Part 7
glorious. This joy arises from Faith, in regard of that benefit
which Faith brings with it, which is no less than Christ himself,
and in, and with him, all things needful unto full and complete
happiness: so that we may well conclude, where true spiritual
joy is, there is true justifying Faith.
§. 54. Of the difference betwixt the joy of the upright and
hypocrite.
Object. Many that have no better than a temporary Faith have
great joy wrought thereby in their hearts.
Answ. Their joy is no true, sound, solid joy, but a mere shadow
and show thereof, which is evident both by the birth, and also by
the death of it. The birth is too sudden to be sound: that which
suddenly sprouts up can have no deep rooting: Christ fitly
compares such joy to corn sown in stony ground.
The death of it is irreconcilable, it cleanly dries up, and utterly
vanishes away, which, if it had substance, it would never do:
therefore the Scripture makes it a property of an hypocrite's joy
to be but for a moment: as dew vanishes away by the Sun, so
may their joy by persecution.
True spiritual joy which arises from Faith is wrought by degrees:
for it follows after a continual affection, namely sorrow; they
that mourn shall be comforted, (Matt. 5. 4.) As sorrow is
lessened by Faith, so is joy increased: but yet always there
remains a mixture of grief and joy, because there still remains in
man cause of mourning and rejoicing, namely, the flesh and the
spirit.
Yet this joy is so fast rooted on a sure ground, which is Christ
apprehended by a true and lively Faith, that it continues forever,
and never utterly vanishes away. It may be obscured by
temptation, as the shining of the Sun by a cloud: but as light can
never be taken from the Sun, so joy never utterly severed from
Faith: he that can and will perform it, has said it, "Your joy shall
no man take away from you." Such is the power of Faith which
breeds this joy, that the heat of afflictions cannot dry it up, but
oftentimes it causes it to grow and increase: for we rejoice in
tribulations. The Apostles rejoiced because they were counted
worthy to suffer rebuke for Christ's Name. The Hebrews suffered
with joy the spoiling of their goods. This has in all ages been
verified in many Martyrs.
§. 55. Of Faith when the fruits of it appear not.
Quest. What if a man cannot find in him these effects of Faith, as
peace of conscience, security of mind, joy of heart, has he then
no true Faith at all?
Answ. I dare not so pronounce: for true believers may be much
troubled in their minds, fearful of their estate, full of grief and
mourning, and seem to be far from those forenamed signs, both
in the beginning, while Faith is as it were in the bud, and also in
the time of temptation, as it were in winter time. But yet there
may be observed in such persons, an inward panting and
breathing (which are signs of life) namely, a groaning and
grieving that they want those fruits of Faith, and an earnest
desire of them.
Such weak ones are to have recourse to the causes of their Faith,
and thereby to support themselves till the winter season be
passed over, and till it pleases the Lord to vouchsafe unto them a
pleasant spring, wherein their Faith may send forth the
forenamed fruits: yet in the meanwhile let them observe such
fruits of Faith as usually are in the weakest, namely, love of God,
and God's children, desire and endeavour to please God, and
fear to offend him, with the like, which are branches of a clear
conscience.
§. 56. Of a clear conscience proceeding from Faith.
By a clear conscience, I mean a faithful endeavour to approve
ourselves unto God: and that on the one side by doing that
which is pleasing and acceptable unto him: and on the other by
avoiding that which is offensive to his excellent Majesty, &
grieveth his good Spirit.
This proceeds from Faith, and that in a double respect.
1 Because Faith is the instrument whereby we draw all that
virtue and grace from Christ our head, which enables us to keep
a good conscience: I live (says the Apostle, meaning a spiritual
life) By the Faith of the Son of God.
2 Because it assures us of God's love and kindness to us, and
thereby persuades and even provokes us in all good conscience
to serve him: the Apostle therefore who said, I live by the Faith
of the Son of God, adds, who loved me, &c. whereby he implies
that the love of Christ made known to him, moved him to live
that spiritual life: for when a sinner once believes that God has
indeed so loved him, as to give his only begotten Son for him, his
heart is so affected, as David's was, thinking what to render unto
God; but finding nothing to give, he seeks what may please God,
and sets himself in way of thankfulness to do that, (as faithful
Enoch who had this testimony that he pleased God, ) being very
fearful to offend him, (as faithful Joseph, who being tempted to
do evil, said, How shall I do this and sin against God? ) This
clear conscience being a proper work and fruit of Faith, must
needs be a sure note and evidence thereof: which the Apostle
implies by joining them together. They who indeed have a good
conscience, have a sweet, sensible and powerful proof of the
truth of their Faith. I will therefore a little longer insist upon this
point, and distinctly show,
1 What is the ground or fountain of a clear conscience.
2 What the inseparable properties thereof are.
3 What the extent of it is.
These points I will the rather note out, because they are further
evidences and proofs of Faith.
§. 57. Of love arising from Faith.
The groundwork of a clear conscience is love: for Faith gives
assurance of God's love: a sense of God's love works love to God:
as fire causes heat, so love causes love, We love God, because he
loved us first. And this love stirs us up to endeavour to have a
clear conscience before God. I may not unfitly resemble Faith,
love, and a clear conscience, to the sap, bud, and fruit of a tree:
the tree is Christ, the several branches are particular Christians:
the sap which runs through all the several branches, and is the
very life of them, is the Spirit: that which receives and conveys
the sap into every branch is Faith: the bud which first sprouts
out, is Love: the fruit which comes out of that bud, and
manifests all the rest, is that clear conscience which now we
speak of: both fruit and bud spring out of the sap; yet the fruit
comes immediately out of the bud: so both love and a clear
conscience come from Faith, but a clear conscience immediately
from love. Our love to God is it which makes us careful to please
him, fearful to offend him. Wherefore first make trial of Faith by
love: for mark what Christ said of the poor penitent sinner,
Many sins are forgiven her, for she loved much. What? was her
love the cause of the forgiveness of her sins? No: it was a fruit, a
sign, a proof thereof: her sins being forgiven, and the pardon of
them revealed to her heart & conscience, she loved Christ, and in
testimony of her love washed, wiped and kissed his feet. We love
God because we are first loved: yea because the love of God is
first shed abroad in our hearts by the holy Ghost, whereby we
have a sense of God's love to us. Now because God who cannot
be seen, has left us a visible image of himself, even our brother,
whom he has set in his own stead, therefore our love to God
moves us also to love our brother, and so endeavour to keep a
clear conscience before God and men. Saint John does much
press the love of our brother, as an evident fruit and sign of our
love to God. Among other notes of true Faith, this especially is to
be observed, as a trial of the weakest Faith: when other notes
fail, this may stand a poor Christian in great stead. The Faith of
many is so weak, that it does not pacify their conscience, nor
breed any joy in them, yet it works love: for ask one who is a
weak, yet a true Christian, and finds not in himself a quiet
conscience, spiritual joy, and such like evident testimonies
(whereof I have before spoken, which argues a strong Faith,) ask
him if he love God, he will not deny it, but say, "Oh, I love God
with all my heart." If he do deny it, further ask, if he be not
grieved for displeasing God, if his desire and endeavour be not
to please him: or yet further ask if he love not such as he is
persuaded love God. Few that are indeed true Christians, and
not overwhelmed with some violent temptations, will deny
these. Now these argue a love to God in them, which must needs
prove that they have God's love in some measure revealed to
them, and that they believe God loves them, though sensibly
they discern it not.
§. 58. Of a pure heart arising from Faith.
The next thing which argues a clear conscience to be a fruit of
Faith, is an inseparable property thereof, namely a pure heart.
These two doth the Apostle join, and that together with Faith
and love: yea, he places the testimony of a good conscience in
simplicity and godly pureness. Now from Faith comes purity of
heart: for Faith has immediate respect to God alone, who sees
not as man sees, but searches the heart, and tries the reins, & in
that respect causes a man to walk before him in truth, and with a
perfect heart: therefore is true Faith called unfeigned faith: so as
he that in truth dares say, Judge me, O Lord, for I have walked
in mine integrity, has a good evidence of Faith.
§. 59. Of keeping a good conscience in all things
The last point is concerning the Extent of a clear conscience,
which is without restraint, and that in a double respect,
1 Of the matter, in all things.
2 Of the continuance, always.
The generality of the matter has reference to the rule of a good
conscience, which is his revealed will, to whom I desire to
approve myself, & that is God's word. Because I desire to please
God, therefore whatsoever I know to be his will, I endeavour to
do. Thus did David, Joseph, Zechariah and Elizabeth, Paul, and
many others testify their good conscience to God's word, and
thereby gave proof of their true Faith.
This extent of a good conscience respects rather the integrity of
the heart, than the perfection of the work: for perfection of the
work is a full and perfect fulfilling of all the commandments of
God, whereunto none can attain in this world.
Integrity of heart is a true and equal endeavour to perform them
all, and that though they seem never so contrary to our corrupt
humour: for herein lies a main difference betwixt Faith
unfeigned and hypocritical. The lusts of an hypocrite rule him, &
prevail over his Faith: in such things as cross not his lusts, he
can be content to obey, but no further: loath he is to try himself:
he endures not that any other should try him.
But unfeigned Faith controls all natural conceits and worldly
desires: it makes both reason and will to yield to God's word and
will: and so makes a man ready to do whatsoever he knows to be
God's will: yea, it breeds a holy jealousy of himself (as Job had of
his children,) so as he is very careful in examining his heart and
ways, and willing that others should try him, yea, desirous that
God would sift him, and discover such hidden sins and
corruptions as himself cannot find out. Hence it follows, that
1 For sins past, which by his own, or other men's, or the Lord's
means are found out and discovered, he is truly humbled, and
gives no rest to his soul till he have some assurance of pardon, as
David.
2 For the time present, because he finds the flesh still remaining
in him, he maintains a strife & fight against sin, as Paul.
3 For future times he is watchful, that he be not overtaken as in
former times; as David.
To this integrity of heart, a faithful man may attain. It is that
which we daily pray for in the third Petition: it is all that God
exacts: where it is found, it is a good evidence of Faith. And it is
the rather to be noted, because it is both an encouragement for a
Christian to endeavour to do what he can, knowing that his
honest will shall be accepted: and also a comfort against his
manifold infirmities and imperfections, keeping a man from
despair.
§. 60. Of the Continuance of a good Conscience.
For the Continuance, a clear Conscience which proceedeth from
a sound Faith, never decayeth, nor yet standeth at a stay: but
rather groweth and increaseth: as Christ said to the Church at
Thyatira, I know thy love, service, faith, patience, and works,
that they are more at the last than at the first. The Apostle saith
of himself, That he endeavoured to that which was before, and
followed hard toward the mark: and thereupon exhorts others to
be so minded. This must needs be a good evidence of Faith,
because Faith is that which receiveth, and conveys in and from
Christ such supply of grace, as maketh the believer grow up
thereby, He that believeth in me (saith Christ) out of his belly
shall flow rivers of water of life. By their continuance are many
which had only a temporary and hypocritical Faith discovered,
who otherwise before they fell away, would hardly, if at all, have
been discerned.
That conscience which is thus grounded on Love, accompanied
with sincerity, and extendeth itself to all things which are
pleasing to God always, is that good and clear conscience which
is so much commended in the holy Scripture: he that is assured
thereof (as the Apostle was, Heb. 13. 18.) hath a sensible
evidence of true Faith.
Thus we have heard how Faith may be gotten, and proved.
§. 61: Of the issue of over-much boldness.
The third point is how it may be preserved: which point is the
rather to be delivered to prevent two extremes, whereinto many
are ready to fall. The one is over-secure boldness: the other,
over-childish fearfulness. For when men have gotten and proved
their Faith, some through the pride of flesh are prone to be
insolent, and too much to boast of it: others through their
weakness (which also ariseth of the flesh) to fear the decay and
loss of it.
The ground of the former extreme is, that Faith is an immortal
seed, which shall never clean utterly decay, and clean fall away.
This they know, and are able to prove by testimony of Scripture,
and evidence of reason.
But though this ground be very sound and orthodoxal, yet the
collection which is made from thence is unsound, and impious:
for it crosseth God's wisdom, who hath ordained and revealed
means for the preserving and cherishing of that which he hath
appointed to continue to the end: wherefore we are exhorted to
work out our salvation (though it be in Heaven reserved for us)
with fear and trembling. But, to prevent that illusion, let it be
noted, that a man if he make not the better proof of his Faith,
may be deceived, and take counterfeit for current; a temporary
Faith for justifying Faith: which if he do, then his ground faileth:
for a temporary Faith may clean dry away, as the Corn sown in
stony ground: witness Simon Magus, Demas, and many that
believed in Christ. It is likely that they which are overbold, never
thoroughly tried the truth of their Faith: for one note of true
Faith is an holy jealousy, lest Faith should decay.
§. 62. Of losing Faith.
Though true Faith cannot totally and finally fall away, yet it may,
to their feeling, be so far gone as to make them with heavy
hearts repent their proud boldness and careless security. For,
1 It may be so covered over and smothered that it cannot be
discerned: they can, for the time, have no assurance of it.
2 All the joy and comfort of it (wherewith they were formerly
upheld) may be completely taken away, and they even faint for
want of it.
3 No fruits thereof may appear, but they be as trees in winter:
little conscience of any duty, dull in hearing God's word, cold in
prayer, nothing remaining but a formal profession, if that.
4 Their consciences may prove a very rack, a grievous torture
and torment unto them.
5 It is not likely to be recovered with a wet finger, with a light
sigh, and a groan: but they may call, cry, and roar again and
again, before they be heard.
6 When they recover it, it may be they shall never attain to that
measure which once they had: if to that measure of the thing
itself, yet not of the joy and comfort of it: they may carry the
grief of this their folly to their graves.
§. 63. Of the grounds of Scripture against secure boldness.
For preventing these fearful effects, they who are tempted to this
extreme must be very watchful over themselves, and seriously
meditate on those premonitions which tend to this purpose, as
"Let him that thinketh he standeth take heed lest he fall." "Thou
standest by Faith, be not high-minded, but fear." "Take heed
that no man fall away from the grace of God." "Take heed lest at
any time there be in any of you an evil heart of unbelief in
departing from the living God." "Let us fear lest at any time by
forsaking the promise, any of you should seem to be deprived."
"Watch and pray that ye enter not into temptation." "If any
withdraw himself, my soul shall have no pleasure in him." Not
without just cause are these and such-like premonitions much
urged and pressed by the Holy Ghost: for well he knoweth how
prone we are to fall away from grace. Lead, iron, stone, or any
other earthly heavy thing, is not more prone to fall downward, if
it be not continually drawn and held up by some means or other;
nor water more subject to wax cold if fire be not kept under it,
than we are to decay in grace if we be not watchful over
ourselves, and careful to use all good means for nourishing and
increasing thereof. Besides, we are subject to many temptations,
which are as water to fire; they will soon quench the Spirit if we
be not the more watchful and careful to stir it up. Yea, if once we
wax secure, self-conceited, and over-bold, we provoke God to
give us over to Satan and our own lusts, as for a time he gave
David over.
§. 64. Of the assurance of Faith.
The ground of the latter extreme is that they feel the flesh in
them, they are very weak and prone to fall away; and many in all
times have fallen away.
Answer. These that are thus tempted must know that the cause
of our assurance is not in ourselves, but in Christ our head; as
we lay hold of him, so he fast holdeth us: for there is a double
bond whereby we are knit unto Christ, one on Christ's part, the
other on ours. That is the Spirit of Christ: "Hereby we know that
we dwell in him, and he in us, because he hath given us of his
Spirit." This is our Faith: for "Christ dwelleth in our hearts by
Faith." Now though our Faith should let go her hold, yet Christ's
Spirit would not let go his hold. This ground of assurance the
Scripture expressly declareth: for saith Christ, "I know my
sheep, I give unto them eternal life, and they shall never perish":
now mark the reason, "There shall not any pluck them out of my
hand." "My Father which gave them me is greater than all, and
none is able to take them out of my Father's hand." Wherefore
the Devil and all his adherents can do no more, to put out the
light of Faith and pluck us from Christ, than all creatures on
Earth can to extinguish the light of the Sun. For why? The Sun
from whence this light cometh, is far above all, they cannot
come at it: So Christ on whom our Faith is founded, is far above
all our enemies. Christ must be plucked out of Heaven if true
Faith utterly fall away.
2 Let the fore-named weak ones consider that as the flesh is in
them to make them weak, so also the power of Christ's Spirit is
in them to make them strong. Though the spirit suffer the flesh
sometimes to prevail, it is not because the flesh is stronger than
the spirit, or the spirit weaker than the flesh; but because the
Spirit in wisdom will have us see our weakness, see in what need
we stand of the power of God, fly to God, depend upon him: and
at length the Spirit will prevail, and get full conquest.
3 As for the falls of others, we know not what they were in truth.
§. 65. Of the grounds of Scripture for perseverance.
To be freed from this last temptation, those subject to it must
seriously ponder those scriptures which set forth the certainty
and perseverance of Faith, such as these: "He that believeth hath
everlasting life and shall not come into condemnation but is
passed from death unto life." "He that drinketh of the water that
I shall give him shall never thirst: but the water that I shall give
him shall be in him a well of water springing up into everlasting
life." "This is the victory that overcometh the world, even our
Faith." "He that believeth on Christ shall not be confounded."
"They that trust in the Lord shall be as Mount Zion, which
cannot be removed, but abideth forever." The grounds of this
stability of Faith are noted in the Scripture to be these:
1. The constancy of God's love, mercy, truth, covenant, calling,
gifts, and the like; which is set forth by these and similar
promises: "I have loved thee with an everlasting love." "With
everlasting kindness will I have mercy on thee." "My mercy shall
not depart away from him." "The Lord hath sworn in truth, he
will not turn from it." "I will make an everlasting covenant with
them." "The calling and gifts of God are without repentance."
2. The perpetual efficacy of Christ's intercession, manifested in
one particular example, which is to be applied to all his elect: for
what he said to Peter, "I have prayed that they Faith fail not" he
performs for all.
3. The continual assistance of the Holy Ghost: in which respect it
is said, "That he shall abide with us forever," and that "he which
hath begun a good work, will finish it." If well we weigh and
apply these and similar testimonies of Scripture, though we
work out our salvation with fear and trembling, yet shall we not
be fearful and doubtful of the issue.
§. 66. Of preserving and increasing Faith.
As a preservative against those two poisonous potions, and as a
means to keep us in the right way from falling into any of the
two extremes, diligent care must be used to preserve and
increase this precious gift of Faith: for if Faith be kept alive, so
as it may bear sway in us, it will keep us both from boasting and
doubting.
Two especial points there be which make to this purpose.
1. A conscientious and constant use of the means which God
to this end hath appointed.
2. Faithful and hearty prayer for God's blessing on those
means.
The means are two. First, the ministry of God's Word. Secondly,
the administration of the Sacraments.
§. 67. Of using the word for increase of Faith.
We have heard before how Faith was bred by the word; now the
word is like to a kind natural mother, which giveth suck to the
child which she hath brought forth: whereupon saith the
Apostle, "As new born babes desire the sincere milk of the word,
that ye may grow thereby." He had said before, "That we were
born anew by the word of God": Here he showeth that the Word
hath a further use; namely, to make us grow. For by the Word
the promises of God (which at first were made known unto us,
and whereby Faith was bred) are again and again brought to our
remembrance, the tender and offer of them oft renewed; so as
thereby our Faith (which otherwise might languish away
through our own weakness, and Satan's temptations) is not only
preserved, but exceedingly quickened, strengthened, and
increased.
Our care therefore must be diligently to frequent the public
ministry of the Word; for by it Christ is lifted up in the Church,
as the brazen Serpent was in the Wilderness. Yea, also to read
and search the Scriptures in Families, and with ourselves alone.
We heard before that we must attend on the Word, till we find
Faith wrought in us.
Here we further learn never to give over, but so long as our Faith
hath need to be confirmed and increased (which will be so long
as we live in this world,) to use the Word. We may not therefore
think it sufficient that we have had this benefit of the Word to
believe: we must labour for a further benefit, to be established
and confirmed thereby more and more in our most holy Faith.
§. 68. Of using the Sacraments for increase of Faith.
The Sacraments are purposely added for this end, to strengthen
our Faith, which they do two ways. First, they are God's seals
added unto his word, that by two immutable things (God's
promise, and God's seal) wherein it is impossible that God
should lie) we might have strong confidence. Secondly, they do
as it were visibly set before our eyes the sacrifice of Christ
(which is the groundwork of our Faith) so as in, and by them
Jesus Christ is even crucified among us. The Apostle noteth that
Abram after he believed, received the sign of circumcision: &
withal rendereth the reason because it was a seal of the
righteousness of the Faith which he had: therefore it served to
the confirmation and preservation of his Faith. To this end
Philip baptized the Eunuch after he believed.
[Use] God in wisdom having ordained these means to cherish
our Faith, we ought to be conscientious in a frequent use of
them, otherwise shall we show ourselves rebellious against God,
and injurious to our own souls.
§. 69. Of prayer for increase of Faith.
Prayer is that means which God hath appointed to obtain all
grace, all strength of grace, yea and a blessing upon all his
ordinances (as I will after show) so that it must needs in that
respect be a notable preservative of Faith. Besides, by prayer we
make ourselves after a holy manner familiar with God, and so
have more and more evidence of God's love and favor to us,
whereby our Faith must needs be much strengthened. When
Satan desired to winnow the Apostles, what means did Christ
use to preserve Peter's Faith: "I have prayed" (saith he to Peter)
"for thee that thy Faith fail not." Thereby Christ also teacheth us
what we must do to preserve our Faith. After that once Faith is
bred in us, in Faith we may pray that it fail not, but we cannot so
pray to get Faith. A man that heareth the sweet promises of the
Gospel, and withal heareth that Faith is that means whereby the
benefit of them is received, may earnestly wish for Faith, and
desire God to give it him: but in Faith (which yet he hath not) he
cannot pray for Faith, as after he hath it, he may for the
preservation of it: therefore faithful prayer is a proper means to
cherish, keep, strengthen and increase Faith.
§. 70. Of well using Faith.
The last point observed out of this exhortation is, How Faith
may be well used.
The Apostle doth not simply say, Take Faith, but addeth this
resemblance shield, saying, "Take the shield of faith": teaching
us thereby that we must use Faith as soldiers use their shield. I
shown before how soldiers use to hold out their shields against
all the assaults and weapons of their enemies: to keep
themselves safe, they use to lie under their shields, and so cover
and defend their bodies: thus must we shelter our souls by Faith,
holding it out against all spiritual assaults, and (as I may so
speak) lie even under it. This in general is done by resting on
God's promises, which are the groundwork and rock of our
Faith. For by true Faith we do not only give credence to the truth
of God's promises, but also trust to them, and build upon them,
assuring ourselves that they shall be effected to our good, and so
remain secure whatsoever falls out.
This use is to be made of Faith, both in prosperity, and in
adversity.
§. 71. Of the use of Faith in prosperity.
In prosperity Faith hath a double use.
1 It maketh us acknowledge that it is the Lord which hath so
disposed our estate, as Solomon did, saying, "The Lord hath
made good his word," &c.
For Faith having an eye to the promises of God, and exercising
itself about them, when any good thing falleth out, it attributeth
and applieth it to such and such a promise, and so
acknowledgeth it to be brought to pass by the word and
providence of God.
2 Faith maketh us rest upon God for the time to come, that all
shall go well with us, as David did. For it maketh a man thus to
reason: God hath made many faithful promises never to fail or
forsake them that trust in him. He hath hitherto made good his
word to me. He still remaineth the same God, true and faithful. I
will therefore trouble myself with undue fears. I fear no evil; but
believe that it shall ever go well with me. Hereupon also faithful
parents exhort their children to trust in God: yea quietly they
commend their own souls into God's hands, and commend their
children to God's providence, and that upon this ground,
exhorting them also to depend on God, as David did (1
Chronicles 22. 11, and 28. 9.) For faith hath eyes whereby it doth
after a manner see that to be true, which yet it seeth not.
§. 72. Of the use of Faith in adversity.
In adversity it hath also a double use.
1. It upholdeth us in the present distress when else we know
not what to do: instance David (1 Sam. 30. 6.) and
Jehoshaphat (2 Chr. 20. 12.)
2. It moveth us patiently to wait for deliverance: for God
having promised to give a good issue, Faith resteth upon it,
even as if it were now accomplished.
Thus in general we see how Faith hath its use always in all
estates.
§. 73. Of oft calling to mind God's promises.
I Will furthermore particularly show how we come to shelter our
souls under Faith. For this, two especial things are requisite.
1. A faithful remembrance of God's promises.
2. A wise and right application of them.
For the first, David hid God's promises in his heart: thus it came
to pass that those promises upheld him in his trouble, and he
received admirable comfort by them. Assuredly if the believer do
call to mind God's promise of succour and redress in his
distress, it will quiet him for the time, and make him rest in
hope till he enjoy the accomplishment of that promise. While a
believer well remembers and duly considers what great and
excellent promises are made, how mighty, faithful and merciful
he is that made them, he thinks that the world may be as soon
overthrown as his Faith. But the letting of God's promises slip
out of his memory is that which makes him faint. The Apostle
having secretly intimated unto the Hebrews their fainting,
declares the cause thereof, by telling them they forgot the
consolation: for that which is not remembered is as not known.
Now God's promises being the ground and very life of Faith,
what use of Faith can there be, if God's promises be unknown, or
(which for the time is all one,) not remembered? As a lamp will
soon be out, if oil be not continually supplied: so Faith, if it be
not nourished with continual meditation of God's promises, will
soon fail.
[Use] By way of exhortation let us be stirred up to search God's
word, where his promises are treasured up: and note what
promises are there made for our comfort and encouragement:
yea let us use the help of others, especially of those to whom God
hath given the tongue of the learned: yea (among and above all
others) of them whom God hath placed in his stead, to whom he
hath committed the word of reconciliation: let us use their help
for the finding out of God's promises, and having knowledge of
them, oft meditate and think on them, that so they may be the
more firmly imprinted in our memories, as in a good treasury
and storehouse, and the more ready to be brought forth for our
use; like that good householder who bringeth forth out of his
treasure, things both new and old. As we use our memories, so
shall we find them ready to help us in time of need: God
therefore prescribed unto his people diverse helps for their
memories.
§. 74. Of well applying God's promises.
IN the second particular help (which is wise and right
application of God's promises) consisteth the greatest use of
Faith, for which we have need of the Spirit of wisdom and
revelation.
The promises of the Word are declarations of God's favour
towards man, and of his providence over him for his good: for it
pleased God not only to take care of man, and to provide for him
all things needful, but also beforehand to make faithful promises
to him thereof, to uphold him till the time of the
accomplishment of them.
Now for the better application of them, we are to consider both
the promises themselves, and the persons to whom they are
made.
In the promises three things are to be observed. First, the matter
contained in them. Secondly, the kind or quality of them.
Thirdly, the manner of propounding them.
The matter of God's promises is either general, concerning the
supply of all good things, and deliverance from all evil: or
particular, concerning the several particular estates and needs of
men.
§. 75. Of applying general promises.
That first promise which God made to man after his fall ("He
shall break thine head") was a general promise: for by it is
promise made of Christ Jesus, and of that full redemption which
Christ should make of man. So that promise which God made to
Abram ("In thy seed shall all the nations of the earth be
blessed") Here is all happiness in Christ promised to all the
faithful. And that which the Apostle setteth down, "All things
shall work together for the good of them that love God," &c. And
again, "All things are yours": that is, all things tend to your good,
and help forward your happiness and salvation. Many other like
general promises there be in the Scripture, which are the rather
to be remembered because they extend themselves to all estates,
to all conditions, and to all kinds of distresses whatsoever; so
that if we cannot call to mind particular promises, fit for our
present estate, we may uphold ourselves with these general
promises. For example, when the devil or any of that serpentine
brood shall assault us, remember we that all that they can do is
but to nibble at our heels, he shall never be able to crush our
head, to destroy our soul: yet his head shall be crushed, he
utterly vanquished. If we be in any misery, remember we that
blessedness is promised unto us, and blessed shall we be. If
anything seems to make against us, this is promised to be the
issue, that all shall turn to our good.
§. 76. Of applying particular promises.
Particular promises fit for our particular estates and needs are
added to the general, because we are weak and subject to slip,
and cannot well apply, and rest upon, the general promises.
These are very many, I will endeavour to draw them to some
distinct heads.
They concern this life or the life to come. Those for this life are
of temporal or spiritual blessings. For the life to come, heavenly
and glorious things are promised.
Promises of temporal things are to supply things needful and
remove things hurtful.
For supply of things needful, it is said, "Nothing shall be
wanting. All things shall be ministered. God shall fulfil all your
necessity," &c. Besides, there are other particular promises fitted
to our several necessities: to such as want meat, drink or
apparel, Christ hath said, "Be not careful for your life, what ye
shall eat, or what ye shall drink; nor yet for your body, what ye
shall put on," &c. your heavenly Father knoweth that ye have
need of all these things. They which desire to have yet more
particulars, let them read Lev. 26. 4, 5, &c. and Deut. 28. 3, 4,
&c.
In the Scripture are further to be found particular promises for
Orphans, Widows, Captives, &c. likewise for time of war, famine,
sickness, &c.
If now we want any needful thing, the use of Faith is to make us
rest upon these and such like promises: for if they be rightly
believed, they will make us cast our care on God that careth for
us, and moderate our immeasurable carking after them; moving
us patiently to wait for the accomplishment of our desire, or
contentedly to want what God denieth.
For removing things hurtful, and delivering us out of troubles,
God hath expressly said, "I will deliver thee. There shall none
evil come unto thee: The Angels have charge over thee, to keep
thee in all thy ways, lest thou dash thy foot," &c.
Here then the use of Faith is this, that if we be in any trouble,
these and such like promises make us rest quiet, patiently
expecting the issue that God will give, and that without prefixing
any time (for "He that believeth makes not haste") or
prescribing any means to Him (as faithful Moses when he said,
"Stand still, and see the salvation of the Lord," &c.)
For spiritual matters, we have many most comfortable promises,
as that God will be our God, we shall be his people, we shall all
know him: he will forgive our iniquities: he will write his Law in
our heart: he will give the Holy Ghost to them that desire him,
&c. So there are many particular promises for particular graces,
as for Faith, Hope, Love, &c. And for growth and increase in
these.
The use of Faith here is to uphold us against our manifold
defects, infirmities, and imperfections. For first it giveth
evidence to our souls, that the graces we have are the gifts of
God, because God promiseth them. Secondly, it maketh us rest
on God for perfecting of that good work which he hath so
graciously begun; "I know whom I have believed" (saith Saint
Paul) "and I am persuaded that he is able to keep that which I
have committed to him," &c.
For promises of heavenly things, the Scripture is everywhere
plentiful: that the soul shall at the dissolution of the body go
immediately to Heaven, that the body shall rise again, and be
made like to the glorious body of Christ: and we enjoy
everlasting happiness, with the like.
The use of Faith in regard of these, is to uphold us with the
expectation of that heavenly happiness which is promised, yea,
though we be here destitute of worldly things, and in many
troubles and tribulations.
§. 77. Of applying absolute promises.
For the kinds of God's promises, some are absolute which God
hath simply and absolutely determined to accomplish even as
they are propounded: as before Christ was manifested in the
flesh, the promise of the Messiah, and of calling the Gentiles:
since that time the promise of calling the Jews, and of Christ's
second coming in glory. All saving, sanctifying graces, being
absolutely necessary to salvation, are thus promised to all God's
children: and the continuance and perseverance of them unto
the end; and also the end and issue of all, eternal life.
The use of Faith in these, is to uphold us against all fear and
doubt, even when we have not a sensible feeling of them: for
God (who is able to perform whatsoever he hath promised; and
true and faithful in all his promises) having absolutely promised
such & such things, though all things in Heaven and Earth
should seem to make against them, yet would Faith believe
them.
§. 78. Of applying conditional promises.
Other promises are conditional, which are no further promised
than God in wisdom seeth to be most meet for his own glory,
and his children's good. Thus are promised,
1. All temporal blessings, which Lazarus, a holy Saint,
wanted.
2. Freedom from all crosses and troubles. What Saint hath
not had his part in some of them? Who hath been freed
from all?
3. Freedom from all temptations. As our head was tempted,
so have his members from time to time.
4. Less principal graces, which are called restraining graces,
being given rather for the good of others, than of them who
have them. These the Spirit distributeth severally, not all to
everyone, but some to one, some to another.
5. The measure of sanctifying graces: for though every Saint
hath every saving grace in him, yet hath he not a like
measure: some have a greater, and some a lesser.
Admirable is the use of Faith in these conditional promises: for
it maketh us so to trust to God's power, as we subject ourselves
unto his will; as the Leper, who said; "If thou wilt thou canst
make me clean"; and those three constant servants of God, who
said; "Our God is able to deliver us from the hot fiery Furnace,
and he will deliver us out of thine hand O King. But if not, be it
known to thee O King, that we will not serve thy gods," &c. For
Faith persuadeth us that God is wiser than ourselves, and that
he better knoweth what is good for us than we ourselves do, and
so moveth us to resign ourselves wholly to God's good pleasure.
This is the general use of Faith in respect of these conditional
promises, it hath also other particular uses, as
1 For temporal things, so to rest on God's promise, as we
believe God will either supply our wants, or enable us to
bear them: as God had taught Paul how to want.
2 For crosses, so to bear them, as being assured that God
will either free us from them, as he delivered Job: or assist
us and enable us to bear them, and turn them to our good.
3 For temptations that God will stand by us, and give a good
issue.
4 For restraining and common graces so to content
ourselves, as we doubt not but also to have such sanctifying
as shall be needful to our salvation; which also is to be
applied to the measure of sanctifying graces, according to
that answer of God to Saint Paul, "My grace is sufficient for
thee."
§. 79. Of applying implicit promises.
For the manner of propounding God's promises, they are either
expressly declared, or else by consequence implied. Express
promises are either generally propounded to all: of these we
have heard before; or else particularly applied to some particular
persons. Some of these are such as are not proper to him alone
to whom in particular they are directed; but for the good of
others also. If we find such needful for us, it is the use of Faith to
apply them to ourselves with as strong confidence as if they had
been directed to us. This the Apostle teacheth us to do: for where
God made a promise to Joshua, ("I will not fail thee, &c."), the
Apostle applieth it to all Christians. The ground of this
application is taken from God's unchangeable and impartial
manner of dealing: the same God that he is to one faithful man,
the same he is to all. If therefore he would not fail Joshua,
neither will he fail any.
By consequence promises are implied, either in the examples, or
prayers of faithful Saints.
In their examples, by those blessings which they have enjoyed.
For that which God bestoweth on one, he is ready to bestow on
everyone to whom it is needful: God's giving it to one, is a
promising of it to all. So as we may with as strong confidence
depend upon God for such needful things, as if God had
expressly promised them. Thus doth Saint James urge that end
which God gave to Job's troubles, as a ground of our Faith, to
make us wait for a like deliverance in our troubles.
In their prayers, by those things which they have prayed for in
Faith and obtained. Their faithful calling upon God, and God's
gracious hearing of them, are as much as a promise, that God in
such and such things will hear us calling upon him: thus did
David make this a ground of his faith. Psal. 22. 5.
The use of Faith in these implicit promises is to persuade our
hearts that God will deal with us as he hath in former times dealt
with his faithful children.
§. 80. Of the true Heirs of God's promises.
The last point to be noted for the right application of God's
promises, is the persons to whom they belong. Here note two
points.
1. Who are the righteous heirs and children of God's
promises.
2. How these heirs are qualified.
For the first, Christ Jesus the true natural Son of God, as he was
Immanuel, God with us, our Head and our Redeemer, is
properly the heir of all God's promises, In him they are, yea, and
Amen. That is to say; In him they are propounded, ratified, and
accomplished. This is evident by those general promises which
are the foundation of all the rest. He, (that is, Christ) shall break
thine head. In thy seed (that is, Christ) shall all the Nations of
the Earth be blessed. Now how is Christ the heir of God's
promises? as a private person? only in himself? No verily: but as
a public person, as the head of a body: for Jesus together with all
the Saints, which were given him of his Father, make but one
mystical body, which is Christ: so as all the faithful together with
Christ are heirs of the promises; they, and they alone have a
right unto them: so as what the Apostle saith of godliness. I may
fitly apply to Faith, which is the Mother of all Godlines, Faith is
profitable unto all things, which hath the promise of the life
present, and of that which is to come. Both general and
particular promises, promises of earthly, spiritual, and heavenly
things; conditional, and absolute promises: all promises belong
to the faithful.
§. 81. Of applying God's promises to the right persons.
For the second, the several conditions and qualities of the
persons to whom several promises are made are exceedingly
many. Sometimes they are made to Faith, sometimes to
obedience, sometimes to uprightness, to cheerfulness, to
constancy, to love, to fear; to such as mourn, hunger, are heavy
laden; to such as pray, hear God's Word, keep his
Commandments; to the fatherless, widows, captives, poor, sick,
etc. It is not possible, neither yet is it needful that I should
reckon up all: they are here and there to be found throughout
the Scripture.
The uses of Faith in respect of the persons to whom the
promises are made are these:
1. To assure us that we are they to whom they appertain.
2. To make us apply them to those several qualities which we
find in ourselves, as if we hunger, to believe we shall be
satisfied; if we mourn, that we shall be comforted, and so in
the rest.
3. To make us expect the accomplishment of them, according
to our several needs: as when we are in any trouble, to
expect deliverance; when tempted, assistance; when in
want, relief, etc.
Thus (as distinctly as I can) have I shown how the shield of Faith
may be used.
Hitherto of the manner of the Apostle's exhortation.
§. 82. Of the meaning of the Metaphor.
The motive whereby he enforces his exhortation follows:
wherein is contained the eighth general point to be delivered in
this Treatise of Faith, which is the benefit and power of Faith, in
these words:
"Wherewith ye shall be able to quench all the fiery darts of the
Devil."
The Apostle here uses another Metaphor. His manner of phrase
may at first sight seem to be improper, That a man should take a
shield to quench fire: A shield is rather to keep off a blow. But if
we well note the drift of the Apostle, and also the manner of
framing his speech, we may find that it is not so improper as it is
taken to be. For first, he saith not, "By the shield ye quench," but
"by it ye shall be able to quench." Again, he saith not simply,
"whereby ye shall be able to quench darts," that had been
improper, but he addeth "fiery." Thus because Satan's
temptations are as darts, and as fiery darts, he uses the
metaphor of a shield, in opposition to the one, and the metaphor
of quenching in opposition to the other. Thus we see that the
Apostle's speech is proper enough, answering two metaphors in
their several kinds: A shield in relation to darts: quenching in
relation to fiery.
Besides, hereby he declares a double benefit of Faith: one to
protect us from Satan's temptations, that they annoy us not: the
other, (if they do pierce and wound our souls,) to cure the hurt
which they have done.
To amplify this benefit of Faith, the Apostle describes our enemy
by his malicious and mischievous nature ("the wicked") (or, as
the original with an emphasis setteth it down, "that wicked one")
and his temptations, by the kind of them under this metaphor
Darts.
Of the nature of this wicked one, I have spoken before on verse
12.
For the metaphor, a Dart is a kind of weapon that is flung, slung,
or shot at a man far off, which if it hit him, will deeply pierce
him, and sorely gall him. I have shown before how we were oft
forced to wrestle with Satan, and to grapple with him hand to
hand. Here is shown that he hath also Darts to shoot at us afar
off, so as he can pierce and wound us when we see him not: he
can send at us, though he come not to us. As when the Dragon
could not come at the Woman, he cast waters after her. This
Woman is the Church; the red Dragon, Satan; Waters, his
manifold temptations or darts.
Thus we see that
The Devil can every way annoy us, both at hand and afar off:
when he is suffered to come to us, and when he is restrained and
kept from us.
[Use] How can we now at any time be secure? Doth it not stand
us in hand to watch always, always to be well armed, and have
this shield of Faith?
That the benefit and power of Faith may be the better discerned,
I will show more distinctly,
1. What these Darts are.
2. How they are kept off.
3. Why they are called fiery.
4. How they are quenched.
§. 83. Of Satan's Darts here meant.
Some take afflictions to be meant by Darts.
Answer: There is another proper piece of armour to defend us
from the hurt of them, namely, The preparation of the Gospel of
Peace.
Others take all sins and all provocations to sin to be here meant.
Answer: This must needs be too general: for thus should the
several pieces of armour, and their distinct uses be confounded.
The Breastplate of Righteousness is the proper fence against
such temptations.
I take the Darts here spoken of to be those several and sundry
temptations which the Devil uses to draw us to doubt of that
help we have in GOD, and to despair: for often he casts sundry
thoughts of despair into us, that he might shut out all hope in
God, and so draw into perdition. Thus afflictions, so far forth as
the Devil uses them as means to disquiet and vex the soul, may
be here understood: and likewise all sins and provocations to
sin, as they tend hereunto. These temptations, whether light or
fasten, pierce deep. Satan let store of these fly against Job, they
fell on him as thick as hailstones: despair was it which Satan
sought to bring Job unto by depriving him of his cattle, goods,
children, & all that he had: by striking his body all over with sore
botches & boils. The contradicting speeches of Job's wife and
friends (the instruments of Satan herein) tended to this. These
darts also he let fly at David, as appears by the many complaints
of David: yea, he flung some of these at Christ in the wilderness,
in the garden, and on the cross. No darts so wound the body, as
these wound the soul where they fasten.
§. 84. Of the virtue of Faith against Satan's Darts.
These darts are only kept off by Faith: for Faith alone gives us
assurance of God's love: by it we so rest and repose ourselves on
the favour of God in Christ, as nothing can make us doubt of it,
or separate us from it. "Though he slay me, yet will I trust in
him," saith Job. Read Psalms 3 & 91, and Romans 8:38-39. The
stronger our Faith is, the better are we fenced against these
temptations: the weaker our Faith is, the deeper do they pierce:
yea if they prevail against us, it is because we want this shield, or
at least have let it fall, and so for the time want the use of it.
Therefore Saint Peter exhorts to be steadfast in the Faith, while
we resist the devil; as if he had said, Look to your shield, keep it
safe, hold it out manfully against all the darts of the devil.
§. 85. Of Satan's fiery darts.
They who by these Darts understand afflictions, say they are
called fiery, because afflictions are grievous to the flesh; they
who understand sins, because as fire they kindle one another
and so increase.
Answer: But there is a higher matter here meant; for the
metaphor is taken from malicious mischievous enemies who
poison the heads of darts, and arrows, & bullets which they
shoot at men: these poisoned things being of a fiery nature, if
they pierce into a man's flesh, lie burning, and tormenting the
body, and continue to inflame it more and more, till they have
soaked out the very life of a man, if in time they be not cured.
Thus the forenamed temptations of Satan, tending to doubt and
despair, (if they fasten) vex, grieve and torment the soul,
burning and festering therein, till they bring a man to utter
destruction, if the fire and heat of them be not slaked and taken
away. It must needs be great burning, great anguish and
vexation that made David cry out and say, "O Lord rebuke me
not in thy wrath," etc. "My bones are vexed: my soul is also sore
vexed," etc. "I fainted in my mourning," etc. "I am in trouble,
mine eye, my soul and my belly are consumed with grief," etc. "I
roared all the day." Much more bitter exclamations did Job send
forth, and yet what men were these? what excellent Worthies of
the Lord? If the fiery venom, and burning poison of Satan's darts
so tormented such men, men of admirable Faith, how do they
torment men of weak Faith, yea men of no Faith? Judas was so
tormented thereby, that his life was an unsupportable burden
unto him, he could not endure it, but made away with himself,
as many others have done in all ages.
§. 86. Of the virtue of Faith against Satan's fiery Darts.
The only means to cool this scorching heat, & to assuage this
burning, is the blood of Christ: and Faith only is the means to
apply the efficacy of Christ's blood to our souls: by Faith
therefore, and by nothing else, may these fiery Darts be
quenched. As balsam, & such other medicinal oils which
Surgeons have for that purpose, being applied to that part of
man's body which is inflamed with the forenamed poisonous
weapons, assuage the heat, drive out the poison, and cure the
flesh: so Faith, which applies the virtue of Christ's Sacrifice to a
perplexed and troubled soul, dispels the inward anguish thereof,
pacifies and quiets it, and so cures the wounds thereof. The
Faith of David did thus cheer up and refresh his soul after it had
been perplexed; in which respect he says unto his soul, "Why art
thou cast down and unquiet? Wait on God," etc. Thus again, and
again he cheers up his soul: this also drew the fiery poison out of
Job's soul, as that speech implies, "Though he slay me, yet will I
trust in him."
§. 87. Of stirring against despair.
Are temptations to despair, piercing Darts? fiery Darts? Keep
them off as much as possibly may be. As we fear to drink poison,
let us fear to despair. It will be a fiery burning poison in our soul,
that will yield us no rest; as we see in such as are overcome
thereby. Let us not dare to yield unto it; but though God should
seem to be so angry with us as to kill us, yet with Job, to trust in
him. For this end we must suffer Faith to have the upper place in
us, even above sense and reason too. And for this end look unto
God, and duly weigh both what he promises, and why he makes
such gracious promises to us: and look not to ourselves and our
own deservings, but rather know that God's mercy is as an ocean
in comparison of the drops of our sins: they that despair, little
consider how much greater God's goodness is, than their sin.
§. 88. Of the need and benefit of Faith.
In how wretched a condition do they live, who are destitute of
Faith! they lie open to all the fiery, burning, tormenting
temptations of the devil; they have no means to prevent them,
none to quench them when they are wounded in conscience.
This fire must needs either stupefy all their spiritual senses, dry
up all the life of the soul, and take away all feeling: or else
torment them intolerably without all hope of redress, as Cain,
Saul, Judas, and such like were tormented. It were much better
for a man not to be, than not to believe.
What an admirable virtue is Faith? What virtue has it in itself?
What benefit does it bring unto us? What Christian soldier (that
is wise, and fears these fiery darts,) dares enter into the battle
without this balsam? The main and principal end, for which the
Apostle here sets down these benefits of Faith, that which
especially he aims at, is, to commend unto us this precious gift,
so as it may be a strong motive to urge all the forenamed points
concerning Faith, whereof we have spoken before, and to stir us
up diligently to labour and use all the means we can, First to
know what true Faith is, Secondly, to get it, Thirdly, to prove it,
Fourthly, to preserve and increase it, Fifthly, well and wisely to
use it.
§. 89. Of spiritual recovery.
Behold here a sure ground of much comfort and great
encouragement, even to such as are weak, and by reason of their
weakness, or else through the violence of some temptation, have
let fall their shield, so as Satan's fiery Darts have touched their
conscience, and pierced their soul. Let them not thereupon
utterly despair, and yield themselves over to Satan's power, but
know that yet their Faith may stand them in stead, that yet there
is a further use of it, not only as a shield to keep off, but as
balsam to draw out the fire, to quench it, and cure the wound.
The word which the Apostle here uses, implies (as we have
shown) a recovering, resuming, and taking up again our shield.
Let not therefore our faintings, failings, and spiritual wounds
put us out of all hope, as if death and destruction, without all
remedy and recovery, must needs follow thereupon: But rather
let us with all speed have recourse to God's promises, and to
Christ Jesus the true heir of them, and so renew our Faith, as
Peter renewed his, when he looked upon Christ.
§. 90. Of Satan's assaulting our Faith.
The last point yet remains, which is, to discover the manifold
wiles which the Devil uses against this heavenly gift, and to show
how they may be avoided. We have heard before how he labours
to spoil us of the Girdle of Truth, Breastplate of Righteousness,
and Shoes of Patience; but his best wit and greatest force are
bent against the Shield of Faith. The first assault made against
Eve was in regard to her Faith, "Hath God indeed said, etc.;" so
against Christ, ("If thou be the Son of God, etc.") Herein did he
often tempt the Israelites, yea and Moses also in the wilderness.
This was it for which he desired to winnow Peter; and for which
Paul feared lest he had tempted the Thessalonians. Lamentable
experience shows how mightily he prevails by this temptation: in
time of persecution he brings men thereby to renounce their
profession: and hereby at all times he brings many to the very
pit of despair.
That which has been before delivered concerning the excellency,
necessity, use, and benefit of Faith, declares the reason why the
Devil so assaults it: for he, being our Adversary walking about,
and seeking whom to devour, spies that Faith is it which
especially preserves us safe from being devoured; that this is the
victory which overcomes both himself and his chief agent and
instrument, the world; and therefore with all might and main
endeavours to spoil us of this shield. It is therefore needful we
should know what are his wiles, and how they may be avoided.
His sundry kinds of wiles may be drawn to two heads, namely
those whereby he labours either to keep men from Faith, or else
to wrest Faith from them. I will in order discover some of the
principal in both kinds, which are these.
§. 91. Answer to Satan's Suggestion, that it is presumption to
believe.
1. Suggest. First, it is altogether impossible to attain unto any
such gift as Faith is. Secondly, can any man be assured that
Christ is his? Thirdly, whoever has any such conceit,
presumes. Fourthly, to enforce this temptation further, he
also suggests that the ground of Faith (God's word) is
uncertain. And fifthly, though that Scripture were the
certain Word of God, yet the Ministry of it by man is too
weak a means to work so great a work as Faith is thought to
be. This Suggestion has prevailed much with Papists.
Ans. First, that which has been before delivered concerning the
getting of Faith, shows that this is a lying Suggestion. Secondly,
it has been expressly proved that a man may know he has Faith.
Thirdly, the differences between Faith and presumption show
that assurance of Faith is no presumption.
1. Faith drives a man out of himself: because the believer can
find no ground of confidence in himself, therefore he casts
himself wholly upon CHRIST.
Presumption finds something in the man himself to make him
boast.
2. Faith rests on a sure ground, which is God's Word, that both
commands us to believe, and promises to perform that
which we do believe.
Presumption relies only on a man's surmise and mere
conjecture.
3. Faith is joined with the use of the means: both of those
means whereby it was first bred, and also of those which
God has appointed for the nourishing of it.
Presumption not only carelessly neglects but arrogantly
contemns all means.
4. Faith is wrought by degrees: first by knowledge, then by
grief, after by desire, as we heard before.
Presumption is a sudden apprehension of the mind.
5. Faith makes a man work out his salvation with a holy
jealousy, yea with fear and trembling: often calling upon
God, and depending on him.
Presumption is over-bold.
6. Faith makes a man depart from all iniquity, and keep a clear
conscience.
Presumption is accompanied with much pollution, at least
inward.
7. Faith is most sure in time of trial, then is the strength of it
most manifested.
Presumption, like a Bragadocha, then makes the greatest
flourish when there is least danger.
8. Faith continues unto the end, and never falls away.
Presumption is subject to decay totally and finally.
4. Of the certainty of God's word, we shall afterward speak:
5. For man's Ministry it is God's ordinance; & thence it has
that mighty power to work Faith: for God who at first
brought light out of darkness, can by weak means work
great matters: Besides, We have this treasure in earthly
vessels, that the excellency of that power might be of God,
and not of us.
§. 92. Answer to Satan's suggestion of the difficulty of getting
Faith.
2. Suggest. IF it be not impossible to get Faith, yet it is so
difficult and hard a matter that not one of a thousand who seek
it obtains it. Herein Satan prevails with idle, slothful persons,
who in all things which they should undertake, pretend more
dangers and difficulties than necessary, purposely to find a
pretext for their idleness.
Answer. Though it be hard to the carnal careless man, yet (as
Solomon says of knowledge, Proverbs 14:6) Faith is easy to him
that will believe; not that it is simply in man's power, but that
God's Spirit so opens his understanding in the mysteries of
godliness, so works on his hard and stony heart, making the one
capable and the other pliable, as thereby the man is brought like
softened wax easily to receive the impression of God's seal.
Though man in himself be dead in sin, yet God's word is as
powerful to quicken him as Christ's was to raise Lazarus.
Indeed, many seek and find not, ask and have not: but why?
Saint James gives one reason, "They ask and seek amiss." They
seek Faith in themselves, and from themselves; they seek it by
carnal and fleshly devices; they seek it by their own wit and
reason. Saint Paul renders another reason, "The god of this
world hath blinded their minds, that the glorious light of the
Gospel should not shine unto them." Because they oppose
against God's truth so far as it is made known unto them, or
wittingly wink at it, or turn from it, God gives them over in just
judgment to the power of Satan, who blinds their minds. But if
we repair to the Author who gives Faith, and to the spring
whence it flows; if we rightly use the right means of attaining it,
and wait at the door of Wisdom till she opens unto us,
undoubtedly we shall find Faith and not miss of it.
§. 93. Answer to Satan's suggestion of the small need and use of
Faith.
3. Suggest. FAith is a needless thing. This conceit the Devil puts
into the mind of two sorts of people: first of proud Pharisaical
Iusticiaries, who trust to their own righteousness: these think
that the breastplate of righteousness is armour enough:
Secondly, of secure, carnal Gospellers, who imagine that a good
hope (as they call it) is sufficient, there needs not assurance of
Faith.
Answer. God makes and ordains nothing in vain: as for the
proud Iusticiary, let him first know that righteousness severed
from Faith is no righteousness: though righteousness joined
with Faith be of good use, yet severed from Faith, it is of no use
at all. Secondly, that the Breastplate of righteousness, which the
best men ever in this World had, was full of cracks and holes,
full of many defects and imperfections, through which Satan
would soon have wounded them even to death, if they had not
had this shield.
As for the secure Protestant, if ever he feels the fire of Satan's
darts, he will find that all the assurance which possibly he can
attain unto is little enough. That poor man who said, "I believe,
Lord help my unbelief," and the Disciples who said, "Lord,
increase our faith," saw that a good hope was not enough.
As a preservative against this poisonous temptation, we must
labour for all the assurance of Faith that we can.
§. 94. Answer to Satan's suggestion of the damage arising from
Faith.
4. Suggest. FAith is hurtful to a man's credit, honour, profit,
pleasure, etc. Herein Satan prevails with worldlings, whose
hearts are only on things here below.
Answer. First, the price of Faith, yea of one grain of Faith, is of
more worth than all the treasure in the world: this that good
Merchant well knew, who sold all to buy it.
Secondly, they who are wounded with Satan's fiery darts would
willingly forgo all credit, wealth, and pleasure that the World
possibly can give for a dram of Faith.
Thirdly, there can be no true credit, honour, etc., without Faith:
all are sanctified by Faith; otherwise, they are mere shadows and