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, 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
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