The Christian Completely Armed, Lecture 17
EPHESIANS. 6. 16. foreign, &c.
WE have done with the former part of the Lect. 18. February 6. 1649.verſe, viz. that which is indirectly or collaterally and occaſionally brought in, the nature of Satan, and the nature of his temptations. Satan is the wicked one, and his darts are fiery darts. I am now to ſpeak to that which is the principal or ſubſtantial thing intended, viz. Taking the ſhield of Faith, &c. In which we have two things, 1. The Armour it ſelf. foreign. 2. The commendation or the excellency of this Shield. This is ſet out in two expreſſions. 1. Above all. 2. Whereby you ſhall be able to quench, &c. All of them put together make this Doctrine, viz.
That he that would quench the fiery darts of the Devil, muſt be careful above all things to take and uſe the ſhield of Faith.Doctrine.
In the opening of which Doctrin, I ſhall handle theſe four particulars.
1. Open the nature of the grace of Faith.
2. Shew you wherein Faith is compared to a Shield.
3. Why we muſt take this above all.
4. How this grace of Faith quencheth the temptations of Satan.
1. For the nature of Faith. Before I can ſhew this, we muſt briefly ſhew the ſeveral kinds of faith, that ſo we may ſee what faith is here meant, Now there is a fourfold kind of faith. Hiſtorical. Temporary. The faith of Miracles. Juſtifying …reden Deo.faith. 1. Hiſtorical faith is the knowledge and beleef of the truth of divine Revelations upon the teſtimony of God himſelf. Of this the Apoſtle ſpeaketh, Jam. 2. 19. This faith was in Simon Magus, Acts 8. 13. 2. The faith of Miracles, is a ſpecial gift of bringing to paſs ſome extraordinary work or foretelling ſome certain event by devine revelation, 1 Cor. 13. 2. Mat. 17. 20. 3. Temporary faith, is an aſſent unto the Doctrine of the Scriptures, accompanied with the external profeſſion thereof, and ſome kind of joy in the knowledge thereof for a time, vide Mat. 13. 20, 21. Of this faith the Apoſtle ſpeaks when he ſaith that Hymeneus and Philetus have overthrown the faith of ſome, 2 Tim. 2. 18. 4. Juſtifying and ſaving faith, of which the text ſpeaks, the great effect of it doth clearly evince it to be a faith of the beſt kind, for no other faith beſides juſtifying, can quench the fiery darts of Satan. Now in opening the nature of this grace I ſhall do two things. 1. I ſhall give you a diſcription of it. 2. I ſhall ſhew the ſeveral ſteps or degrees of it.
1. For the Diſcription of it; I ſhall give it thus. Saving faith is a ſupernatural ſpecial gift of grace, wrought in the heart of an elect perſon by the ſpirit of God, through the preaching of the word of the Goſpel, whereby he is enabled to beleeve, that Jeſus Chriſt is not onelyonly the Saviour of the World, but his Saviour, and thereupon caſt himſelf upon him for life and ſalvation according to the promiſe. I ſhall open this Diſcription.
1. Tis a a gift of grace, Eph. 2. 8. Phil. 1. 29. Acts 18. 27. He helped them much who had beleeved through grace. 1. The firſt preparing of the heart to it. 2. The firſt plantation of it, the infuſing of the habit. 3. The means whereby it is wrought. 4. The preſervation and continuance of it, all theſe are of grace. Faith is a part of the new Creature, the great and chief part of it, and the new Creature is meerly of garce. Tis called indeed a mans own faith ſubjective, but effective, originaliter, tis meerly of grace, Col. 2. 12. The faith of the operation of God.
2. Tis a ſpecial ſupernatural gift. This doth diſtinguiſh it from all other kinds of faith, and all other common gifts, which are beſtowed promiſcuouſly upon men by the Lord, Heb. 6. 4. Tis an evtraordinary gift afforded unto none but ſpecial favourites.
3. Tis wrought in the heart of an elect perſon. Tis beſtowed onelyonly upon the elect. Here the Apoſtle calls it the faith of Gods Elect, Tit. 1. 1. Ye beleeve not becauſe ye are not of my Sheep, John 10. 26. And then tis wrought in the heart: the Scripture makes the herrt or will to be the ſeat of faith, Rom. 10. 10. With the heart man believeth unto righteouſneſs. The will rather than the underſtanding is the ſubject of faith, becauſe faith is an act of Election whereby the ſoul chuſeth Chriſt. Now election is more than an act of the underſtanding.
4. Tis wrought by the ſpirit of God through the preaching of the Goſpel. This ſets out both the efficient cauſe, and the inſtrumental cauſe. The efficient cauſe is the Holy Ghoſt, not excluding the Father and the Son, for Opera Tunilatis ad extra ſunt indiviſa, but the Holy Ghoſt is the immediate worker of it; the Father and Son work this and all other graces by the Spirit, and therefore he is called The ſpirit of faith, 2 Cor. 4. 13. And the Spirit works it powerfully, not only inciting and ſtirring up the ſoul to believe by a moral perſwaſion only, but by an Almighty ſtrength creating ſuch an habit in the heart. The Apoſtle therfore mentions the ſame power for the working of faith, which raiſed up Jeſus Chriſt from the dead, Eph. 1. 19. And then the miniſtry of the Goſpel, thats the inſtrumental cauſe, Rom 10. 17. called therefore the word of faith, Rom. 10. 8. Faith is therefore called the fruit of the lips, Iſa. 57. 19. And we ſhall do well to take notice of this, that the Apoſtle makes it to be the word preached by a lawful inſtituted Miniſtry, Rom. 10. 15. Its not the preaching of men that run upon their own account, but of ſuch as are lawfully ſent to preach the Goſpel.
5. Whereby he is perſwaded that Juſus Chriſt is not onelyonly the Saviour of the World, but his Saviour alſo. Faith muſt have not only have a general beleef, but a particular application alſo. The juſt ſhall live by his faith. Who loved me and gave himſelf for me.
6. And thereupon casts himſelf upon Chriſt for life and ſalvation according to the promiſe. This ſhews the very nature of faith. Tis Recumbency upon Chriſt. Tis cleaving to God with full purpoſe of heart, Acts 11. 23. Tis the caſting of our burden upon Chriſt. Tis coming to Chriſt as to a living Stone. Faith is nothing elſe but the ſouls venturing it ſelf upon Chriſt according to the promiſe. This I ad according to the promiſe, to diſtinguiſh true faith, from falſe preſumption.
2. The ſeveral ſteps or degrees of this grace. I ſhall give you that in ſix particulars.
1. Knowledge. Tis impoſſible that there ſhould be faith in Chriſt, or in any thing propounded by God, till there be the Knowledge of it. Tis true knowledge is not faith; they are two ſeveral diſtinct habits, yet it neceſſarily preceeds faith. Faith is the ſight of the mind, now ſight preſuppoſeth a viſible object. The Apoſtle makes it impoſſible to beleeve where knowledge is not, Ro. 10. 14. How ſhall they beleeve in him of whom they have not heard? there is a knowledge indeed which followes faith, 1 John 4. 16. We have known and beleeved the love that God hath to us. Faith is called knowledge, Iſa. 53. 11. Faith is an Cognovenius credendo Calvin.adviſed grace, it will not ruſh headlong into unknown paths, when Chriſt asks the man when he had reſtored to his ſight, whether he did beleeve on the Son of God, he anſwered that queſtion with another, Who is he Lord that I might beleeve on him? John 9. 35, 36, 37, 38. and when he knew the perſon, then he both beleeved and worſhiped him.
2. Aſſent. After the knowledge of the thing propounded is wrought in the underſtanding, then followeth the Act of the Will giving an aſſent unto that which is known, John 3. 33. This ſetting to of the ſeal, is nothing elſe but the firm aſſent of the ſoul unto the truth revealed, that Gods Teſtimony is true in every thing, to which it gives witneſs. This is that which is recorded of Abraham, Gen. 15. 6. He beleeved in the Lord, i. e. he did freely yeild his aſſent to the truth, firmneſs ſtability of all that which God had delivered to him. Now this aſſent is 1. General and univerſal to all the declarations of God. 2. Tis builded properly and principally upon the Authority of God who hath revealed it.
3. Upon this Aſſent is raiſed in the ſoul a ſtrong affection unto, and a high eſteem of all the Revelation and diſcovery made by God. Appreciation unto you who beleeve he is precious, 1 Pet. 2. 7. The ſoul ſurveyeth all thoſe things declared in the word with a very judicious eye, and judgeth meanly of all other things in compariſon of them.
4. Upon this prizing of theſe things followeth a very earneſt longing and deſire in the ſoul to be made pertaker of all thoſe precious excellencies. Deſire of enjoying doth naturally follow affection: this deſire is unſatiable, unquenchable. Hence it is ſet out by hungring and thirſting, Iſa. 55. 1. Hunger and thirſt, cannot be ſatisfied without the enjoyment of meat and drink.
4. Ʋpon this Deſire followeth Affiance and Confidence. The ſoul is ſo wrought upon that it can come to Chriſt as a living Stone, and upon him and the promiſe of grace and pardon made in him is enabled to ſet down its reſt as upon the onelyonly pillar of ſalvation. This is that which the Pſalmiſt calls the fixing of the heart, Pſal. 112. 7, 8. It imports a ſecure and ſettled reſting upon God. The Prophet calls it ſtaying a mans ſelf upon God, Iſa. 50. 10. ſo Iſa. 26. 3. Thou wilt keep him in perfect peace, whoſe mind is ſtayed on thee. David calls it Rolling our way upon the Lord. Pſal. 37. 7. tis agreeable to that in Mat. 11. 28.
6. Ʋpon this followeth the ſouls Election and choice of that which is held ont in the Divine Revelation. The ſoul doth freely and ſpontaneouſly chuſe the promiſes of the Goſpel, and makes them his own. This is one of the higheſt ſteps of faith, when the ſoul is not onelyonly willing to accept but to chuſe the way of truth, and to chuſe all the contents of the promiſe. This is that which David profeſſeth of himſelf, Pſal. 119. 30, 31. I have choſen the way of truth, thy judgements have I laid before me. I have ſtuck unto thy Teſtimonies, O Lord, put me not to ſhame.
2. Wherein lies the compariſon between faith and a ſhield?
1. Faith is like a ſhield for the ſtrength of it. Of all the parts of Armour which the Souldier wears the Shield was the ſtrongeſt. Polybius tels Hiſtorian, li. 6. p. 467.us the manner of it. It was made of a double board glewed ſtrongly together, it had a double cover, one of ſtrong linnen cloth, another of raw Neats leather, that it might quench the fiery Arrowes of the enemy when they hit upon it; about the edges of it above and beneath there went a ſtrong plate of Iron, that it might not be cut above with the edge of the enemies ſword, and that it might not rot below with hanging upon the ground, on the outſide of it there was a ſtrong boſſe of Iron which they called the umbo, to preſerve it from being battered with ſtones, ſpears, and other violent weapons. Faith is the ſtrongeſt of all the graces; it is impenetrable and impregnable. You read of the power of faith, 2 Theſſ. 1. 11. The faith of miracles is of ſuch ſtrength, that it doth pluck up mountaines by the …oots, Mat. 17. 20. Saving faith muſt needs be much more ſtrong.
2. Faith is a ſhhield for largeneſs. The Roman ſhield did cover the whole body. Polybius tels us that it was two foot and a half broad, and above four foot in length, ſo that he that could skilfully Polyb. ut ſupra.handle the ſhield might be ſafegarded on every part. Tis called in Greek foreign from foreign, a gate or door, becauſe of the largeneſs of it. Faith is a very large grace, of a great extent. It covers the head and the heart, and the feet, and the body, &c. He that can but handle this ſhield of faith after a right manner, may lye ſafe in the midſt of the hotteſt temptations.
3. Why we muſt take this above all?
Becauſe this grace is that which Strengthens and Acts all the other. The ſhield hath this excellency in it, that it doth protect not onelyonly the body of the ſouldier more than any other piece of Armour, but alſo that it doth defend all the reſt. It is Armatura armaturae, If any violence be offered to the head the ſhield is lifted upto defend that piece, if the head piece be either cracked or knockt off, the ſhield ſupplies the place of the head piece; if the breaſt-plate be broken, the ſhield ſupplies the man of a breaſt-plate; if the girdle be ſlipt off, the ſhield ſupplies the place of the girdle; if the ſhooes be rent, the ſhield is inſtead of ſhooes, its a lifeguard to every part of the Armour, he that hath a ſhield hath double harneſs. The grace of faith is that which gives ſtrength to all other graces. The Doctrine of truth will not hold out one combate if the grace of faith be not implied, it is the grace of faith which ſtrengthens the doctrine of faith. The breaſtplate of righteouſneſs wil ſoon bepierced if it be not ſecured by the ſhield of faith, faith is the preſerver and the ſtrengthner of righteouſneſs, the ſhooes of reſolution will ſoon wear away, if they be not ſoaled with faith, its faith that mainteines courage and whets reſolution. Hope will ſoon go out if it be not fed with faith, if faith faile, hope gives up the ghoſt, hope expects what faith beleeves, and if faith langiſh hope withereth, hope is the flame of faith, and if the fire of faith be put out, the flame of hope is exringuiſhed. The ſword of the ſpirit, the word of God is as a ſword without an edge, if faith do not ſharpen it. The word preached did not profit ſaith the Apoſtle, becauſe it was not mixed with faith in them that heard it, Heb. 4. 2. Faith is that which puls the ſword out of the ſcabberd. The word of God without faith, is like a ſword lockt up in the ſcabbard, its like a ſword in the hand of a Child, but the word in the hand of faith, is like a ſword in the hand of a Gyant. Prayer without faith is ineffectual, Jam. 1. 6. It hath no promiſe of acceptance with God. Whatſoever ye ask in prayer, beleeve that you have it, and you ſhall receive it, Mark 11. 24. Prayer without faith, is like dead Phyſick: tis faith that is the ſoul and life of prayer. As all the Stars have the light from the Sun, though they have ſome kind of natural light in themſelves; ſo the grace of faith hath an influence upon all the other pieces of the ſpiritual Armour, both for the preſervation and their quickning. And therefore faith is ſometimes put for all the ſtrentgh of a Chriſtian. I have prayed for thee that thy faith do not faile, Luke 22. 32. If faith faile all fails, and if faith hold all holds.
4. How the grace of faith quencheth the fiery temptations of Satan. I ſhall ſhew it in two particulars.
1. Faith quencheth Temptations by removing out of the ſoul that which keepes Temptations burning. Sin and corruption in the ſoul is that fewel which fires Satans temptations, the luſts of our own hearts keep theſe temptations flaming in the ſoul. Now faith is a purifier, it takes away all the rotrenneſs which keeps temptatiuns alive, Act. 15. 9. There are three things which concur to the purifying of the ſoul. 1. The efficient cauſe, this is the ſpirit of God, who is therefore called the ſpirit of ſanctification and holineſs, 2 Theſſ. 2. 13. 2. The meritorius cauſe, this is the laver of Chriſts blood. 3. The inſtrumental cauſe, this is faith; Faith is the branch of Hyſop which was to be dipped in the blood of purification, for the ſanctification of him that was unclean, Lev. 14. 6. There are many wayes whereby faith cleanſeth the heart. 1. Faith cleanſeth as it takes hold upon the promiſe of ſanctification. The promiſe Ezech, 36. 25. Now faith is that grace which works this promiſe ſo as to bring cleanſing out of it; Faith ſucks cleanſing out of this promiſe.
2. Faith purifieth as it brings the word of God home effectually and powerfully to the ſoul. The word of God hath a cleanſing vertue, John 15.
3. Now ye are clean through the word I have ſpoken to you. Faith applies this cleanſing word to the ſoul, and ſo purifieth. 3. Faith purifieth in that it makes all other ordinances effectual for our cleanſing, as Sacraments, Prayer, neither the blood of Chriſt in baptiſme, nor the Supper become purgative without faith, Heb. 10. 22. Let us draw near in full aſſurance of faith, having our hearts ſprinkled from an evil conſcience, &c.
4. Faith cleanſeth as it ſets other graces a work in the ſoul; Love, fear, humility, repentance, &c. are made operatively the grace of faith, Faith is as the primum mobile, which by its moving ſets all other graces a moving, vide Heb. 11. We read there how by faith all other graces were made operative. Faith ſets Noahs fear, Abrahams obedience, Moſes his ſelf-denial, &c. a working. Faith puts the ſoul upon praying, repenting, examining, &c. all which have a tendency to purification. 5. Faith cleanſeth as it ſtrengthens the ſouls union with Jeſus Chriſt. The ſoul is purified by union with Chriſt, now its the work of faith to incorporate the ſoul further into this root. Faith ſhewes the ſoul more and more of the glory of Chriſt, and ſo transforms us into the ſame Image from glory to glory, 2 Cor. 3. 18.
2. Faith quencheth the fiery darts of Satan by bringing to the ſoul that which helps the ſoul to put them out. Faith interpoſeth five Screens to keep off Satans darts, viz. 1. Faith brings the merit of Chriſts death, and helps the ſoul to fence it ſelf with that againſt temptation. Faith goes out to the Croſſe of Jeſus Chriſt and lets the ſoul ſee his triumph over principalities and powers, Coll. 2. 15. Faith fetcheth to the ſoul the water of the well of Bethelem which is by the gate, and pours that upon the fiery darts; the blood of Chriſts Croſſe will quench all the wild fire of temptation, and this faith brings. 2. Faith brings to the ſoul the merit of Chriſts Interceſſion which he makes continually for his people at Gods right hand. I have prayed for thee that thy faith fail not, Luke 22. 32. Faith interpoſeth this botween the ſoul and the fiery darts, and ſo puts them out. 3. Faith brings to the ſoul the promiſes of Victors which God hath made to his people over their temptations. As that Rom. 1. 20. The Saviour of peace ſhall bruiſe, &c. Faith interpoſeth this promiſe between the ſoul and the fiery darts, and ſo quencheth them. 4 Faith brings to the ſoul all the Attributes of God; his power, his wiſedome, his all-ſufficiency, and ſets theſe between the ſoul and the fiery darts, and ſo quencheth them. Thou comeſt againſt me with a ſword and ſpear, but I come againſt thee in the name of the Lord God of Iſrael. 2 Sam. 17. 45. 5 Faith brings to the ſoul all the excellencies of Gods former aſſiſtance both to himſelf and to other the ſervants of God in the day of their temptations, it lets the ſoul ſee how Job, and David, and Peter overcame, &c. The Lord who delivered me out of the paw, &c. 1. Sam. 17. 37.
USE. I.
INformation. We may from hence draw theſe four Concluſions. 1. This ſhewes us both the Lect. 19. Feb. 13. 1649.Neceſſity and the Excellency of the grace of juſtifying Faith. The Apoſtle cals it foreign, 2 Pet. 1. 1. Its a very precious grace. Many things may be ſaid to ſet out the neceſſity and the worth of this grace. Faith is that by which alone we pleaſe God, Heb. 11. 6. Neither praying, hearing, meditating, ſuffering, &c. is accepted of God without faith, Heb. 11. 4. Faith is that by which we receive all the intelligence we have from heaven, while we are in our earthly pilgramage, 2 Cor. 5. 6. Faith is that veſſel by which only we draw water out of the wells of ſalvation, Iſa. 12. 3. Faith is that which unites us to Chriſt and Chriſt to us. Faith is the ſouls eye by which it ſees things inviſible, Heb. 11. 7. Faith is the ſouls hand by which it receives all the good which is in the promiſe, Take, eat, this is my body. Faith is the ſouls foot by which it ſtands in ſtorms, and by which it is carried through its pilgramage, Come unto me all ye that labour, &c. Faith is the foot on which we come: Thou ſtandeſt by faith, be not high minded but fear. Faith is that by which we ſpiritually live, The life that I live in the fleſh, I live by faith in the Son of God, &c. It would take up a whole volum to ſet out to the life the Neceſſity and Excellency of this grace of faith. I ſhall onelyonly keep to the Doctrine, its the ſouls ſhield whereby it is defended in time of Temptation, whereby all the venimous Arrows of Satan are extinguiſhed and put out. He that wants faith is weak, blind, lame, dead, &c.
2. This lets us ſee why it is that Satan prevailes ſo much in the world. All men ſaith the Apoſtle have not faith, 2 Theſſ. 3. 2. Moſt men fight without a ſhield, and ſo lye open to Satans darts. Hypocrites they are overcome for want of the girdle; vicious perſons are vanquiſhed for want of the breaſtplate; weak hearted perſons are put to the worſe for want of the ſhooes; and unbeleevers fall in battel for want of the ſhield. There are ſo few conquerours, becauſe there are ſo few beleevers. When the Son of man commeth ſhall he find faith in the erath? Luke 18. 8. Our Saviour ſpeaks there of Chriſts coming in this life to avenge and deliver his elect, the earth ſhall be ſo low and deliverance ſhall be ſo improfitable that the report of it will not be beleeved. as the people of God in former time, had not faith to beleeve their deliverance from Captivity, Iſa 63. 1. 2. So ſhall it be ſaith our Saviour when Chriſt comes to avenge his afflicted people under the Goſpel that cry unto him. And if there be ſo few that can beleeve a temporal deliverance, how few are there that can beleeve for the ſaving of their ſouls? No wonder then if Satan overcome ſo many.
3. How needful it is for the Miniſter of the Goſpell to be often preaching about the Doctrine of faith. Thoſe weapons and poſtures which are of greateſt uſe to the Souldier, the Captain ought to be moſt diligent in inſtructing the Souldier in them. The Miniſters of the Goſpel are the Captains of the Lords Hoſt, they are to train and exerciſe all the ſpiritual Souldiers of Chriſt, they are to teach them the uſe of their Arms, and all their poſtures, that they may be deetrous in the day of battel. If any Souldier be wounded for want of arms, or of skil to uſe them through their default, God wil require it at their hands. Now of all the pieces of ſpirituall Armour, the ſhield of faith is the moſt neceſſary, and therefore the Doctrine of faith ſhould be moſt frequently preached.
4. This ſhewes what neceſſarily lies upon the ſons of men to prove and examine the truth of their faith. If the ſhield of faith be rotten or counterfeit the ſoul is undone in the day of Temptation, if the ſhield of faith be ſound, and armour of proof, the ſtrongeſt aſſaults of Satan will be repelled with comfort. Prove your ſelves whether you be in the faith or no, 2 Cor. 13. 5. Tis neceſſary to try 1. Becauſe there is not a man in the world which hath heard of Jeſus Chriſt, but thinks he beleeves in him. To be accounted an Infidell or unbeleever is a matter of ſuch reproach and infamy, as that no man is willing to lye under it. 2. Becauſe the heart is very deceitful, and in nothing more ſubject to be miſtaken than in this caſe. There is a falſe preſumption and fooliſh fancy, which would gladly be called by the name of faith, John. 2. 23. 24. When Jeſus was at Jeruſalem many beleeved in his name, when they ſawthe miracles wch he did; but Jeſus did not commit himſelf unto them, becauſe he knew all men. They did preſume that they beleeved in Chriſt, but Jeſus Chriſt knew their faith was nothing elſe but a meer fancy and groundleſs preſumption. 3. Becauſe the Devil uſeth all the skill he can to deceive the ſinner, and to make him confident that he doth beleive; as he endeavours to perſwade the true Beleiver, that his fruit is rotten, ſo he endeavours to perſwade the unbeleiver, that his preſumption is faith.
That I may help them in this inquiry I ſhall do two things.
1. Diſcover ſome miſtaken grounds which men go upon, thinking that to be an evidence of ſaving faith, which is not ſo.
2. Lay down ſome poſitive evidences of true faith.
1. There are two great miſtakes about faith, by which many are deceived: Viz.
1. Some are deceived in regard of knowledge and aſſent. They think they have true juſtifying faith, becauſe they have the doctrine of the Goſpel, and give, as they think, a right aſſent to the ſame: for the removal of this miſtake I ſhall firſt ſhew, that both theſe may be without ſaving faith. Secondly I ſhall ſhew, how the knowledge of an unbeleiver and his aſſent differ from the knowledge and aſſent of true faith.
1. That Knowledge and Aſſent is not faith. Tis granted, that there is no faith truely wrought without Knowledge and Aſſent, but that there may be Knowledge and ſome Aſſent where ſaving faith is not, appears by theſe two reaſons. 1. The moſt wicked and prophane perſons in the world may have, and many times do attain unto a more exact knowledge of the Doctrine of the Scriptures, than many a true Beleiver: And they may alſo aſſent unto thoſe truths. The Apoſtle ſpeaks of ſome by way of ſuppoſition, that may underſtand all myſteries, and have all knowledge, and yet want ſaving faith, 1 Cor. 13. 2. All this is but an hiſtorical faith. Judas had the knowledge of the Scriptures, and gave aſſent to them; he preached the Goſpel to others, and yet wanted faith, John 6. 64. There are ſome of you that beleive not: you know what will be the plea of many in the latter day, Math. 7. 22. and yet had not one drachm of ſaving faith. I ſhall deſire you to peruſe but that one Scripture well, Rom. 2. 18, 19, 20, 21, 22, 23. and then you will conclude, that neither the knowledge of, nor the aſſenting to the doctrine of the Scriptures is ſaving faith, but are ordinarily without it▪
2. The very Devils themſelves are beyond the moſt intelligent Chriſtians in all matters of knowledge. They know the hiſtory of the Bible more exactly than we. Satan was not ignorant of Scripture when he ſet upon our Saviour, Math. 4. 6. And the Devil alſo gives aſſent to the truth of the Scriptures, Jam 2. 19. He acknowledged Chriſt to be the Son of God, Math. 8. 29. What have we to do with thee Jeſus thou Son of God: as full a confeſſion for the matter and ſubſtance of it, as that which Peter made, Thou art Chriſt the Son of the living God. Now that which is fained in the worſt of men, and in the very Devils, can neither be true faith, nor an evidence of it.
2. If we come to examine that knowledge and aſſent which is in wicked men with that which is in a true beleiver, we ſhall find a vaſt difference; for 1. concerning their knowledge, there are three differences.
1. The knowledge of a true Beleiver is an experimentall knowledge, but the knowledge of an unbeleiver is meerly notional and ſpeculative. A Beleiver hath in his heart a lively ſenſe and feeling of all thoſe truths which he hath the knowledge of in his underſtanding. They are truths in his heart as well as in his head. That promiſe of God, Jer. 31. 33. I will put my Law in their inward parts, and write it in their hearts; is made good to every true Beleiver, and to him alone. His heart is an Index or Commentary, by which, through the Spirit of God, he can underſtand divine truths, 2 Cor. 3. 3. Ye are manifeſtly declared to be the epiſtle of Chriſt miniſtred by us, written not with ink, but with the Spirit of the living God, not in tables of ſtone, but in the fleſhy tables of the heart This is the meaning of that of our Saviour, John 7. 16, 17. If any man will do his will, he ſhall know of the doctrine whether it be of God, or whether I ſpeak of my ſelf.
2. The knowledge of faith is a practical tranſforming knowledge. His knowledge is diffuſed into every ſtep of his life into every action; his life is reformed by his knowledge, and conformed to the truths of God; whereas the knowledge of an unbeleiver neither changeth his heart nor life, except it be from evill to worſe, his knowledge puffeth him up, 1 Cor. 8. 1. it makes him more proud and more ſenſual. Its ſaid of the Heathen, that they retained nor God in their knowledge, Rom. 1. 28. but became vain in their imaginations, the one hath onelyonly the form of knowledge, Rom. 2. 20. the other hath not onelyonly the form, but the power and the life alſo.
3. The knowledge of faith is a knowledge which raiſes the heart nearer to God The knowledge of a Beleiver crucifieth the world unto him, and him unto the world, Gal. 6. 14. vide Phil. 3. 8. 10. whereas the knowledge of an unbeleiver bows down his ſoul nearer the earth.
2. Concerning the aſſent of an unbeleiver, it differs from the aſſent of true faith thus.
1. The aſſent of faith is a chearful aſſent. Its free. But the aſſent of an unbeleiver is without joy. Jam. 2. 19. The devils beleive and tremble, ſo do the unbeleiver, at leaſt, concerning ſome truths.
2. The aſſent of faith is univerſal. So is not the aſſent of an unbeleiver, at leaſt his chearful aſſent.
There are ſome truths in the Scripture which threaten ruine and deſtruction to all in his condition, theſe he cannot aſſent to, at leaſt joyfully.
There are ſome truths, which call him to the practiſe of ſuch things which he hath no affection to; the crucifying of ſin, the mortifying of corruptions, cutting off the right hand, &c. he had rather theſe were not truths than real truths, he hath ſecret wiſhes, that theſe truths were either raced out, or elſe that they had been propounded with a greater latitude.
2. Miſtake is about Application. He that can truly apply Chriſt to himſelf, hath true faith in Chriſt, for this is the Ratio formalis, the ſpecial act of faith. Now many an unbeleiver thinks he can apply Chriſt as well as any other. Thoſe in Luk. 13. 25, 26 come to Chriſt with much ſeeming confidence, as if they had been of intimate acquaintance with him, Lord, Lord, open to us, and yet never had ſaving faith in him.
I ſhall here ſhew a threefold difference, between the Application of a Beleiver and an unbeleiver.
1. The Application of ſaving faith is from ſomething of Chriſt wrought ſavingly within him. He finds the Image of Chriſt in him, he hath well grounded hopes of it, and therefore applies Chriſt to him: As Thomas, in another caſe, ſees the print of the nails, and then ſaith, My Lord and my God; So a true Beleiver ſees upon his ſoul the print of the nails, the dyings of the Lord Jeſus, the Characters of his death, burial, reſurrection, and therefore applies him to himſelf. Whereas the application of Chriſt, made by an unbeleiver, is meerly from that diſcovery which is made of Chriſt in the Scripture, and not from any intrinſecal worth which he finds upon his own heart: vide Galat. 2 20. there you have Pauls application; I live, yet not I, but Chriſt liveth in me, &c. What ground can you ſhew within you why Chriſt is yours?
2. The Application of ſaving faith is alwayes agreeable to the tenor of the Promiſe and Covenant wherein Chriſt is held forth. Vide Ezek. 36. 25, 26, 27. Faith applies the grace of Chriſt as well as the merit of Chriſt, applies Chriſt for ſanctification as well as for juſtification, applies the water as well as the bloud; the application which an unbeleiver makes is onelyonly or chiefly of the comforts and of the purchaſe of Chriſt, &c. he applies the Merit of Chriſt, not the Spirit of Chriſt, the Promiſes, not the Commands, &c. whereas true faith applies him univerſally, his Kingly and Prophetical Office, as well as his Prieſtly: vide Phil. 3. 9, 10.
3. The Application of faith is alwayes accompanied with ſelf-Reſignation. The true Beleiver doth as chearfully ſurrender himſelf to Chriſt, as applies Chriſt to himſelf. So did the Apoſtle, Phil. 3. 12. he would not onelyonly apprehend, but be apprehended: And ſo the Church, Cant. 2. 16. My beloved is mine, and I am his: He doth not onelyonly apply the ſin offering, but he offers alſo the burnt Offering. The Apoſtle, Rom. 12. 1. would have Chriſtians to yeeld themſelves to God, &c. The unbeleiver he onelyonly applies Chriſt to himſelf, he doth not voluntarily yeeld himſelf to Chriſt, he doth not dedicate himſelf to Chriſt by holineſs and obedience.
2. I ſhall now give ſome poſitive evidences of true faith. I ſhall ground them upon ſeveral places of Scripture.
1. That of the Apoſtle, Acts 15. 9. Purifying your hearts by faith. Heart purity is a neceſſary concomitant and conſequence of ſaving faith. Jeſus Chriſt, ſaith the Apoſtle, is made unto us of God, wiſdom, righteouſneſs, ſanctification, &c. 1 Cor. 1. 30. If by faith thou haſt Chriſt for thy righteouſneſs, he is alſo thy ſanctification. He whoſe heart is unpurified, is deſtitute of the grace of faith.
Now the purification of the heart may be known by theſe five evidences.
1. A purified heart is a heart that truly bewails all pollutions and impurities. The moſt clean heart hath ſome pollution unmortified, but he hath no defilement unlamented, his ſtains, and ſores, and ſpots are his greateſt burthen, his heavieſt ſorrow. Pauls body of death put him to more grief than all the troubles which befel him in his whole life, Rom. 7. 23, 24. Is it ſo with thee? Doſt thou bewail the uncleanneſs of thy heart cordially, ſadly, ſecretly? Thou wouldeſt gladly be delivered from it? Thou canſt neither eat, nor drink, nor ſleep quietly with it? The impurity of thy heart turns thy ſweetneſſes into bitterneſſe? This is certainly an effect of true faith. Vide Zech. 12. 10. Looking upon Chriſt is beleiving in him, this beleiving is expreſſed by ſorrowing. And if thou wouldeſt in truth be rid of thy corruptions, thou wilt then diligently make uſe of all meanes, be they never ſo painfull, never ſo coſtly, that may cleanſe them away.
2. A purified heart will kindly accept of brotherly reproof for his impurity, or any advice that may make him clean. He will love a perſon better all his life for any faithful rebuke or counſel. Pſalm 141. 5. Let the righteous ſmite me, it ſhall be a kindneſs, &c. David ſhews the purity of his heart, by his accepting the rebukes of Abigail, 1 Sam. 25. 32, 33. A heart that is purified is beſt pleaſed with that Sermon that comes cloſeſt to his conſcience; he would have all his heart diſcovered to himſelf. Hide nothing from me, ſaid Eli to Samuel, 1 Sam. 3. 17. Yea, he begs that God would ſearch his heart for him, Pſalm 139. 23, 24. Whereas a heart that is unclean cares not to have any ſpot diſcovered; he either openly flies in the face, or elſe ſecretly hates any that makes his ſin known to him.
3. A purified heart both loves others for their purity, and endeavours as far as he can to make others pure. He loves purity in an enemy, and his deſire is, that all others might be made pure, and that out of love to God and to purity.
4. A heart purified will be very cautious of defiling it ſelf. It is exceeding fearful of ſtepping aſide; he will very carefully pick every ſtep of his way that he may not be polluted. I have made a covenant with mine eyes, &c. Job 31. 1. A pure heart will abſtain from all appearance of evil, 1 Theſ. 5. 22. The Apoſtle makes carefulneſs an effect of true Repentance, 2 Chron. 7. 11.
5. A purified heart will not reſt in quietneſs after defilement, till he be cleanſed again. He runs to the laver of Chriſts bloud, and waſheth himſelf with the tears of repentance that he may be clean again: As its ſaid of Job concerning his children, Job 1. 5. ſo doth a pure heart concerning himſelf: Waſh me throughly from mine iniquity, &c. Pſalm 51. 2.
2. That of the Apoſtle, 1 Pet. 2. 7. To you that beleive he is pretious. High appreciations of Jeſus Chriſt are the effects of faith.
Chriſt is to a beleiver more pretious than all external priviledges, Phil. 3. 8.
Chriſt is more pretious to a Beleiver than life, with all the accommodations thereof, Acts 20. 24. Unbeleif rejects Chriſt as a veſſel, in which there is no pleaſure, 1 Pet. 2. 7, 8. Eſay 53. 1, 2, 3.
How ſhall I know whether Chriſt be pretious to me or no?
1. If Chriſt be pretious to thee, he ſhall raign in thee, and rule over thee. His precepts will be as deſirable as his death and paſſion. My yoake is eaſie, and my burden is light, Math. 11. 29.
2. His diſhonours of any kind will pierce thy heart, if he be pretious to thee. If Chriſt ſuffer either in his Truths, or Worſhip, or Government, thou wilt ſuffer with him by ſimpathy, and endeavour to repair his honour.
3. It will be thy meat and drink to do him ſervice, if he be pretious to thee. Thou wilt lift him up in the world, and ſay, My beloved is white and ruddy, &c. Cant. 5. 10.
4. All his Ordinances and Inſtitutions will be delightful to thy ſoul, if Chriſt be pretious to thee. His Word, his Sacraments, Cant. 1. 7. yea, the very rebukes of Chriſt will be pretious to thy ſoul.
3. That of the Apoſtle, 1 John 5. 4. This is the victory that overcometh the world, even our faith. The Apoſtle hath reduced all worldly things to three heads, 1 John 2. 16. The luſt of the fleſh, ſuch things as the fleſh deſires, ſenſual Bona corporis.delights, pleaſures, &c. The luſt of the eye, that is, Quicquid oculis ſpectabile eſt, Divitiae, fundi, Bona fortunae. Bona animi.predia, argentum aurum, gemmae, &c. The pride of life, that is, Omnis dignitates, quae in hoc vita deſiderari poſſunt; Honours, Empires, Dominations, Preferments, &c. Now whoſoever hath the grace of true faith, hath got the maſtery over theſe things. This victory is not ſo perfect, but that a true beleiver may ſometimes be foiled by theſe things; the victory will not be perfect till death; but he hath got the victory.
1. In point of Affection. He loves none of theſe things comparably to heavenly things, Phil. 3. 20. Rev. 12. 1. his affections are above them.
2: In point of Contentation. He doth not ſatisfie his heart with any of theſe things.
3. In regard of purpoſe and reſolution. He is reſolved to ſubdue them perfectly: faith lets him ſee the emptineſs of all theſe things, and ſhews him far better things than theſe are, and ſo brings him to a very low eſteem of all theſe things.
How ſhall a man know whether he have overcome theſe things:
1: When a Chriſtian can bear the loſs of theſe things without ſinking and overwhelming. When a man can looſe a place, or an eſtate, &c. and yet can ſay with Job, Naked came I out of my mothers womb, &c. Job 1. all: Job had got the victory over the world, elſe he could not ſo undejectedly have ſtood under the loſs of ſuch an eſtate; the loſs of ſuch things abate not his confidence in God, Hab. 3. 17. 1 Sam. 30. 6.
2. When a man will not uſe any unlawful wayes either to get or keep ſuch things When a man will not do any thing againſt a good conſcience, either to ſave or get any worldly advantage. The purſe will not have a luſting voice if the world be overcome: Daniel ſhewd himſelf to be a conqueror over the world, cap. 6. The loſs of peerage and preferments would not make him to ſubmit to a wicked Decree, though eſtabliſhed by lawful power, and though it was but a bare Omiſſion. Moſes his voluntary parting with the pleaſures of Egypt, when they were inconſiſtent with a good conſcience, was an evidence of his overcoming the world, and ſo of his faith, Heb: 11. 24, 25, 26, 27. foreign, when he was a child he pleaſed himſelf with ſuch toyes, but when he was of age he had learned better. When a man will bow to any Idol to ſave his purſe or skin, he is a ſlave to the world.
3. When a perſon places no confidence in any worldly thing. He enjoyes the world without pride, vain-glory and carnal confidence. This man is the worlds maſter, &c. Its otherwiſe with him that is under the world, the rich mans wealth is his ſtrong City, Vide Luke 12. 19.
4. When a perſon will lay them out for God and good uſes, with chearfulneſs and readineſs of mind.