A Century of Sermons, Sermon 7
THE SEVENTH SERMON UPON Our Saviours Tentation.
MAT. iv. 3.
If thou be the Son of God, command that theſe ſtones be made bread.
OUR preſent buſineſs conſiſts herein, to refute one of the Devils Arguments. When he ſpeaketh a lie he ſpeaketh of his own, Joh. viii. 44.when we oppoſe him with the truth, we ſpeak from God. And God give us underſtanding in all things, for it is no eaſie task to bolt out the miſchievous imaginations of this Adverſary. As it is accounted the chief Art of an Orator, that his words may ſeem to be but plain Narration, and no Art at all: So it is the ſharpeſt ſtrain of Wit, which makes it appear to be nothing leſs than wit, but plain ſimplicity. Take heed, and beware of this deceit in Satan. But as David enquired of the Lord how he ſhould go to battel againſt the Philiſtins, 2 Sam. v. 23.and the Lord ſaid, Thou ſhalt fetch a compaſs behind them, and ſo ſmite the Philiſtins: So we muſt not view this tentation of Satans in the front, and ſeek after no more, then all the ſaid will appear to be full of faith, and full of pitty; but let us fetch a compaſs behind him, and you ſhall find ſtrange iniquity covered under the cloake of ſimplicity. They that will craftily infer ſome falſhood will tell ſome truth, but this ſubtil Diſputer hath conveyed his words with thoſe artificial colours, that he hath ſpoken nothing but falſhood, and yet nothing but truth.
If you will take him in this ſenſe, thou art the Son of God, and thou canſt make bread of theſe ſtones, both parts of the ſpeech are very true: Or if you put it into one Sentence, the Son of God can turn ſtones into bread, that is very certain; the Lord can bring forth effects above nature that ſhall aſtoniſh us. Nay, take it hypothetically, as if he would know Chriſt better by a ſign from heaven, if thou be the Son of God command that theſe ſtones be made bread; it is the voice indeed of a weak faith to require a ſign, but of a faith that fain would be ſtrengthned. Quo teneam noo mutantem Protea formas? None of theſe ways can you ſay this is falſhood, or this is a Diabolical ſtratagem; therefore we muſt fetch a compaſs behind him, or look through his ſecret intentions to diſcover the worſt, for their inward parts are full of wickedneſs, ſays the Pſalmiſt. Firſt, If thou be the Son of God includes a negation upon a falſe perſwaſive, his meaning is, you are not the Son of God, you are not his beloved, the voice which ſpake from heaven at your Baptiſm did but flout you, you want the very neceſſaries of life and ſuſtenance; doth God deal thus with his Sons? No, ground your diſtruſt upon this penury, and ſcarcity, you are not the Son of God. Secondly, The other part of the tentation, Command that theſe ſtones be made bread, it is not ſpoken to extoll his excellency; as who ſhould ſay, do this miracle, becauſe you have the power of God; but thus, provide for your ſelf by any means lawful or unlawful rather than ſtarve, that you may not die like man.
This is the enemies Chain-ſhot, two deadly bullets made faſt together, diſcharged out of one Canon; two ſuch impious rules, that I may well call them the two Tables of the Devils Law. This is the firſt, whoſoever is in diſtreſs let him think himſelf to be none of Gods children, for God doth not care for him. The ſecond on this wiſe, whoſoever is in want let him raiſe his own fortune by hook or by crook, and as it were in deſpight of God let him care for himſelf. You do not read indeed that the Tempter himſelf ſpoke ſo broadly; no, there were no policy in that: but this is the very fetch of his grave ſeeming counſel, when you have tranſpoſed all his words in their right place. Now to make all fit for your inſtruction by ſevering one part from another obſerve theſe four things: 1. That the Devils dubitative is a Negative, if thou be the Son of a God, is a deceitful perſwaſion we are not his Sons, he would diſſolve the confidence we have in God. 2. To reſiſt the Devil we muſt labour to take away this Spirit of diſtruſt, and have affiance that we are the Sons of God. 3. Much leſs muſt we leave our truſt in him, becauſe we are driven to hard neceſſity, and want bread. 4. Though we ſhould want, and ſomewhat diſtruſt, yet leſt of all muſt we fly to projecting, to couzenage, to extraordinary devices to help our neceſſities, which impiety the Devil covers with a neat, finical phraſe, Command that theſe ſtones be made bread. All this Preface muſt needs go before, and now, I think, the ſequel will be very perſpicuous.
My door of entrance is at this Point, the Devils ſuppoſition was more than half a denial, that Chriſt was not the Son of God: Therefore we gather from the firſt fruits of his Temptation, that he would extinguiſh our faith, and fill us with doubts and objections, that we might not truſt in the rock of our ſalvation. You know what your Adverſary uſeth to ſuggeſt upon every ſmall trouble, upon every ſlight occaſion, you are not the Son of God, you are not in the ſtate of grace, his providence ſleepeth, his eye of compaſſion is not upon you. If he can but looſen your faith by this murmuring and diffidence, he is ſure he hath ſtopt the way againſt you for entring into your Fathers glory. The Lords of the Philiſtines had two Pillars to bear up their houſe, we have but one to bear up all the ſpiritual building of Chriſtianity, and that is faith; if that be bowed down, better the roof of our houſe had faln upon our head, for the wrath of God will fall upon us. All Metaphors, all Figures,Col. ii. 6. all Words were too few for St. Paul to commend unto us a ſtedfaſt belief, As ye have received Chriſt the Lord, ſo walk ye in him, rooted, and built up in him, and eſtabliſhed in the faith. If Satan take away our root, how can our branch flouriſh? If he break our band, all that is bound up will ſhatter in pieces; If he cut off our Anchor, our Veſſel will be driven upon the Rocks. If he overcome our truſt in God, he will ſubdue all unto himſelf, for this is the victory that overcometh the World, or we ſhall never overcome it, even our faith, 1 Joh. iv. 5. How did the Serpent faſten his ſting in our firſt Parents? But by perſwading them that God cared not for them, he had created them to be baſe, and ignorant, and diſhonourable: He would not let them eat of the tree of Knowledge that they might better their condition. How did he expoſe the Iſraelites to ſhame and nakedneſs but by diſcloſing their diſtruſtful and rebellious heart? At Maſſah and Meribah they chid with Moſes, and tempted the Lord, ſaying, Is the Lord amongſt us, or not? Exod. xvii. 7. The Devil knows when we fall out with God, we will the ſooner ſerve him, and retain to the contrary faction. You ſee (Beloved) our whole fortune is embarked in one bottom, in this reſolute affiance, that God is with us from the beginning to the end of our life, in want and in abundance, in liberty and captivity, in evil report and good report, and he will never forſake us. The words of the Prophet Iſaiah are ſweeter than the dropping of an honey-comb, Iſa. xlix. 14. Sion ſaid the Lord hath forſaken me, and my Lord hath forgotten me. Can a woman forget her ſucking child, that ſhe ſhould not have compaſſion on the Son of her womb? Yea, they may forget, yet will not I forget thee. I have graven thee upon the palms of my hands, thy walls are continually before me. St. Auſtin attributes ſo much to the power of faith againſt all the machinations of hell, that he ſays the very Leſſon of it being ſaid by rote is able to defend us.De Symb. ad Catech. Ipſa recitatio ſymboli retundit inimicum: The very repetition of the Creed doth beat off the enemy. How much more mighty is the true feeling of faith when it lives within us? If thou canſt believe, ſaith Chriſt, all things are poſſible to him that believeth, Mar. ix 23.
Let Satan therefore keep his demur, his heſitation, his If thou be the Son of God unto himſelf. Let him not take away your Garland by wavering, for he that wavereth is as a wave of the ſea, ſometimes riſing aloft, ſometimes carried down to the Deep. Let him not dry up the very fountain of grace. So the Greek Fathers did always entitle faith, foreign, the mother, the ſpring of all celeſtial gifts. If any man ſay, what faith, what ſpring is this ſo much commended? Briefly I will borrow this deſcription to make it facile. No man can have ſo much as an hiſtorical faith, and well attend it, but he muſt taſte of ſome fiducial application, that he is under the wings of the Almighty, and looks for ſafety under his cuſtody. Nemo rectè poteſt credere Deo, quin & in Deum, is no bad rule, but I ſtand not upon that. The faith of the Elect, by which we ſhall be able to overcome our Ghoſtly enemies, is not that which taketh all the holy Scriptures in the lump to be true, but it is a willing, a lively, and an effectual aſſent to the Promiſe of the Goſpel, that Jeſus the Son of the bleſſed Virgin Mary is the Son of God; and is the Saviour of all thoſe that repent and believe. I ſay, it is a willing; and approving, a rejoycing aſſent; not forced, like that of the Devils and wicked men, who are convicted by the evidence of truth, and with great horror and diſdain confeſs it. Moreover, I ſaid it was an effectual aſſent, not a knowledge ſwimming in the brain, informing the judgment, but not reforming the heart, ſuch as hypocrites have: But the underſtanding being enlightned by the Holy Ghoſt the will embraceth that which is good, the heart is purified by it, it works by love, and transforms us into a new converſation anſwerable to that which we believe. Now this belief in Chriſt, which is the keeping the condition of Gods Promiſe, doth imply three acts: The firſt of aſſent, that he is the Saviour of all thoſe that believe in him (which aſſent when it is lively and effectual is the proper act of that faith whereby we are juſtified before God.) The ſecond act is of application, when believing truly he is the Saviour of all that believe; I therefore believe that he is my Saviour, which is the act of that ſpecial faith, by which we are juſtified in our own conſcience. The third act is of truſt and aſſurance, that becauſe I do believe not only that he is the Saviour of the World, but alſo my Saviour, therefore I reſt upon him for ſalvation. So ſays our Saviour to his Diſciples, Let not your hearts be troubled, ye believe in God, believe alſo in me, Joh. xiv. 1. But this is not the act of faith as it juſtifieth us before God, nor yet the proper act of ſpecial faith, which doth juſtifie us in our own conſcience, but a fruit and conſequent thereof: and ſuch a fruit as the Devil would pluck from the tree, with this ſcrupulous injection, if thou be the Son of God.
Now I will let you ſee as in a Map, by pointing at ſpots of ground for whole Countries, how faith is the fountain of all divine graces, and therefore when Satan can make us reel and totter in our opinion, whether we are the Sons of God, there is not one Chriſtian function in us ſtands ſure, but all the parts of true Religion are out of frame. For firſt, how can a man hope and wait for the performance of the Promiſes, that doth not believe that they belong unto him? Faith being the ſubſtance of things hoped for. How can a man have true peace of conſcience, who is not perſwaded that God is reconciled to him? How can a man rejoyce in God, who is not aſſured of Gods favour towards him? How can a man be thankful to God, who is not perſwaded of Gods love and bounty to him? They that have ſinned how ſhall they be perſwaded to turn unto him, if they be not perſwaded that his mercy is ready to receive them? No man can perform obedience who is not perſwaded that his endeavours are accepted of him. No man can pray fervently, who doth not aſſure himſelf that he ſhall be heard. For ſo the Apoſtle, How ſhall they call upon him in whom they have not believed? Rom. x. 14. Who can patiently bear afflictions, who is not perſwaded that thoſe fatherly chaſtiſements proceed from Gods love, and and tend to purge him, as the Chaff is Winnowed from the Wheat? Who can worſhip God with zeal and devotion, who is not reſolved and comforted that his ſervice is accepted of him? Hope, Joy, Peace, Thankfulneſs, Repentance, Obedience, Prayer, Patience, Worſhip, all theſe will vaniſh away like a morningmiſt before the Sun if the Devil can make you diſtruſt with ſuch a tentation as this, If thou, &c.
And no marvel if in the firſt place, and before all other parts of ſin, Satan labours to fill the World with little faith; he can ſpare enough of that out of his own ſtore to infect all the earth; for who ſo great an Infidel as himſelf in this very tentation? The words indeed come off very roundly and confidently, that the Son of God with one word can command all the ſtones in the Wilderneſs to be made bread. But to what end I pray you? Whether you ſay for Chriſts ſake, or for the Devils ſake, every way it will chime Infidelity. Argue in the firſt place why it ſhould be done for Chriſts ſake? For if he were God, what need he make bread of a ſtone, that could make it of nothing? Or though he were hungry, what need he make bread at all? Is not the bread of heaven able to live without material bread? And Chryſologus revies it with his objection, Nonne poteſt panem vertere in ſaturitatem, qui poteſt in famem lapides immutare? He that can turn ſtones into bread, is it not as eaſie for him to turn hunger into ſatiety? And had this been a good Angel, as he was, I believe, the worſt of the bad, ſhould he inſtruct Chriſt what to do? Sus Minervam? Who hath been the Counſellor of the Lord? Says the Prophet. Quid illi conſilium tuum, cui ſua ſufficit virtus? What Spirit can teach him wiſdom, who giveth wiſdom to the ſimple, and hides theſe things from the wiſe and prudent? Now argue if there be any thing but infidelity to ask ſuch a ſign for the Devils ſake? The working of a miracle is ever deſtinated to win ſome to the faith, that were weak before, or upon ſome other divine reaſon to promote Gods glory. Where the Fathers glory could not be advanced by ſigns and wonders, the Son kept his miracles to himſelf. No ſign was wrought before Herod, though he did much deſire it, for his heart was ſet upon perverſeneſs to withſtand the power of God. And Chriſt did not many mighty works in his own country becauſe of their unbelief. And ſo ſays St. Cyprian, it had been againſt all rule and equity to have wrought a miracle in the Deſart, Coram inemandibili Diabolo, before that Fiend of hell who is incorrigible; and uncapable of faith. He that can turn water into wine can turn ſtones into bread; but the Devil is ſo obdurate in malice, paſt all grace and repentance, that the very ſtones in the ſtreet ſhall ſooner confeſs that Jeſus is the Chriſt than he will give glory to the Living God. Chryſologus plays his part again upon this Point. You that haunt the Wilderneſs to tempt the Son of God, what would you do with a ſign from heaven? Cui nihil ſubvenit ad ſalutem, cui totum reſtat ad paenam, cui & ſigna proficiunt ad ruinam; Nothing will help thee, nothing will reſore thee. All the good that is done in thy preſence ſhall turn to thy puniſhment: All the miracles that ever were wrought ſhall make for thine everlaſting torment. And ſo I have ſhewed, whether the Tempter called for ſtones to be made bread for Chriſts ſake, or for his own ſake, every way it was unjuſt, every way it was the note of Infidelity.
So far I have taught you from the firſt Point, that the ſcope of this firſt temptation was the ſin of Infidelity, and from thence I have illuſtrated, that, above all other miſchiefs, Satan ſuggeſts deceitful perſwaſions, that God careth not for us, and labours to diſſolve the confidence which we have in God. Now this is the ſum and head of the ſecond general part of the Text, that we muſt ſtrive to take away the Devils I F, this ſpirit of diſtruſt, and have affiance in Chriſt that we are the Sons of God. And becauſe this Doctrine comes all to one paſs with that which is called certitude of Salvation, a Doctrine which in my judgment is abuſed very often both by them which defend it too rigidly, and by them that oppoſe it totally, therefore I will inſtitute a methodical tractate upon it in theſe five members: 1. That the Holy Ghoſt doth beget a true and an humble aſſurance in many of the faithful touching the remiſſion of their ſins in this life. 2. The Holy Ghoſt doth beget this aſſurance in them, by cauſing them to examine what good fruits they have produced already from a lively faith, and do reſolve to produce thereafter. 3. This comfortable aſſurance is not the formal act of juſtifying faith, but an effect which follows it. 4. This aſſurance is not alike in all that are regenerate, nor at all times alike. 5. No mortified humble Chriſtian muſt deſpair, or afflict his heart, becauſe ſcruples ariſe in his mind, ſo that he cannot attain to a ſtrong confidence or aſſurance in Chriſts mercies. He that can attain but to a conjectural hope, or ſome beginnings of gracious comfort, ſhall be bleſſed before God, who will not quench the ſmoaking flax. And upon all theſe I will be very plain, becauſe it is a neceſſary Treatiſe for the weaker capacities.
You ſhall hear the firſt concluſion again, and the proofs upon it, That the Holy Ghoſt doth beget a true and an humble aſſurance in many of the faithful, that their ſins are remitted. There are two degrees of juſtifying faith, the one is a lively aſſent to the general promiſe of the Goſpel, that Chriſt came into the world to ſave all thoſe that believe: The other is the application of it to a mans ſelf, that he is thine and my Saviour. By the former we are juſtified before God, by the latter we are perſwaded in our conſcience, and in ſome meaſure aſſured of our juſtification. The former degree is the work of the Spirit regenerating us, the latter is the Spirit of adoption ſealing it to us after we have believed. Every man is bound upon pain of damnation to have the firſt degree of faith, to give aſſent to the Promiſe of the Goſpel: And the ſecond degree may be attained unto out of the former, and ought to be endeavoured, for the great increaſe of our love and obedience to God, and for our own moſt ſingular comfort; yet it is not commanded to all the faithful upon pain of damnation. Many times a true juſtifying faith, but a weak and imperfect faith, cannot get ſo far; therefore I ſaid the Holy Ghoſt did beget this aſſurance in ſome meaſure in many of the faithful, I had ſaid falſe if I had ſaid in all. And I called it, you muſt mark, an humble aſſurance; for firſt, it hath many quiverings and trepidations, many ſymptomes of fear and trembling, no raſh and audacious preſumption. Secondly, It grows out of the acknowledgment that for ſundry iniquities we deſerved the condemnation of the Law. For they that feel not their miſery will neglect their miſery, and never care to apply Chriſt unto themſelves. But the humble will ſeek the Lord, and rejoyce in his ſaving health; and then they have not only an intellectual, but a fiducial aſſent to the Promiſes of the Goſpel; and that fiducia or aſſent doth ariſe out of the very nature of true faith: yet I do not ſay, that true faith in all that have it doth put forth this act as it ought, and as it may; but every faithful man hath ſuch a foundation, upon which he may build an actual aſſurance, if he will rightly conſider his own ſtate to which God hath called him, the Lords cuſtody over him, and the faithfulneſs of the divine Promiſes.
The efficient cauſe of this fiducial perſwaſion I ſaid was the Holy Ghoſt; and I am ſure I have it from our Saviour, Joh. 14.20. at that day, that is, after the ſending of the Holy Ghoſt, you ſhall know that I am in the Father, and you in me, and I in you. Can any thing be plainer? Indeed, general Promiſes are particularly applied by the Sacraments which ſeal unto us the bloud of Chriſt, that it was ſhed for the ſins of this and that Receiver. Alſo we apply general Promiſes to our ſelves by the word of abſolution: For although God only pardons ſins, yet he hath promiſed to his Prieſts, if our hearts be well diſpoſed to admit their work (Quicquid recipitur recipitur ad modum recipientis) What they looſe upon earth ſhall be looſed in heaven; but the ſpecial motive is the inward teſtimony of the Holy Ghoſt, ſpeaking in the conſcience of true believers by the effects of grace. This laſt is it which is oppoſed by ſome, namely, that there is no aſſurance ordinarily begot by the Teſtimony of the Spirit to a mans private ſpirit, that he is the child of God. But this I will prove. This is not denied, that this is the faith of the Goſpel, on which we lay hold for eternal life, whoſoever truly believeth on Chriſt he ſhall be ſaved; and cannot a man infallibly infer, but I do through Gods grace truly believe in Chriſt? Cannot a man ſearch into his own heart, that he doth receive Chriſt, not only in his judgment by a firm, willing, and unfained aſſent, but alſo by an earneſt deſire to be made partaker of him, and by a ſetled reſolution to acknowledge him to be his Saviour? Surely the mind is not ignorant of its own actions when it underſtandeth, when it aſſenteth it knoweth it ſelf to aſſent; when it deſireth it knoweth it ſelf to deſire; when it reſolveth it knoweth it ſelf to reſolve. Much more is it able to examine it ſelf, being holpen by the Spirit of God. I may boldly ſay, the Letter of the Scripture is not more plain for any point of Divinity than for this, Rom. viii. 16. The Spirit it ſelf beareth witneſs with our ſpirit, that we are the children of God. Either we can feel this witneſs, and make uſe of it, or to what end is it given? And why elſe are we bidden to feel and try that good work of the Spirit, if it be in our ſelves? Examine your ſelves whether you be in the faith, 2 Cor. xiii. 5. The true ſorrowful penitent hath not leſs comfort now, than if Chriſt were ſtill upon the earth. But to ſome of them, while he lived in Jury, it was graciouſly ſpoken, Daughter be of good chear, foreign, be confident thy ſins are forgiven thee. And again, I have prayed, Peter, that thy faith may not fail; he let Peter know ſo much, that he might enjoy that comfortable perſwaſion. They that oppoſe, frame this retorſion: Some of the moſt excellent Saints, as Peter and Paul, knew that Chriſt did live in them, and that they were living members of his body for whom God had received the Crown of life; yet this they attained unto, not by the ordinary ſtrength of faith, but by extraordinary revelation. No ſuch matter, for ſays St. Peter, Give deligence to make your Calling and Election ſure; 2 Pet. i. 10.This exhortation were fruſtrate, to ſtir up our diligence for that work, if certitude of ſalvation come only by extraordinary revelation; and St. Paul proteſting, that neither life nor death could ſeparate not himſelf only, but us, many more of the Elect from the love of God, draws his perſwaſion from ſuch reaſons as were common to him with all the Saints, Rom. viii. 32. to the end of the Chapter. Becauſe God hath not ſpared his own Son for our ſakes, becauſe with him he would freely give us all things; becauſe Chriſt is riſen from the dead, becauſe he ſits at the right hand of God, and makes interceſſion for us. And now I will draw up my meaning in this firſt concluſion. 1. Nothing but true faith can breed this particular application, that any regenerate perſon ſhould have affiance for his own ſalvation. 2. That true faith doth not attain it in all, but is kept back in many by tentations, afflictions, weakneſs, want of inſtruction. 3. Every good Chriſtian ought to endeavour to get this aſſurance. 4. Many, without preſumption, have that ſtedfaſt and infallible comfort of Chriſts mercies applied unto themſelves. 5. In all that are truly juſtified it hath a ſure foundation to beget it, if they would well examine it. Let no man therefore cavil upon any of theſe Points ſingle, unleſs he remember them all together.
The ſecond concluſion follows: the Holy Ghoſt doth beget this certitude of ſalvation in ſome meaſure in the faithful by cauſing them to examine what good fruits they have produced already from a lively faith, and do firmly reſolve to produce hereafter. Let a well-guided conſcience ſearch how contritely we have repented us of thoſe ſins which we have committed: What good works we have brought forth (I mean good in their kind according to the manifold imperfections of our frailty) examine whether they were done to be praiſed of men, for fear of the Magiſtrate, for fear of infamy, or for Gods glory. Whether we would not willingly leave all we have, life and all, rather than loſe our integrity. Examine all theſe things after Gods Word, and not after the faſhion of the world, and what ſtrong and ſerious reſolutions you have for the time to come; and upon ſtrict inquiry if you find a good account, then conclude, I feel the Lord dwell in me by his holy Spirit, I feel by theſe good effects he will not forſake me. If any look for Enthuſiaſms, as if God ſhould whiſper this to them in their ear, they are much deceived. Mark by what Index St. Paul directs us;Rom. viii. 1. by the marks of ſanctification, There is no condemnation to them which are in Chriſt Jeſus, who walk not after the fleſh, but after the Spirit.1 Joh. ii. 3. And St. John clean throughout his firſt Epiſtle, Hereby do we know that we know him, if we keep his Commandments: And by this we know we are tranſlated from death to life if we love the brethren. St. Auſtin thus upon it for an interpreter: Let every man enter into his own heart, and if he find there brotherly charity, In 1 Ep. Joh. tractat. 5.let him be ſecure, for he is paſſed from death to life. I confeſs it, and I admoniſh you upon it, it is no ſuch eaſie thing as the moſt imagine, to try and find out whether our charity be rooted in a lively faith. And in examination of particular actions, from whence it muſt be manifeſted, there may be much deceit, much miſtaking; this cauſeth doubtings and fears, and ſuppoſitions, and intermiſſions of confidence. Yet this is a poſſibility to ſound the depth of a mans own heart, and ſo St. Auſtin pleads on my ſide again, A man may know the charity wherewith he loveth his brother, better then he knoweth his brother.
Some there are, and not a few, who would cloy the Doctrine of ſpecial faith with this abſurdity, That many are encouraged thereby to run on in all manner of iniquity, as if it were no matter how many, and how grievous ſins they committed, ſo long as they were aſſured by this ſpecial application of Chriſt that all their ſins were remitted. But mark this ſecond concluſion, and it is abundantly enough to put to ſilence this cavillation. For if we ſay we feel our ſelves tranſlated from death to life by the fruits of mortification and vivification for the time paſt, and by a firm reſolution to produce better fruits for the time to come, how will this agree with continuing in the works of the Devil, and yet to collect we are the Sons of God? There is no coherence in theſe two; nay, there is a flat contradiction in the terms: For the practice of ſin, eſpecially of any great crime, cannot poſſibly ſtand with the aſſurance of ſpecial faith. You cannot ſay, I do verily believe I ſhall perſiſt without interruption in the grace of God, unleſs you add, I do firmly purpoſe to walk in all the ways of God. Eternal life is given conditionally, believe, that is, believe effectually, and thou ſhalt be ſaved; Now it were extreme folly to make God a liar, to think we ſhould attain everlaſting life without keeping the condition, or giving all diligence to keep it. As for the rejoynder to this, it is altogether as weak as the objection, that many live debauchedly, and yet preſume and crack of ſpecial aſſurance. I know that the moſt wholſom truth that ever was taught may be diſtorted to ill uſe, and ſo this Doctrine taken with the left hand may prove hurtful to ſome; evil men will diſtort the Scripture to their own perdition. Yet it is againſt reaſon, and againſt the grounds of ſpecial faith if any man will look upon them but with half an eye: For whoſoever live like Libertines, regardleſs to pleaſe God, ſo far ought they to be from being certain of life eternal, that according to that preſent ſtate of bitterneſs wherein they are, unleſs they mend, they are certain of eternal damnation. The Graſhopper feedeth only on the dew, and Ephraim feedeth on the wind, Hoſ. xii. 1. A man that is in a dream may be deceived, and think he ſees what he doth not, ſhall he that is awake therefore, and knows what he ſees, miſdoubt that he is deceived?
I do defend it, and maintain it, and that upon good conſideration, that there is no motive in Divinity of greater force and efficacy to encourage a man to do well, or to preſerve him from hainous ſins, than to fix in his heart that Chriſt died for the ſins of the whole world, and for his ſins in particular; and albeit he is laden with iniquity, and hath abuſed the bloud of the Covenant, yet by repentance and newneſs of life he is perſwaded that bloud ſhall not be in vain to him, but that God hath remitted his ſin; and is this a ſtumbling-block to make a man a hypocrite? Will any but a moſt riotous unreclamable Son run on in leudneſs, becauſe he knows he hath an indulgent Father? Or waſte and conſume his means becauſe his Father hath entailed his Land upon him? The Prodigal in the Goſpel came to himſelf, and turn'd a new leaf, becauſe he knew he had a Father would receive and forgive him. Shall we abide in ſin becauſe grace abounds? Rom. vi. 1. St. Paul cries out upon it as the greateſt Soleciſm in Divinity. The more a man is aſſured of Gods love towards him in Chriſt in pardoning his ſins, in redeeming him, in glorifying him hereafter, the more will his heart be enflamed with love towards God, and towards his neighbour, yea, towards his enemy for Gods ſake; the more ſtudious he will be of his glory, the more deſirous to pleaſe, the more careful to obey, the more ready to return and repent when he hath offended. I ſay it will be ſo, not barely it ought to be ſo. Paul and Peter, and divers in the Goſpel were aſſured upon Chriſts words of their Salvation, do you ever read they were leſs faithful in their ways, or any whit the more preſumptuous? If words can be clear and legible theſe are in St. John, 1 Ep. iii. 2, 3. We know when he ſhall appear, we ſhall be like him, for we ſhall ſee him as he is, and every man that hath this hope in him purifieth himſelf, even as he is pure. As if he had ſaid, A man cannot ſtedfaſtly hope for glorification but it will make him purifie his heart. I muſt gather up my meditations briefer in the three following Concluſions.
And the third is in part already opened, that this ſpecial aſſurance is not the formal act of juſtifying faith, but an effect which follows it. Faith is called ſpecial faith two ways: 1. Becauſe our Lord Jeſus and his merits is the object of it, and ſo it is called faith in his bloud, Rom. iii. 5. For although by that faith which doth juſtifie we believe all the Articles of faith, and the whole Word of God, as well threatnings as promiſes, yet the object of it as it juſtifies is Chriſt, and in regard of the general compaſs of belief it is called ſpecial faith. 2. It is called ſpecial faith in regard of the effect, by which particularly and ſpecially we apply Chriſt unto our ſelves. Some have moſt inconſiderately taught, That this ſpecial faith in the latter ſenſe, or particular application is the very eſſence of juſtifying faith. Which opinion hath drawn upon it ſelf a world of ſcandal, and abſurdity. By faith we obtain remiſſion of ſins, that is, the Covenant of the Goſpel. But by what faith? It cannot be by this ſpecial aſſurance. For certainly a mans ſins muſt be forgiven, before he can be aſſured they be forgiven, what more idle than to be aſſured by ſpecial affiance that we were reconciled to God, before we were reconciled: therefore in order of nature there is another degree of faith which goeth before, by which we are juſtified before God, and that is a lively and effectual aſſent that this is moſt true, that Chriſt came into the World to ſeek and to ſave that which is loſt. This is eternal life, that we might know thee the only God, and Jeſus Chriſt whom thou haſt ſent, Joh. xvii. 3. And as that is a plain ſpeculative Text, ſo we have the exerciſe and practiſe of it, Mat. xvi. 16. Our Saviour ask'd his Diſciples, Whom ſay ye that I am? Peter anſwered, Thou art Chriſt the Son of the living God. This was his intellectual aſſet to the truth of ſalvation, and thereby he was juſtified: Bleſſed art thou Simon Bar-jona, bleſſed for that confeſſion. Therefore ſpecial aſſurance is not the formal act of juſtifying faith: In a word, our confidence is begotten by Gods mercy, our confidence doth not beget Gods mercy.
We live in our Mothers womb as ſoon as ever the ſoul poſſeſſeth the body, yet we feel not when life was firſt given: So we live by faith, and we are juſtified by acknowledging the myſtery of ſalvation, as it is Rom. x. 9. If thou ſhalt confeſs with thy mouth the Lord Jeſus, and ſhalt believe in thy heart that God raiſed him from the dead thou ſhalt be ſaved. Yet we do not feel or perceive we are juſtified, till the actions and fruits of faith put themſelves forth abundantly in us. Infants are ingrafted into Chriſt by Baptiſm, before they can perceive their inſition; and do not ſay this reaſon holds not in us, we are of age to underſtand our own belief. It is not our underſtanding that makes God gracious unto us, but his own free mercy: And in this reſpect many like new-born babes receive the kingdom of heaven. I mean, that divers go out of this World into Abrahams boſom, who never overcome diſtruſts and tentations, at leaſt till they are even going out of the World. But this charitable and moſt true aſſertion were invalid, if particular application of Chriſts mercies by firm aſſurance did juſtifie a ſinner. I reſolve it therefore unto you, that general aſſent goes firſt in order, that Chriſt, perfect man and perfect God, is the Saviour of all thoſe that believe; then we draw a particular aſſent, that he is my God, and my Saviour; then our boldneſs and aſſurance, that by him we ſhall paſs from death, and reign with him in glory, is the effect of that particular aſſent; and ſo the Scripture ſpeaketh, Eph. iii. 12. In whom we have boldneſs and acceſs, with confidence by the faith of him; Here is foreign, which cauſeth us to ſpeak with alacrity to God, here is foreign, which may aſſure it ſelf any thing, and theſe are effects produced by faith in him, that is, by juſtifying faith. Not to cloy you with more than one other quotation, 1 Tim. iii. 13. They purchaſe themſelves a good degree, and great boldneſs in the faith, which is in Chriſt Jeſus. The object of faith is verum, the object of certitude and aſſurance is bonum. Faith is a perſwaſion or aſſurance of the mind, though working upon the heart. Affiance is an affection of the heart, though proceeding from the aſſurance of the mind.
Now hear the fourth Concluſion ſpeak; This affiance, or ſpecial aſſurance is not alike in all that are juſtified, nor at all times alike in any man: This Concluſion will ſerve to quiet the troubles of the Conſcience two ways: Firſt, When the ſame man at ſundry times finds himſelf ſo divers from himſelf, now full of ſpiritual Conſolation, a few days after that his comfort is but luke-warm, at another ſeaſon almoſt ſtark cold: let no man think his caſe remedileſs, becauſe of theſe alterations in his Spirit. Many times doubts will ariſe, and continue long with a terrible perplexity. Nevertheleſs, though I am ſometime afraid, yet put I my truſt in thee, ſays Dauid. Pſal. lvi. 11. When theſe flat contrary perſwaſions come into your mind, yet God will never leave you ſo deſtitute of his grace, but that you ſhall have ſome ſtrength left to pray to be delivered out of thoſe tentations, that the bones which he hath broken may rejoyce, and a happy wading out of thoſe doubts may prove to be the greater confirmation. The ſpirit of a good man is ſometimes well enlightned with aſſurance, ſometime a little obſcured, ſometime very dark, after there ſhall be a long and a laſting ſerenity in his Conſcience. As a woman that hath newly conceived begins to ſuſpect her conception, by and by ſome other ſigns caſt into her mind that ſhe is deluded: Afterwards ſhe feels the fruit of her womb quicken, and then her opinion is conſtantly confirmed. Faith after the manner of alterative qualities hath its growth, its declenſion, its reparation. It grows to an infancy, then to youthfulneſs, then to a ſtronger age, and the more it lays hold of the Promiſe for its own bleſſing, the more it cleaves faſt to the foundation.
Beſides, this ſhould procure them peace of mind, who cannot alledge that great confidence for their own part, and ſtrength of aſſurance that others ſeem to challenge to themſelves, yea, and truly have. Every tree doth not ſhoot out his root ſo far as another, and yet may be firm in the ground, and live as well as that whoſe root is largeſt: So every faith ſtretcheth not forth the arms of particular aſſurance to embrace Chriſt alike, and yet it may be a true faith, that lives by charity, repentance, and good works; ſome faith abounds with one ſort of fruits, ſome with another. God is delighted with all that are good, and he will reward them. In all kind of Divine Concluſions ſome are more doubtful ſpirited than others. In our very meats one believeth that he may eat all things, another eateth herbs, Rom. xiv. One man eſteemeth one day above another, another eſteemeth all days alike. Let not him that is ſtrong in faith deſpiſe him that is weak: So one hath examined himſelf, is perſwaded eſpecially by his good endeavours to pleaſe the Lord, and by the redemption of Chriſts bloud which he felt effectual in him in the Sacraments, reſts every way aſſured that Chriſt will glorifie him at his ſecond appearance: Another dares not take ſuch ſolid comfort, for he is more oppreſſed with tentations, more afflictions come upon him, and chiefly perhaps ignorance darkens his underſtanding, give this man leave to ſay, and he ſhall be heard, Lord I believe, help thou my unbelief.
Becauſe I ſaid that ignorance eſpecially darkens the underſtanding of them that are ſo weak in faith, you ſhall know wherein. Many are pluckt back from particular affiance in Chriſt becauſe they know not the method how to proceed. For they are taught that nothing is to be believed with the certainty of faith, unleſs it be contained in the Creed, or in holy Scripture; but they cannot find this or that mans Salvation written there, therefore▪ they are poſed how to apprehend it with the certainty of faith. I make my anſwer, Firſt, how eaſie it is to reduce it to one of the Articles of the Creed, or more than one, but eſpecially to this, that we believe the forgiveneſs of ſins. But to the main Objection, all the Doctrine of Faith which we believe is written or deduced out of holy Scripture; but the act wherewith we believe is in our ſelves, and not to be lookt for in Paper and Ink: No, but that is wrot in our own hearts through the teſtimony of the Spirit by good examination. Now the Major Propoſition is, Whoſoever believeth ſtedfaſtly ſhall be ſaved in Scripture: The Minor Propoſition, but I believe ſtedfaſtly, is wrote by the Spirit in our own heart, therefore the Concluſion is divine and good. And becauſe it dependeth upon an Argument, whereof the principal part, which draws on all the reſt, is totally and immediately revealed in Scripture, therefore the aſſurance of a mans particular Juſtification is lawfully reduced to the aſſurance and certainty of Faith. Another fair pretence cauſeth divers men rather to leave place in themſelves for ſome diſtruſt than to aim at ſtrong aſſurance, becauſe it reliſheth much more of humility to be caſt down at the recognition of our manifold ſins. Indeed, it is good to ponder our own unworthineſs and imbecillity ſo far as to make us humble, and to acknowledge no good can come to us from any thing that is in our ſelves; but it is a falſe humility which makes us doubt of the faithfulneſs of Gods Promiſes: So to be humbled is a fearful ſin, and perhaps a greater ſin than any for which a man is humbled. If we ſtay more upon our ſelves than upon God, we ſhall diſtruſt; if more upon God than upon our ſelves, we ſhall believe. If you ſay you cannot believe becauſe of your own unaptneſs and unworthineſs, I inſtance with St. Paul: So did not Abraham, Rom. iv. 19. Being not weak in faith he conſidered not his own body now dead, when he was about an hundreed years old, nor the deadneſs of Sarahs womb. Therefore keep your humility you ſpeak of, and loſe it not, yet rule it by this, oppoſe not any difficulty in your ſelf, as if it could make fruſtrate the power and goodneſs of God.
The fifth Concluſion is a true, and, I ſuppoſe, a very comfortable farewel to this Point; no mortified humble Chriſtian muſt deſpair, or afflict his heart, though he cannot attain to a ſtrong confidence or aſſurance in Chriſts mercies; he that can proceed but to a conjectural hope, or ſome beginnings of gracious comfort ſhall receive the reward; for Chriſt will not break a bruiſed reed, or quench the ſmoaking flax. Every may is bound to aſſent to the Promiſe of the Goſpel upon pain of damnation, (for that is it which is called juſtifying Faith) but it is no where threatned, be thou certified of thy Salvation in particular, or thou ſhalt periſh everlaſtingly. Whoſoever doth truly believe ſhall not periſh, but have everlaſting life, Joh. iii. 6. It is not ſaid, Whoſoever hath not examined himſelf in the reflexed act, and knows not that he believes, ſhall endure the wrath of God. Let every man pray for it, labour for it, not ſhut his ears againſt good comfort; let a weak Chriſtian at the weakeſt eſtate believe his ſins may be remitted; let him deſire remiſſion, and he ſhall receive forgiveneſs, though he have a conjectural hope only, and no infallible aſſurance. It is not neceſſary in a true juſtifying Faith that all dubitation ſhould be quite excluded; it is well if at laſt it be overcome, eſpecially in the laſt enlightning before death. Let ſuch as have the drawings-back of infirmity chear up their ſpirit, that many are undoubtedly received into glory, who can ſay no more, but I ſuppoſe the fruits of my faith, though they were imperfect, are without hypocriſie; I ſuppoſe I believe, therefore I ſuppoſe I ſhall be ſaved.
When we talk of Certitude and Aſſurance of Salvation in this life, I am afraid the Ignorant extend the word ſo far, as if they muſt be as ſecure and perſwaded, as that we ſee one another with our eyes. Whereas indeed the word may well import no more than foreign ſpei, as a learned Prelate of this Church did ſtile it, a full comprehenſion by hope. And mark how in two ſeveral Points much muſt be abated from that which we call a plain ſenſible evidence: For firſt, The Key which opens to all, is to believe the Evangelical Promiſe made in Chriſt to all that believe. And this we are certain of; But how? As we ſpeak by the certainty of adherence, not by the certainty of evidence. Now that doth argue an imperfection in our faith. Secondly, A good Chriſtian applies the general Promiſe to himſelf by a reflexed act, and examining how he hath ſerved the Lord with zeal and ſincerity. Now the circumſtances of particular actions have much uncertainty in them; howſoever this application, being not pure Scripture, is no way ſo certain and indubitable as the Articles of the Creed: Therefore ſuch ſaucineſs is to be controuled, if any ſay, I know I ſhall be ſaved, as certainly as I know Chriſt died for the ſins of the World. That Article of faith is immediately and totally revealed in Scripture; this other Collection riſeth out of the obſervation of a mans own qualities and actions. Catharinus ſays, That the Tridentine Council doth not gainſay, but a man may know by faith that he is in the ſtate of grace, but it denieth only that this can be known by the certainty of faith; And he that depends upon Chriſt for his mercies towards him by a lively comfortable hope, may undoubtedly be ſaid to depend upon his mercies by faith, for all good graces grow from faith, and Faith is called the ſubſtance of hope, that is, of things hoped for, Heb. xi. 1.
Now I will take up and conclude: Aſſurance or Affiance that we are born of the Spirit, and are the Sons of God is that which we muſt labour, which we muſt pray for, which we muſt hope, which we muſt believe. Diſtruſt and deſpair is the Devils engine to ſubvert this true Conſolation, and Rock of our Salvation, therefore he did inſinuate this miſtruct or ſcruple to our Saviour, If thou be the Son of God. But, From all evil and miſchief, from ſin, from the crafts and aſſaults of the Devil, good Lord deliver us. AMEN.