Only observe this by the way : that I speak of believing and of faith in respect of that end, and to that purpose only, in reference whereunto Paul here treats of it ; that is, in respect of justification, and our acceptation with God. I say then,
(1.) That faith, or believing, in this restrained sense doth not consist solely in the assent of the mind to the truth of the promises, or of any promise. When one aflSrms any thing to us, and we say we believe him, that is, that the thing he speaks is true, then there is this assent of the mind, without this there is no faith; but this alone is not the faith we speak of. This alone and solitary the devils have, and cannot choose but have it; James ii. 19. They be- lieve that which makes them tremble, on the authority of God who revealeth it.
But you will say. The devil believes only the threats of God; that which makes him tremble; and so his belief is not a general assent, but partial, and is thereby distinguished from our assent, which is to all that God hath revealed, and especially the promises.
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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 he 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 fore- taste of his approaching destruction.
On this consideration it is evident, that believing, or faith, cannot be solely an assent to the truth of these pro- mises, upon the fidelity of the promiser ; but this it is also, or originally. Hence it is called, * the receiving the testi- mony 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 in- cluded, which he speaks of to Job, chap. v. 27. ' Hear it, and know it for thyself.' There is a receiving of it for our- selves, in those expressions, which add much to a bare as- sent. 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 de- scribed.
(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 be- lieving, 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 • receive the atonement;' Rom. v. 11. Now to consent that
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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 pro- miseth,' and assenting to the truth of his promises on that account. Now the first of these may be without the se- cond : 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 con- sist 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 ap- pears. When a man receives the word only in the affec- tions, 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 7rp6<jKaipoi, ' 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 innumera- ble deceits in this business. I might shew on how many false and corrupt accounts, on what sandy foundations many