Chapter 1 (continued, part 34)
and you are enemies to the very life and being of it. Why do we act faith so little in prayer, but because we are no more frequent in it? Let the child seldom see its father or mother, and when he comes into their presence he will not make much after them. Why are we no more able to live on a promise when at a plunge? Surely because we live no more with the promise. The more we converse with the promise, the more confidence we shall put in it. We do not strangers as we do our neighbours, in whose company we are almost every day. It were a rare way to secure our faith, yea, to advance it and all our other graces, would we, in our daily course labour to do all our actions, as in obedience to the command, so in faith on the promise. But alas! how many enterprises are undertaken where faith is not called in, nor the promise consulted with, from one end of the business to the other? And therefore, when we would make use of faith in some particular strait, wherein we think ourselves to be more than ordinary at a loss, our faith itself is at a loss, and to seek, like a servant who, because his master very seldom employs him, makes bold to be gadding abroad, and so when his master doth call him upon some extraordinary occasion, he is out of the way and not to be found. O Christian! take heed of letting your faith be long out of work. If you do not use it when you ought, it might fail you when you desire most to act it.
Fourth Direction. Take special notice of that unbelief which yet remain in thee and, as it is putting forth daily its head in thy Christian course, be sure thou loadest thy soul with the sense of it, and deeply humblest thyself before God for it. What thy faith loseth by every act of unbelief, it recovers again by renewing thy repentance. David's faith was on a mending hand when he could shame himself heartily for his unbelief, Ps. 73:22. He confesseth how 'foolish and ignorant' he was; yea, saith he, 'I was as a beast before thee'—so irrational and brutish his unbelieving thoughts now
appeared to him—and, by this ingenuous, humble confession, the malignity of his distemper breathes out [so] that he is presently in his old temper again, and his faith is able to act as high as ever. 'Thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterward receive me to glory,' ver. 23, 24. But so long as thy unbelief is sure to grow upon thee as thou beest unhumbled for it. We have the reason why the people of Laish were so bad. 'There was no magistrate in the land, that might put them to shame in anything,' Judges 18:7. Christian, thou hast a magistrate in thy bosom commissioned by God himself to check, reprove, and shame thee, when thou sinnest. Indeed, all things go to wreck in that soul where this [one] doth his office. Hear therefore what this hath to charge thee with, that thou mayest be ashamed. There is no sin dishonours God more than unbelief; and this sword cuts his name deepest when in the hand of a saint. O to be wounded in the house of his friends, this goes near the tender heart of God. And there is reason enough why God should take this sin so unkindly at a saint's hand, if we consider the near relation such a one stands in to God. It would grieve an indulgent father to see his own child come into court, and there bear witness against him and charge him of some untruth in his words, more than if a stranger should do it; because the testimony of a child, though, when it is for the vindication of a parent it may lose some credit in the opinion of those that hear it, upon the suspicion of partiality, yet, when against a parent, it seems to carry some more probability of truth than what is another that is a stranger says against him; because the band of natural affection with which the child is bound to his parent is so sacred that it will not be easily suspected. He can offer violence to it, but upon the more inviolable necessity of bearing witness to the truth.
O think of this, Christian, again and again—by thy unbelief thou bearest false witness against God! And if thou, a child of God,
speakest no better of thy heavenly Father, and presentest him in no fairer character to the world, it will be no wonder if it be confirmed in its hard thoughts of God, even to final impenitency and unbelief, when it shall se how little credit he finds with thee, for all thy great profession of him and near relation to him. When we would sink the reputation of a man the lowest possible, we cannot think of an expression that will do it more effectually than to say, 'He is such a one as those that are nearest to him, even his own children, dare not trust, or will not give him a good word.' O Christian, ask thyself whether thou couldst be willing to be the unhappy instrument to defame God, and take away his good name in the world. Certainly thy heart trembles at the thought of it if a saint; and if it doth, then surely thy unbelief, by which thou hast done this so oft, will wound thee to the very heart; and, bleeding for what thou hast done, thou wilt beware of taking that sword into thy hand again, with which thou hast given so many a wound to the name of God and thy own peace.
Fifth Direction. If thou wouldst preserve thy faith, labour to increase it. None [are] in more danger of losing what they have than those poor-spirited men who are content with what they have. A spark is sooner smothered than a flame; a drop more easily drunk up and dried than a river. The stronger thy faith is, the safer thy faith is from the enemies' assaults. The intelligence which an enemy hath of a castle's being weakly provided for a siege, is enough to bring him against it, which else should not have been troubled with his company. The devil is a coward, and he loves to fight on the greatest advantage; and greater he cannot have than the weakness of the Christian's faith. Didst thou but know, Christian, the many privileges of a strong faith above a weak, thou wouldst never rest till thou hadst it. Strong faith comes conqueror out of those temptations where weak faith is foiled and taken prisoner. Those Philistines
could not stand before Samson in his strength, who durst dance about him scornfully in his weakness. When David's faith was up how undauntedly did he look death in the face! I Sam. 30:6. But, when that was out of heart, O how poor-spirited is he! —ready to run his head into every hole, though never so dishonourably, to save himself, I Sam. 21:13.
Strong faith frees the Christian from those heart-rending thoughts which weak faith must needs be oppressed with. 'Thou wilt keep him in perfect peace, whose mind is stayed on thee,' Isa. 26:3. So much faith, so much inward peace and quietness. If little faith, then little peace and serenity, through the storms that our unbelieving fears will necessarily gather. If strong faith, then strong peace; for so the ingemination in the Hebrew, 'peace, peace,' imports. It is confessed that weak faith hath as much peace with God through Christ as the other hath by his strong faith, but not so much bosom peace. Weak faith will as surely land the Christian in heaven as strong faith; for it is impossible the least dram of true grace should perish, being all incorruptible seed. But the weak doubting Christian is not like to have so pleasant a voyage thither as another with strong faith. Though all in the ship come safe to shore, yet he that is all the way sea-sick hath not so comfortable a voyage as he that is strong and healthful. There are many delightful prospects occur in a journey which he that is sick and weak loseth the pleasure of. But the strong man views all with abundance of delight; and though he wisheth with all his heart he was at home, yet the entertainment he hath from these do much shorten and sweeten his way to him. Thus, Christian, there are many previous delights which saints travelling to heaven meet on their way thither—besides what God hath for them at their journey's end—but it is the Christian whose faith is strong and active on the promise that finds them. This is he who sees the spiritual glories in the promise that ravish his soul with unspeakable
delight; while the doubting Christian's eye of faith is so gummed up with unbelieving fears that he can see little to affect him in it. This is he that goes singing all the way with the promise in his eye; while the weak Christian, kept in continual pain with his own doubts and jealousies, goes sighing and mourning with a heavy heart, because his interest in the promise is yet under a dispute in his own thoughts. As you would not therefore live uncomfortably, and have a dull melancholy walk of it to heaven, labour to strengthen your faith.
Question. But may be you will ask, How may I know whether my faith be strong or weak? I answer by these following characters.
[CHARACTERS by which we may know
whether faith be strong or weak.]
1. Character. The more entirely the Christian can rely on God, upon his naked word in the promise, the stronger his faith is. He, surely, putteth greater confidence in a man that will take his own word or single bond for a sum of money, than he who dares not, except some others will be bound for him. When we trust God for his bare promise, we trust him on his own credit, and this is faith indeed. He that walks without staff or crutch is stronger than he that needs these to lean on. Sense and reason, these are the crutches which weak faith leans on too much in its acting. Now, soul, inquire,
(1.) Canst thou bear up thyself on the promise, though the crutch of sense and present feeling be not at hand? May be thou hast had some discoveries of God's love and beamings forth of his favour upon thee; and so long as the sun shined thus in at thy window thy heart was lightsome, and thou thoughtest thou shouldst never distrust God more, or listen to thy unbelieving thoughts more; but how findest thou thy heart now, since those sensible demonstrations
are withdrawn, and may be some frowning providence sent in the room of them? Dost thou presently dispute the promise in thy thoughts, as not knowing whether thou mayest venture to cast anchor on it or no? Because thou hast lost the sense of his love, does thy eye of faith fail thee also, that thou hast lost the sight of his mercy and truth in the promise? Surely thy eye of faith is weak, or else it would read the promise without these spectacles. The little child, indeed, thinks the mother is quite lost if she goes but out of the room where he is; but as it grows older so it will be wiser. And truly so will the believer also. Christian, bless God for the experiences and sensible tastes thou hast at any time of his love; but know, that we cannot judge of our faith, whether weak or strong, by them. Experiences, saith Parisiensis, are like crutches, which do indeed help a lame man to go, but they do not make the lame man sound or strong; food and physic must do that. And therefore, Christian, labour to lean more on the promise, and less on sensible expressions of God's love, whether it be in the present feeling or past experiences of it. I would not take you off from improving these, but [from] leaning on these, and limiting the actings of our faith to these. A strong man, though he doth not lean on his staff all the way he goes— as the lame man doth on his crutch, which bears his whole weight— yet he may make good use of it now and then to defend himself when set upon by a thief or dog in his way. Thus the strong Christian may make good use of his experiences in some temptations, though he doth not lay the weight of his faith upon them, but [upon] the promise.
(2.) Canst thou bear thyself upon the promise, when the other crutch of reason breaks under thee? or does thy faith ever fall to the ground with it? That is a strong faith indeed that can trample upon the improbabilities and impossibilities which reason would be objecting against the performance of the promise, and give credit to
the truth of it with a non obstante —notwithstanding. Thus Noah fell hard to work about the ark, upon the credit he gave both the threatening and promissory part of God's word, and never troubled his head to clear the matter to his reason how these strange things could come to pass. And it is imputed to the strength of Abraham's faith, that he could not suffer his own narrow reason to have the hearing of the business, when God promised him a Michaelmas spring—as I may say—a son in his old age. 'And being not weak in faith, he considered not his own body now dead,' Rom. 4:19. Skilful swimmers are not afraid to go above their depth, whereas young learners feel for the ground, and are loath to go far from the bankside. Strong faith fears not when God carries the creature beyond the depth of his reason: 'We know not what to do,' said good Jehoshaphat, 'but our eyes are upon thee,' II Chr. 20. As if he had said, 'We are in a sea of troubles; beyond our own help, or any thought how we can wind out of these straits; but our eyes are upon thee. We dare not give our case for desperate so long as there is strength in thine arm, tenderness in thy bowels, and truth in thy promise.' Whereas weak faith, that is groping for some footing for reason to stand on, it is taken up how to reconcile the promise and the creature's understanding. Hence those many questions which drop from its mouth. When Christ said, 'Give ye them to eat,' Mark 6, his disciples ask him, 'Shall we go and buy two hundred pennyworth of bread?' As if Christ's bare word could not spare that cost and trouble! 'Whereby shall I know this?' saith Zacharias to the angel, 'for I am an old man,' Luke 1:18. Alas! his faith was not strong enough to digest, at present, this strange news.
2. Character. The more composed and contented the heart is under the changes which providence brings upon the Christian's state and condition in the world, the stronger his faith is. Weak bodies cannot bear the change of weather so well as healthful and
strong ones do. Hot and cold, fair or foul, cause no great alteration in the strong man's temper; but alas! the other is laid up by them, or at best goes complaining of them. Thus strong faith can live in any climate, travel in all weather, and fadge with any condition. 'I have learned, in whatsoever state I am, therewith to be content,' Php. 4:11. Alas! all Christ's scholars are not of Paul's form; weak faith hath not yet got the mastery of this hard lesson. When God turns thy health into sickness, thy abundance into penury, thy honour into scorn and contempt, into what language dost thou now make thy condition known to him? Is thy spirit embittered into discontent, which thou ventest in murmuring complaints? or art thou well satisfied with God's dealings, so as to acquiesce cheerfully in thy present portion, not from an unsensibleness of the affliction, but approbation of divine appointment? If the latter, thy faith is strong.
(1.) It shows God hath a throne in thy heart. Thou reverencest his authority and ownest his sovereignty, or else thou wouldst not acquiesce in his orders. 'I was dumb, because thou didst it,' Ps. 39:9. If the blow had come from any other hand he could not have taken it so silently. When the servant strike the child, he runs to his father and makes his complaint; but, though the father doth more to him, he complains not of his father, nor seeks redress from any other, because it is his father whose authority he reveres. Thus thou comportest thyself toward God; and what but a strong faith can enable thee? 'Be still, and know that I am God,' Ps. 46:10. We must know God believingly to be what he is, before our hearts will be 'still.'
(2.) This acquiescency of spirit under the disposition of providence shows that thou dost not only stand in awe of his sovereignty, but hast amiable comfortable thoughts of his mercy and goodness in Christ. Thou believest he can soon, and will certainly make thee amends, or else thou couldst not so easily part with these
enjoyments. The child goes willingly to bed when others, may be, are going to supper at a great feast in the family; but the mother promiseth the child to save something for him against the morning; this the child believes and is content. Surely thou hast something in the eye of thy faith which will recompense all thy present loss; and this makes thee fast so willingly when others feast, be sick when others are well. Paul tells us why he and his brethren in affliction did not faint, II Cor. 4:16, 17. They saw heaven coming to them while earth was going from them. 'For which cause we faint not, ...for our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.'
3. Character. The more able to wait long for answers to our desires nd prayers, the stronger faith is. It shows the tradesman to be poor and needy when he must have ready money for what he sells. They that are forehanded are willing to give time, and able to forbear long. Weak faith is all for the present; if it hath not presently its desires answered, then it grows jealous and lays down sad conclusions against itself—his prayer was not heard, or he is not one God loves, and the like. Much ado to be kept out of a fainting fit—'I said in my haste that all men were liars.' But strong faith that can trade with God for time, yea, waits God's leisure—'He that believeth shall not make haste,' Isa. 28:16. He knows his money is in a good hand, and he is not over-quick to call for it home, knowing well that the longest voyages have the richest returns. As rich lusty ground can forbear rain longer than lean or sandy [ground], which must have a shower ever and anon, or the corn on it fades; or as a strong healthful man can fast longer without faintness, than the sickly and weak,—so the Christian of strong faith can stay longer for spiritual refreshing from the presence of the Lord, in the returns of his mercy and discoveries of his love to him, than one of weak faith.
4. Character. The more the Christian can lose or suffer upon the credit of the promise, the stronger his faith is. If you should see a man part with a fair inheritance, and leave his kindred and country where he might pass his days in the embracements of his dear friends and the delicious fare which a plentiful estate would afford him every day, to follow a friend to the other end of the world, with hunger and hardship, through sea and land, and a thousand perils that meet him on every hand, you would say that this man had a strong confidence of his friend, and a dear love to him, would you not? Nay, if he should do all this for a friend whom he never saw, upon the bare credit of a letter which he sends to invite him to come over to him, with a promise of great things he will do for him; now, to throw all his present possessions and enjoyments at his heels, and willingly put himself into the condition of a poor pilgrim and traveller, with the loss of all he hath, that he may come to his dear friend, this adds to the wonder of his confidence. Such gallant spirits we read of—'Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice,' I Peter 1:6-8. Observe the place, and you shall find them in sorrowful plight —'in heaviness through manifold temptations'—yet, because their way lies through the sloughs to the enjoyment of God and Christ, whom they never saw or knew, but by the report the word makes of them, they can turn their back off the world's friendship and enjoyments—with which it courted them as well as others—and go with a merry heart through the deepest of them all. Here is glorious faith indeed. It is not praising of heaven, and wishing we were there, but a cheerful abandoning the dearest pleasures, and embracing the greatest sufferings of the world when called to the same, that will evidence our faith to be both true and strong.
5. Character. The more easily that the Christian can repel motions, and resist temptations to sin, the stronger is his faith. The
snare or net which holds the little fish fast, the greater and stronger fish easily breaks through. The Christian's faith is strong or weak as he finds it easy or hard to break from temptations to sin. When an ordinary temptation holds thee by the heel, and thou art entangled in like the fly in the spider's web—much ado to get off, and persuade thy heart from yielding—truly it speaks faith very feeble. To have no strength to oppose the assaults of sin and lust, speaks the heart void of faith. Where faith hath not a hand to prostrate an enemy, it yet hath a hand to lift up against it, and a voice to cry out for help to heaven. Some way or other faith will show its dislike and enter its protest against sin.
And to have little strength to resist, evidenceth a weak faith. Peter's faith was weak when a maid's voice dashed him out of countenance; but it was well amended when he could withstand, and, with a noble constancy, disdain the threats of a whole counsel, Acts 4. Christian, compare thyself with thyself, and give righteous judgment on thyself. Do now thy lusts as powerfully inveigle thy heart, and carry it away from God, as they did some months or years ago; or canst thou in truth say thy heart is got above them. Since thou hast known more of Christ, and had a view of his spiritual glories, canst thou now pass by their door and not look in; yea, when they knock at thy door in a temptation, thou canst shut it upon them, and disdain the motion? Surely thou mayest know thy faith is grown stronger. When we see that the clothes which a year or two ago were even fit for the person, will not now come on him, they are so little, we may easily be persuaded to believe the person is much grown since that time. If thy faith were no more grown, those temptations which fitted thee would like thee as well now. Find but the power of sin die, and thou mayest know that faith is more lively and vigorous. The harder the blow, the stronger the arm that gives it. A child
cannot strike such a blow as a man. Weak faith cannot give such a home-blow to sin as a strong faith can.
6. Character. The more ingenuity and love is in thy obediential walking, the stronger thy faith is. Faith works by love, and therefore its strength or weakness may be discovered by the strength or weakness of that love it puts forth in the Christian's actings. The strength of a man's arm that draws a bow, is seen by the force the arrow which he shoots flies with. And certainly the strength of our faith may be known by the force our love mounts to God with. It is impossible that weak faith—which is unable to draw the promise as a strong faith can—should leave such a forcible impression on the heart to love God to abandon sin, perform duty, and exert acts of obedience to his command, know thy place, and take it with humble thankfulness, thou art a graduate in the art of believing. The Christian's love advanceth by equal paces with his faith, as the heat of the day increaseth with the climbing sun; the higher that mounts towards its meridian, the hotter the day grows. So the higher faith lifts Christ up in the Christian, the more intense his love to Christ grows, which now sets him on work after another sort than he was wont. Before, when he was to mourn for his sins, he was acted by a slavish fear, and made an ugly face at the work, as one doth that drinks some unpleasing potion; but now acts of repentance are not distasteful and formidable, since faith hath discovered mercy to sit on the brow of justice, and undeceived the creature of those false and cruel thoughts of God which ignorantly he had taken up concerning him. He doth not now 'hate the word repentance'—as Luther said he once did before he understood that place, Rom. 1:17—but goes about the work with amiable sweet apprehensions of a good God, that stands ready with the sponge of his mercy dipped in Christ's mercy, to blot out his sins as fast as he scores them up by his humble sorrowful confession of them. And the same might be said
concerning all other offices of Christian piety. Strong faith makes the soul ingenuous. It doth not pay the performance of any duty, as an oppressed subject doth a heavy tax —with a deep sigh, to think how much he parts with —but as freely as a child would present his father with an apple of that orchard which he holds by gift from him. Indeed, the child when young is much servile and selfish, forbearing what his father forbids for fear of the rod, and doing what he commands for some fine thing or other that his father bribes him with, more than for pure love to his person or obedience to his will and pleasure. But, as he grows up and comes to understand himself better, and the relation he stands in, with the many obligations of it to filial obedience, then his servility and selfishness wear off, and his FJ`D(¬—natural affection—will prevail more with him to please his father than any other argument whatever. And so will it with the Christian where faith is of any growth and ripeness.
7. Character. To name no more, the more able faith is to sweeten the thoughts of death, and make it desirable to the Christian, the stronger his faith. Things that are very sharp or sour will take much sugar to make them sweet. Death is one of those things which hath the most ungrateful taste to the creature's palate that can be. O it requires a strong faith to make the serious thoughts of it sweet and desirable! I know some in a pet and a passion have professed great desires of dying, but it hath been as a sick man desires to change his place, merely out of a weariness of, and discontent with, his present condition, without any due consideration of what they desire. But a soul that knows the consequences of death, and the unchangeableness of that state, whether of bliss or misery, that it certainly marries us to, will never cheerfully call for death in his cordial desires, till he be in some measure resolved from the promise what entertainment he may expect from God when he comes into that other world—and that
weak faith will not do without abundance of fears and doubts. I confess, that sometimes a Christian of very weak faith may meet death with as little fear upon his spirit, yea, more joy, than one of a far stronger faith, when he is held up by the chin by some extraordinary comfort poured into his soul from God immediately. Should God withdraw this, however, his fears would return upon him, and he feel again his faintings; as a sick man, that hath been strangely cheered with a strong cordial, does his feebleness when the efficacy of it is spent. But we speak of the ordinary way how Christians come to have their hearts raised above the fear, yea, into a strong desire, of death, and that is by attaining to a strong faith. God can indeed make a feast of a few loaves, and multiply the weak Christian's little faith on a sudden, as he lives on a sick-bed, into a spread table of all varieties of consolations. But I fear that God will not do this miracle for that man or woman who, upon the expectation of this, contents himself with the little provision of faith he hath, and labours not to increase his store against that spending time.
[Faith or the graces of God in a
believerMUST BE ACKNOWLEDGED.]
EXHORTATION SECOND. We come to the second word of exhortation we have to speak to the saints:—If faith be such a choice grace, and thou hast it, deny not what God hath done for thee. Which is worst, thinkest thou?—the sinner to hide his sin and deny it, or the Christian to hide and deny his faith? I confess the first does worst, if we look to the intention of the persons; for the sinner hides his sin out of a wicked end. The doubting soul [however] means well:—he is afraid to play the hypocrite and be found a liar in saying he hath what he fears he hath not. But, if we consider the
consequence of the Christian's disowning the grace of God in him, and what use the devil makes of it for the leading him into many other sins, it will not be so easy to resolve whose sin is the greatest. Good Joseph meant piously when he had thought of putting away secretly his espoused Mary —thinking no other but that she had played the whore—and yet, it would have been a sad act if he had persisted in his thoughts, especially after the angel had told him that which was conceived in her to be of the Holy Ghost. Thus thou, poor mourning soul, may be, art oft thinking to put away thy faith as some by-blow of Satan, and base-born counterfeit grace begot on thy hypocritical heart by the father of lies. Well, take heed what thou dost. Hast thou had no vision—not extraordinary of and angel or immediate revelation, but ordinary of the Spirit of God—I mean in his word and ordinances, encouraging thee from those characters which are in the Scripture given of faith, and the conformity thy faith hath to them, to take and own thy faith as that which is conceived in thee by the Holy Ghost, and not a brat formed by the delusion of Satan in the womb of thy own groundless imagination? If so, be afraid of bearing false-witness against the grace of God in thee. As there is that makes himself rich in faith that hath nothing of this grace, so there is that maketh himself poor that hath great store of this riches. Let us therefore hear what are the grounds of this thy suspicion, that we may see whether thy fears or thy faith be imaginary and false. First. Saith the poor soul, I am afraid I have no true faith because I have not those joys and consolations which others have who believe. Second. O but can there be any true faith where there is so much doubting as I find in myself? Third. O but I fear mine is a presumptuous faith, and if so, to be sure it cannot be right.
[GROUNDS OF SUSPICION which lead
to a believer's denying his faith.]
First Ground of Suspicion. I am afraid, saith the poor soul, I have no true faith, because I have not those joys and consolations which others have who believe.
Answer First. Thou mayest have inward peace though not joy. The day may be still and calm though not glorious and sunshine. Though the Comforter be not come with his ravishing consolations, yet he may have hushed the storm of thy troubled spirit; and true peace, as well as joy, is the consequent of 'faith unfeigned.'
Answer Second. Suppose thou hast not yet attained so much as to this inward peace, yet know, thou hast no reason to question the truth of thy faith for want of this. We have peace with God as soon as we believe, but not always with ourselves. The pardon may be past the prince's hand and seal, and yet not put into the prisoner's hand. Thou thinkest them too rash, dost thou not, who judged Paul a murderer by the viper that fastened on his hand? And what art thou who condemnest thyself for an unbeliever, because of those troubles and inward agonies which may fasten for a time on the spirit of the most gracious child God hath on earth?
Second Ground of Suspicion. O but can there be any true faith where there is so much doubting as I find in myself?
Answer. There is a doubting which the Scripture opposeth to the least degree of faith. Our blessed Saviour tells them what wonder they shall do if they believe and 'doubt not,' Matt. 21:21; and, Luke 17:6, he tells his disciples if they have faith as a grain of mustardseed,' they shall do as much. That which is a faith without doubting in Matthew is faith as a grain of mustard-seed in Luke. But again, there is a doubting which the Scripture opposeth not to the truth of
faith, but to the strength of faith, 'O thou of little faith, wherefore didst thou doubt?' Matt. 14:31. They are the words of Christ to sinking Peter, in which he so chides his doubting as yet to acknowledge the truth of his faith, though weak. All doubting is evil in its nature, yet some doubting, though evil in itself, doth evidence some grace that is good to be in the person so doubting; as smoke proves some fire. And peevishness and pettishness in a sick person that before lay senseless, is a good sign of some mending, though itself a thing bad enough. But the thing here desirable, I conceive, would be to give some help to the doubting soul, that he may what his doubting is symptomatical of; whether of true faith, though weak, or of no faith. Now for this I shall lay down FOUR CHARACTERS of those doubtings which accompany true faith.
1. Character. The doubtings of a true believer are attended with much shame and sorrow of spirit, even for those doubtings. I appeal to thy conscience, poor doubting soul, whether the consideration of this one sin doth not cost thee many a salt tear and heavy sigh which others know not of? Now, I pray, from whence come these? Will unbelief mourn for unbelief? or sin put itself to shame? No, sure, it shows there is a principle of faith in the soul that takes God's part, and cannot see his promises and name wronged by unbelief without protesting against it, and mourning under it, though the hands of this grace be too weak at present to drive the enemy out of the soul. The law cleared the damsel that 'cried' out 'in the field,' and so will the gospel thee who sincerely mournest for thy unbelief, Deut. 22:27. That holy man, whoever he was, was far gone in his doubting disease, Ps. 77. How many times do we find his unbelief putting the mercy and faithfulness of God—which should be beyond all dispute in our hearts—to the question and dubious vote in his distempered soul? He might with as much reason have asked his soul whether there was a God? as whether his mercy was clean gone and his
promise failed? yet so far did his fears in this hurry carry him aside. But at last you have him acknowledging his folly, ver. 10, 'And I said this in my infirmity.' This I may thank thee for, O my unbelief! thou enemy of God and my soul, thou wilt be puzzling me with needless fears, and make me think and speak so unworthily of my God. This proved there was faith at the bottom of his unbelief.
2. Character. The doubtings of a sincere believer are accompanied with ardent desires those things which it most calls in question and doubts of. The weak believer, he questions whether God loves him or no, but he desires it more than life. And this is the language of a gracious soul, 'Thy lovingkindness is better than life,' Ps. 63:3. He doubts whether Christ be his; yet, if you should ask him what value he sets upon Christ, and what he would give for Christ, he can tell you, and that truly, that no price should be too great if he were to be bought. No condition that God offers Christ upon appears to him hard, but all easy and cheap. And this is the judgment which only the believing soul can have of Christ. 'Unto you therefore which believe, he is precious,' I Peter 2:7. In a word, he doubts whether he be truly holy or only counterfeit; but his soul pants and thirsts after those graces most which he can see least. He to him should be the more welcome messenger that brings him the news of a broken heart, than another that tells him of a whole crown and kingdom fallen to him. He disputes every duty and action he doth, whether it be according to the rule of the word; and yet he passionately desires that he could walk without one wry step from it; and doth not quarrel with the word because it is so strict, but with his heart because it is so loose. And how great a testimony these give of a gracious frame of heart! See Ps. 119:20, 140, where David brings these as the evidence of his grace. Canst thou therefore, poor soul, let out thy heart strongly after Christ and his graces, while thou dost not see thy interest in either? Be of good cheer, thou art not so great a stranger
with these as thou thinkest thyself. These strong desires are the consequent of some taste thou hast had of them already; and these doubts may proceed, not from an absolute want, as if thou wert wholly destitute of them, but [from] the violence of thy desires, which are not satisfied with what thou hast. It is very ordinary for excessive love to beget excessive fear, and that groundless. The wife, because she loves her husband dearly, fears when he is abroad she shall never see him more. One while she thinks he is sick; another while killed; and thus her love torments her without any just cause, when her husband is all the while well and on his way home. A jewel of great price, or ring that we highly value, if but laid out of sight, our extreme estimate we set on them makes us presently think them lost. It is the nature of passions in this our imperfect state, when strong and violent, to disturb our reason, and hide things from our eye which else were easy to be seen. Thus many poor doubting souls are looking and hunting to find that faith which they have already in their bosoms—[it] being hid from them merely by the vehemency of their desire of it, and [by the] fear they should be cheated with a false one for a true. As the damsel 'opened not the gate for gladness' to Peter Acts 12:14—her joy at [the time then] present made her forget what she did—so the high value the poor doubting Christian sets on faith, together with an excess of longing after it, suffer him not to entertain so high an opinion of himself as to think he at present hath that jewel in his bosom which he so infinitely prizeth.
3. Character. The doubtings of a truly believing soul make him more inquisitive how he may get what he sometimes he fears he hath not. Many sad thoughts pass to and fro in his soul whether Christ be his or no, whether he may lay claim to the promise or no; and these cause such a commotion in his spirit, that he cannot rest till he come to some resolution in his own thoughts from the word concerning this great case. Therefore, as Ahasuerus, when he could not sleep,
called for the records and chronicles of his kingdom, so the doubting the doubting soul betakes himself to the records of heaven—the word of God in the Scripture—and one while he is reading there, another while looking into his own heart, if he can find anything that answers the characters of Scripture—faith, as the face in the glass doth the face of man. David, Ps. 77, when he was at a loss what to think of himself, and many doubts did clog his faith —insomuch that the thinking of God increased his trouble—did not sit down and let the ship drive, as we say, not regarding whether God loved him or no. No; he 'communes with his own heart, and his spirit makes diligent search.' Thus it is with every sincere soul under doubtings. He dares no more sit down contented in that unresolved condition, than one who thinks he smells fire in his house dares settle himself to sleep till he hath looked into every room and corner, and satisfied himself that all is safe, lest he should be waked with the fire about his ears in the night. The poor doubting soul [is indeed] much more afraid, lest it should awake with hell-fire about it; whereas a soul in a state and under the power of unbelief, is secure and careless. The old world did not believe the threatening of the flood, and they spend no thoughts about the matter. It is at their doors and windows before they had used any means how to escape it.
4. Character. In the midst of the true believer's doubtings there is an innitency of his heart on Christ, and a secret purpose still to cleave to him. At the same time that Peter's feet were sinking into the waters, he was lifting up a prayer to Christ; and this proved the truth of his faith, as the other its weakness. So Jonah, he had many fears, and sometimes so predominant, that as bad humours settle into a sore, so they gathered into a hasty unbelieving conclusion, yet then his faith had some little secret hold on God. 'Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple,' Jonah 2:4. And, 'When my soul fainted within me I remembered the
Lord,' ver. 7. Holy David also, though he could not rid his soul of all those fears which got into it through his weak faith, as water into a leaking ship, yet he hath his hand at the pump, and takes up a firm resolution against them. 'What time I am afraid, I will trust in thee,' Ps. 56:3. The doubting Christian sinks, but, as a traveller in a slough where the bottom is firm, and so recovers himself. But the unbeliever, he sinks in his fears, as a man in a quick-sand, lower and lower till he be swallowed up into despair. The weak Christian's doubting is like the wavering of a ship at anchor —he is moved, yet not removed from his hold on Christ; but the unbeliever's, like the wavering of a wave, which, having nothing to stay it, is wholly at the mercy of the wind. 'Let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed,' James 1:6.
Third Ground of Suspicion. O but, saith another, I fear mine is a presumptuous faith, and if so, to be sure it cannot be right.
Answer. For the fuller assoiling [i.e. clearing] this objection, I shall lay down three characters of a presumptuous faith.
1. Character. A presumptuous faith is an easy faith. It hath no enemy of Satan or our own corrupt hearts to oppose it, and so, like a stinking weed, shoots up and grows rank on a sudden. The devil never hath the sinner surer than when dreaming in this fool's paradise, and walking in his sleep, amidst his vain fantastical hopes of Christ and salvation. And therefore he is so far from waking him, that he draws the curtains close about him, that no light nor noise in his conscience may break his rest. Did you ever know the thief call up him in the night whom he meant to rob and kill? No, sleep is his advantage. But true faith he is a sworn enemy against. He persecutes it in the very cradle, as Herod did Christ in the cratch; he pours a
flood of wrath after it as soon as it betrays its own birth by crying and lamenting after the Lord. If thy faith be legitimate Naphtali may be its name; and thou mayest say, 'With great wrestlings have I wrestled with Satan and my own base heart, and at last have prevailed.' You know the answer that Rebecca had when she inquired of God about the scuffle and striving of the children in her womb, 'Two nations,' God told her, 'were in her womb.' If thou canst find the like strife in thy soul, thou mayest comfort thyself that it is from two contrary principles, faith and unbelief, which are lusting one against another; and thy unbelief, which is the elder —however now it strives for the mastery—shall serve the younger.
2. Character. Presumptuous faith is lame of one hand; it hath a hand to receive pardon and heaven from God, but no hand to give up itself to God. True faith hath the use of both her hands. 'My beloved is mine'—there the soul takes Christ; 'and I am his' —there she surrenders herself to the use and service of Christ. Now, didst thou ever pass over thyself freely to Christ? I know none but will profess they do this. But the presumptuous soul, like Ananias, lies to the Holy Ghost, by keeping back part, yea, the chief part, of that he promised to lay at Christ's feet. This lust he sends out of the way, when he should deliver it up to justice; and that creature enjoyment he twines about, and cannot persuade his heart to trust God with the disposure of it, but cries out when the Lord calls for it, 'Benjamin shall not go.' Life is bound up in it, and if God will have it from him he must take it by force, for there is no hope of gaining his consent. Is this the true picture of thy faith, and [of the] temper of thy soul? then verily thou blessest thyself in an idol, and mistake a bold face for a believing heart. But, if thou beest as willing to be faithful to Christ, as to pitch thy faith on Christ; if thou countest it as great a privilege that Christ should have a throne in thy heart and love, as that thou shouldst have a place and room in his mercy; in a word, if
thou beest plain-hearted and wouldst not hide a sin, nor lock up a creature enjoyment, from him, but desirest freely to give up thy dearest lust to the gibbet, and thy sweetest enjoyments to stay with, or go from thee, as thy God thinks fit to allow thee—though all this be with much regret and discontent from a malignant party of the flesh within thee—thou provest thyself a sound believer; and the devil may as well say that himself believeth as that thou presumest. If this be to presume, be thou yet more presumptuous. Let the devil nickname thee and thy faith as he pleaseth; the rose-water is not the less sweet because one writes 'wormwood water' on the glass. The Lord knows who are his, and will own them for his true children, and their graces for the sweet fruits of his Spirit, though a false title be set on them by Satan and the world, yea, sometimes by believers on themselves. The father will not deny his child because he is a violent fit of a fever talks idle and denies him to be his father.
3. Character. The presumptuous faith is a sapless and unsavoury faith. When an unsound heart pretends to greatest faith on Christ, even then it finds little savour, tastes little sweetness in Christ. No, he hath his old tooth in his head, which makes him relish still the gross food of sensual enjoyments above Christ and his spiritual dainties. Would he but freely speak what he thinks, he must confess that if he were put to his choice whether he would sit with Christ and his children, to be entertained with the pleasures that they enjoy from spiritual communion with him in his promises, ordinances, and holy ways; or had rather sit with the servants, and have the scraps which God allows the men of the world in their full bags and bellies of carnal treasure; that he would prefer the latter before the former. He brags of his interest in God, but he care not how little he is in the presence of God in any duty or ordinance. Certainly, if he were such a favourite as he speaks, he would be more at court than he is. He hopes to be saved, he saith, but he draws not
his wine of joy at this tap. It is not the thoughts of heaven that comfort him; but what he hath in the world and of the world, these maintain his joy. When the world's vessel is out, and the creature joy spent, alas, the poor wretch can find little relief from, or relish in, his pretended hopes of heaven and interest in Christ, but he is still whining after the other. Whereas true faith alters the very creature's palate. No feast so sweet to the believer as Christ is. Let God take all other dishes off the board and leave but Christ, he counts his feast is not gone—he hath what he likes; but let all else stand, health, estate, friends, and what else the world sets a high value on, if Christ be withdrawn he soon misseth his dish, and makes his moan, and saith, 'Alas! who hath taken away my Lord?' It is Christ that seasons these and all his enjoyments, and makes them savoury meat to his palate; but without him they have no more taste than the white of an egg without salt.
DIRECTION VIII.—SECOND GENERAL PART.
[ARGUMENT PRESSING THE EXHORTATION.]
'Whereby ye shall be able to quench all the fiery darts of the wicked' (Eph. 6:16)
We have done with the exhortation, and now come to the second general part of the verse, viz. a powerful argument pressing this exhortation, contained in these words—'Whereby ye shall be able to quench all the fiery darts of the wicked.' 'Ye shall be able.' Not an uncertain 'may be ye shall;' but he is peremptory and absolute—'ye shall be able.' But what to do? 'able to quench'—not only to resist and repel, but 'to quench.' But what shall they 'quench?' Not ordinary temptations only, but the worst arrows the devil hath in his quiver—'fiery darts;' and not some few of them, but 'all the fiery darts of the wicked.' In this second general there are two particulars. FIRST. The saint's enemy described—'The wicked.' SECOND. The power and puissance of faith over the enemy—'Ye shall be able to quench all the fiery darts of the wicked.'
DIVISION FIRST.—THE SAINT'S ENEMY DESCRIBED.
'The Wicked.'
Here we have the saint's enemy described in three particulars. FIRST. In their nature—'wicked.' SECOND. In their unity—'wicked,' or 'wicked one,' J@Ø B@ZD@Ø, in the singular number. THIRD. In their warlike furniture and provision, with which they take the field against the saints—'darts,' and they are 'fiery.'
[The saints enemy describedBY THEIR NATURE.]
FIRST. The saint's enemy is here described by their nature —'wicked.' Something I have said of this, ver. 12 where Satan is called 'spiritual wickednesses.' I shall at present therefore pass it over with the lighter hand. Certainly there is some special lesson that God would have his people learn even from this attribute of the devil and his limbs—for the whole pack of devils and devilish men are here intended —that they are represented to the saint's consideration by this name so oft as 'wicked.' I shall content myself with TWO ENDS, that I conceive God aims at by this name.
First End. They are called 'wicked,' as an odious name whereby God would raise his children's stomachs into a loathing of sin above all things in the world, and provoke their pure souls as to hatred and detestation of all sin, so [to] a vigorous resistance of the devil and his instruments, as such, who are wicked; which is a name that makes him detestable above any other. God would have us know, that when he himself would speak the worst he can of the devil, he can think of no name for the purpose like this—to say he is 'the wicked one.' The name which exalts God highest, and is the very excellency of all his other excellencies, is, that he is 'the holy One,' and 'none holy as the Lord.' This therefore gives the devil the blackest brand of infamy, that he is 'the wicked one,' and none wicked to that height besides himself. Could holiness be separated from any other of God's attributes—which is the height of blasphemy to think —the glory of them would be departed. And could the devil's wickedness be removed from his torments and misery, the case would be exceedingly altered. We ought then to pity him whom now we must no less than hate and abominate with a perfect hatred.
1. Consider this, all ye who live in sin, and blush not to be seen in the practice of it. O that you would behold your faces in this glass, and you would see whom you look like! Truly, no other than the
devil himself and in that which makes him most odious, which is his wickedness. Never more spit at the name of the devil, nor seem to be scared at any ill-shapen picture of him; for thou carriest a far more ugly one —and the truest of him that is possible—in thy own wicked bosom. The more wicked the more like the devil; who can draw the devil's picture like himself? If thou beest a wicked wretch thou art of the devil himself. 'Cain,' it is said, 'was of that wicked one,' I John 3:12. Every sin thou committest is a new line that the devil draws on thy soul. And if the image of God in a saint—which the Spirit of God is drawing for many years together in him—will be so curious a piece when the last line shall be drawn in heaven, O think, then, how frightful and horrid a creature thou wilt appear to be, when after all the devil's pains here on earth to imprint his image upon thee, thou shalt see thyself in hell as wicked to the full as a wicked devil can make thee.
2. Consider this, O ye saints, and bestow your first pity on those poor forlorn souls that are under the power of a wicked devil. It is a lamentable judgment to live under a wicked government, though it be but of men. For a servant in a family to be under a wicked master is a heavy plague. David reckons it among other great curses. 'Set thou a wicked man over him,' Ps. 109:6. O what is it then to have a wicked spirit over him! He would show himself very kind to his friend that should wish him to be the worst slave in Turkey, rather than the best servant of sin or Satan. And yet see the folly of men. Solomon tells us, 'When the wicked bear rule, the people mourn,' Prov. 29:2. But when a wicked devil rules, poor besotted sinners laugh and are merry. Well, you who are not out of your wits so far, but know sin's service to be the creature's utmost misery, mourn for them that go themselves laughing to sin, and by sin to hell.
And again, let it fill thy heart, Christian, with zeal and indignation against Satan in all his temptations. Remember he is wicked, and he can come for no good. Thou knowest the happiness of serving a holy God. Surely, then, thou hast an answer ready by thee against this wicked one comes to draw thee to sin. Canst thou think of fouling thy hands about his base nasty drudgery, after they have been used to so pure and fine work as the service of thy God is? Listen not to Satan's motions except thou hast a mind to be 'wicked.'
Second End. They are called 'wicked,' as a name of contempt, for the encouragement of all believers in their combat with them. As if God had said, 'Fear them not; they are a wicked company you go against'—cause, and they who defend it, both 'wicked.' And truly, if the saints must have enemies, the worse they are the better it is. It would put mettle into a coward to fight with such a crew. Wickedness must needs be weak. The devils' guilt in their own bosoms tells them their cause is lost before the battle is fought. They fear thee, Christian, because thou art holy, and therefore thou needest not be dismayed at them who are wicked. Thou lookest on them as subtle, mighty, and many, and then thy heart fails thee. But look on all these subtle mighty spirits as wicked ungodly wretches, that hate God more than thee, yea thee for thy kindred to him, and thou canst not but take heart. Whose side is God on that thou art afraid? Will he that rebuked kings for touching his anointed ones and doing them harm in their bodies and estates, stand still, thinkest thou, and suffer these wicked spirits to attempt the life of God himself in thee, thy grace, thy holiness, without coming in to thy help? It is impossible.
[The saint's enemy describedBY THEIR UNITY.]
SECOND. The saint's enemy is set out by their unity—'fiery darts of the wicked'—J@Ø B@ZD@Ø 'of the wicked one.' It is as if all were shot out of the same bow, and by the same hand; as if the Christian's fight were a single duel with one single enemy. All the legions of devils, and multitudes of wicked men and women, make but one great enemy. They are all one mystical body of wickedness; as Christ and his saints [are] one mystical holy body. One Spirit acts Christ and his saints; so one spirit acts devils, and ungodly men his limbs. The soul is in the little toe; and the spirit of the devil in the least of sinners. But I have spoken something of this subject elsewhere.
[The saint's enemy described
BY THEIR WARLIKE PROVISION.]
THIRD. The saint's enemy is here described by their warlike furniture and provision with which they take the field against the saints—'darts,' and those of the worst kind, 'fiery darts.'
First. Darts. The devil's temptations are the darts he useth against the souls of men and women. They may fitly be so called in a threefold respect.
1. Darts or arrows are swift. Thence is our usual expression, 'As swift as an arrow out of a bow.' Lightning is called God's arrow, because it flies swiftly. 'He sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them,' Ps. 18:14, that is, lightning like arrows. Satan's temptations flee like a flash of lightning—not long of coming. He needs no more time than the cast of an eye for the despatch of a temptation. David's eye did but unawares fall upon Bathsheba, and the devil's arrow was in his heart before he could shut his casement. Or the hearing of a word or two [will suffice]. Thus, when David's servants had told what Nabal the
churl said, David's choler was presently up—an arrow of revenge wounded him to the heart. What quicker than a thought? Yet how oft is that a temptation to us? one silly thought riseth in a duty, and our hearts, before intent upon the work, are on a sudden carried away, like a spaniel after a bird that springs up before him as he goes after his master. Yea, if one temptation speeds not, how soon can he send another after it!—as quick as the nimblest archer. No sooner than one arrow is delivered, but he hath another on the string.
2. Darts or arrows fly secretly. And so do temptations.
(1.) The arrow oft comes afar off. A man may be wounded with a dart and not see who shot it. The wicked are said, to shoot their arrows 'in secret at the perfect,' and then, 'they say, Who shall see them?' Ps 64:4, 5. Thus Satan lets fly a temptation. Sometimes he useth a wife's tongue to do his errand; another while he gets behind the back of a husband, friend, servant, c., and is not seen all the while he is doing his work. Who would have thought to have found a devil in Peter tempting his master, or suspected that Abraham should be his instrument to betray his beloved wife into the hands of a sin? Yet it was so. Nay, sometimes he is so secret that he borrows God's bow to shoot his arrows from, and the poor Christian is abused, thinking it is God chides and is angry, when it is the devil that tempts him to think so, and only counterfeits God's voice. Job cries out of 'the arrows of the Almighty,' how 'the poison of them drank up his spirit,' and of 'the terrors of God that did set themselves in array against him,' Job 6:4, when it was Satan all the while that was practicing his malice and playing his pranks upon him. God was friends with this good man, only Satan begged leave—and God gave it for a time—thus to affright him. And poor Job cries out, as if God had cast him off and were become his enemy.
(2.) Darts or arrows, they make little or no noise as they go. They cut their passage through the air, without telling us by any crack or report, as the cannon doth, that they are coming. Thus insensibly doth temptation make its approach;—the thief is in before we think of any need to shut the doors. The wind is a creature secret in its motion, of which our Saviour saith, 'We know not whence it cometh and whither it goeth,' John 3:8, yet, 'we hear the sound thereof,' as our Saviour saith in the same place. But temptations many times come and give us no warning by any sound they make. The devil lays his plot so close, that the soul sees not his drift, observes not the hook till he finds it in his belly. As the woman of Tekoah told her tale so handsomely, that the king passeth judgement against himself in the person of another before he smelt out the business.
3. Darts have a wounding killing nature, especially when well headed and shot out of a strong bow by one that is able to draw it. Such are Satan's temptations—headed with desperate malice, and drawn by a strength no less than angelical; and this against so poor a weak creature as man, that it were impossible, had not God provided good armour for our soul, to outstand Satan's power and get safe to heaven. Christ would have us sensible of their force and danger, by that petition in his prayer which the best of saints on this side heaven have need to use—'Lead us not into temptation.' Christ was then but newly out of the list, where he had tasted Satan's tempting skill and strength; which, though beneath his wisdom and power to defeat, yet well he knew it was able to worst the strongest of saints. There was never any besides Christ that Satan did not foil more or less. It was Christ's prerogative to be tempted, but not lead into temptation. Job, one of the chief worthies in God's army of saints, who, from God's mouth, is a nonesuch, yet was galled by these arrows shot from Satan's bow, and put to great disorder. God was
fain to pluck him out of the devil's grip, or else he would have been quite worried by that lion.
Second. Satan's warlike provision is not only darts, but 'fiery darts.' Some restrain these fiery darts to some particular kind of temptation, as despair, blasphemy, and those which fill the heart with terror and horror. But this, I conceive, is too strait; but faith is a shield for all kind of temptations—and indeed there is none but may prove a 'fiery' temptation; so that I should rather incline to think all sorts of temptations to be comprehended here, yet so as to respect some in an especial manner more than others. These shall be afterwards instanced in.
Question. Why are Satan's darts called fiery ones?
Answer 1. They may be said to be 'fiery,' in regard of that fiery wrath with which Satan shoots them. They are the fire this dragon spits, full of indignation against God and his saints. Saul, it is said, 'breathed out threatenings and slaughter against the disciples of the Lord,' Acts 9:1. As one that is inwardly inflamed, his breath is hot—a fiery stream of persecuting wrath came as out of a burning furnace from him. Temptations are the breathings of the devil's wrath.
Answer 2. They may be said to be 'fiery,' in regard of the end they lead to, if not quenched; and that is hell-fire. There is a spark of hell in every temptation; and all sparks fly to their element. So all temptations tend to hell and damnation, according to Satan's intent and purpose.
Answer 3. And chiefly they may be said to be 'fiery,' in regard of that malignant quality they have on the spirits of men—and that is to enkindle a fire in the heart and consciences of poor creatures. The apostle alludes to the custom of cruel enemies, who used to dip the
heads of their arrows in some poison, whereby they became more deadly, and did not only wound the part where they lighted, but inflamed the whole body, which made the cure more difficult. Job speaks of 'the poison of them which drank up his spirits,' Job 6:4. They have an envenoming and inflaming quality.
DIVISION SECOND.—THE POWER AND PUISSANCE OF FAITH OVER THIS ENEMY.
'The shield of faith, whereby ye shall be able to quench all the fiery darts of the wicked.'
The fiery darts of Satan which the believing soul is able by faith to quench may be described as of two sorts. FIRST. Either those that do pleasingly entice and bewitch with some seeming promises of satisfaction to the creature. Or, SECOND. Such as affright and carry horror with them. Both are fiery, and quenched by faith, and only faith.
FAITH'S FIRST QUENCHING POWER.
[Satan's 'fiery darts' ofPLEASING TEMPTATIONS,
and faith's power to quench them.]
We shall begin with the first sort of Satan's fiery darts, viz. those temptations that do pleasingly entice and bewitch the soul with some seeming promises of satisfaction to the creature. The note is this:— DOCTRINE. That faith will enable a soul to quench the fire of Satan's most pleasing temptations. FIRST. We will show you that
these enticing temptations have a fiery quality to them. SECOND. That faith is able to quench them.
[Satan's pleasing temptationsHAVE A 'FIERY' QUALITY.]
FIRST. We shall show you that Satan's enticing temptations have a fiery quality in them. They have an inflaming quality. There is a secret disposition in the heart of all to all sin. Temptation doth not fall on us as a ball of fire on ice or snow, but as a spark on tinder, or [as] lightning on a thatched roof, which presently is on a flame. Hence in Scripture, though tempted by Satan, yet the sin is charged on us. 'Every man is tempted, when he is drawn away of his own lust, and enticed,' James 1:14. Mark! it is Satan tempts, but our own lust draws us. The fowler lays the shrap, but the bird's own desire betrays it into the net. The heart of a man is marvellous prone to take fire from these darts. 'Where no wood is, there the fire goeth out,' Prov. 26:20. Thus the 'fiery darts' on Christ. There was no combustible matter of corruption in him for Satan to work upon. But our hearts being once heated in Adam could never cool since. A sinner's heart is compared to 'an oven.' 'They are all adulterers, as an oven heated by the baker,' Hosea 7:4. The heart of man is the oven, the devil the baker, and temptation the fire with which he heats it; and then no sin comes amiss. 'I lie,' saith David, 'among them that are set on fire,' Ps. 57:4. And, I pray, who sets them on fire? The apostle will resolve us, 'set on fire of hell,' James 3:6. O friends! when once the heart is inflamed by temptation, what strange effects doth it produce! how hard to quench such a fire, though in a gracious person! David himself, under the power of a temptation so apparent that a carnal eye could see it—Joab I mean, who reproved him—yet was hurried to the loss of seventy thousand men's lives; for so much that one sin cost. And if the fire be so raging in a David, what work will it make where no water is nigh, no grace in the heart to quench