[Jan. 25th, 1857.]
Doubting is hesitation in believing. It implies uncertainty. It is therefore opposed at once to unbelief and to assurance.
I. Believers are often in this state of mind.
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As to the truth which God has revealed. a. For example, as to the divine origin of the Scriptures; or admitting that, the inspiration of the Word of God. b. Or as to some one or more of its doctrines, the divinity of Jesus Christ, the constitution of his person, the nature of his work, the personality and work of the Spirit, the divine providence, etc., etc.
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They are often doubtful, i.e., distrustful of the divine promises, either in reference to themselves or others.
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Or they are doubtful as to his providence, afraid to commit themselves to his care.
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They are often doubtful as to their good estate. These doubts are sometimes reasonable and sometimes unreasonable.
II. They are reasonable, when there is real ground for doubt. So long as a believer is in a state which affords little evidence either to himself or others of his reconciliation, it is only right that he should doubt. To be without doubts under such circumstances is carnal security. Such doubts are unreasonable and offensive to God,
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When they arise from a self-righteous spirit. That is, when they arise from the impression that something to be done or experienced by us is necessary to our acceptance with God, or is required as a condition to be fulfilled before we can venture to believe.
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When they arise from a distrust of the entire freeness of salvation. This is only stating the same cause in another form.
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When they arise from a distrust of the merit of Christ, as though our sins were too great to be forgiven.
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Or from distrust of the love of God to us. We can believe that God’s grace is sovereign; or that he loves others, even sinners, but for some reason we cannot believe that he loves us. This, however, is the precise thing which we are required to believe.
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A very common source of these doubts is the disproportionate influence of the subjective truths of the gospel, as compared to the objective truths, the anthropological as distinguished from the soteriological doctrine.
The former relate to man’s nature before conversion and after it. If a man is always pondering over what is in himself instead of looking to Christ; if his hope rests on evidence of regeneration which he can see in his own heart rather than on the work of Christ, he will of necessity often be in doubt. This is illustrated not only in individuals but in churches or communities.
III. The cure of these doubts.
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As to sceptical doubts, the cure is to be found, a. In a due practical understanding of the true ground of faith. If a man believes only what he understands, what he can vindicate from objections, what he can clear up to his own mind and prove to be true, he will never have any peace. Faith does not stand in wisdom but in the power of God. We must bring ourselves to believe simply on the authority of God, i.e., on the testimony of his Word and Spirit. b. We must remember that faith is a grace; something supernatural; something which we are to receive and not achieve for ourselves. And therefore we must seek it as an undeserved favor.
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As to doubts in the promises and providence of God. The only cure is to be sought in growth in grace, which will give strength to the inward principle of faith. That particular principle may be cherished by the prayerful study of God’s word, observing the abundance of wisdom which it affords of his faithfulness and care. And as to distrust of Providence, as it commonly arises from undue solicitude about our comfort in this world, the cure for it is to be satisfied with heavenly things.
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As to doubts of our personal salvation. They arise, a. From the fact not only that we are so imperfect, so unworthy, so cold, so remiss, (these should produce sorrow and humility, but not doubt), but that we deliberately sin; that we do things which our conscience condemns and continue to do them. This being the case there can be no rational or scriptural peace or hope, unless we renounce those sins.
b. From mistakes of the evidence of regeneration or from having our attention directed to ourselves rather than to Christ.
e. From obscure views of the plan of salvation. The cure is to be sought in cherishing correct views on this point.
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