The saint’s enemy described BY THEIR UNITY 1/2

SECOND.  The saint’s enemy is set out by their unity—‘fiery darts of the wicked’—J@Ø B@<ZD@Ø ‘of the wicked one.’  It is as if all were shot out of the same bow, and by the same hand; as if the Christian’s fight were a single duel with one single enemy.  All the legions of devils, and multitudes of wicked men and women, make but one great enemy.  They are all one mystical body of wickedness; as Christ and his saints [are] one mystical holy body.  One Spirit acts Christ and his saints; so one spirit acts devils, and ungodly men his limbs.  The soul is in the little toe; and the spirit of the devil in the least of sinners.  But I have spoken something of this subject elsewhere.  The saint’s enemy described by their warlike provision

           THIRD.  The saint’s enemy is here described by their warlike furniture and provision with which they take the field against the saints—‘darts,’ and those of the worst kind, ‘fiery darts.’

           First. Darts.  The devil’s temptations are the darts he useth against the souls of men and women. They may fitly be so called in a threefold respect.

1. Darts or arrows are swift.  Thence is our usual expression, ‘As swift as an arrow out of a bow.’  Light­ning is called God’s arrow, because it flies swiftly.  ‘He sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them,’ Ps. 18:14, that is, lightning like arrows.  Satan’s temptations flee like a flash of lightning—not long of coming.  He needs no more time than the cast of an eye for the despatch of a temptation.  David’s eye did but una­wares fall upon Bathsheba, and the devil’s arrow was in his heart before he could shut his casement.  Or the hearing of a word or two [will suffice].  Thus, when David's servants had told what Nabal the churl said, David's choler was presently up—an arrow of revenge wounded him to the heart.  What quicker than a thought?  Yet how oft is that a temptation to us? one silly thought riseth in a duty, and our hearts, before intent upon the work, are on a sudden carried away, like a spaniel after a bird that springs up before him as he goes after his master.  Yea, if one tempta­tion speeds not, how soon can he send another after it!—as quick as the nimblest archer.  No sooner than one arrow is delivered, but he hath another on the string.
2. Darts or arrows fly secretly.  And so do temptations.

           (1.) The arrow oft comes afar off.  A man may be wounded with a dart and not see who shot it.  The wicked are said, to shoot their arrows ‘in secret at the perfect,’ and then, ‘they say, Who shall see them?’ Ps 64:4, 5.  Thus Satan lets fly a temptation.  Sometimes he useth a wife’s tongue to do his errand; another while he gets behind the back of a husband, friend, servant, &c., and is not seen all the while he is doing his work.  Who would have thought to have found a devil in Peter tempting his master, or suspected that Abraham should be his instrument to betray his be­loved wife into the hands of a sin?  Yet it was so. Nay, sometimes he is so secret that he borrows God’s bow to shoot his arrows from, and the poor Christian is abused, thinking it is God chides and is angry, when it is the devil that tempts him to think so, and only counterfeits God’s voice.  Job cries out of ‘the arrows of the Almighty,’ how ‘the poison of them drank up his spirit,’ and of ‘the terrors of God that did set themselves in array against him,’ Job 6:4, when it was Satan all the while that was practicing his malice and playing his pranks upon him.  God was friends with this good man, only Satan begged leave—and God gave it for a time—thus to affright him.  And poor Job cries out, as if God had cast him off and were become his enemy.

          

The saints enemy described BY THEIR NATURE

FIRST.  The saint’s enemy is here described by their nature—‘wicked.’  Something I have said of this, ver. 12 where Satan is called ‘spiritual wickednesses.’ I shall at present therefore pass it over with the lighter hand.  Certainly there is some special lesson that God would have his people learn even from this attribute of the devil and his limbs—for the whole pack of devils and devilish men are here intended —that they are represent­ed to the saint’s considera­tion by this name so oft as ‘wicked.’  I shall content myself with TWO ENDS, that I conceive God aims at by this name.

           First End.  They are called ‘wicked,’ as an odi­ous name whereby God would raise his children’s stomachs into a loathing of sin above all things in the world, and provoke their pure souls as to hatred and detestation of all sin, so [to] a vigorous resistance of the devil and his instruments, as such, who are wicked; which is a name that makes him detestable above any other.  God would have us know, that when he himself would speak the worst he can of the devil, he can think of no name for the purpose like this—to say he is ‘the wicked one.’  The name which exalts God highest, and is the very excellency of all his other excellencies, is, that he is ‘the holy One,’ and ‘none holy as the Lord.’  This therefore gives the devil the blackest brand of infamy, that he is ‘the wicked one,’ and none wicked to that height besides himself. Could holiness be separated from any other of God’s attributes—which is the height of blasphemy to think —the glory of them would be departed.  And could the devil’s wickedness be removed from his torments and misery, the case would be exceedingly altered. We ought then to pity him whom now we must no less than hate and abominate with a perfect hatred.

1. Consider this, all ye who live in sin, and blush not to be seen in the practice of it.O that you would behold your faces in this glass, and you would see whom you look like!  Truly, no other than the devil himself and in that which makes him most odious, which is his wickedness.  Never more spit at the name of the devil, nor seem to be scared at any ill-shapen picture of him; for thou carriest a far more ugly one —and the truest of him that is possible—in thy own wicked bosom.  The more wicked the more like the devil; who can draw the devil's picture like himself? If thou beest a wicked wretch thou art of the devil himself.  ‘Cain,’ it is said, ‘was of that wicked one,’ I John 3:12.  Every sin thou committest is a new line that the devil draws on thy soul.  And if the image of God in a saint—which the Spirit of God is drawing for many years together in him—will be so curious a piece when the last line shall be drawn in heaven, O think, then, how frightful and horrid a creature thou wilt appear to be, when after all the devil’s pains here on earth to imprint his image upon thee, thou shalt see thyself in hell as wicked to the full as a wicked devil can make thee.
2. Consider this, O ye saints, and bestow your first pity on those poor forlorn souls that are under the power of a wicked devil.It is a lamentable judg­ment to live under a wicked government, though it be but of men.  For a servant in a family to be under a wicked master is a heavy plague.  David reckons it among other great curses.  ‘Set thou a wicked man over him,’ Ps. 109:6.  O what is it then to have a wicked spirit over him!  He would show himself very kind to his friend that should wish him to be the worst slave in Turkey, rather than the best servant of sin or Sa­tan.  And yet see the folly of men.  Solomon tells us, ‘When the wicked bear rule, the people mourn,’ Prov. 29:2.  But when a wicked devil rules, poor besotted sinners laugh and are merry.  Well, you who are not out of your wits so far, but know sin’s service to be the creature's utmost misery, mourn for them that go themselves laughing to sin, and by sin to hell.

           And again, let it fill thy heart, Christian, with zeal and indignation against Satan in all his tempta­tions.  Remember he is wicked, and he can come for no good.  Thou knowest the happiness of serving a holy God.  Surely, then, thou hast an answer ready by thee against this wicked one comes to draw thee to sin.  Canst thou think of fouling thy hands about his base nasty drudgery, after they have been used to so pure and fine work as the service of thy God is? Listen not to Satan’s motions except thou hast a mind to be ‘wicked.’

           Second End.  They are called ‘wicked,’ as a name of contempt, for the encouragement of all be­lievers in their combat with them.  As if God had said, ‘Fear them not; they are a wicked company you go against’—cause, and they who defend it, both ‘wicked.’  And truly, if the saints must have enemies, the worse they are the better it is.  It would put mettle into a coward to fight with such a crew.  Wickedness must needs be weak.  The devils’ guilt in their own bosoms tells them their cause is lost before the battle is fought.  They fear thee, Christian, because thou art holy, and therefore thou needest not be dismayed at them who are wicked.  Thou lookest on them as subtle, mighty, and many, and then thy heart fails thee.  But look on all these subtle mighty spirits as wicked ungodly wretches, that hate God more than thee, yea thee for thy kindred to him, and thou canst not but take heart.  Whose side is God on that thou art afraid?  Will he that rebuked kings for touching his anointed ones and doing them harm in their bodies and estates, stand still, thinkest thou, and suf­fer these wicked spirits to attempt the life of God himself in thee, thy grace, thy holiness, without com­ing in to thy help?  It is impossible.

GROUNDS OF SUSPICION which lead to a believer’s denying his faith 4/4

2. Character.Presumptuous faith is lame of one hand; it hath a hand to receive pardon and heaven from God, but no hand to give up itself to God.  True faith hath the use of both her hands.  ‘My beloved is mine’—there the soul takes Christ; ‘and I am his’ —there she surrenders herself to the use and service of Christ.  Now, didst thou ever pass over thyself freely to Christ?  I know none but will profess they do this.  But the presumptuous soul, like Ananias, lies to the Holy Ghost, by keeping back part, yea, the chief part, of that he promised to lay at Christ’s feet.  This lust he sends out of the way, when he should deliver it up to justice; and that creature enjoyment he twines about, and cannot persuade his heart to trust God with the disposure of it, but cries out when the Lord calls for it, ‘Benjamin shall not go.’  Life is bound up in it, and if God will have it from him he must take it by force, for there is no hope of gaining his consent. Is this the true picture of thy faith, and [of the] temper of thy soul? then verily thou blessest thyself in an idol, and mistake a bold face for a believing heart. But, if thou beest as willing to be faithful to Christ, as to pitch thy faith on Christ; if thou countest it as great a privilege that Christ should have a throne in thy heart and love, as that thou shouldst have a place and room in his mercy; in a word, if thou beest plain-hearted and wouldst not hide a sin, nor lock up a creature enjoyment, from him, but desirest freely to give up thy dearest lust to the gibbet, and thy sweetest enjoyments to stay with, or go from thee, as thy God thinks fit to allow thee—though all this be with much regret and discontent from a malignant party of the flesh within thee—thou provest thyself a sound believer; and the devil may as well say that himself believeth as that thou presumest.  If this be to pre­sume, be thou yet more presumptuous.  Let the devil nickname thee and thy faith as he pleaseth; the rose-water is not the less sweet because one writes ‘worm­wood water’ on the glass.  The Lord knows who are his, and will own them for his true children, and their graces for the sweet fruits of his Spirit, though a false title be set on them by Satan and the world, yea, sometimes by believers on themselves.  The father will not deny his child because he is a violent fit of a fever talks idle and denies him to be his father.
3. Character.  The presumptuous faith is a sap­less and unsavoury faith.  When an unsound heart pretends to greatest faith on Christ, even then it finds little savour, tastes little sweetness in Christ.  No, he hath his old tooth in his head, which makes him relish still the gross food of sensual enjoyments above Christ and his spiritual dainties.  Would he but freely speak what he thinks, he must confess that if he were put to his choice whether he would sit with Christ and his children, to be entertained with the pleasures that they enjoy from spiritual communion with him in his promises, ordinances, and holy ways; or had rather sit with the servants, and have the scraps which God al­lows the men of the world in their full bags and bellies of carnal treasure; that he would prefer the latter before the former.  He brags of his interest in God, but he care not how little he is in the presence of God in any duty or ordinance.  Certainly, if he were such a favourite as he speaks, he would be more at court than he is.  He hopes to be saved, he saith, but he draws not his wine of joy at this tap.  It is not the thoughts of heaven that comfort him; but what he hath in the world and of the world, these maintain his joy.  When the world's vessel is out, and the creature joy spent, alas, the poor wretch can find little relief from, or relish in, his pretended hopes of heaven and interest in Christ, but he is still whining after the other.  Whereas true faith alters the very creature’s palate.  No feast so sweet to the believer as Christ is. Let God take all other dishes off the board and leave but Christ, he counts his feast is not gone—he hath what he likes; but let all else stand, health, estate, friends, and what else the world sets a high value on, if Christ be withdrawn he soon misseth his dish, and makes his moan, and saith, ‘Alas! who hath taken away my Lord?’  It is Christ that seasons these and all his enjoyments, and makes them savoury meat to his palate; but without him they have no more taste than the white of an egg without salt.

GROUNDS OF SUSPICION which lead to a believer’s denying his faith 3/4

3. Character.The doubtings of a truly believing soul make him more inquisitive how he may get what he sometimes he fears he hath not.  Many sad thoughts pass to and fro in his soul whether Christ be his or no, whether he may lay claim to the promise or no; and these cause such a commotion in his spirit, that he cannot rest till he come to some resolution in his own thoughts from the word concerning this great case.  Therefore, as Ahasuerus, when he could not sleep, called for the records and chronicles of his kingdom, so the doubting the doubting soul betakes himself to the records of heaven—the word of God in the Scripture—and one while he is reading there, another while looking into his own heart, if he can find anything that answers the characters of Scrip­ture—faith, as the face in the glass doth the face of man.  David, Ps. 77, when he was at a loss what to think of himself, and many doubts did clog his faith —insomuch that the thinking of God increased his trouble—did not sit down and let the ship drive, as we say, not regarding whether God loved him or no. No; he ‘communes with his own heart, and his spirit makes diligent search.’  Thus it is with every sincere soul under doubtings.  He dares no more sit down contented in that unresolved condition, than one who thinks he smells fire in his house dares settle himself to sleep till he hath looked into every room and cor­ner, and satisfied himself that all is safe, lest he should be waked with the fire about his ears in the night.  The poor doubting soul [is indeed] much more afraid, lest it should awake with hell‑fire about it; whereas a soul in a state and under the power of unbelief, is secure and careless.  The old world did not believe the threatening of the flood, and they spend no thoughts about the matter.  It is at their doors and windows before they had used any means how to escape it.
4. Character.  In the midst of the true believer’s doubtings there is an innitency of his heart on Christ, and a secret purpose still to cleave to him.  At the same time that Peter's feet were sinking into the waters, he was lifting up a prayer to Christ; and this proved the truth of his faith, as the other its weak­ness.  So Jonah, he had many fears, and sometimes so predominant, that as bad humours settle into a sore, so they gathered into a hasty unbelieving conclusion, yet then his faith had some little secret hold on God. ‘Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple,’ Jonah 2:4.  And, ‘When my soul fainted within me I remembered the Lord,’ ver. 7.  Holy David also, though he could not rid his soul of all those fears which got into it through his weak faith, as water into a leaking ship, yet he hath his hand at the pump, and takes up a firm resolution against them.  ‘What time I am afraid, I will trust in thee,’ Ps. 56:3.  The doubting Christian sinks, but, as a traveller in a slough where the bottom is firm, and so recovers himself.  But the unbeliever, he sinks in his fears, as a man in a quick-sand, lower and lower till he be swallowed up into despair.  The weak Chris­tian’s doubting is like the wavering of a ship at anchor —he is moved, yet not removed from his hold on Christ; but the unbeliever's, like the wavering of a wave, which, having nothing to stay it, is wholly at the mercy of the wind.  ‘Let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed,’ James 1:6. 

           Third Ground of Suspicion.  O but, saith another, I fear mine is a presumptuous faith, and if so, to be sure it cannot be right.

           Answer.  For the fuller assoiling [i.e. clearing] this objection, I shall lay down three characters of a presumptuous faith.

           1. Character.  A presumptuous faith is an easy faith.  It hath no enemy of Satan or our own corrupt hearts to oppose it, and so, like a stinking weed, shoots up and grows rank on a sudden.  The devil never hath the sinner surer than when dreaming in this fool’s paradise, and walking in his sleep, amidst his vain fantastical hopes of Christ and salvation. And therefore he is so far from waking him, that he draws the curtains close about him, that no light nor noise in his conscience may break his rest.  Did you ever know the thief call up him in the night whom he meant to rob and kill?  No, sleep is his advantage. But true faith he is a sworn enemy against.  He persecutes it in the very cradle, as Herod did Christ in the cratch;^[8] he pours a flood of wrath after it as soon as it betrays its own birth by crying and lamenting after the Lord.  If thy faith be legitimate Naphtali may be its name; and thou mayest say, ‘With great wrestlings have I wrestled with Satan and my own base heart, and at last have prevailed.’  You know the answer that Rebecca had when she inquired of God about the scuffle and striving of the children in her womb, ‘Two nations,’ God told her, ‘were in her womb.’  If thou canst find the like strife in thy soul, thou mayest comfort thyself that it is from two con­trary principles, faith and unbelief, which are lusting one against another; and thy unbelief, which is the elder —however now it strives for the mastery—shall serve the younger.

GROUNDS OF SUSPICION which lead to a believer’s denying his faith 2/4

2. Character. The doubtings of a sincere believer are accompanied with ardent desires those things which it most calls in question and doubts of.  The weak believer, he questions whether God loves him or no, but he desires it more than life.  And this is the language of a gracious soul, ‘Thy lovingkindness is better than life,’ Ps. 63:3.  He doubts whether Christ be his; yet, if you should ask him what value he sets upon Christ, and what he would give for Christ, he can tell you, and that truly, that no price should be too great if he were to be bought.  No condition that God offers Christ upon appears to him hard, but all easy and cheap.  And this is the judgment which only the believing soul can have of Christ.  ‘Unto you therefore which believe, he is precious,’ I Peter 2:7.  In a word, he doubts whether he be truly holy or only counterfeit; but his soul pants and thirsts after those graces most which he can see least.  He to him should be the more welcome messenger that brings him the news of a broken heart, than another that tells him of a whole crown and kingdom fallen to him.  He dis­putes every duty and action he doth, whether it be ac­cording to the rule of the word; and yet he passion­ately desires that he could walk without one wry step from it; and doth not quarrel with the word because it is so strict, but with his heart because it is so loose. And how great a testimony these give of a gracious frame of heart!  See Ps. 119:20, 140, where David brings these as the evidence of his grace.  Canst thou there­fore, poor soul, let out thy heart strongly after Christ and his graces, while thou dost not see thy interest in either?  Be of good cheer, thou art not so great a stranger with these as thou thinkest thyself.  These strong desires are the consequent of some taste thou hast had of them already; and these doubts may pro­ceed, not from an absolute want, as if thou wert wholly destitute of them, but [from] the violence of thy desires, which are not satisfied with what thou hast.  It is very ordinary for excessive love to beget excessive fear, and that groundless.  The wife, because she loves her husband dearly, fears when he is abroad she shall never see him more.  One while she thinks he is sick; another while killed; and thus her love torments her without any just cause, when her hus­band is all the while well and on his way home.  A jewel of great price, or ring that we highly value, if but laid out of sight, our extreme estimate we set on them makes us presently think them lost.  It is the nature of passions in this our imperfect state, when strong and violent, to disturb our reason, and hide things from our eye which else were easy to be seen.  Thus many poor doubting souls are looking and hunting to find that faith which they have already in their bosoms—[it] being hid from them merely by the vehemency of their desire of it, and [by the] fear they should be cheated with a false one for a true.  As the damsel ‘opened not the gate for gladness’ to Peter Acts 12:14—her joy at [the time then] present made her forget what she did—so the high value the poor doubting Christian sets on faith, together with an ex­cess of longing after it, suffer him not to entertain so high an opinion of himself as to think he at present hath that jewel in his bosom which he so infinitely prizeth.

GROUNDS OF SUSPICION which lead to a believer’s denying his faith 1/4

First Ground of Suspicion.  I am afraid, saith the poor soul, I have no true faith, because I have not those joys and consolations which others have who believe.

           Answer First.  Thou mayest have inward peace though not joy.  The day may be still and calm though not glorious and sunshine.  Though the Comforter be not come with his ravishing consolations, yet he may have hushed the storm of thy troubled spirit; and true peace, as well as joy, is the consequent of ‘faith un­feigned.’

           Answer Second.  Suppose thou hast not yet at­tained so much as to this inward peace, yet know, thou hast no reason to question the truth of thy faith for want of this.  We have peace with God as soon as we believe, but not always with ourselves.  The par­don may be past the prince’s hand and seal, and yet not put into the prisoner’s hand.  Thou thinkest them too rash, dost thou not, who judged Paul a murderer by the viper that fastened on his hand?  And what art thou who condemnest thyself for an unbeliever, be­cause of those troubles and inward agonies which may fasten for a time on the spirit of the most gracious child God hath on earth?

           Second Ground of Suspicion.  O but can there be any true faith where there is so much doubting as I find in myself?

           Answer.  There is a doubting which the Scripture opposeth to the least degree of faith.  Our blessed Saviour tells them what wonder they shall do if they believe and ‘doubt not,’ Matt. 21:21; and, Luke 17:6, he tells his disciples if they have faith as a grain of mustard-seed,’ they shall do as much.  That which is a faith without doubting in Matthew is faith as a grain of mustard-seed in Luke.  But again, there is a doubt­ing which the Scripture opposeth not to the truth of faith, but to the strength of faith, ‘O thou of little faith, wherefore didst thou doubt?’ Matt. 14:31.  They are the words of Christ to sinking Peter, in which he so chides his doubting as yet to acknowledge the truth of his faith, though weak.  All doubting is evil in its nature, yet some doubting, though evil in itself, doth evidence some grace that is good to be in the person so doubting; as smoke proves some fire.  And peev­ishness and pettishness in a sick person that before lay senseless, is a good sign of some mending, though itself a thing bad enough.  But the thing here desir­able, I conceive, would be to give some help to the doubting soul, that he may what his doubting is symptomatical of; whether of true faith, though weak, or of no faith.  Now for this I shall lay down four characters of those doubtings which accompany true faith.

1. The doubtings of a true believer are attended with much shame and sorrow of spirit, even for those doubtings.  I appeal to thy conscience, poor doubting soul, whether the consideration of this one sin doth not cost thee many a salt tear and heavy sigh which others know not of?  Now, I pray, from whence come  these?  Will unbelief mourn for unbe­lief? or sin put itself to shame?  No, sure, it shows there is a principle of faith in the soul that takes God's part, and cannot see his promises and name wronged by unbelief without protesting against it, and mourning under it, though the hands of this grace be too weak at present to drive the enemy out of the soul.  The law cleared the damsel that ‘cried’ out ‘in the field,’ and so will the gospel thee who sincerely mournest for thy unbelief, Deut. 22:27.  That holy man, whoever he was, was far gone in his doubting disease, Ps. 77.  How many times do we find his unbelief putting the mercy and faithfulness of God—which should be beyond all dispute in our hearts—to the question and dubious vote in his distempered soul? He might with as much reason have asked his soul whether there was a God? as whether his mercy was clean gone and his promise failed? yet so far did his fears in this hurry carry him aside.  But at last you have him acknowledging his folly, ver. 10, ‘And I said this in my infirmity.’  This I may thank thee for, O my unbelief! thou enemy of God and my soul, thou wilt be puzzling me with needless fears, and make me think and speak so unworthily of my God.  This proved there was faith at the bottom of his unbelief.

Faith or the graces of God in a believer must be acknowledged

      Exhortation Second.  We come to the second word of exhortation we have to speak to the saints:—If faith be such a choice grace, and thou hast it, deny not what God hath done for thee.  Which is worst, thinkest thou?—the sinner to hide his sin and deny it, or the Christian to hide and deny his faith?  I confess the first does worst, if we look to the inten­tion of the persons; for the sinner hides his sin out of a wicked end.  The doubting soul [however] means well:—he is afraid to play the hypocrite and be found a liar in saying he hath what he fears he hath not. But, if we consider the consequence of the Christian’s dis­owning the grace of God in him, and what use the devil makes of it for the leading him into many other sins, it will not be so easy to resolve whose sin is the greatest.  Good Joseph meant piously when he had thought of putting away secretly his es­poused Mary —thinking no other but that she had played the whore—and yet, it would have been a sad act if he had persisted in his thoughts, especially after the angel had told him that which was conceived in her to be of the Holy Ghost.  Thus thou, poor mourning soul, may be, art oft thinking to put away thy faith as some by-blow of Satan, and base-born counterfeit grace begot on thy hypocritical heart by the father of lies.  Well, take heed what thou dost.  Hast thou had no vision—not extraordinary of and angel or immedi­ate revelation, but ordinary of the Spirit of God—I mean in his word and ordinances, encouraging thee from those characters which are in the Scripture given of faith, and the conformity thy faith hath to them, to take and own thy faith as that which is conceived in thee by the Holy Ghost, and not a brat formed by the delusion of Satan in the womb of thy own groundless imagination?  If so, be afraid of bearing false-witness against the grace of God in thee.  As there is that makes himself rich in faith that hath nothing of this grace, so there is that maketh himself poor that hath great store of this riches.  Let us therefore hear what are the grounds of this thy suspicion, that we may see whether thy fears or thy faith be imaginary and false.  First. Saith the poor soul, I am afraid I have no true faith because I have not those joys and consolations which others have who believe.  Second. O but can there be any true faith where there is so much doubt­ing as I find in myself?  Third. O but I fear mine is a presumptuous faith, and if so, to be sure it cannot be right.

CHARACTERS by which we may know whether faith be strong or weak 4/4

6. Character.  The more ingenuity and love is in thy obediential walking, the stronger thy faith is. Faith works by love, and therefore its strength or weakness may be discovered by the strength or weakness of that love it puts forth in the Christian’s actings.  The strength of a man's arm that draws a bow, is seen by the force the  arrow which he shoots flies with.  And certainly the strength of our faith may be known by the force our love mounts to God with.  It is impossible that weak faith—which is unable to draw the promise as a strong faith can—should leave such a forcible impression on the heart to love God to aban­don sin, perform duty, and exert acts of obedience to his command, know thy place, and take it with hum­ble thankfulness, thou art a graduate in the art of be­lieving.  The Christian’s love advanceth by equal paces with his faith, as the heat of the day increaseth with the climbing sun; the higher that mounts towards its meridian, the hotter the day grows.  So the higher faith lifts Christ up in the Christian, the more intense his love to Christ grows, which now sets him on work after another sort than he was wont.  Before, when he was to mourn for his sins, he was acted by a slavish fear, and made an ugly face at the work, as one doth that drinks some unpleasing potion; but now acts of repentance are not distasteful and formidable, since faith hath discovered mercy to sit on the brow of jus­tice, and undeceived the creature of those false and cruel thoughts of God which ignorantly he had taken up concerning him.  He doth not now ‘hate the word repentance’—as Luther said he once did before he understood that place, Rom. 1:17—but goes about the work with amiable sweet apprehensions of a good God, that stands ready with the sponge of his mercy dipped in Christ’s mercy, to blot out his sins as fast as he scores them up by his humble sorrowful confession of them.  And the same might be said concerning all other offices of Christian piety.  Strong faith makes the soul ingenuous.  It doth not pay the performance of any duty, as an oppressed subject doth a heavy tax —with a deep sigh, to think how much he parts with —but as freely as a child would present his father with an apple of that orchard which he holds by gift from him.  Indeed, the child when young is much ser­vile and selfish, forbearing what his father forbids for fear of the rod, and doing what he commands for some fine thing or other that his father bribes him with, more than for pure love to his person or obedi­ence to his will and pleasure.  But, as he grows up and comes to understand himself better, and the relation he stands in, with the many obligations of it to filial obedience, then his servility and selfishness wear off, and his FJ`D(¬—natural affection—will prevail more with him to please his father than any other argument whatever.  And so will it with the Christian where faith is of any growth and ripeness.
7. Character.  To name no more, the more able faith is to sweeten the thoughts of death, and make it desirable to the Christian, the stronger his faith. Things that are very sharp or sour will take much sugar to make them sweet.  Death is one of those things which hath the most ungrateful taste to the creature’s palate that can be.  O it requires a strong faith to make the serious thoughts of it sweet and de­sirable!  I know some in a pet and a passion have pro­fessed great desires of dying, but it hath been as a sick man desires to change his place, merely out of a wea­riness of, and discontent with, his present condition, without any due consideration of what they desire. But a soul that knows the consequences of death, and the unchangeableness of that state, whether of bliss or misery, that it certainly marries us to, will never cheerfully call for death in his cordial desires, till he be in some measure resolved from the promise what entertainment he may expect from God when he comes into that other world—and that weak faith will not do without abundance of fears and doubts.  I con­fess, that sometimes a Christian of very weak faith may meet death with as little fear upon his spirit, yea, more joy, than one of a far stronger faith, when he is held up by the chin by some extraordinary comfort poured into his soul from God immediately.  Should God withdraw this, however, his fears would return upon him, and he feel again his faintings; as a sick man, that hath been strangely cheered with a strong cordial, does his feebleness when the efficacy of it is spent.  But we speak of the ordinary way how Chris­tians come to have their hearts raised above the fear, yea, into a strong desire, of death, and that is by attaining to a strong faith.  God can indeed make a feast of a few loaves, and multiply the weak Chris­tian’s little faith on a sudden, as he lives on a sick-bed, into a spread table of all varieties of consola­tions.  But I fear that God will not do this miracle for that man or woman who, upon the expectation of this, contents himself with the little provision of faith he hath, and labours not to increase his store against that spending time.

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4. Character.  The more the Christian can lose or suffer upon the credit of the promise, the stronger his faith is.  If you should see a man part with a fair inheritance, and leave his kindred and country where he might pass his days in the embracements of his dear friends and the delicious fare which a plentiful estate would afford him every day, to follow a friend to the other end of the world, with hunger and hard­ship, through sea and land, and a thousand perils that meet him on every hand, you would say that this man had a strong confidence of his friend, and a dear love to him, would you not?  Nay, if he should do all this for a friend whom he never saw, upon the bare credit of a letter which he sends to invite him to come over to him, with a promise of great things he will do for him; now, to throw all his present possessions and enjoyments at his heels, and willingly put himself into the condition of a poor pilgrim and traveller, with the loss of all he hath, that he may come to his dear friend, this adds to the wonder of his confidence. Such gallant spirits we read of—‘Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice,’ I Peter 1:6-8.  Observe the place, and you shall find them in sorrowful plight —‘in heaviness through manifold temptations’—yet, because their way lies through the sloughs to the en­joyment of God and Christ, whom they never saw or knew, but by the report the word makes of them, they can turn their back off the world's friendship and enjoyments—with which it courted them as well as others—and go with a merry heart through the deep­est of them all.  Here is glorious faith indeed.  It is not praising of heaven, and wishing we were there, but a cheerful abandoning the dearest pleasures, and embracing the greatest sufferings of the world when called to the same, that will evidence our faith to be both true and strong.
5. Character.  The more easily that the Christian can repel motions, and resist temptations to sin, the stronger is his faith.  The snare or net which holds the little fish fast, the greater and stronger fish easily breaks through.  The Christian’s faith is strong or weak as he finds it easy or hard to break from temptations to sin.  When an ordinary temptation holds thee by the heel, and thou art entangled in like the fly in the spider’s web—much ado to get off, and per­suade thy heart from yielding—truly it speaks faith very feeble.  To have no strength to oppose the as­saults of sin and lust, speaks the heart void of faith. Where faith hath not a hand to prostrate an enemy, it yet hath a hand to lift up against it, and a voice to cry out for help to heaven.  Some way or other faith will show its dislike and enter its protest against sin.

           And to have little strength to resist, evidenceth a weak faith.  Peter's faith was weak when a maid's voice dashed him out of countenance; but it was well amended when he could withstand, and, with a noble constancy, disdain the threats of a whole counsel, Acts 4.  Christian, compare thyself with thyself, and give righteous judgment on thyself.  Do now thy lusts as powerfully inveigle thy heart, and carry it away from God, as they did some months or years ago; or canst thou in truth say thy heart is got above them.  Since thou hast known more of Christ, and had a view of his spiritual glories, canst thou now pass by their door and not look in; yea, when they knock at thy door in a temptation, thou canst shut it upon them, and dis­dain the motion?  Surely thou mayest know thy faith is grown stronger.  When we see that the clothes which a year or two ago were even fit for the person, will not now come on him, they are so little, we may easily be persuaded to believe the person is much grown since that time.  If thy faith were no more grown, those temptations which fitted thee would like thee as well now.  Find but the power of sin die, and thou mayest know that faith is more lively and vigor­ous.  The harder the blow, the stronger the arm that gives it.  A child cannot strike such a blow as a man. Weak faith cannot give such a home-blow to sin as a strong faith can.

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2. Character.  The more composed and content­ed the heart is under the changes which providence brings upon the Christian’s state and condition in the world, the stronger his faith is.  Weak bodies cannot bear the change of weather so well as healthful and strong ones do.  Hot and cold, fair or foul, cause no great alteration in the strong man's temper; but alas! the other is laid up by them, or at best goes complain­ing of them.  Thus strong faith can live in any cli­mate, travel in all weather, and fadge with any condi­tion.  ‘I have learned, in whatsoever state I am, there­with to be content,’ Php. 4:11.  Alas! all Christ’s schol­ars are not of Paul’s form; weak faith hath not yet got the mastery of this hard lesson.  When God turns thy health into sickness, thy abundance into penury, thy honour into scorn and contempt, into what language dost thou now make thy condition known to him?  Is thy spirit embittered into discontent, which thou ventest in murmuring complaints? or art thou well satisfied with God's dealings, so as to acquiesce cheer­fully in thy present portion, not from an unsensible­ness of the affliction, but approbation of divine ap­pointment?  If the latter, thy faith is strong.

           (1.) It shows God hath a throne in thy heart.  Thou reverencest his authority and ownest his sover­eignty, or else thou wouldst not acquiesce in his or­ders.  ‘I was dumb, because thou didst it,’ Ps. 39:9.  If the blow had come from any other hand he could not have taken it so silently.  When the servant strike the child, he runs to his father and makes his complaint; but, though the father doth more to him, he com­plains not of his father, nor seeks redress from any other, because it is his father whose authority he re­veres.  Thus thou comportest thyself toward God; and what but a strong faith can enable thee?  ‘Be still, and know that I am God,’ Ps. 46:10.  We must know God believingly to be what he is, before our hearts will be ‘still.’

           (2.) This acquiescency of spirit under the dispo­sition of providence shows that thou dost not only stand in awe of his sovereignty, but hast amiable comfortable thoughts of his mercy and goodness in Christ.  Thou believest he can soon, and will certainly make thee amends, or else thou couldst not so easily part with these enjoyments.  The child goes willingly to bed when others, may be, are going to supper at a great feast in the family; but the mother promiseth the child to save something for him against the morn­ing; this the child believes and is content. Surely thou hast something in the eye of thy faith which will rec­ompense all thy present loss; and this makes thee fast so willingly when others feast, be sick when others are well.  Paul tells us why he and his brethren in afflic­tion did not faint, II Cor. 4:16, 17.  They saw heaven coming to them while earth was going from them. ‘For which cause we faint not, ...for our light afflic­tion, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.’

           3. Character.  The more able to wait long for answers to our desires nd prayers, the stronger faith is.  It shows the tradesman to be poor and needy when he must have ready money for what he sells. They that are forehanded are willing to give time, and able to forbear long.  Weak faith is all for the present; if it hath not presently its desires answered, then it grows jealous and lays down sad conclusions against itself—his prayer was not heard, or he is not one God loves, and the like.  Much ado to be kept out of a fainting fit—‘I said in my haste that all men were liars.’  But strong faith that can trade with God for time, yea, waits God’s leisure—‘He that believeth shall not make haste,’ Isa. 28:16.  He knows his money is in a good hand, and he is not over-quick to call for it home, knowing well that the longest voyages have the richest returns.  As rich lusty ground can forbear rain longer than lean or sandy [ground], which must have a shower ever and anon, or the corn on it fades; or as a strong healthful man can fast longer without faintness, than the sickly and weak,—so the Christian of strong faith can stay longer for spiritual refreshing from the presence of the Lord, in the returns of his mercy and discoveries of his love to him, than one of weak faith.