when the light of these considerations hath prevailed for
your consent, the match is made, and your evidence is sure.
_Direct._ VI. Judge not of your hearts and evidences upon every
sudden glance or feeling, but upon a sober, deliberate examination,
when your minds are in a clear, composed frame; and as then you find
yourselves, record the judgment or discovery, and believe not every
sudden, inconsiderate appearance, or passionate fear, against that
record. Otherwise you will never be quiet or resolved; but carried up
and down by present sense. The case is weighty, and not to be decided
by a sudden aspect, nor by a scattered or a discomposed mind; if you
call your unprovided or your distempered understandings suddenly to so
great a work, no wonder if you are deceived. You must not judge of
colours when your eye is blood-shotten, or when you look through a
coloured glass, or when the object is far off. It is like casting up a
long and difficult account, which must be done deliberately as a work
of time; and when it is so done, and the sums subscribed, if
afterwards you will question that account again, you must take as full
a time to do it, and that when you are as calm and vacant as before,
and not unsettle an exact account upon a sudden view, or a thought of
some one particular. Thus must you trust to no examinations and
decisions about the state of your souls, but those that in long and
calm deliberation have brought it to an issue.
_Direct._ VII. And in doing this, neglect not to make use of the
assistance of an able, faithful guide, so far as your own weakness
makes it necessary. Your doubting showeth that you are not sufficient
to despatch it satisfactorily yourselves; the question then is, what
help a wiser man can give you? Why, he can clearlier open to you the
true nature of grace, and the marks that are infallible, and the
extent of the grace and tenor of the covenant; and he can help you how
to trace your hearts, and observe the discoveries of good or evil in
them; he can show you your mistakes, and help you in the application,
and tell you much of his own and others' experiences; and he can pass
a strong conjecture upon your own case in particular, if he be one
that knoweth the course of your lives, and is intimately acquainted
with you; for sin and grace are both expressive, operative things,
like life, that ordinarily will stir, or fire, that will be seen:
though their judgment cannot be infallible of you, and though for a
while hypocrisy may hide you from the knowledge of another, yet
_ficta non diu_, &c. ordinarily nature will be seen, and that
which is within you will show itself; so that your familiar
acquaintance, that see your lives in private and in public, may pass a
very strong conjecture at your state, whether you set yourselves
indeed to please God in sincerity or no. Therefore, if possible,
choose such a man to help you, as is, 1. Able; 2. Faithful; and 3.
Well acquainted with you; and undervalue not his judgment.
_Direct._ VIII. When you cannot attain to a certainty of your
case, undervalue not and neglect not the comforts which a bare
probability may afford you. I know that a certainty in so weighty a
case, should be earnestly desired, and endeavoured to the uttermost.
But yet it is no small comfort which a likelihood or hopefulness may
yield you. Husband and wife are uncertain every day, whether one of
them may kill the other; and yet they can live comfortably together,
because it is an unlikely thing; and though it be possible, it is not
much to be feared. All the comforts of christians dependeth not on
their assurance; it is but few christians in the world that reach to
clear assurance; for all the papists, Lutherans, and Arminians are
without any certainty of their salvation; because they think it cannot
be had; and all those Jansenists, or protestants that are of
Augustine's judgment, are without assurance of salvation, though they
may have assurance of their justification and sanctification; because
their judgment is that the justified and sanctified (though not the
elect) may fall away. And of those that hold the doctrine of
perseverance, how few do we find, that can say, they are certain of
their sincerity and salvation. Alas, not one of very many. And yet
many thousands of these do live in some peace of conscience, and
quietness, and comfort, in the hopefulness and probabilities to which
they have attained.
_Direct._ IX. Resolve to be much in the great, delightful duties
of thanksgiving and the praise of God; and to spend a considerable
part (ordinarily) of all your prayers herein; especially to spend the
Lord's day principally in these. And thus you will have three great
advantages: 1. The very actings of love, and thanks, and joy, will
help you to comfort in a nearer way, than arguments and self-examination
will do; even in a way of feeling, as the fire maketh you warm. 2. The
custom of exercising those sweetest graces, will habituate your souls
to it, and in time wear out the sadder impression. 3. God will most
own you in those highest duties.
_Direct._ X. Mark well now far your doubtings do help or hinder
you in your sanctification. So far as they turn your heart from God,
and from the love and sweetness of a holy life, and unfit you for
thankfulness and cheerful obedience; so far you may be sure that Satan
is gratified by them, and God displeased, and therefore they should be
resisted: but so far as they keep you humble and obedient, and make
you more tenderly afraid of sin, and quicken your desires of Christ
and grace, so far God useth them for your benefit. And therefore be
not too impatient under them, but wait on God in the use of his means,
and he will give his comforts in the fittest season. Many a one hath
sweet assurance at his death, or in his sufferings, for Christ when he
needed it most, that was fain to live long before without it.
Especially take care, 1. That you miss not of assurance through your
own neglect. 2. And that your doubtings work no ill effects, in
turning away your hearts from God, or discouraging you in his service;
and then you may take them as a trial of your patience, and they will
certainly have a happy end.
[85] See part i. chap. vii. tit. 10. Of despair.
[86] Psalm ciii. 8, 11, 17; lxxxix. 2; lxxxvi. 5, 15; xxv. 10;
cxix. 64; cxxxviii. 8; cxxvi. 5.
[87] For more particular marks, see those before mentioned
in preparation for the sacrament.