The Works of Jeremiah Burroughs 9-11, Treatise 3 · Chapter 22
CHAP. XXII.
Directions for the exercise of Faith in the want of Sence. First, Be afraid of Ʋnbeleef as much as of Presumption. Secondly, Listen not to any thing that makes against the Word. Thirdly, One Promise is enough to rest upon, though you think other Scriptures are against you. Fourthly, Treasure up some Principles before temptation that you will stick to, As 1 There can be no conclusion of Reprobation, as of Election. 2 It is better to set upon Duties though we cannot do them as we ought, than omit them. 3 Where there is no peace with sin, there sin is not a sufficient ground to hinder the peace of the soul. 4 Where the soul complains for the want of Grace, it cannot conclude against it self that it hath not that Grace. 5 There is a Faith of Adhaerence when there is none of Evidence.
DIRECTIONS.
FIrst, Be afraid of Unbeleef, as much as you are afraid of Presumption: If Beleevers, especially those that are weak, would be as much afraid of Unbeleef, as they are afraid of the sin of Presumption. You shall have many that are afraid to presume, but it scarce enters into their thoughts to be afraid of Unbeleef; if I presume, then that's dangerous, I may quickly destroy my self that way: But why should you not be as much afraid to destroy your self by Unbeleef; there is not only destruction in Unbeleef as wel as in Presumption, but there is a wronging of the Grace of God in it, and so there may be more danger of sin in the one thing than in the other; it's true, there is sin & danger in presumption, and there is sin and danger in unbeleef too; and the truth is, that unbeleef is a more secret sin, and that which we may fall into before we are aware, sooner than the other: Now if the soul would but reason after this manner, It's true, I think that the Promises of Mercy belongs not unto me, and therfore I am afraid I should presume; but what if I should wrong the Grace of God! is not that a tender thing? and is there any thing in the world that God stands more upon to have honored than his Grace in Christ? and what if it should prove that I have wronged the Grace of God in Christ all this while, what a sad thing would it be! and would not that be as grievous to God as any thing else? Oh if you would but do thus, this would be a very great help to you; for there would be this Use of it, That it would make you to be willing to listen as well to those things that may further your believing in the in the grace of God in Christ that may honor Gods Grace as to listen to those things that may take you off. We find by experience, That those that are weak, let one speak to them never so much by way of encouragement to Faith, they scarce listen to what is spoken, or doth not remember it; but whatsoever hints of any thing they have that any way may discourage them, that they mind, and their thoughts run after, and work upon, all that possibly they can: now it appears by this, that they are not afraid of the sin of Unbeleef so as of the sin of Presumption: Certainly next to that sin against the holy Spirit, there is no greater sin in the world, than the sin of Unbeleef; and it is that which doth more cross the designs that God hath of honoring of himself, than any other sin whatsoever; therefore be afraid of it, and charge thy heart with it, as thou woul'dst charge thy heart with that which thou art most inclinable to: If thou wert inclinable to uncleanness, would'st not thou lay a charge upon thy heart to take heed of the least stirrings that way? If thou wert inclinable to worldline…s, would'st not thou lay a charge upon thy heart against that? So charge thy heart to take heed of any beginnings of the sin of Unbeleef, because that's the sin that thou art most inclinable to. If thou wert impatient, wouldest not thou be careful to charge thy heart to take heed of that sin? Charge thy heart to take heed of this sin of Unbeleef. That's the first Rule.
Secondly, The Second Rule of Direction is this, At any time when thou hast a word that doth but seem to make for thee, take heed that thou doest not hearken to any thing against that word, but require a proof for it out of the Word; as thus, If thou hast any thing in Gods Word that is presented to th…e, in any way for the helping of thy Faith in the want of Sence, never listen to any thing that makes against that word, but require a proof for it out of the Word: many times when we have a word that speaks well, and encouraging our Faith, we set many times our own fancies, and conceits, and surmises, and jealousies, and fears against the Word, and this doth us much harm: But when we have a word we should never listen to surmises, nor jealousies, and fears; but here's a Word, and can I have as much out of the Word against me in such a thing, as I have here in the Word to encourage me? doth the Word beat me off as well as encourage me in this way? If indeed I can bring out of the Word, that they that are thus and thus, have no Grace, that such and such things as these are, cannot stand with true Grace; if I can prove this out of the Word, then it is somwhat. Where have you almost any man or woman that comes with any Objections against their estates and conditions, with any of their doubts, that bring any Word for to strengthen their doubts withal? Indeed their doubts that are in them, seem to be very strong, and prevail much to discourage their hearts; but is it from the Word that their doubts are strengthened? You shall seldom hear them to bring any text of Scripture for their doubts; only they are afraid, and was ever any of Gods People so as they are? But they come not thus, and say, Sir, Here's such a place of Scripture that I read such a day, and me thinks this Scripture makes against me. If you would go no further than the Scripture for your doubts, it were an easie matter to help to answer them, for then we could shew you what God intends in that Scripture, but it's almost impossible to answer jealousies, and fears; we could answer ten Scriptures sooner than one jealousie and fear, that hath no ground from Scripture: Give me but a Scripture for your doubts, I can give you another that may be for your encouragement; as that Scripture where Christ saith, He that comes unto me, I will in no wise cast off; the Scripture requires nothing but coming to him; and then, Ho, every one that thirsteth, come and buy without money, and take the Waters of the Well of Life freely: these Scriptures, we can plainly shew you the meaning of the Spirit of God in them for encouragement; but can you shew such Scriptures as any of your doubts are grounded upon? Many of you have many doubts concerning your Sanctification; but have you any text that tels you, that where Sanctification is not perfect, that there the soul hath no interest in Christ? Therefore this may encourage any soul to come in and beleeve, because there are no such Scriptures as doth tell any, That because they have not perfection in Sanctification, or because there are remainders of corruption in them, that therefore they have no interest in God and Christ. If we would take no comfort but from Scripture, and we would listen to no Objections but from Scripture, then it were an easie matter to get Faith to be exercised, and we should walk by Faith more than we do, if we would rest upon the Word, both for the ground of our encouragement, and for our doubtings, so as to resolve the Word shall be as much the ground of my doubts and fears, as it shal be the ground of my Faith and Comforts: Do but hold to this, and then you wil be mightily helped to walk by Faith, and not by sight; for though sight fails us, yet the Word never doth fail, but abides the same; a sure and an everlasting Foundation.
Thirdly, If you have any one sign that may encourage you, you may take comfort from that though you find not another; If upon the searching in the Book of God, you find any one Promise making for you, though you may think other things are against you, that one is enough for you to rest your souls upon; for where there is one, though you are not able to apprehend the other, yet there are others too: For that's a certain Rule, Every Promise doth hold forth Christ; and where there is any one Grace, there's all Grace, though it cannot be seen: As a man may know as certainly a wicked man by the living in any one known sin, and by his heart closing with it; though he doth not live in others; yet there is no sin mortified in that man that hath any one sin reigi…ing in him; that is, if he hath any one sin that he knows to be a sin, and yet his heart closes with it, and is not set against it as an Enemy to him, this man hath not any sin mortified: so, where there is any one Grace, there is every Grace, though it cannot be seen. If I should come to one that is carnal, and if I see but the sin of Covetousness, of Ear…hlyness, of Worldlyness in him, if I should charge him, and say, that you are an unclean person too; he would defie it, he thinks himself far from it, Why? Because he doth not commit the act of it: but that's certain, where thou art under the power of any one sin, there's no sin mortified: So, where any child of God can but find the work of any one Grace; it may be such a one will say, I can find no work of other Graces, but I bless God, there is some Grace I can find; as for instance, this Grace, That I love the Saints, I love the Brethren, and I love them because they are Godly, and upon no other ground; and I find I love the Word, and the more holy the Word is, the more do I love it: If there be but this one Particular, though thou canst not find the exercise of other Graces, yet thou mayest certainly conclude there are all Graces: All Graces are in that soul where there is any one Grace: this would be a mighty help to Faith in the want of Sence. When you come to examine your heart, it may be the Devil wil be putting you upon those Graces that are the weakest of all, and are most opposed by your corruptions, and will be ready to tell you, that you have no Grace because you have not that Grace: but is there any other grace that you have? If you can find in your souls there is any grace, certainly you may conclude, that you have an interest in God and his Love, though he be out of sight.
Fourthly, A Fourth Rule of Direction to walk by Faith in the want of sight, is this, Labor to treasure up some Principles, or some certain Conclusions and Truths that you will stick too, and resolve upon whatsoever temptations comes against them: As for Instance thus:
1 Here's one Principle which is as cleer as any thing in the world, and that I can easily convince any man of, that is not in a temptation; but if you be not satisfied in it before a temptation comes, you wil not be so soon convinc'd of it when it is come; as this one Truth, That there is no threat in the Word of God that is absolute, so as that it may not be recall'd: Or rather take it thus; There is no certain sign in the Word of God whereby any one can conclude themselves to be a Reprobate: Observe now the difference of Gods grace, how Gods grace is beyond his wrath and displeasure in this, in the manifestation of it: Promises of mercy you have absolute, but the threats of Gods wrath, you have none but conditional; yea, and so conditional as may be recal'd again: And signs of Election you have certain, whereby we may know our Election; but signs of Reprobation, whereby any man or woman while they live should conclude themselves to be Reprobates, there's none in all the Book of God, only that of the sin against the holy Spirit, which is a sin that such a soul that is making after God, and longing after the light of his face, is far enough from: Oh the grace of God in this for to help against unbeleef, and help our Faith; That God should be pleased for to manifest his Election certain, in the Word, We know your Election, saith the Apostle; he speaks of the Election of others, For our Gospel came to you, not in word only, but in power: but there is no certain tie of Reprobation, Those whom he hath predestinated, he hath called: we know by our calling, our predestination, but we cannot conclude our selves to be Reprobates; I confess there are some signs that are dangerous ones; that is, Such as may make men fear, yea, and conclude too, That if they should live and die in such a condition, then they were Reprobates, that's certain: and some are more black brands than others of Reprobation, As the turning of the grace of God into wantonness, that's one of the blackest brands of Reprobation of any; or for God to suffer a man to prosper in a wicked course; but yet these are not certain: Though a soul doth turn the grace of God into wantonness, yet who knows but that God may convince that soul? Lay this as a Principle, That there can be no conclusion of any one, excepting that which I touched on before, no concluding that they are Reprobates: And whatsoever threatnings there are in the Word, they are not so absolute, but there is a way that God propounds in the Word, a way for my, and for thy soul, to deliver my self, or thee to deliver thy self from the strength and power of those threatnings; that is, by beleeving, and by repenting: This is easie for men and women to beleeve; but in time of temptation, it is not so easie to beleeve this.
Oh lay this for a conclusion, let my condition be the worst that possibly can be imagined, let me lay up this son a Conclusion, There is no threat that is absolute, but the soul while it lives may be delivered from it.
And I hear this, That there is no Condition so sad that is a certain sign of a Reprobate: There can be no Conclusions of Reprobation as of Election.
2 Another Principle is this, That it is better for to set upon those things that God requires of us though we cannot do them as we ought, than wholly to omit them: You will find this an extraordinary help; I know nothing a greater hinderance to the work of Faith in the soul than this; for those that are enquiring after God and his Waies, because they cannot do Duties as they ought, or cannot get that good that they do desire, therfore they think that they were better to let all alone: and Temptations work strongly that way, and if temptations can prevail over the heart in this thing, it hath yet enough to keep the soul under a spirit of bondage, and unbeleef alwaies: But if this be a conclusion laid, that I had better be doing what God would have me, and using the means that God requires, than let them alone; it were better to be doing, though I cannot do as I ought: As somtimes I have said of Water that doth run through a pipe, though it keep nothing in, yet it keeps the pipe sweet; so though you cannot remember any thing of the Word, but it runs through your memory, yet it keeps you from being musty, or from gathering filth: I come to a Sermon, indeed I cannot say I have gotten much by it; but thus far; if thou neglect the Word, thy hear will grow more corrupt a great deal than if thou comest to the Word: And so, a man that is sick in his stomach, it may be he eats som meat, but his stomach casts it al up again; you will say, were not this man as good eat no meat at al? yet you wil give him meat for al that, for there is somthing that is turned to nourishment that doth uphold the life of the man: And so 'tis in the use of means, though we think that all the means are lost, yet there is somthing insensibly that doth work; and however, thou art in the way that God would have thee to be in; and if there were nothing else but this, this were enough: Lay this for a Principle, and it will be advantagious in the time of dissertion.
3 Another Principle is this, That where there is no peace with sin, there sin is not a sufficient ground to hinder the peace of the soul: I mean by that No peace with sin, not only that our consciences are against our sins, but that our hearts, our wills and affections are against them as well as our consciences; for I confess the conscience of a wicked man may be against his sin though his sin doth close with his will and affections; but where there is a fight against sin by the will and affections, that soul feels sin to have a contrariety to the disposition of the heart, there is a contrary temper and disposition in the heart to sin; there the remainder of sin is not a sufficient ground to hinder the peace of the soul: There may be a great deal of corruption in the soul, but while it is as a disease, and not mingled in the very temperature of the soul, there it is not a sufficient ground to hinder the peace of the soul.
4 A Fourth Principle is this, That where the soul finds the want of any Grace, or at least sensible that it cannot be sensible as it would be, and doth hunger after that grace, and prize it above all comforts in this world, and that for the excellency there is in it, there the soul cannot conclude against its self, that it hath not that grace in it, it is too much boldness for the soul to conclude, against its self that it hath not that grace in it, it is too much boldness for the soul to conclude, God hath never wrought such a grace in me; if so be that I find, that because I have not the sence of that Grace, and the work of it as I desire, that this is the burden of my soul, it is that which is the grief of my heart, that I do want the exercise of such a grace, and the Lord knows how I would prize it, not only because it is necessary, I cannot be sav'd without it; but how I would prize it as that wherein there is an Excellency, a Beauty, a Glory, and this is that which my soul longs for, and I am making after with all my might; such a soul cannot conclude, That that Grace is not wrought within it. Oh this would answer an hundred Doubts, and Queries, and Objections of many people in the time of the affliction of their consciences about Graces, that will thus conclude, Well, Certainly there's such and such a Grace that I have not, and because I have not that, I am afraid I have none at all: But if this be put to thee, Is not this the burden of thy soul that thou wantest such and such Graces as these are? and dost thou not prize the happy condition of those that have them? and is not thy soul in a way of hungring and thirsting after that Grace, and laboring for it? Thou shalt speak against the grace and the goodness of God to thee, if thou shouldest conclude that thou hast not this Grace already; it may be in thee, and under the Clods, though perhaps thou dost not see it so cleerly in the fruit and effects of it.
5 A Fift Conclusion is this, That there is a Faith of Adhaerence where there is not a Faith of Evidence, lay up that; take the expression thus, There may be union with Christ, where there is no vision: It is no argument, because I have no vision, therefore I have no union; neither is it an argument, because I have not Faith of Evidence, therfore I have no Faith of Adhaerence; a soul may truly and safely stick and cleave unto God, unto Christ, by a faith of Adhaerence, though it have no Faith of Evidence to it self for the present: this is helpful to the soul to help it in beleeving in the want of sence, when God is out of sight. If the soul hath not that Faith of Evidence that it doth desire, for it then to conclude it hath no faith at all, thou mayest have a Faith of Adhaerence, and thou shouldest try whether thou doest not find thy heart to cleave to Jesus Christ, and to close with him. Now these Principles are to be laid beforehand, and there is no man that is out of a temptation, but wil acknowledg these things.