For instance, a windy instrument is fit to sound, but it actually soundeth not till it be blown. So other instruments of hand are fit for music, but it makes not music till it be strucken by the hand. So we do not actually believe, but by an act of the Spirit ; but yei the act of believing is cm- own. The wind in one instrument, and the hand on the other instrument, must make the sounds, aud j-et the instruments sound. And so, though we have the gi*ace of faith, and faith is ours in believing, yet the very act * Qii. 'faitli "?— Ed.
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450 COMMENTARY ON
of believing cometh from the Holy Ghost, though not immediately. We speak, but the Spirit opens our mouth ; and we believe, but the Holy Ghost inspires a spirit of faith ; and we do, but as we are enabled to do ; acti a/jimiis, we move, but nwti viovemm. So that there is an action and pas- sion in all the graces and exercises we do. We are first patients, and then agents ; first the Spirit of God works on us, and then we work ; not the Spirit immediately, but we by the Spirit.
So we see how these two are reconciled. We believe, we speak, we do good, and yet the Holy Ghost doth all. How ? Thus ; the Holy Ghost sets us in a holy frame, and then being in that frame, the Holy Ghost fits us to speak, to do, to work, to snli'er, to do all that is to be done. We are the agents, and yet we do no further than as acted by a superior agent. As with the orbs, the inferior orbs move but as they are moved by an higher, except the highest of all : so all the subordinate agents under God, they are moved by God. For if the will were moved, and were not moved by God, then so many wills, so many gods, for there is nothing independent but God.
But to speak of the positive truth : all the frame of grace comes from the Spirit. We work, but by the Holy Ghost, as Ps. li. 15, * Open my lips, my mouth shall shew forth thy praise.' Now David saith here, ' We believe, therefore speak ;' we speak, but it is God that opens our mouth.
But I rather intend points of practice. For besides that proper act of faith to believe, there is a commanding act of faith, which stirs up the soul to do, for faith stirs up all other graces. The proper act is to believe, but by believing it stirs up and quickens all other graces of the soul. There- fore, Heb. xi., you see that all other graces are attributed to faith. By faith Enoch did walk with God, and by faith Noah prepared an ark, and by faith Moses was courageous and bold ; and so you see all their excellent graces, they have their spring and stirring up from faith. So that having the same Spirit we not only believe but speak.
The next point observable hence is, that a Christian knows he cloth believe. ' I believe, therefore I speak.' And a Christian knoweth his own faith, and by consequence he may know certainly his state in grace. It is not an idle, dormant, sleepy faith ; but ' I believe, therefore I speak.' It makes them fix the eyes of their souls so much on their deserts and guilt, that they look all to that till thej' be surprised with horror, till God hath humbled them, though there be a striving of soul against despair, and striving for favour and mercy.
In these particular cases there may be faith without the knowledge of the act. But ordinarily the frame of a Christian is such, that he knoweth what he knows, and he doth know that he doth believe when he believeth ; and thereupon he knoweth his state in grace. How else should he be thankful to God ? how should he be pitiful ? how should he be content and quiet in his condition ? how should he be fruitful in his conversation ? Beloved, the knowledge that we are in a good condition is a most fruitful knowledge. It is the best frame of the soul, when it hath grace, and knows it hath grace, and never hath a good frame till then. When we are in God's favour, and we know that we are in God's favour, it puts us in a holy disposition to God, to love him, to be thankful to him, and in a gracious disposition to him to be abundant in the work of the Lord. It works a sweet disposition in ourselves, begetting in us much patience, when we know we believe, and believing that we shall be saved, for salvation is the end of faith. Faith never endeth but in salvation.
And therefore it should be our main endeavour to believe, and then labour
2 CORINTHIANS CH.U>. IV, VER. 13. 451
to know that wo do believe, that Satan may not hide our evidences from us, and make us bear false witness against ourselves ; and so when he cannot hinder our salvation, he hinders our comforts in the way to heaven, as it is his way, by casting a mist and cloud between our souls and God's favours. * Therefore give all diligence to make our calling and election sure,' 2 Peter i. 10. The more wc grow in assurance that we believe, and by believing our interest in Christ, the more we grow in grace, and in all comforts whatsoever. They pretend it is a way to bring to security. In- deed, of heavenly security it is. But who fears to displease God most ? and who takes most care to please him ? Is it not them that have sweet contentment in his favours ? that be loath to displease him ? And is it not their whole care to please him, and continue sweet communion with God ? They speak against the nature of the things, and against experience. But how shall a Christian know that he doth believe ? Will he think he doth not believe, when he cannot peremptorily conclude, I do believe ? Though he cannot reflect upon himself strongly, yet he may reflect upon himself, especially by conference with them that can discern that he hath desires. There is afterwards in a Christian, Christian mourning, sighing, and groan- ing, and he will not deny but he desires to have faith, he mourns that he hath it not. Let them reflect on that, and bring the Scripture to that case. The Scripture speaks comfortably of desires, of parts, of the gracious desires ; he that desires faith hath a measure of faith, if he desire it truly.