I answer, The devil believes the promises no less than he doth the threats of God; that is, that they are true, and shall be accomplished. It is part of his misery, that lie cannot but believe them. And the promises of God are as much suited to make him tremble, as his threatenings. The first promise to us was couched in a threatening to him; Gen. iii. 15. And there is no promise wherein a threatening to him is not couched. Every word concerning Christ, or grace by him, speaks his downfal and ruin. Indeed his destruction lies more in promises, than threats. Promises are what weakens him daily, and gives him a continual foretaste of his approaching destruction.

On this consideration it is evident, that believing, or faith, cannot be solely an assent to the truth of these promises, upon the fidelity of the promiser; but this it is also, or originally. Hence it is called, . the receiving the testimony of God,' and therein 'setting to our seal that God is true;' John iii. 33. But yet I think there is somewhat more in receiving of the testimony of God, and setting our seal to it (agreeing as in contracts, that so it is, and so it shall be), than the bare assent of the mind to the truth of the promises. Although in ordinary speech, to receive a man's testimony, is no more, than to believe what he saith of that concerning which he speaks is true. But there seems moreover in the annexed expression of "setting to our seal,' that that is included, which he speaks of to Job, chap. v. 27. Hear it, and know it for thyself.' There is a receiving of it for ourselves, in those expressions, which add much to a bare assent. I say then, this assent is of faith, though it be not faith. And in saying it is not justifying faith, we do not deny it, but affirm it to be faith in general. The addition of a peculiar assent destroys not the nature of a thing. Now faith in general is such an assent as hath been described.

(2.) It is not in the sole consent of the will to close with the promise, as containing that which is good and suitable. There is the matter of the promise to be considered in believing, as well as the promise itself. Christ with his righteousness and benefits is, as it were, tendered unto us therein. Whence by believing we are

said to accept of, to

Now to consent that

the matter of the promise, that which is exhibited in the word of it, is good and desirable, and so to us, and to choose it on that account, is required to believing also; and it is properly the 'receiving of Christ;' John i. 12. but yet it is not only, precisely, and exclusively this. Sarah's faith, Heb. xi. 11. is described by this, that she 'judged him faithful,' who had promised. And this is of the nature of faith, as was said before, the 'judging him faithful that promiseth,' and assenting to the truth of his promises on that account. Now the first of these may be without the second: our assent may be without the consent of the will; but the latter cannot be without the former. But yet there is such an assent, as will certainly produce this choice also.

(3.) I suppose I need not say, it doth not entirely consist in the good liking of the affections, and embracing the things promised. The stony ground received the word presently, and with joy;' Matt. xiii. 20. It is said, ver. 5. that the seed sprung up immediately because it had not depth of earth.' Where men have warm affections, but not thoroughly prepared minds and hearts, they presently run away with the word, and profess great matters from it; but where it is laid in deep, it is longer commonly before it appears. When a man receives the word only in the affections, the first touch of them cannot be hid; instantly he will be speaking of it, melt under it, and declare how he is affected with it: oh, this sermon hath done me good indeed. But yet this is not faith, when it is alone. They receive the word with joy, but have not root in themselves;' ver. 21. When Christ promised the bread of life,' that is, himself, John vi. how many were instantly affected with it, and carried out to strong desires of it? 'Lord,' say they, 'ever more give us this bread;' ver. 34. They like it, they desire it at that season, their affections are taken with it; but yet they were but рóσкαιρоl, 'temporary,' not true believers; for after a season they went back, and walked no more with Christ;' ver. 66. Those who have a taste of the heavenly gift; Heb. vi. 6. do you not think they like the taste, and are affected with it? There are indeed innumerable deceits in this business. I might shew on how many false and corrupt accounts, on what sandy foundations many

men's affections may be exceedingly taken with the word of promise, preached, or considered; so that there is no concluding of believing to lie in any such thing. When affections go before believing, they are little worth; but when they follow it, they are exceeding acceptable and precious in the sight of God.

(4.) It is not solely 'fiducia,' a trust, affiance, or confidence. There is a twofold fiducial trust: one whereby we trust in Christ for the forgiveness of sin, which you may call adherence. It is such a cleaving to Christ, as that we trust in him for the forgiveness of sins, and acceptation with God. And so much as we trust, so much we adhere, and no more. There is also a trust, that our sins are forgiven us, we trust, or rest upon it. Now it cannot be, that either of these should be faith entirely, and that the whole of it should be included in them. There is something more in believing, than in trusting; and something more in trusting, than is absolutely necessary to preserve the entire notion of believing. For we may believe that, wherein we do not trust. But yet this I grant, that where there is believing in Christ, there will be trusting in him more or less. And when faith is increased to some good height, strength, and steadfastness, it is mainly taken up in trust and confidence; John xiv. 1. So to believe, as to free our hearts from trouble and disquietment upon any account whatever, is to trust properly. And that doubting, and staggering, and fear, which in Scripture we find condemned as opposite to faith, are indeed directly opposite to this fiduciary reposing our souls on Christ. So the apostle describes his faith, or believing, 2 Tim. i. 12. So to believe, as to be 'persuaded that God is able to keep what we commit to him,' is to put our trust in him.

(5.) Having spoken thus much of these particulars, waving all the arbitrary determinations of the schools, and exactness of words as to philosophical rules and terms; I shall give you such a general description of faith, or believing, as may answer in some measure the proper and metaphorical expressions of it in the Scriptures; where it is termed, looking or seeing, hearing, tasting, resting, rolling ourselves, flying for refuge, trusting, and the like.

[1.] There must be what I spake of in the first place, an

assent to the whole truth of the promises of God, upon this ground and bottom, that he is able and faithful to accomplish them. This certainly is in, if it be not all, our 'receiving the testimony, or witness of God;' John iii. 33. Sarah, of whom we spake before, received the testimony of God.' How did she do it? She 'judged him faithful who had promised; Heb. xi. 11. This God proposes to us in the first place. 'Eternal life is promised by God who cannot lie;' Tit. i. 2. that is, who is so faithful, as that it is utterly impossible he should deceive any. So Heb. vi. 17, 18. "Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.' The design of God is, that we may receive encouragement in our flying for refuge to the hope set before us ;' that is, in believing. What doth he propose to this end? Why his own faithfulness and immutability, on the account of the engagement of his word and oath. Abraham's faith spoken of, Rom. iv. compriseth this; yea is commended from it, ver. 21.

The Scripture indeed mentions sundry properties of God, on the credit whereof, if I may so speak, our souls are to assent to the truth of his promises, and to acquiesce therein. Two especially are usually named.

1st. His power: 'he is able.' So Rom. iv. 21. chap.

xi. 23.

2dly. His faithfulness: as in the places before mentioned, and sundry others.

The sum is, that on the account of God's faithfulness and power, this we are to do, if we will believe, we are to assent to the truth of his promises, and the certainty of their accomplishment. If this be not done, it is in vain to go forward. Let then those, who intend any advantage by what shall afterward be spoken, stay here a little and consider, how they have laid this foundation. Many there are, who never come to any stability all their days, and yet are never able to fix on any certain cause of their shaking and staggering: the foundation was laid disorderly. This first closing with the faithfulness and power of God in the pro

mises, was never distinctly acted over in and by their souls. And if the foundation be weak, let the building be never so glorious, it will totter, if not fall. Look then to this beginning of your confidence, that this fail you not. And when all other holds fail this will support you from utter sinking, if at any time you are reduced to that condition that you have nothing else.

[2.] Over and above this, faith in the Scripture is expressed, and we find it by experience to be, the will's consent unto, and acceptance of, the Lord Jesus Christ as mediator, he that accomplished his work, as the only way of going to the Father, as the sole and sufficient cause of our acceptation with him, as our only righteousness before him.

It hath been said, that faith is the receiving of Christ as a priest, and a lord, to be saved by him, and ruled by him. This sounds excellent well. Who is so vile, that endeavouring to believe, is not willing to be ruled by Christ, as well as saved by him? A faith that would not have Christ to be lord to rule us, is that faith alone which James rejects. He that would be saved by Christ, and not ruled by him, shall not be saved by him at all. We are to receive a whole Christ, not by halves; in regard of all his offices, not one or another.

This sounds well, makes a fair shew, and there is in some regard truth in what is spoken; but, Latet anguis in herba,' Let men explain themselves, and it is this: The receiving of Christ, as a king, is the yielding obedience to him. But that subjection is not a fruit of the faith whereby we are justified, but an essential part of it; so that there is no difference between faith and works or obedience in the business of justification, both being alike a condition of it.

When I lately read one saying, 'That this was one principle that the church of England went on in the reformation, that faith and works have the same consideration in the business of justification;' I could not but stand amazed, and conclude, that either he or I had been asleep ever since we were born; or that there were two churches of England, one that I never knew, and another that he never knew; or else that prejudice is powerful, and makes men confident. Is that the doctrine of the church of England, as they call it? When, where, by whom was it taught, but by Papists and Socinians,