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A

SERMON

OF

THE CERTAINTY AND PERPETUITY OF FAITH IN
THE ELECT:

ESPECIALLY OF THE PROPHET HABAKKUK'S FAITH.*

[1 Cor.

ii. 14.]

HABAK. i. 4.

Whether the Prophet Habakkuk, by admitting this cogitation into his mind, "The
Law doth fail," did thereby shew himself an unbeliever?

1. We have seen in the opening of this clause, which concerneth the weakness of the Prophet's Faith, first, what things they are, whereunto the Faith of sound believers doth assent; secondly, wherefore all men assent not thereunto; and thirdly, why they that do, do it many times with small assurance. Now, because nothing can be so truly spoken, but through misunderstanding it may be depraved; therefore to prevent, if it be possible, all misconstruction in this cause, where a small error cannot rise but with a great danger, it is perhaps needful, ere we come to the fourth point, that something be added to that which hath been already spoken concerning the third.

2. That mere natural men do neither know nor acknowledge the things of God, we do not marvel, because they are spiritually to be discerned; but they in whose hearts the light of grace doth shine, they that are taught of God, why are they so weak in Faith? why is their assenting to the Law so scrupulous? so much mingled with fear and wavering? It seemeth strange that ever they should imagine the Law to fail. It cannot seem strange if we weigh the

* [Printed at Oxford, 1612. 4to.]

reason. If the things which we believe be considered in themselves, it may truly be said that Faith is more certain than any science. That which we know either by sense, or by infallible demonstration, is not so certain as the principles, articles, and conclusions of Christian Faith. Concerning which we must note, that there is a Certainty of Evidence, and a Certainty of Adherence. Certainty of Evidence we call that, when the mind doth assent unto this or that, not because it is true in itself, but because the truth is clear, because it is manifest to us. Of things in themselves most certain, except they be also most evident, our persuasion is not so assured as it is of things more evident, although in themselves they be less certain. It is as sure, if not surer, that there be spirits, as that there be men; but we be more assured of these than of them, because these are more evident. The truth of some things is so evident, that no man which heareth them can doubt of them: as when we hear that "a part of any thing is less than the whole," the mind is constrained to say, this is true. If it were so in matters of Faith, then, as all men have equal certainty of this, so no believer should be more scrupulous and doubtful than another. But we find the contrary. The Angels and Spirits of the righteous in Heaven have certainty most evident of things spiritual: but this they have by the light of Glory. That which we see by the light of Grace, though it be indeed more certain; yet it is not to us so evidently certain, as that which sense or the light of Nature will not suffer a man to doubt of. Proofs are vain and frivolous, except they be more certain than is the thing proved. And do we not see how the Spirit every where in the Scripture proveth matters of Faith, laboureth to confirm us in the things which we believe by things whereof we have sensible knowledge? I conclude therefore that we have less certainty of evidence concerning things believed, than concerning sensible or naturally perceived. Of these who doth doubt at any time? Of them at some time who doubteth not? I will not here allege the sundry confessions of the perfectest that have lived upon earth, concerning their great imperfections this way; which, if I did, I should dwell too long upon a matter sufficiently known by every faithful man that doth know himself.

3. The other, which we call the Certainty of Adherence

is, when the heart doth cleave and stick unto that which it doth believe. This certainty is greater in us than the other. The reason is this: the Faith of a Christian doth apprehend the words of the Law, the promises of God, not only as true, but also as good; and therefore even then, when the evidence which he hath of the truth is so small, that it grieveth him to feel his weakness in assenting thereto, yet is there in him such a sure adherence unto that which he doth but faintly and fearfully believe, that his spirit having once truly tasted the heavenly sweetness thereof, all the world is not able quite and clean to remove him from it; but he striveth with himself to hope against all reason of believing, being settled with Job upon this unmoveable resolution, "Though God xiii. 15.] kill me, I will not give over trusting in him." For why? this lesson remaineth for ever imprinted in him, "It is good for me to cleave unto God."

[Job

Psal. Ixxiii. 28.

4. Now the minds of all men being so darkened as they are with the foggy damp of original corruption, it cannot be that any man's heart living should be either so enlightened in the knowledge, or so established in the love of that wherein his salvation standeth, as to be perfect, neither doubting nor shrinking at all. If any such were, what doth let why that man should not be justified by his own inherent righteousness? For righteousness inherent, being perfect, will justify. And perfect Faith is a part of perfect righteousness inherent; yea, a principal part, the root and the mother of all the rest: so that if the fruit of every tree be such as the root is, Faith being perfect, as it is if it be not at all mingled with distrust and fear, what is there to exclude other Christian virtues from the like perfections? And then what need we the righteousness of Christ? His garment is superfluous; we may be honourably clothed with our own robes, if it be thus. But let them beware, who challenge to themselves a strength which they have not, lest they lose the comfortable support of that weakness which indeed they have.

5. Some shew, although no soundness of ground, there is, which may be alledged for defence of this supposed perfection in Certainty touching matters of our Faith; as, first, that Abraham did believe, and doubted not: secondly, that the Spirit, which God hath given us to no other end, but only to assure us that we are the sons of God; to embolden

vii. 2.]

us to call upon him as our Father, to open our eyes, and to make the truth of things believed evident unto our minds, is much mightier in operation than the common light of Nature, whereby we discern sensible things: wherefore we must needs be more sure of that we believe, than of that we see; we must needs be more certain of the mercies of God in Christ Jesus, than we are of the light of the sun when it shineth upon our faces. To that of Abraham, "He did not doubt;" I answer, that this negation doth not exclude all fear, all doubting, but only that which cannot stand with true Faith. It freeth Abraham from doubting through infidelity, not from doubting through infirmity; from the doubting of unbelievers, not of weak believers; from such a doubting as that whereof the Prince of Samaria is attainted, who, hearing the promise of sudden plenty in the midst of extreme dearth, answered, “Though the Lord would make windows [2. Kings in heaven, were it possible so to come to pass?" But that Abraham was not void of all doubting, what need we any other proof than the plain evidence of his own words? The Gen. reason which is taken from the power of the Spirit were effectual, if God did work like a natural agent, as the fire doth inflame, and the sun enlighten, according to the uttermost ability which they have to bring forth their effects: but the incomprehensible wisdom of God doth limit the effects of his power to such a measure as it seemeth best unto himself; wherefore he worketh that certainty in all, which sufficeth abundantly to their salvation in the life to come; but in none so great as attaineth in this life unto perfection. Even so, O Lord, it hath pleased thee; even so it is best and fittest for us, that feeling still our own infirmities, we may no longer breathe than pray, “ Adjuva, Domine-Help, Lord, our incredulity." Of the third question, this I hope will suffice, being added unto that which hath been thereof already spoken. The fourth question resteth, and so an end of this point.

6. That which cometh last of all in this first branch to be considered concerning the weakness of the Prophet's Faith is, Whether he did by this very thought, "The Law doth fail," quench the Spirit, fall from Faith, and shew himself an unbeliever, or no? The question is of moment; the repose and tranquillity of infinite souls doth depend upon it. The Prophet's case is the case of many; which way soever we

xvii. 17.

cast for him, the same way it passeth for all others. If in him this cogitation did extinguish Grace, why the like thoughts in us should not take the like effect, there is no cause. Forasmuch, therefore, as the matter is weighty, dear, and precious, which we have in hand, it behoveth us with so much the greater chariness to wade through it, taking special heed both what we build, and whereon we build; that if our building be pearl, our foundation be not stubble; if the doctrine we teach be full of comfort and consolation, the ground whereupon we gather it be sure: otherwise we shall not save, but deceive, both ourselves and others. In this we know we are not deceived, neither can we deceive you, when we teach that the Faith whereby ye are sanctified cannot fail; it did not in the Prophet, it shall not in you. If it be so, let the difference be shewed between the condition of unbelievers and his, in this or in the like imbecility and weakness. There was in Habakkuk that [1 John which St. John doth call "the seed of God," meaning iii. 9.] thereby the first grace which God poureth into the hearts of them that are incorporated into Christ; which having received, if, because it is an adversary unto sin, we do therefore think we sin not both otherwise, and also by distrustful and doubtful apprehending of that which we ought stedfastly to believe, surely we do but deceive ourselves. Yet they which are of God do not sin either in this, or in any thing, any such sin as doth quite extinguish Grace, clean cut them [ver. 9.] off from Christ Jesus; because the seed of God" abideth" in them, and doth shield them from receiving any irremediable wound. Their Faith, when it is at the strongest, is but weak; yet even then, when it is at the weakest, so strong, that utterly it never faileth, it never perisheth altogether, no not in them who think it extinguished in themselves. There are for whose sakes I dare not deal slightly in this cause, sparing that labour which must be bestowed to make it plain. Men in like agonies unto this of the Prophet Habakkuk's, are through extremity of grief, many times in judgment so confounded, that they find not themselves in themselves. For that which dwelleth in their hearts they seek, they make diligent search and enquiry. It" abideth," it worketh in them, yet still they ask, where? Still they lament as for a thing which is past finding: they mourn as Rachel, and refuse to be comforted, as if that were not which indeed

[Jere. xxxi. 15.]

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