Part 6
spoken, as to truth.
§. 12. Of the kinds of Faith.
This assent may be either to the word of the Creator, or of the creature. The faith of which now we speak has reference to the Creator and his word and may, in general, be defined as a belief in the truth of God. Faith thus taken is either common to all or proper to the elect. That common faith is extraordinary or ordinary.
Extraordinary Faith is a belief that some extraordinary and miraculous thing shall occur. This is grounded either upon some special promise or extraordinary revelation made to the party in whom it is: and it is given but at some special times, to some special persons, on some special occasions: by it, things to come may be foretold, or other great works done: It is a gift of the Spirit, but one of those which are given, rather for the good of others than of that party which has it; so it may be in a wicked reprobate, as in those who shall plead it at Christ's Judgment
Seat, but in vain. This is that which commonly is called a Miraculous Faith.
Ordinary Faith is either that which rests only in the mind of a man, or else draws the will also. The former of these is that faith whereby an assent is given to the truth of God's word. This is commonly called historical faith: because thereby credence is yielded to the history of God's word, that is, all things which are written in God's word, are believed to be true. This may one do which is not any whit the better affected towards God's word, either to love God, or fear him, or trust in him the more for this faith. For thus the very devils are said to believe.
The latter kind of ordinary faith common to all sorts, as well reprobate as elect, is that faith whereby such an assent of the mind is given to the Gospel, and to the gracious promises thereof, as the heart is affected with them, and rejoices in them for a season. This was in Simon Magus, who in regard thereof yielded to be baptized: and in those Jews who were willing for a season to rejoice in John's light. This is commonly called a temporary Faith, because it lasts not forever, but fades away, and that for the most part while a man lives here in this world, especially if he is brought to any trial. Christ fitly compares this faith to corn sown in stony ground. I deny not but that it may continue so long as a man lives, but then with his life, it ends without any fruit, as smoke that vanishes away to nothing: in which respect The hope of a wicked man is said to perish when he dies. This faith is also called a hypocritical faith, not because he that has it only makes an outward flourish in show, purposely to deceive men; for then could not the heart be affected, nor the man rejoice therein: but because it is not sound, but appears both to the party himself, and also to others, to be better and sounder than indeed it is: for there is a double hypocrisy, one whereby men purposely seek to deceive others, as the Pharisees: another whereby they deceive themselves, as Paul. That former arises from vain-glory, covetousness, and such by-respects: this latter from ignorance, simplicity, slothfulness, carelessness, security, and the like, which keep men from trying that grace which appears to be in them, whether it be sound or not. This faith is called hypocritical, in opposition to an attribute proper to true saving faith, namely unfeigned.
§. 13. Of the titles given to true Faith.
The faith which is here meant by the Apostle is a far more precious Faith than any of these: it is proper to the Elect, and by a propriety called, The faith of God's Elect: for none but the Elect have it, and all the Elect have it at one time or another: when once they have it, they never utterly or totally lose it, but it continues with them till it has brought them to the purchased inheritance, even to the possession & fruition of that which they believed, at which time they shall have no more need of it. It is therefore called saving Faith, because it brings us unto salvation; and justifying Faith, because it is that means or instrument which God's Spirit works in us, whereby we apply unto ourselves
Christ Jesus, in and by whom we are justified: and sanctifying
Faith, because by it God purifies our hearts.
§. 14. Of the definition of justifying Faith.
This true, sound, unfeigned, justifying, sanctifying, saving faith, whereof we now speak; I say, this faith is a belief of the Gospel, whereby Christ and all his benefits offered therein are received.
In this definition note the two usual parts of a definition: 1. The common matter of it (A belief of the Gospel) 2. The particular form or difference (whereby Christ, etc.) The former shows wherein true justifying faith agrees with other kinds of faith: the latter wherein it differs from them.
1 It is a belief) This it has in common with all kinds of faith; where there is no belief, no credence, no assent given, there is no faith at all.
2 Of the Gospel) Though the whole word of God be the general object of justifying faith, yet the Gospel is the special object thereof: by it is the heart of a believer especially moved and affected; and this is it which justifying faith has in common with that kind of faith that comes nearest unto it and is hardly distinguished from it, namely, temporary faith. What the Gospel is we have shown before. The sum of it is plainly and fully laid down by Christ himself, in these words, "God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life."
3 Whereby Christ and all his benefits offered therein.) Christ
Jesus is the subject matter and very substance of the Gospel, and so the proper and peculiar object of justifying faith. Christ I say, not barely and nakedly considered in himself (for then he were no Saviour) but accompanied with all those benefits which as our Mediator and Redeemer he wrought and purchased for us.
The Apostle sets down four of those benefits, Wisdom, Righteousness, Sanctification, Redemption: under which the others may be comprised. These are said to be offered in the
Gospel.
1. Because of the necessary relation between receiving and offering: for receiving presupposes an offering.
2. To show the ground of our receiving, which is God's free offer.
3. To show that all they who receive not Christ, plainly reject him: and so are justly condemned for rejecting him.
4. (Are received) In the act of receiving, the nature of justifying faith especially consists, for thereby is Christ made a man's own: in this the best temporary faith that may be comes short of justifying faith: for all that joy which temporary believers conceive, arises not from any true possession of Christ, but only from some apprehension of those great and excellent things which in the Gospel are promised. Justifying faith is as it were the hand of the soul, a spiritual instrument framed in our hearts by the Spirit of God, whereby we lay hold on Christ, and apply or take unto ourselves, and receive those things which God in the Gospel offers unto us. This word of receiving fitly answers that metaphor of eating and drinking, so often used in the Scripture to set forth the nature of faith. Ye know that all the benefit we receive by food, comes from our eating and drinking it: though there be set before a man great plenty of dainty and wholesome cheer, yet if it be not eaten, where is the benefit of it? So in vain is Christ with all his benefits offered, if he be not received.
Fitly also does it answer another excellent metaphor (namely of marriage) which is often used in the holy Scripture to set forth that near union which is between Christ and the faithful. God makes an offer of his Son in marriage to mankind: Christ came down from heaven to be a suitor, and to be espoused: Ministers his friends, entreat us in Christ's stead, to accept him; when in our hearts we accept this offer, and receive this Son of God to be our husband, then in truth and indeed we believe, and not before.
Thus have I opened this definition of faith in the several parts thereof: out of it two especial points are to be noted.
1. That every faithful soul, every true believer gives a full assent in his mind to the truth of the Gospel, that "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life": so as here is excluded, a wavering opinion (for belief is a strong persuasion;) and also a presumptuous conceit, (for the Gospel is the Word of Truth, which cannot deceive.)
2. That with the assent of the mind, there goes a consent of the will: so what the believer conceives in his understanding to be true, he embraces in his will to be good, and so in his heart joyfully receives that favour which God freely offers unto him, namely, Christ Jesus, and in, and with him all things needful to salvation.
Thus by God's offer of his Son in the Gospel, and our receiving of him by faith, we come to be espoused to Christ, as a Bride to her Bridegroom: to be engrafted into him, as scions into a stock: to be of one body with him, he the head, we the members, and so he and we to make one Christ. By the faith here spoken of, Christ dwells in our hearts, he is ours, and we are his. This, and nothing but this is it wherewith we shall be able to quench all the fiery darts of the wicked.
§. 15. Of the resemblance betwixt Faith and a Shield.
Now, further mark how fitly this faith is compared to a Shield.
A Shield is a general fence for the whole body, especially for the principal parts, the head and heart. There are sundry kinds of shields, bucklers, and targets used in war: some round and small, some square, some like a half moon, some after one fashion, some after another, and accordingly they have diverse names. The Greek word which here the Apostle uses, is taken from a door or gate: so as it signifies, a long, broad, large shield, wherewith the whole body was covered. The use of it is both to avoid handy blows, strokes, foins, pushes and the like, made with Sword, Halberd, Spear, and such like weapons; and also to keep off Darts, Arrows, Bullets, Stones, and such annoyances as were shot, and flung afar off: so as it is a common defence against all sorts of weapons, all kinds of assaults.
Of this use is faith, able to defend the whole man from all sorts of temptations cast against him by any of his spiritual enemies, the flesh, world, or devil. By faith the believer holds out Christ himself, and the power and efficacy of his obedience and suffering, against all spiritual assaults: if this defend him not from all, what can? This will keep us safe from temptations, taken from the corruption of our nature, imperfection of our obedience, innumerable number, and infinite weight of our sins, from prosperity, adversity, or the like, if at least it is well used.
Of the well-using of it, we shall afterwards hear.
§. 16. Of the meaning of the word Take.
The next point to be handled, is the Action whereunto we are exhorted in this word Take, which is the very same that he used before, verse 13. It is here used in as large a sense, both to take up, or to take unto one, and also to take again and recover a thing. Soldiers do not let their Shield lie on the ground, but take it up in their hands, hold it out against their enemies, moving it up and down every way where the enemy strikes at them; if the enemy continues to fight, or renew the fight, they still hold it out again and again: yes, if by their own weakness, or through the violence of any blow, they let it fall, or slip, they presently seek to recover it, and take it up again.
Thus must we take up and hold forth this spiritual Shield of Faith against all the temptations of Satan: and if through our own infirmity, or our enemies' fierceness, we suffer it to fail and fall away, then recover it again, and continue to defend ourselves with it, so long as we shall have enemies to assault us.
This point of taking the Shield of Faith, respects diverse sorts of people:
1. Those who have it not; they must labour to get it.
2. Those who doubt whether they have it, or not: they must prove it.
3. Those who fear they may lose it; they must seek to preserve it.
4. Those who are established therein; they must well use it.
I will therefore in order show how faith may be
1. Gotten.
2. Proved.
3. Preserved.
4. Well used.
§. 17. Of the Author of Faith.
For the first, note first the Author of Faith. Secondly, the means whereby it is wrought.
1. The Author of Faith is He from whom every good giving and every perfect gift cometh. Faith is the gift of God. This is the work of God that ye believe &c. Now because this is one of those works of God, which are said to be without towards the creature, it is in Scripture attributed to all the three persons, and to every of them. To the first, where Christ saith, No man can come unto me (i) believe) except the Father draw him. To the second, where the Apostle calleth
Jesus the Author and finisher of our Faith. To the third, where the Apostle reckoneth Faith among the fruits of the Spirit.
§. 18. Of the motive and end why God worketh Faith.
In declaring why God worketh Faith, observe,
1. What moveth him thereto.
2. What he aimeth at therein. Nothing out of God can move
God to work this precious gift in man: It is his mere good will that moveth him, as Christ expressly declareth in his thanksgiving to God, saying, "It is so, O Father, because thy good pleasure is such."
The end which God aimeth at in working this grace is principally in respect of himself, the setting forth of his own glory, as we shown before: but secondarily the salvation of mankind.
Therefore Saint Peter termeth salvation the end of our Faith.
[Use] These points I thought good thus briefly to note,
1. To commend unto you this precious gift of Faith. For how much the more excellent the Author of anything is, and the end which he aimeth at therein, so much more excellent is the thing itself.
2. To take away all matter of boasting from them who have this gift: though it be a most precious grace, yet it affords no matter of glorying to us in ourselves, because we have it not of ourselves.
3. To stir us up to give all the praise and glory thereof to God: upon this very ground doth the Apostle give glory to God, because of him, and through him, and for him are all things.
4. To show that it is not in man's power to have it when he will; that so ye may be the more careful in using the means which God affords and appoints for the attaining thereto. Is it not a point of egregious folly to be careless in using, or negligently to put off those means of obtaining any excellent thing, which he who only can work and bestow that thing, hath appointed for the obtaining thereof?
§. 19. Of the means of working Faith.
In laying down the means which our wise God hath appointed to work Faith,
I will show,
1. What God himself doth.
2. What he requireth man to do. In considering what means
God useth, let us all note what order he observeth in making the means effectual.
The means are,
Outward. Inward. The outward means are either such as both work and strengthen Faith, as the word of God: or only strengthen it, as the Sacraments. Hereof I shall speak hereafter.
Concerning the Word, the Apostle saith, "How shall they believe in him of whom they have not heard?" and thereupon thus concludeth, "Faith cometh by hearing, and hearing by the word of God," (Rom. 10. 14, 17.) Of God's word there be two parts, the Law, and the Gospel. Both these have an especial work for the working of Faith. The law to prepare a man's heart for Faith, in which respect it is called our schoolmaster to bring us to Christ, that we may be justified by Faith. The Gospel to work further upon the heart so prepared, and to accomplish this work of Faith: whereupon he termeth the Gospel by a propriety, The Gospel of Faith: and saith of the Ephesians, that they believed after that they heard the Gospel.
Quest. Whether is the Word preached only, or the Word read also a means of working Faith?
Answ. It may not be denied but that the holy Scriptures themselves, and good Commentaries on them, and printed
Sermons, or other books, laying forth the true doctrine of the Scripture, being read and understood, may be the blessing of God work Faith: but the especial ordinary means, and most powerful usual means, is the word preached: this is it which the Scripture layeth down "How shall they believe in him, of whom they have not heard? how shall they hear without a Preacher? It pleased God by preaching to save, &c. Ye received the Spirit by the hearing of Faith."
Thus we see that preaching is God's ordinance, whereunto especially without question he will give his blessing. Besides, it is an especial means to make people to embrace the promises of the Gospel, when God's Ministers to whom is committed the word of reconciliation, and who stand in Christ's stead, as though God did beseech us, shall pray us to be reconciled to God, and make offer and tender unto us of all the promises of God.
The inward means (or rather cause) is the sanctifying Spirit of God, who softeneth, quickeneth, openeth our hearts, and maketh them as good ground, so as the good seed of God's word being cast into them, taketh deep rooting, & bringeth forth the blessed fruit of Faith. The Apostle saith, that his preaching was in demonstration of the spirit, that their Faith might be in the power of God. It is noted that the Lord (namely by his Spirit) opened the heart of Lydia, that she attended unto the things which Paul spake. In respect hereof the Apostle termeth the preaching of the Gospel, a ministration of the spirit: yea, he useth this phrase, the spirit of Faith, because Faith is wrought inwardly by the Spirit.
§. 20. Of the Laws work towards Faith.
The order which God useth is this, First, he worketh on the understanding, and then on the will.
The understanding he enlighteneth by his Word, as in all fundamental necessary points of Christian Religion, so in two especially: First, in the misery of a natural man, Secondly, in the remedy thereof. That the Law discovereth. This the Gospel revealeth.
Touching man's misery, God's Spirit by the Law informeth a man's judgment both of his wretchedness through sin, and of his cursedness through the punishment of sin. The Law discovereth such an infinite multitude of sins, as otherwise man could not possibly find out. It discovereth not only notorious sins of commission, but many other transgressions which natural men count no sins; many sins of omission, many sins of thought and heart, yea, the very seed of all sin, the contagion and corruption of our nature. Saint Paul expressly saith; I knew not sin but by the Law: for I had not known lust, except the Law had said, thou shalt not lust. The Law also maketh known the heinousness, and grievousness of sin, how it is out of measure, yea, infinitely sinful, because it is committed against an infinite Majesty, and that also against his express will revealed in the Law; so as sin being directly contrary to the pure, holy, and blessed will of God, cannot but make us more odious and abominable before God than any venomous Toad, Adder, or any other poisonous creature is in our sight.
Further the Law manifesteth the punishment of sin, which is God's infinite wrath for the least breach of any one branch of the commandments: for it saith, Cursed be he that confirmeth not all the words of the Law. Now the fruits of God's wrath are all plagues and judgments in this world, both outward in our estates, and on our bodies; and inward in our conscience and soul; in the end death, which is exceedingly terrible to a natural man: and after all, the torment of hell fire, which is intolerable and everlasting: neither doth it reveal unto us any remedy of help, but rather showeth that we are utterly unable to help ourselves, and that no creature in heaven or earth, is able to afford us help or succour; but vile woeful wretches as we are, so shall we continually remain.
Thus the Law showeth us to be such creatures, as it had been better for us never to have been born, or if born, then to have been any other than such as we are, wretched cursed men.
§. 21. Of the Gospels work in Faith.
But yet by the preaching of the Gospel, the Spirit further enlighteneth our understanding in a remedy which God in the riches of his mercy hath afforded unto us, and in the benefit thereof. For the Gospel revealeth Christ Jesus, who being the true eternal Son of God, even very God, and so able to bear the infinite wrath of his Father, and procure his favour, took upon him, into the unity of his person man's nature, wherein he subjected himself to the Law and both fulfilled the righteousness, and also underwent the curse thereof.
This is the remedy. The benefit hereof is, that God is reconciled to the world, his wrath being pacified, his favour procured: that remission of sins, and deliverance from the punishment thereof, both in this world and in the world to come, are obtained: that all needful blessings for this temporal life, all needful graces for a spiritual life, and eternal life and happiness in the world to come, are purchased.
Without knowledge of these points concerning the forenamed misery, and remedy, it is impossible for any man to have Faith: and yet may men have, and many have this knowledge who never attain unto Faith: so as this is not sufficient: Wherefore the Spirit proceedeth further to work upon the will of man.
§. 22. Of Grief going before faith.
Two especial works are wrought upon the will: one in regard of man's misery, the other in regard of the remedy.
The first is to be pricked in heart, grieved in soul, wounded in conscience, and brought, in regard of any hope in ourselves, or any other creature, even to despair: yea, and to tremble again within and without, in soul and body for our sins, and the punishment due to them. Thus were the Jews pricked in their hearts, and the Jailer so terrified with God's judgments that he trembled again, and thereby their hearts were prepared unto
Faith.
For the measure of grief it is not alike in all, in some it is greater, in some smaller: yet in all there must be, as a sight of sin, and of the misery thereof, so a particular sense of that wretchedness wherein we lie by reason of it, an utter despair in ourselves, true grief of soul, and compunction of heart for it.
§. 23. Of Desire going before Faith.
The second work is to desire above all things in the world, one drop of the infinite mercy of God, and to be willing to give all that a man has for Christ, accounting him more worth than all things beside in heaven and earth, as the Merchant in the Gospel esteemed the pearl which he found.
This earnest desire is in Scripture set forth by hungering, thirsting, panting, longing, etc. All which imply a very vehement and insatiable desire; so as they which have this desire wrought in them, will give no rest to their souls, till they have some sweet feeling of God's love to them in Christ, and some assurance that Christ is theirs: whereupon God who has offered to satisfy the hungry and thirsty, and to satisfy the desire of such as pant and long after him, by his Spirit works in such as are so prepared, such an inward assent of mind, and credence unto the promises of the Gospel, that particularly they apply them unto themselves, and gladly accept the free offer of God, and so receive Christ with all his benefits. This is that only ordinary means, and the order thereof, which God for his part has set down to work faith in man.
§. 24. Of man's endeavor to get Faith.
The means required on man's part, are next to be declared. Here
I will show what man must do that he may believe: and what motives there are to stir him up to believe.
Two things are to be done of man: one that to his utmost power he use and well employ that ability, whatsoever it be, that he has by nature or special gift.
Because God in wisdom has appointed the preaching of his word, to be the means of working Faith, man must diligently use that means, and constantly attend thereupon, not giving over till he find the blessed work of Faith wrought in him. A natural man may go to Church, and with his outward ear hearken to the Word, and wait upon it. And because prayer is a means to move
God to give his Spirit, and thereby to open man's heart to receive the Word into it, and to make his word powerful and effectual, he must also as well as he can, pray to God for his Spirit, and for his blessing on his Word. For a natural man may pray, though not in Faith; and God doth often hear the desire of such, as he hears the young Ravens when they cry for want of their meat.
The other, that we resist not any motion of God's Spirit, like the rebellious Jews, nor put off from us the promises of the Gospel, as if they belonged not unto us, and think ourselves unworthy of eternal life.
§. 25. Of God's offering Christ.
For motives to make a man bold to apply unto himself the promises of the Gospel, there are none at all in himself; he must cleanly go out of himself, and duly weigh these three points,
1 The author of the promises of the Gospel. 2 The cause of the promises of the Gospel. 3 The extent of the promises of the
Gospel. For the first: It is God that made the promises: he it is that makes an offer of Christ Jesus, and in him of all things belonging to life and happiness. GOD so loved the World that he gave his only begotten Son, etc. With what face may the creature refuse to receive that which his Creator offers? Now that we may not doubt, but be assured that he will make his word good, we are especially to consider two properties of God. 1. His Power, 2.
His Truth.
The one shows that he is able to do what he has promised.
The other, that he will not fail to do it.
26. Of God's Power to make his offer good.
No question can justly be made of God's almighty Power: for the Scripture expressly says; With God shall nothing be impossible.
(Luke 1:37.) All things are possible to him. (Mark 10:27.) Which is to be noted against our deadness, dullness, and untowardness to believe, in regard whereof we may think that a man naturally dead, may as easily eat and drink as we believe: but when we consider the Power of God's might, how he is able of stones to raise up children unto Abraham; we may well think that he is able to take away our stony heart, and give us a heart of flesh.
Abraham looked to God's power, and thereby was moved to believe that God would perform his promise, though Isaac in whom the promise was made, were to be sacrificed; He did not doubt of the promise, being fully assured that he who had promised, was also able to do it.
This motive taken from God's almighty Power, is in Scripture often used to stir up men and women to believe the promises of God. It was used to Sarah, to the Virgin Mary, to Jeremiah, and to the Disciples of Christ. And it is the rather to be thought of, because we are very prone by nature to make doubt thereof: for albeit in our judgments we are well persuaded of God's
Omnipotency, and with our mouths can profess as much; yet when we are in great straits, brought to a pinch, and see no ordinary means for the effecting the thing which we desire, then we think that God himself is not able to do it: like the incredulous Prince; and not he only, but the unbelieving
Israelites also, though they had been long nurtured under God's special government, and seen many of his marvelous works; yea, Moses himself was subject hereunto.
§. 27. Of God's truth in making good his offer.
No more question can be made of God's truth, than of his power: for he is the Lord God of truth, with him is no variableness, nor shadow of turning: He cannot lie, it is impossible that he should: for faithful is he which promiseth; the Gospel in which his promises are made, is the word of truth: his Son who declares them, is a faithful and true witness: His Spirit which seals them up, is a Spirit of Truth.
This truth of God is to be meditated on, in regard of the greatness of God's promises: for when man hears of Christ, and all his benefits offered in the Gospel, he will be ready to think and say; Oh here are sweet and excellent promises, but they are too good to be true, I fear they are too great to be performed. But if that man remember how faithful and true God is that made them, it will make him think again, and say; though they were much greater, yet God who is able, assuredly will not fail to perform what he has promised.
§. 28. Of God's free offer.
For the cause whereby God is moved to offer Christ and all his benefits, it was his own goodness, and nothing else. Now there are two things which do highly commend God's goodness. First, the freeness of his grace. Secondly, the riches of his mercy.
God's grace is every way so free, that the goodness which he shows to his creature is altogether of himself and from himself.
God so loved the world, that he gave, etc. When we were enemies, we were reconciled to God. When there was none to mediate for us, God offered grace, and gave his Son to be a Mediator.
This is to be noted against man's unworthiness, for he is ready to look down upon himself, and say; Ah, I am too unworthy to partake of Christ: what can there be in me to move God to bestow his Son on me? and thus keep himself from believing.
But if we consider that God respects his own goodness, and not ours in giving us his Son; and that his grace is every way free, that conceit of our unworthiness can be no just impediment to Faith.
§. 29. Of the Riches of God's Mercy.
As for the Riches of God's Mercy, they are unutterable, inconceivable: I may well cry out, and say; Oh, the deepness of them! how unsearchable are they, and past finding out?
According to God's greatness, so is his mercy, it is infinite, and reaches above the Heavens: so as God may well be said to be rich in mercy, and abundant in goodness.
This is to be noted against the multitude, and heinousness of our sins; which because they are innumerable and infinite, keep many men from believing the pardon of them. But the consideration of the infiniteness of God's mercy, which is as an Ocean, sufficient to swallow them all up, though they were more, and greater than they are, will uphold us against that temptation: for no sin can be greater than God's mercy: The sin against the Holy Ghost, is not therefore unpardonable, because it is greater than God's mercy; Greater than can be pardoned, as Cain desperately thought of his sin; but because the heart of him who commits it, is incapable of mercy: as if a ventless vessel be cast into the Sea, it cannot take in one drop of water, not because there is not water enough in the Sea to fill it, but because it has never a vent to receive water.
§. 30. Of the extent of God's offer of Christ.
For the extent of the offer of Christ, it is so large, so general, as no person can have any just cause to think himself exempted.
The Angel that brought this glad tidings from Heaven, said; That it was for all people. The man that was sent from God for a witness, bore witness of the light, that all men through him might believe. When Christ sent his Apostles forth to preach the Gospel, he bid them Go, and teach all Nations: And to show that no particular man in any Nation was excepted, but every mothers child included, Saint Mark setting down the same commission, expresses every creature; meaning every reasonable creature.
I will not here stand to discuss this question, whether the sound of the Gospel has been heard in every corner of the world, or no: it is sufficient for our present purpose to know, that wheresoever the sound thereof comes, there by the ministry of it, tender and offer is made to every soul, of Christ and all his benefits, even as when the brazen serpent was lifted up, a remedy was afforded to all that looked upon it. Christ resembles this brazen serpent to himself, and makes this very application thereof. God herein deals with the world, as a King (against whom his whole kingdom, even all his subjects have risen up, and rebelled) who causes a general pardon to be proclaimed to all, and everyone that will lay down their weapons, and accept pardon.
This universal offer of Christ, is an especial means to draw a poor sinner to receive Christ: and it is to be noted against the last bar, wherewith men use to keep their hearts close shut from entertaining Christ: for when they be brought to acknowledge that God is able to perform all his promises; that he is faithful, and will perform them: that it is not man's unworthiness that keeps him from showing favour unto man, but that his own goodness moves him thereunto, yea that the number and weight of many sins cannot dam up, and keep back the ever-flowing streams of his mercy, they will object and say, We know not whether we are any of those persons to whom the promises of the Gospel are intended, and for whom Christ indeed died. But for answer hereunto, 1 I exhort such to learn of God by hearing him, and using his means how to know
31. That the offer of Christ is a sufficient ground to receive
Christ.
Of such I would demand what further ground they would have to receive Christ, than this, that God offers Christ unto them?
Would you (whosoever you are that dispute against God, and against your own soul) would you climb up into Heaven, and enter into God's secret closet, where his records are, to ascertain whether your name is written in the book of life or not and then if it be, believe? What a preposterous conceit is this, directly thwarting the unsearchable wisdom of God? God has reserved his eternal counsel concerning the election of men as a secret unto himself; yet he has ordained and revealed means unto the sons of men, by the right using whereof, they may come to make their election sure: God has also said, that Secret things belong unto himself, revealed things to us. Now mark the preposterous course of these men; curious they are, and over-curious in that which is secret, but over-careless in that which is revealed. If this is not to oppose man's shallow brain to the bottomless depth of God's wisdom, I know not what is. Had it not been notorious folly for any of the Israelites to have lain burning with the venom of the fiery serpents till they had died, refusing to look on the brazen serpent, and said, when I know that the serpent was lifted up for me, I will look upon it? Did not the very lifting up of the serpent show that it was God's will they should look on it, and looking be cured so God causing Christ to be lifted up by preaching of the Gospel before thee, shows that he would thou should believe, and believing have life everlasting.
32. That a man's unworthiness ought not to keep him from believing.
Say not therefore, I can see nothing in myself why Christ should belong to me.
I told you before, that you must clean go out of yourself, and look upon God.
But for your further satisfaction herein, let me demand two things of you.
First, whether any man before he believed, saw anything in himself why Christ should rather belong to him than to any other. The Scripture says, There is no difference, for all have sinned, and are deprived of the glory of God. What then? Would you be singular, and have a ground of Faith proper and peculiar to yourself? Is not this a spice of vain-glory? Would you not have something to boast in?
Secondly, whether you see anything in yourself why you should not believe? The offer of Christ is universal to all. Who separates you? Object not your unworthiness: for who is worthy? Nor the multitude and grievousness of your sins: for he that has fewest and least, has burden enough to press him down to the lowest pit of hell, if God be not merciful unto him. But tell me, is the number and weight of your sins a heavy burden unto you? Do they grieve and vex your soul? Are you pressed down with them?
Lo, here is a motive to make you believe. This is evidence that you are one of those to whom Christ is given: for Christ after a peculiar manner invites such to come unto him, saying, Come unto me all you that are laden and weary, and I will ease you.
For he came to call sinners and thereupon the Apostle with a vehement asseveration asserts this point, This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.
§. 33. Of long waiting.
Object. But many with heavy hearts have long waited upon the means, and diligently attended to the Word, and yet find no faith wrought in them.
Answer. We may not prescribe any time to God: as he works on whom he will, so he works when he will: Though he tarry, wait: for yet a very little while, and he that shall come, will come, and will not tarry. God never failed any that continued to wait on him, At length he satisfied their longing. Remember the history of that poor diseased man that lay so long at the pool of Bethesda: at length his desire was effected, he was cured.
Let me therefore (in the name of Christ Jesus) provoke everyone before whom Christ is lift up in the Ministry of the Word, and administration of the Sacraments, to look upon him, and to persuade themselves that he belongs unto them, and so receive him into their hearts, and believe.
Neither let them say, that if Christ should not belong to them, they sin in believing: for boldly I say again if any upon the forenamed grounds believe, they sin not: no man can sin in believing (in presuming, he may sin, but there is a great difference betwixt Faith and presumption, as we shall hereafter show) He that believes shall not be condemned, He has the witness in himself: So that in believing he sins not. But whoever believes not, refuses and rejects Christ, even as they who were invited to the marriage of the Kings son and did not come.
§. 34. Of man's sin in not believing.
Object. Faith is not in man's power. How then can a man sin in not believing?
Answer. 1 God gave ability to man (when he created him after his own image) to lay hold on any promise that at any time God should make unto him: so as God gave him power to believe. But man through his own default disabled himself. May not God justly exact what he gave?
2 No unbeliever does what lies in him to believe: but fails in something that he might do. To omit those among whom the sound of the Gospel came not, (because now we have not to do with them:) Some persecute or scoff at the Ministry of the Gospel: some speak against the means itself, counting it foolishness: some are careless in coming to it, pretending many vain excuses: some come for company, or other by-respects: some attend not though they come: some soon let slip what they hear: some let the things of this world choke that which they hear: in something or other all they which believe not come short of that which they might have done, for attaining unto this precious gift of Faith. And that is it for which another day they shall be condemned.
3 Unbelief is in a man's power: who distrust and gainsay the promises of the Gospel, do it of their free will: they wittingly and willfully refuse and reject the gracious offer of Christ Jesus.
Mark what Christ says of Jerusalem, How oft would I have gathered thy children together, and ye would not?
§. 35. Of the heinousness of Incredulity.
Thus we see that no unbelievers can have just excuse for themselves: their Incredulity is truly and properly a sin; yea, it is a most grievous sin: heinous against God, and dangerous unto man.
As Faith of all graces does most honour God, so this of all vices does most dishonour him. It impeaches the forenamed properties of God, namely his power, as if God were not able to make good his promise: his truth, as if God were unfaithful, yea, a plain liar, as the Apostle speaks: his mercy, as if it were dried up with the heat of men's sins, and his presence in every place, as if he were not ever by us. It makes a man fly from God as Adam did, and contemn his gracious offer of pardon, as desperate rebels and debtors: it makes Christ to have died in vain: yea it is accompanied with a kind of obstinacy, as in Thomas who said, I will not believe it.
In regard of men, no sin so deadly and dangerous; it stops the current of God's mercy, it bars up heaven gates against men, and opens the mouth of hell for them, and makes them Satan's vassals. Whereas Faith brings an absolution for all sins, this lays all our sins open to the wrath of God. The truth is, He that believes not is condemned already: and why? because he believes not in the Son of God. God has made offer of his Son, but he will not receive him. Is not this to reject Christ, and to judge oneself unworthy of eternal life? Wherefore to conclude this point, seeing there is so good ground to believe, & that not to believe is so heinous a sin, let none dare to distrust, or to put off from him the promises of the Gospel: we may have a godly jealousy over ourselves, and use a conscientious care in trying the truth of our Faith, (as after I will show;) but to reject the offer which God makes of Christ, we may not dare: if we feel not Faith wrought in us, we must wait till we feel it.
§. 36. Of proving Faith.
Thus we see how Faith may be gotten: the next point is to show how it may be proved. We have heard how precious a thing Faith is: it does therefore greatly behove us thoroughly to try our Faith, whether it be sound or no. If a man go to buy a gold chain, he will not be deceived with a fair glittering show, but he will have it touched with the touchstone again and again: but Faith is much more precious than gold that perishes.
§. 37. Whether Faith may be known or no.
Before I show how Faith may be proved, it will be needful by way of preparation and prevention, to declare whether a Christian can know if he has sound true Faith or not: for, many conceive that it is sufficient to have a good hope (as they speak,) imagining that no man can say certainly he has true Faith. If this were so, in vain it were to seek how it may be proved, who will labour to prove that which cannot be found out? But against that conceit I avouch, that The true believer may know that he has true and found Faith. For the Saints have professed as much: I believed says David. We believe and know, say the disciples: and S. Paul says, I know whom I have believed.
38. Whether ordinary persons may know they have Faith.
Object. Those were extraordinary persons, and had this knowledge of their Faith, by extraordinary revelation.
Answer. The Eunuch, and the blind man knew as much, and yet were no extraordinary persons. But to show that this knowledge came not of any extraordinary revelation, proper to extraordinary persons, the Apostle speaking of that spirit which David had, says, We have the same spirit of Faith, &c. Paul had the same spirit that David had, and other Christians the same that he, whereby they might discern their Faith, and therefore he uses the plural number, We have the same spirit, &c. yet more expressly he says, We have received the spirit that is of God, that we may know the things which are given us of God. Is not Faith one of those things? yes, it is one of the most principal of them?
Upon this ground the Apostle exhorts us, to prove ourselves whether we are in the Faith, &c. In vain were this exhortation, if Faith could not be discerned and proved.
39. Of the difference betwixt those who seem to have Faith, and those who indeed have it.
1 Object. The heart of man is deceitful above all things, who can know it? how then can the truth of any grace be discerned?
Answer. In natural and wicked men, there is a double heart, whereby it comes to be deceitful: but the faithful have a single, simple, honest, upright, perfect heart.
2 Object. Many presume of what they have not: yes, very hypocrites go so far, as they can hardly, if at all be discerned.
Many of them do more resemble the faithful, than counterfeit coin does current money: for herein the Devil helps man's wit.
Judas was not discerned by the Disciples, till Christ discovered him.
Answer. If that which is counterfeit coin be thoroughly tried, if it be brought to the touch-stone, if clipped thorough, if melted, it will be discerned: so hypocritical Faith. But suppose some be so (I know not what to say) cunning or simple, that they deceive others and themselves; yet thereupon it follows not, that he who indeed has faith, should be deceived, because he who has it not, is: A man who dreams that he eats and drinks, may for the time strongly be conceited that he does so, and yet be deceived: Cannot therefore he who is awake, and in deed eats and drinks, know that he does so? He that wants a thing, grounds his conceit upon mere shows and shadows: but he that has that which he is persuaded he has, grounds his persuasion on sure, sound, real evidences.
Object. 3. Many who indeed have faith, make a great doubt and question of it, yes, they think and say, They have no faith at all.
How then can Faith be known?
Answer. That is through men's own weakness, or through the violence of some temptation. When they are strengthened, and the temptation removed, that doubting will be dispelled. But it follows not, because at sometimes, some persons are so exceedingly weak, and so violently assaulted, that therefore they should never know that they have faith; or that other which are not so weak, nor so assaulted, should not be able to know their own faith. In natural matters there may be some, who through long sickness, or some wound, blow, or bruise on their head, know not what they do: Cannot therefore healthy, sound men know? After David had given many evidences of his assurance of faith, through some temptations he doubted.
§. 40. Whether Faith and doubting may stand together.
Question. Can then true Faith stand with doubting?
Answer. Yes, it can: for what the Apostle says of knowledge, may we apply to other Christian graces, even to the mother of them all, Faith; we believe in part: The man that said, Lord I believe, yet doubted: for he added, help my unbelief. This doubting is not of the nature of Faith, but rather contrary unto it, arising from the flesh which remains in us, so long as we remain in the World: therefore the more strength Faith gets, the more is doubting driven away. Yet as the Spirit in truth may be where the flesh is, so in truth may Faith be where doubting is: but as we must strive to subdue the flesh, so also must we strive to dispel doubting.
41. Of trying Faith both by the causes, and by the effects: Now come we to the main point, How Faith may be proved and known.
For the true trial of Faith, we must consider both the causes, and also the effects of Faith: how it was wrought, and how it works; and compare these together. Most do send men only to the effects of Faith, by them to make trial of the truth of them: but there is a hypocritical Faith, which brings forth many fruits so like true Faith; and true Faith is oft so covered with the clouds of temptations, that if respect be had only to the effects, counterfeit
Faith may be taken for true Faith; and true Faith may be counted no Faith. The birth therefore and the growth of Faith must be considered jointly together, and one compared with another, that they may both of them give mutual evidence one to another, and so both of them give a joint and sure evidence to a man's soul and conscience that he is not deceived.
§. 42. Of that illumination which causes Faith.
We are first to begin with the birth of Faith: of the means and order of working Faith, I have spoken before: for the proof of Faith in this respect, we must apply the several points before delivered to our own Faith, & examine whether it were accordingly wrought: namely, whether it were grounded on a true illumination of the mind, in regard of man's misery, and the remedy appointed by God: and of a right disposition of the heart, both in regard of true grief for sin, and true desire after Christ.
For Illumination, it is not sufficient that we have a general knowledge of the fore-named misery and remedy, that such and such are all men by nature, that this is the remedy afforded unto them; but we must have an experimental knowledge of our own woeful estate, as Saint Paul had, when he set forth his own person as a pattern of a miserable man, and in particular reckoned up his own particular grievous sins: this is it which will drive a man to Christ: if at least we also understand that the remedy is such an one as may bring redemption unto ourselves.
It is more clear than needs be proved, that whatever Faith ignorant men, men that live in neglect, and contempt of God's
Word, make show of, has not so much as a show of sound Faith, but is palpably counterfeit: therefore this first point may not be left out in the trial of Faith.
43: That Grief goes before Faith.
For the disposition of the heart, unless first it has been touched with a sense of man's wretchedness and grieved thereat, it is to be feared that the pretence of Faith which is made is but a mere pretence: for God heals none but such as are first wounded. The whole need not a Physician, but they that are sick. Christ was anointed to preach the Gospel to the poor, to heal the brokenhearted, etc.
Object. Many have believed that never grieved for their misery, as Lydia, Rahab, the thief on the cross, and others, of whom no grief is recorded.
Answer. Who can tell that these grieved not? It follows not that they had no grief because none is recorded: All particular actions and circumstances of actions are not recorded; it is enough that the grief of some, as of the Jews, of the Jailor, of the woman that washed Christ's feet with her tears, and of others is recorded.
But the grief of the thief is implied both by reproving his fellow, and also by acknowledging his own guiltiness, Rahab says, That their hearts melted.
Object. That which is said of Rahab is said of others also, who believed not.
Answer. Though the same affection be jointly attributed to all, yet it was very different in the kind, manner, and end thereof.
The heart of others melted for fear of a temporal destruction: it was a worldly sorrow; but hers a godly sorrow because she was an alien from the commonwealth of Israel, and out of the Church of God, and therefore so earnestly desired to be one of them.
Lydia might be prepared before she heard Paul, for she accompanied them which went out to pray, and she worshipped
God: or else her heart might be then touched when she heard
Paul preach. The like may be said of those which heard Peter when he preached to Cornelius, and of others. Certain it is that a man must both see and feel his wretchedness, and be wounded in soul for it, before Faith can be wrought in him. Yet I deny not but there may be a great difference in the manner & measure of grieving. Some draw water and pour it out before the Lord: Their heart pours out abundance of tears. Others tremble and quake again with horror. Others long continue in their grief.
Others are so deeply wounded within that they cannot express it by outward tears, but are even astonished, as with a wound that bleeds inwardly. Others see in what a wretched and cursed estate they lie, and are grieved, and even confounded that they can grieve no more: yet it pleases God after he has shown to some their woeful estate through sin, and touched their heart therewith (bringing them thereby to loathe their own natural estate, to despair in themselves, and to condemn themselves, utterly renouncing all confidence in themselves) presently to stir up their hearts to desire and embrace the sweet promises and consolations of the Gospel.
Faith therefore is not to be judged by the measure, but by the truth of grief, which may be known by the causes and fruits thereof.
§. 44. How Grief which works Faith is wrought.
For the causes, true grief which works Faith, arises,
1. From the word of God, whereby sin and God's wrath for the same is discovered.
Object. The Jailor was humbled with an extraordinary judgment.
Answer. No doubt but he had heard the word of God before: for Paul had been sometime in that City, so that judgment was but as a hammer to drive into his heart the nails of God's word: for it is the proper use of God's judgments to beat down the hard and stout heart of man, and so to make him sensibly apprehend
God's wrath denounced in his Word against sinners. So was Manasseh brought to apply the threatenings of God's word to himself by a great judgment.
2 From despair of all help in ourselves, or any other creature: This made the Jews and Jailor say; What shall we do? So long as man retains any conceit of help in himself, all his misery, and grief for it, will never bring him to Christ.
3. From our wretchedness and vileness by reason of sin, whereby God is offended, and his wrath provoked; as well as from our cursedness by reason of the punishment and fearful issue of sin: Thus was the prodigal child grieved because he had sinned against his Father.
45. Of the effects which that Grief that causes Faith, brings forth.
Grief thus wrought brings forth these and such like effects.
1 Shame for the evil which has been done.
2 A true and thorough resolution to enter into a new course: Surely they who came to John and said, "What shall we do?" were thus minded.
3 A renewing of grief, so often as occasion is offered. True spiritual grief which works Faith is never completely dried up, because sin, the cause of it, is never entirely taken away: Thus the grief which breeds Faith continues after Faith is wrought, though not in the same manner and measure: for before Faith it cannot be mixed with any true joy and sound comfort, as it may be after Faith is wrought.
Many who have no better than a temporary Faith are at first much grieved and wounded in conscience; but after they receive some comfort by the promises of the Gospel, they are so joyous and joyful that they grow secure again and never after let grief seize upon them; no, though they fall into such grievous sins as might justly renew their grief: they put off all with this, That once they grieved. David, Paul, and many other faithful Saints of God were otherwise affected, as is evident by those many grievous groans, sighs, and exclamations which are recorded of them.
§. 46. Of that Desire which causes Faith.
The second thing to be examined in the disposition of a man's heart for the proof of Faith is the Desire of it after Christ: grief at our misery without desire of the remedy is so far from being Faith that it causes desperation.
That true desire which works Faith may be known, 1. By the Cause, 2. By the Order, 3. By the Quality, 4. By the Fruits, 5. By the Continuance of it.
1. It is the Gospel, and nothing but it, that can work in man's heart a true desire after Christ: because by it alone is Christ revealed and offered.
2. It follows upon the forenamed grief for sin and despair of succor in ourselves or others. The Apostle uses this as a motive to stir up men to believe in Christ, that there is not salvation in any other.
3. It is both a hearty and true desire, and also a vehement and earnest desire. For the first of these, it is not only an outward desire of the tongue, but an inward desire of the soul: "My soul panteth, my soul thirsteth for God," says David. This inward hearty desire is best known to a man's own self: for what man knows the things of a man save the spirit of a man which is in him?
For the second, it is a greater desire than the desire of any other thing can be. No man so desires any earthly thing as the poor sinner desires Christ, if it is a true desire: therefore the Scripture uses such metaphors to set it forth, as imply greatest ardency, as hungering, thirsting, etc. whereof we have heard before, Balaam's slight wish could be no cause or sign of Faith.
4. It makes a man careful and conscientious in using the means which God has appointed to breed faith, yea, and earnest in calling upon God to bless those means, and to be merciful unto him, as the poor Publican did.
5. It still raises up and preserves an appetite after Christ, even after we have tasted him. Desire after Christ before we believe arises from that sense we have of the want of Christ: but after we believe, partly from the sweet taste we have felt of him, and partly from the want we still feel of him, so as we can never be satisfied. Hereby is the covetous man's true desire of money manifested, because he can never be filled, but the more he has, the more he desires. An insatiable desire of Christ is a good covetousness. The Apostle exhorts to desire the sincere milk of the Word, to grow thereby: not once only to taste of it. If ever a man be satisfied with Christ and begins to loathe him, he never truly believed in him. For first, Christ is not like corporal meats, which with abundance may cloy the stomach: the more he is tasted, the better and greater will our appetite be. Secondly; no man in this world can receive such a measure as to be filled thereby. If therefore a man desires Faith and falls away, that seeming desire which he had never bred Faith in him.
47. Of joining the effects with the causes of Faith, in the trial thereof.
If upon that forenamed illumination of the mind, and disposition of the heart, the Spirit of God has drawn us to accept of Christ Jesus tendered in the Gospel, then has Faith been kindly wrought, and by this manner of breeding Faith, a man may have good evidence of the truth of it, especially if he also finds that his Faith does kindly work and bring forth the proper fruits thereof. For Faith is operative, even as fire. Where fire is, there will be heat; the more fire, the greater heat: if but a little heat, there is a small fire; if no heat at all, surely no fire. I deny not but fire may be so covered over with ashes that the heat will not sensibly appear, but yet heat there is within, so as if the ashes be removed, the heat will soon be felt: so surely, where true and sound Faith is, there will be some holy heat, some blessed fruits thereof: it may for a time, through the violence of some temptation, be so smothered and suppressed, as it cannot be discerned, but when the temptation is over, it will soon show itself: if not, I dare boldly say, there is no true, living, justifying
Faith, but a mere dead Faith. I have my warrant from a holy
Apostle, so to say, (James 2:20, 26.) It is a working Faith, which is the true justifying Faith; and this is the constant doctrine of our Church, taught in our Universities, preached in pulpits, published in print by all that treat of Faith. That which our adversaries object against the orthodoxal and comfortable doctrine of Justification by Faith alone, (that we make justifying
Faith to be a naked dead Faith, without all good works) is a mere cavil and a most malicious slander: for though we teach that in the very act of justification, Faith only has its work without works: yet we teach not that this Faith is destitute of all works, but that it is a Faith which purifieth the heart and worketh by love. Thus in regard to the office of Faith, we teach as we are taught by Saint Paul, that a man is justified by Faith without works: and in regard to the quality of Faith we teach, as we are taught by Saint James, that of works a man is justified (that is, declared so to be) and not of Faith only. Wherefore for the sound proof of Faith, we must have also recourse to the fruits of it.
§. 48. Of the fruits of Faith.
It were an infinite task to reckon up all the fruits of Faith. For all the several and distinct branches of piety and charity, if they are rightly performed, are fruits of Faith. Faith is the mother of all sanctifying graces: for by it we are engrafted into Christ, and so live the life of God. Every sanctifying grace therefore is an evident sign of Faith. But that I may keep myself within compass, I will draw the principal effects of Faith, whereby it may be best proved, unto two heads. First, a quiet conscience.
Secondly, a clear conscience. This has respect to that benefit which we receive by Faith: That to the author thereof.
49. Of a quiet conscience proceeding from Faith.
A Quiet conscience is that which excuses a man before God: so far it is from accusing, that it excuses; whence arises an admirable tranquility of mind, which the Apostle calls, "The peace of God which surpasses all understanding." It is evident that Faith breeds this: for being justified by Faith, we have peace toward God. So soon as a sinner truly believes, he has some peace of conscience: the more his Faith increases, and the stronger it grows, the more peace he has in his soul. From Faith then arises this peace, and from nothing else. For it cannot possibly come from any perfection in man. Indeed Adam's conscience in his integrity did excuse him before God, because there was nothing in him blameworthy: but so could no man's since his fall: for besides those palpable evil deeds whereunto every man's conscience is privy, whose conscience can excuse him in the best works that ever he did? Is not all our righteousness as filthy rags? this David well knew, when he thus prayed, "Enter not into judgment," etc. but Faith (assuring the conscience, that "We have an advocate with the Father, Jesus
Christ the Righteous, that he is the propitiation for our sins, purging our souls with his own most precious blood") pacifies it: so that where this peace of conscience is, there must be a true justifying Faith.
50. Of the difference betwixt a quiet conscience and a nottroubling conscience.
Object. The conscience of many wicked men lies quiet and troubles them not.
Answ. Their conscience is improperly said to be quiet: it is either a slumbering conscience, which though for a time it seems to lie quiet, yet when it is awakened and roused up, it will rage and rave like a fierce, cruel, wild beast, as Judas' conscience did: or else (which is worse) a seared and dead conscience, which will drown men in perdition and destruction before they are aware of it. Such a seared conscience had the ancient Heretics. Now these two main differences there are between these not-troubling consciences, and that quiet conscience. First, they only accuse not: this also excuses. Secondly, they lie still only for a time, at the uttermost for the time of this life: this is quiet forever, even at the bar of Christ's judgment Seat.
51. Of the difference betwixt conscience excusing and notaccusing.
Object. Many wicked men in doing evil have thought they ought to do so: yea that they did God good service therein: their conscience therefore must needs excuse them.
Answ. Nothing so: for, because they had no sure warrant out of God's Word for that which they did, their conscience could not excuse them: only it accused them not, and that by reason of the blindness of their judgment. It remaineth therefore to be a proper work of Faith, grounded on the Gospel, the word of Truth, to cause a quiet conscience.
52. Of Security arising from a quiet conscience.
From this quiet conscience proceed two blessed fruits, which are likewise effects of Faith, and sure tokens thereof. First, a holy security of mind. Secondly, a spiritual joy of heart.
For the first; a believer having in his conscience, peace with God, rests secure for salvation, and for all things that make thereunto, so as with David he may say, "I will both lay me down in peace, and sleep," etc. This security is in regard of the issue, not of the means. For herein lies the difference betwixt the godly and worldly security: to be secure and careless in using the means of salvation, which God in wisdom hath appointed, is a carnal, sinful security: but to rest on God for a blessing on the means, and to be secure for the event, is an admirable work of Faith.
This is that casting of our care and burden on God, and resting upon him, which the Holy Ghost oft urges: they only who by Faith have received Christ, and have their consciences quieted through his blood, can thus securely cast themselves upon God: well and fitly therefore said Jehoshaphat, "Believe in the Lord your God, so shall ye be established."
§. 53. Of joy arising from a quiet conscience.
For the second, that spiritual joy is an effect of Faith following upon peace of conscience, the Apostle shows: for he joins them together, and says, "Being justified by Faith, we have peace toward God," etc. and rejoice. It is noted of the Eunuch, that after he believed, and in testimony thereof was baptized, he went away rejoicing: and of the Gaoler that he rejoiced, that he with all his household believed in God: and of the faithful Jews, that they believed and rejoiced with joy unspeakable and