Then & Now · 25 of 44
2. False Definitions of Grace
2. False Definitions of Grace
BY working them to make falſe definitions of their graces: Satan knows, that as falſe definitions of ſinne wrong the ſoule one way, ſo falſe definitions of grace wrong the ſoule another way.
BY working them to make false definitions of their graces: Satan knows, that as false definitions of sin wrong the soul one way, so false definitions of grace wrong the soul another way.
I will inſtance only in faith; oh! how doth Satan labour might and main to work men to make falſe definitions of faith; Some he works to define faith too high, as that it is a full aſſurance of the love of God to a mans ſoule in particular, or a full perſwaſion of the pardon, and remiſſion of a mans owne ſins in particular; ſaith Satan, what doſt thou talk of faith? faith is an aſſurance of the love of God, and of the pardon of ſin, and this thou haſt not; thou knoweſt thou art far off from this, therefore thou haſt no faith; and by drawing men to make ſuch a falſe definition of faith, he keeps them in a ſad, doubting, and queſtioning condition, and makes them ſpend their days in ſorrow and ſighing, p. 206 ſo that teares are their drink, and ſorrow is their meate, and ſighing is their work all the day long, &c.
I will instance only in faith; oh! how doth Satan labour might and main to work men to make false definitions of faith; Some he works to define faith too high, as that it is a full assurance of the love of God to a man’s soul in particular, or a full persuasion of the pardon, and remission of a man’s own sins in particular; saith Satan, what dost thou talk of faith? Faith is an assurance of the love of God, and of the pardon of sin, and this thou hast not; thou knowest thou art far off from this, therefore thou hast no faith; and by drawing men to make such a false definition of faith, he keeps them in a sad, doubting, and questioning condition, and makes them spend their days in sorrow and sighing, so that tears are their drink, and sorrow is their meat, and sighing is their work all the day long, etc‸.
The Philoſophers ſay there are eight degrees of heat; we diſcern three; now if a man ſhould define heat only by the higheſt degree, then all other degrees will be caſt out from being heat: ſo if men ſhall define faith only by the higheſt degrees, by aſſurance of the love of God, and of the pardon of his ſins in particular, what will become of leſſer degrees of faith?
The philosophers say there are eight degrees of heat; we discern three; now if a man should define heat only by the highest degree, then all other degrees will be cast out from being heat: so if men shall define faith only by the highest degrees, by assurance of the love of God, and of the pardon of his sins in particular, what will become of lesser degrees of faith?
If a man ſhould define a man to be a living man, onely by the higheſt and ſtrongeſt demonſtrations of life, as laughing, leaping, running, working, walking, &c. would not many thouſands that groan under internal, and externall weakneſſes, and that cannot laugh, nor leap, nor run, nor work, nor walk, be found dead men by ſuch a definition, that yet wee know to be alive; ‘tis ſo here, and you know how to apply it, &c.
If a man should define a man to be a living man, only by the highest and strongest demonstrations of life, as laughing, leaping, running, working, walking, etc‸. Would not many thousands that groan under internal, and external weaknesses, and that cannot laugh, nor leap, nor run, nor work, nor walk, be found dead men by such a definition, that yet we know to be alive; ’tis so here, and you know how to apply it, etc‸.
THe firſt Remedie againſt this Device469 of Satan, is, ſolemnly to conſider, that there may be true faith, yea, great meaſures of faith, where there is no aſſurance. The Canaanite woman in the Goſpel had ſtrong faith, yet no aſſurance that we read of. Theſe things have I written unto you (ſaith John) that believe on the name of the Son of God, that yee may know, that ye have eternall life,, and that ye may beleeve on the name of the Son of God; In theſe words you ſee that they did believe, and had eternall life, in reſpect of the purpoſe and promiſe of God, and in reſpect of the ſeeds, and beginnings of it in their ſouls; and in reſpect of Chriſt their head, who ſits in Heaven as a publique perſon, repreſenting all his choſen ones; Who hath raiſed us up together,470 and made us ſit together in heavenly places in Chriſt Jeſus; and yet they did not know that they had eternall life. ‘Tis one thing to have a right to heaven, and another thing to know it; ‘Tis one thing to be beloved, and another thing for a p. 208 man to know that he is beloved. ‘Tis one thing for God to write a mans name in the book of life, and another thing for God to tell a man, that his name is written in the book of life, and to ſay to him, rejoyce, becauſe thy name is written in heaven.
The first remedy against this device of Satan, is, solemnly to consider, that there may be true faith, yea, great measures of faith, where there is no assurance. The Canaanite woman in the gospel had strong faith, yet no assurance that we read of. These things have I written unto you (saith John) that believe on the name of the Son of God, that ye may know, that ye have eternal life,‸ and that ye may believe on the name of the Son of God; In these words you see that they did believe, and had eternal life, in respect of the purpose and promise of God, and in respect of the seeds, and beginnings of it in their souls; and in respect of Christ their head, who sits in heaven as a public person, representing all his chosen ones; Who hath raised us up together,355 and made us sit together in heavenly places in Christ Jesus; and yet they did not know that they had eternal life. ’Tis one thing to have a right to heaven, and another thing to know it; ’tis one thing to be beloved, and another thing for a man to know that he is beloved. ’Tis one thing for God to write a man’s name in the book of life, and another thing for God to tell a man, that his name is written in the book of life, and to say to him, rejoice, because thy name is written in heaven.
- 355. Eph 2:‸6.
So Micha, Rejoyce not againſt me oh my enemie, when I ſhall fall, I ſhall riſe; when I ſhall ſit in darkneſſe, the Lord ſhall be a light unto me. I will beare the indignation of the Lord, becauſe I have ſinned, &c. or the ſad countenance of God, as the Hebrew hath it. This ſoul had no aſſurance, for he ſits in darkneſſe, and was under the ſad countenance of God, and yet had ſtrong faith: As appears in thoſe words, when I fall, I ſhall ariſe: when I ſit in darkneſſe, the Lord ſhall be a light unto me. He will bring me forth to the light, and I ſhall behold his righteouſneſſe, and let this ſuffice for the firſt anſwer.
So Micah, Rejoice not against me oh my enemy, when I shall fall, I shall rise; when I shall sit in darkness, the Lord shall be a light unto me. I will bear the indignation of the Lord, because I have sinned, etc‸. Or the sad countenance of God, as the Hebrew hath it. This soul had no assurance, for he sits in darkness, and was under the sad countenance of God, and yet had strong faith: As appears in those words, when I fall, I shall arise: when I sit in darkness, the Lord shall be a light unto me. He will bring me forth to the light, and I shall behold his righteousness, and let this suffice for the first answer.
The ſecond Remedie againſt this Device472 of Satan, is, ſolemnly to conſider, that God in the Scriptures doth define473 faith otherwiſe; God defines faith to be a receiving of Chriſt; As many as received p. 209 him, to them he gave this priviledge to be474 the ſons of God, to as many as beleeved on his name; to be a cleaving of the ſoule unto God, though no joy but afflictions attend the ſoule. Yea, the Lord defines faith to be a coming to God in Chriſt,475 and often to a reſting, and ſtaying, or rouling of the ſoule upon Chriſt. ‘Tis ſafeſt, and ſweeteſt to define as God defines, both vices and graces; this is the only way to ſettle the ſoule, and to ſecure it againſt all the wiles of men and devills, who labour by falſe definitions of grace to keepe precious ſoules in a doubting, ſtaggering, and languiſhing condition, and ſo make their lives a burden, a hell unto them.
The second remedy against this device of Satan, is, solemnly to consider, that God in the Scriptures doth define357 faith otherwise; God defines faith to be a receiving of Christ; As many as received him, to them he gave this privilege to be358 the sons of God, to as many as believed on his name; to be a cleaving of the soul unto God, though no joy but afflictions attend the soul. Yea, the Lord defines faith to be a coming to God in Christ,359 and often to a resting, and staying, or rolling of the soul upon Christ. ’Tis safest, and sweetest to define as God defines, both vices and graces; this is the only way to settle the soul, and to secure it against all the wiles of men and devils, who labour by false definitions of grace to keep precious souls in a doubting, staggering, and languishing condition, and so make their lives a burden, a hell unto them.
The third Remedie againſt this device476 of Satan, is, ſeriouſly to conſider this, that there may be true faith, where there477 is much doubtings; witneſſe thoſe frequent ſayings of Chriſt to his Diſciples, Why are yee afraid oh yee of little faith?478 Perſons may be truly believing, who nevertheleſſe are ſometimes doubting; in the ſame perſons (that the fore-mentioned Scriptures ſpeak of) you may ſee their faith commended, and their doubts condemned, which doth neceſſarily ſuppoſe a preſence of both.
The third remedy against this device of Satan, is, seriously to consider this, that there may be true faith, where there360 is much doubtings; witness those frequent sayings of Christ to his disciples, Why are ye afraid oh ye of little faith?361 Persons may be truly believing, who nevertheless are sometimes doubting; in the same persons (that the fore-mentioned Scriptures speak of) you may see their faith commended, and their doubts condemned, which doth necessarily suppose a presence of both.
The fourth Remedie againſt this device479 of Satan, is, ſolemnly to conſider, p. 210 that aſſurance is an effect of faith; therefore it cannot be faith. The cauſe cannot be the effect, nor the root the fruit; as the effect ſlowes from the cauſe, the fruit from the root, the ſtream from the fountain, ſo doth the aſſurance flow from faith; this truth I ſhall make good thus.
- 479. 4 Remedy. [dropped from the edition]
The fourth remedy against this device of Satan, is, solemnly to consider, that assurance is an effect of faith; therefore it cannot be faith. The cause cannot be the effect, nor the root the fruit; as the effect flows from the cause, the fruit from the root, the stream from the fountain, so doth the assurance flow from faith; this truth I shall make good thus.
The aſſurance of our ſalvation, and pardon of ſin doth primarily ariſe from the witneſſe of the ſpirit of God, that480 we are the children of God: And the ſpirit never witneſſeth this, till we are beleevers; for we are ſonnes by faith in481 Chriſt Jeſus: therefore aſſurance is not faith, but followes it, as the effect follows the cauſe.
The assurance of our salvation, and pardon of sin doth primarily arise from the witness of the spirit of God, that362 we are the children of God: And the spirit never witnesseth this, till we are believers; for we are sons by faith in363 Christ Jesus: therefore assurance is not faith, but follows it, as the effect follows the cause.
Againe, no man can be aſſured, and perſwaded of his ſalvation, till he be united to Chriſt, till he be ingrafted into Chriſt; and a man cannot be ingrafted into Chriſt, till he hath faith; hee muſt firſt be ingrafted into Chriſt by faith, before he can have aſſurance of his ſalvation, which doth clearly evidence, that aſſurance is not faith, but an effect and fruit of faith, &c.
Again, no man can be assured, and persuaded of his salvation, till he be united to Christ, till he be ingrafted into Christ; and a man cannot be ingrafted into Christ, till he hath faith; he must first be ingrafted into Christ by faith, before he can have assurance of his salvation, which doth clearly evidence, that assurance is not faith, but an effect and fruit of faith, etc‸.
Again, faith cannot be loſt, but aſſurance may; therefore aſſurance is not faith. Though aſſurance be a precious482 flower in the garden of a Saint, and is more infinitely ſweet, and delightful to p. 211 the ſoule, then all outward comforts,483 and contents; yet ‘tis but a flower that is ſubject to fade, and to looſe its freſhneſſe,484 and beauty, as Saints by ſad experience finde, &c.
Again, faith cannot be lost, but assurance may; therefore assurance is not faith. Though assurance be a precious364 flower in the garden of a saint, and is more infinitely sweet, and delightful to the soul, than all outward comforts,365 and contents; yet ’tis but a flower that is subject to fade, and to lose its freshness,366 and beauty, as saints by sad experience find, etc‸.
Againe, a man muſt firſt have faith, before he can have aſſurance, therefore aſſurance is not faith; and that a man muſt firſt have faith, before he can have aſſurance, is cleare; by this a man muſt firſt be ſaved, before he can be aſſured of his ſalvation, for he cannot be aſſured of that which is not; and a man muſt firſt have a ſaving faith, before he can be ſaved by faith; for he cannot be ſaved by that which he hath not; therefore a man muſt firſt have faith, before he can have aſſurance, and ſo it roundly followes, that aſſurance is not faith, &c.
Again, a man must first have faith, before he can have assurance, therefore assurance is not faith; and that a man must first have faith, before he can have assurance, is clear‸ by this: a man must first be saved, before he can be assured of his salvation, for he cannot be assured of that which is not; and a man must first have a saving faith, before he can be saved by faith; for he cannot be saved by that which he hath not; therefore a man must first have faith, before he can have assurance, and so it roundly follows, that assurance is not faith, etc‸.