Observations Divine and Moral, Chapter 10
CAP. X.
Of Faith Hope, and Love.
Of Faith Reason, and Sense.
FAith in generall is a firm assent upon knowledg Vrsinus.to an affirmation, for the credit, or authoritie of him that affirmeth a thing; whether God, or Angel, or man. To some things we assent by Sense, and naturall light: to some, for certain proof of Reason: but the assent of Faith rests upon the fidelitie of the speaker, and not upon the Sense, or Reason of the thing, how agreeable to either soever it be. Yet so as the more reasonable the thing related is, the more readily we beleev it to be true. The thing beleeved Faith apprehends primarily, as a matter of truth, and therein hath its seat in the understanding. Divine Faith assents to the revealed will of God, for the authoritie, and truth of God, which cannot deceav. That Faith, or act of Faith by which we are justified is a due assent to, and application of the promises of the Gospel, as made, and appertaining to us in particular: the generall promise upon condition of application duly, and rightly made, being as much for certaintie, as either extraordinarie revelation, or particular nomination of person. This application of Gods promises in Christ hath evermore affiance necessarily, and immediately ioyned with it. For being by the Spirit of God, and Word of the Gospel, perswaded of Gods love in Christ; we cannot but trust unto him, rest, and repose our selvs upon him, and expect accordingly from him, all good. But as we must lay hold of the stay or prop before we can rest upon it; So must Faith go before affiance in order of causes: and we lay hold of Gods love before we can repose our selvs upon it.
Hope is the expectation of the good things promised, havingScaliger. Hebr. 11. Faith for its foundation. These two, Faith and Hope have many the same objects; yet neither all; nor any in the same respect. We beleev things past, present, and to come: but hope for things to come onelyonly. We beleev both promises, and threatnings; both rewards, and punishments, in the order set by God: but hope onelyonly for things desireable. And for the verie same things in themselvs beleeved, and hoped for; as for example, the resurrection of the body, and life everlasting; we beleev them as present in Gods promises, which Faith applyes unto us; but hope for them as absent, and to come in performance, unto which Hope carieth us.
Faith begets Hope; for by beleeving the forgivenesseRom. 5. of our sins, and Gods promises, for the present; we are encouraged to expect, and hope for all future good. And Hope again, as a good Childe, helps to reliev its Father Faith, in time of need: whereupon the Apostle saith of the Faithfull, that if they had hope onelyonly in this life, 1 Cor. 15they were of all men the most miserable. For what availeth it a man in miserie to beleev eternall life, if he had not hope in time to obtain it, and therewith freedom, and redemption from distresse? But we have therefore comfort in beleeving, because we have hope of enjoying in due time.
Love is the affection of union in regard of the loving; Scaliger.and of well-wishing, in regard of the Creature loved. And Divine love is the affection of union with God, in his grace, and glorie (in which mans happinesse consists); and with the Creature, according unto God. Faith is the root; and Love the sap spreading forth it self, for the fruits of good works, throughout all the branches of our lives: Faith the beginning, and love the end of Ignatius. Gal. 2.our conversation. By faith we live the life of the Son of God, and receav all good from him: by Love we are moved, and perswaded, to use what we have to the good of men, and prayse of God. And whereas Faith makes a Cyril.man some great thing, richer then the richest, and Lord of the whole World: Love makes him a Servant unto all men, inLuther. 1 Cor. 9. humbling, and applying himself unto them, in all lawfull things, for their good. Now albeit Love have these two prerogatives; First, that it perswades most effectually, and immediately, to the use, and imployment of all the good things which we have receaved from God, to the benefit of others; and secondly, that, whereas Faith, and Hope are determined formally in this life; and ended in sight, in the life to come; Love abideth there1 Cor. 12. and 13. also; and that, in these two respects the Apostle ascribes an excellencie, and chiefnesse to Love above the other: Yet herein Faith hath his singular preheminence, that whereas by Love we, and what we are, become Gods; and mens, for God: by Faith, not onelyonly all other things, but even God himself becomes ours for all-sufficient Gen. 17.good unto us: as he saith, I am thy God all sufficient. By it, the will, and Word of God is ours for our instruction, and direction; his righteousnesse ours, for our justification; his Spirit for our sanctification; his power for our protection; and his glory for our happinesse, in the fruition thereof.
This Faith in Christ is a gift supernaturall, not onelyonly in Perkins▪regard of nature corrupted, but even created: which therefore is not so properly repaired in men by grace, as are some other vertues; but, after a sort, new built from the ground; as directing to that attribute in God primarily for its object, whereof Adam in innocencie had no need; which is, merciemercy through Christ, against the miserie of sin, and punishment. VntoUnto this Faith most precious promises are made; and most excellent things affirmed of it: And that not onelyonly for the excellencie of the grace in it self; which yet is great, and greatly honoureth God; in his truth, which it beleeveth; in his power, as able; and love as willing to bestow all good things upon us: but specially for an attractive, and applying facultie which it hath above other vertues, to make God ours, and all Creatures with him, according unto God, as is aforesaid. To beleev in Iohn 1. Hebr. 11. and 12.Christ is to receav him, and the promises touching him. And hereupon it is said of that cloud of witnesses, that by faith they quenched the violence of fire, stopped the mouths of Lyons, put to flight the armies of alients, &c. The reason whereof seems to be, for that, as by justifying Faith they applyed the righteousnesse of God, to salvation; so by the Faith of myracles, they apprehended, and applyed the infinite power of God, to the producing of those supernaturall effects.
The strength of true Christian Faith the Divel knows to his cost; as that, by which he the Prince, with his wholeEph. 2. 1 Iohn 5. Armie the World, hath been so often foyled, and overcome: For being by Faith perswaded, that in doing▪ or suffering according to the will of God, we please him, and are under his protection, and blessing, we stedfastly persevere in well-doing, and patiently endure all things for his names sake: whereupon he, specially in the day of their distresse, assaults the Faith of the godly, that that might fail; asLuke 22. knowing that if the root of Faith be shaken loose, the fruit of good works will wither. Faith therefore must as a welcome passenger be well carried, and conveied through the Sea of temptations in the Vessell of a good conscience, 1 Tim. 1.that it suffers not shipwrack by the leaks of an evill; directed by the chart of Gods Word, and promises rightly understood, that it run not a wrong course; and having ever in a readinesse the sure, and stedfast Anchour of Hope against a stresse; and continually gathering into the outspread sails of a heart enlarged by prayer, and meditation, the sweet, and prosperous gusts of Gods holy Spirit, to drive it to the desired Haven.
This Faith, if it be not grounded upon Gods Word, is fancie: if it receav not the same Word in everie part, but where it lists, it is sawsinesse: if it work not as well (yea more) in an afflicted state, as in a prosperous, it is nothing but fleshly presumption: if it be not fruitfull in all good works, as we have opportunitie, and are able, it is dead; and will in the end, like the Faith of the Divels, affoardIames 2. Bernard. onelyonly matter of trembling. Lastly, it must be firm, and not ambiguous, or going by peradventures; els it is not faith, but opinion.
Yet are we not here to imagine an Idea of faith, free in this Chemnitiusinfirmitie of our flesh, from doubting. The tree may stand, and grow also, though shaken, and bended with the wind: so may Faith hold its both standing, and life, notwithstanding such doubtings, as the flesh (ever lusting against the Spirit) mingleth with it. Against which weaknesse, and imperfection of our Faith we have this firm comfort, that we are not saved for, no nor by the perfection of the instrument, which Faith is; but of the object, Christ, whichPerkins. it apprehendeth: and so may with a true, though palsie hand of faith receav, and keep both Christ, and all his benefits. This weaknesse, and disease of Faith we must not commend, as Papists do; nor nourish like secure persons; but cure, with all diligence, by the holy, and diligent use of the Ministrations sanctified of God, and given by Christ, for the perfiting of the Saints, and edifying Eph. 4.of the body, till we attain in the unitie of faith, and acknowledgment of the Son of God, unto a perfit man, according to the measure of the stature of the fulnesse of Christ. Also, we must nourish Faith by frequent meditations of Gods love, and promises in Christ, and of the gracious effects of them; and must, as the Prophet, and Apostle teachHabak. 2. Hebr. 10. us, live by it: both doing in faith and assurance of acceptance at Gods hands, what we do, not onelyonly in the works of his worship, but in those also of our conversation with men; and putting our selvs in all our waies, under his protection, and that specially in the time of distresse; or danger: that as the bodily hand gets, and gathers strength by being diligently used in works competent; so may also the Spirituall hand do; which Faith is.
Now, as, for our succesfull wrestling against the Rulers of the darknesse of this World, and spirituall wickednesses in high places, we must put on, amongst other parcels of the Eph. 6.Armour of God, the Shield of Faith; so must we not forget the Helmet of Salvation, Hope; whose strength is great to bear off all blows of temptation, and that with chearfulnesse. For what burthens of afflictions, and temptations will not he cherfully undergo, that expects undoubtedly their speedie ending in endlesse happinesse? Alexander the Great meaning to invade Asia, and giving Curtius.away his riches aforehand, being asked, what he would reserv for himself, answered, Hope. But what is the shadow to the substance? He hoped for the Kingdom of Persia, we of Heaven. And what if his hope stretched it self to the Monarchy of the whole World? It was but to this World, wherein also it was frustrated, and perished with him. But the Anchour of our hope is cast within the Hebr. 6.veil, and extendeth to the World to come; being also firm, and stedfast, and which cannot be disappointed; nor shall have other end then in being perfited in the end of all, the full fruition, and eternall possession of happinesse with God. Were it not for hope, the heart would break: but we having this hope faint not, but hold fast Hebr. 10▪ Rom. 5.the profession thereof without wavering; yea even glorie in afflictions under the hope of the glorie of God.
Lastly, Touching Love; as it is the affection of union so it makes, after a sort, the loving, and loved one: such being the force thereof, as that he that loveth suffereth a kind of conversion into that which he loveth, and by Scaliger.frequent meditation of it, uniteth it with his understanding, and affection. Thus, to love God is to become godly, and to have the mind, after a sort, deified, being made 1 Pet. 1.partakers of the Divine nature in its effects: to love the World is to become a worldling; and so of the rest. Thus, in the Parable of the Tares, the Children of the Kingdom Mark. 13.are called good Seed, and Wheat, as growing, and becoming Wheat of the Wheat, or Seed sowen in them; as the Wheat ear groweth of the Wheat corn: As on the contrarie, ungodly men are said to have eyes full of 2 Pet. 2.Adulterie, and the like; and not onelyonly to be sinfull, but sin, unrighteousnesse, darknesse, and beliall; as being even2 Cor. 6. metamorphized and transformed into the evils which they love, and delight in. Oh, how happie is that man, who by the sweet feeling of the love of God shed abroad Rom. 5.into his heart by the Holy Ghost, which is given him, is thereby, as by the most strong coards of Heaven, drawn effectually, and with all the heart, to love God again, who hath loved him first; and so becomes one with him, and rests upon him, for all good, and happinesse.
For this our love to God, there is required not onelyonly the positive affection of the heart aspiring unto union Zanchywith God, upon knowledg of him, as the chiefest good, both in himself, and to us in Christ; and a contentation in him so known, and obtained: but withall, that we exercise, prove, and approve that our love to him, in our love to such good persons, and things, as unto which he hath imparted some sparks of his goodnesse; especially to his good Children, and good Word, and Ordinances. He cannot love him that begetteth, saith the Apostle,1 Iohn 5. and 4. who loveth not him (and that in deed and truth) who is begotten: in truth of affection; and in deed of action, for his comfort: and this with greater bent of both, as the graces of God are more eminent in him. Neither loves he God, that loves not his Word, and that both inPs. 119. Iohn 14. affection of heart, and effect of readie obedience to all his Commandments. We must take heed of a shadowish love of goodnesse, and pietie onelyonly in the abstract: and must love it in the concrete, where both the person, and good in him, is visible; in whom Hypocrites, for the most part, hate, and persecute it. He but pretends to others, the love of goodnesse, or imagines it in himself, that loves not good men for it. Lastly, He that 1 Iohn 4.loves not his brother whom he sees, how can he love God whom he sees not. Not but that there is matter of love infinitely more then in any, or all men; but because for the loving of God, we want the advantage of sense, and motive of compassion, by which our love to our distressed brethren, is holpen.
This love is the fulfilling of the Law: the love of God Rom. 13.being the greatest Commandment; and the love of our neighbour like unto it. It is also that to which the Gospel in the end leads us: by which Gospel, or new Covenant, God writes Hebr. 8.his Lawes in the mind, and heart of his: and so perfits the one in the other. And so naturall to Christians is this brotherly love, as that the Apostle makes account he needs 1 Thess. 4.not write to the Churches, to teach them that which God taught them so many wayes. By this we know our selvs to be 1 Iohn 3. Iohn 13. Tertullian.raysed from death to life; by it all others know us to be Christs Disciples, if we love one another. See, said the Heathens (pointing at the Christians) how they love one another: and see, said the Christians of them; how they hate another. Oh that Heathens could not now say of Christians, as they sometimes said of them.
If we were perfit in this Love we needed no other Law to rule us, either in the duties towards God, or our neighbours, no more then do the Angels in Heaven, and Souls of the Faithfull men departed: who by the Law of Love alone, do live both most perfit, and most happie lives. And indeed to love as we ought, is a verie happie thing, wherein we resemble God, and the Angels: as by the contrarie, we complice with the Divel, and wicked men; who live in mallice, and envie, hatefull, & hating one another. Titus 3.And howsoever naturally we desire rather to be beloved, then to love; yet is it incomparably a more both excellent, and blessed thing to love, then to be beloved; as it is to give, Acts 20rather then to receav.
Besides, Love is the Loadstone of Love: And the most readie, and compendious way to be beloved of others is to love them first. They taking knowledg thereof, will be effectually drawn to answerable good will, if they be not harder then Iron, and such as have cast off the chains, and bonds of common humanitie: for even Publicans, and Math. 5.sinners love those that love them. Yea, admit thy love of them never come to their knowledg; yet will God by the invisible hand of his providence, bend their hearts, by mutuall affection unto thee, at least, so far as is good for thee: and wherein they are inflexible, and defective, he will make supply out of the aboundance of his love, and goodnesse; that so it may be verified which is written; With the same Luke 6.measure that ye meet with all, it shall be measured to you again. To conclude this point: Let the grace of God herein specially triumph over our corruption: that whereas by nature, we would be loved of them, whom we hate; by grace, we may love them, Which hate us. And this is a greatMath. 5. work of grace in deed; and yet most necessarie for all Christs Disciples. We must not be like the Pharisees who in stead of enlarging their own affections, streightned the Law of loving their neighbours, unto such, as loved them, or dwelt within a certain compasse of them: but we must account all our neighbours that need pittie or help from us: and our Christian neighbours, and brethren also, if the Lord have receaved them, though they be neither minded in all things as we are; nor towards us, as we are towards them.
Lastly, as Faith is to rule Love, that it prove not lust;Luke 10. and Hope, that it prove not presumption: so also must it Reason, and Sense in all their operations: which it no way abolisheth, but orders, and sanctifies. And as in Nature, the denomination is from the predominant qualitie; so is it in our course of life. To live by Reason is to live the life of a man; To live by Sense is to live the life of a beast: But to live by Faith is to live the life of the Son of God, and toGal. 2. 1. Pet. 1. be (in its effects) partaker of the Divine nature; and that not onelyonly in the reasonable, but in the sensitive faculties also. For these three, Faith, Reason, and Sense, being all Gods works in a man, cannot be contrarie, in their right use, one to another: neither can any thing be true in one, which is false in another: neither doth, or can any one of them destroy another; but use, order, and perfit it: Reason, Sense; and Faith, both Sense, and Reason. For Faith comes by hearing, at the first, and is nourished,Rom. 10. and encreased both by hearing, and seeing, and by the benefit of all other Senses afterwards. Neither can it possibly either be begot, or nourished, or encreased, but by the discourse of Reason ordered, and sanctified by the Spirit of God. Which Spirits work is so effectuall, as it makes even the meanest powers of nature created in a man to serv effectually for the furthering of the highest works of supernaturall grace. Sweet is the harmonie of all the powers, and parts both of the Soul and bodie of a sanctified person.
Reason is that wherein man goes before all other earthly Seneca.creatures; and comes after God onelyonly, and the Angels in Heaven. For whereas God and Nature hath furnished other Creatures, some with horns, some with hoovs, others with other Instruments, and weapons both defensive, and offensive: man is left naked, and destitute ofPlutarch all those, but may comfort himself in that one endowment of Reason, and providence, whereby he is enabled to govern them all. Now, who would not strive to excell other men in that, wherein men excell all other Creatures? How much more, in that, to which few men attain: true faith, and the life thereof.