5. Error 3: Blind Believing we have Believed.
Error 3: Blind Believing we have Believed.
Error 3. That men ought not to doubt of their faith, or question whether they believe or no. Nay, that they ought no more to question their faith than to question Christ.
Refutation. What an easy way to heaven is the Antinomian way?
Were it but as true and safe to the soul, as it is easy and pleasing to the flesh, who would not embrace it? What a charm of the devil is prepared in those two propositions? Be but persuaded more or less of Christ's love to thy soul (saith Mr. Saltmarsh) and that is justifying faith. Here is a snare of the devil laid for the souls of men. And then
(2.) To make it fast and sure upon the soul, and effectually to prevent the discovery of their error, tell them they need no more to doubt or question their faith than to question Christ, and the work is done to all intents.
Now that this is an error, and a very dangerous one, will appear by the following reasons:
Reason 1. The questioning and examining of our faith is a commanded scripture-duty, 2 Cor. 13.5, "Examine yourselves whether ye be in the faith; prove your ownselves," &c. And 2 Pet.
1.10. "Give diligence to make your calling and election sure." "Let him that thinketh he standeth, take heed lest he fall." 1 Cor. 10.12.
The second epistle of John, ver. 8, "Look to yourselves that we lose not the things which we have wrought:" With a multitude of other scriptures, recommending holy jealousy, serious self-trial and examination of our faith, as the unquestionable duties of the people of God. But if we ought to question our faith no more than we ought to question Christ, away then with all self-examination, and diligence to make our calling and election sure; for where there is no doubt nor danger, there is no place or room for examination, or further endeavours to make it surer than it is. How do you like this doctrine,
Christians? How many be there among you, that find no more cause to question your own faith or interest in Christ, than you do to question, whether there be a Christ, or whether he shed his blood for the remission of any man's sins?
Reason 2. This is a very dangerous error, and it is the more dangerous because it leaves no way to recover a presumptuous sinner out of his dangerous mistakes; but confirms and fixes him in them to the great hazard of his eternal ruin. It cuts off all means of conviction or better information, and nails them fast to the carnal state in which they are. According to this doctrine, it is impossible for a man to think himself something, when he is nothing; {569} or to be guilty of such a paralogism and cheat put by himself upon his own soul, James 2.22. this, in effect, bids a man keep on right or wrong; he is sure enough of heaven if he be but strongly persuaded that Christ died for him, and he shall come thither at last. Certainly this was not the counsel Christ gave to the self-deceived Laodiceans,
Rev. 3.17,18, but instead of dissuading them from self-jealousy and suspicion of their condition, whether their faith and state were safe or not, he rather counsels them to buy eye-salve, that is, to labour after better information of the true state and condition they were in, and not cast away their souls by false persuasions and vain confidences.
Reason 3. This doctrine cannot be true, because it supposes every persuasion, or strong conceit of a man's own heart, to be as infallibly sure and certain, as the very fundamental doctrines of Christianity.
No truth in the world can be surer than this, that Jesus Christ died for sinners. "This is a faithful saying, and worthy of all acceptation," 1
Tim. 1.15. This is a foundation-stone, a tried, precious corner-stone, a sure foundation laid by God himself, Isa. 28.16, and shall the strong conceits and confidences of men's hearts vie and compare in point of certainty with it? As well may probable, and merely conjectural propositions, compare with axioms that are self-evident, or demonstrative arguments that leave no doubts behind them.
Know we not, that the heart is deceitful above all things, the most