The Life of Faith, Part 3 · Chapter 1
CHAP. I. An Enumeration of the Particular Caſes in which eſpecially Faith muſt be uſed. 1. How to live by Faith on GOD.
THE General Directions before given muſt be practiſed in all the Particular Caſes following, or in order to them: But beſides them, it is needful to have ſome ſpecial Directions for each Caſe. And the particular Caſes which I ſhall inſtance in are theſe: 1. How to exerciſe Faith on GOD himſelf: 2. Upon Jeſus Chriſt: 3. Upon the Holy Ghoſt: 4. About the Scripture Precepts and Examples: 5. About the Scripture Promiſes: 6. About the Threatnings: 7. About Pardon of ſin, and Juſtification: 8. About Sanctification, and the exerciſes of other Graces; 9. Againſt inward vices and temptations to actual ſin: 10. In caſe of Proſperity: 11. In Adverſity and particular Afflictions: 12. In Gods Worſhip, publick and private: 13. For Spiritual Peace and Joy: 14. For the World, and the Church of God: 15. For our Relations: 16. In loving others as our ſelves: 17. About Heaven, and following the Saints: 18. How to die in Faith: 19. About the coming of Chriſt to Judgement.
GOD is both the object of our knowledge, as he is revealed in Nature, and of our Faith, as he is revealed in the holy Scriptures. He is the firſt and laſt object of our Faith. It is life eternal to know him the only true God, and Jeſus Chriſt whom he hath ſent. Ye believe in God, believe alſo in me; was Chriſts order in commanding and cauſing Faith, Joh. 14.1. Seeing therefore this is the principal part of Faith (to know God, and live upon him, and to him) I ſhall give you many (though brief) Directions in it.
Direct. 1. Behold the glorious and full demonſtrations of the Being of the Deity, in the whole frame of nature, and eſpecially in your ſelves.
The great argument from the Effect to the Cauſe, is unanſwerable. All the cauſed and derived Beings in the world, muſt needs have a firſt Being for their cauſe: All Action, Intellection and Volition; all Power, Wiſdom and Goodneſs, which is cauſed by another, doth prove that the cauſe can have no leſs than the total effect hath. To ſee the world, and to know what a man is, and yet to deny that there is a God, is to be mad. He that will not know that which all the world doth more plainly preach, than words can poſſibly expreſs, and will not know the ſenſe of his own Being and faculties, doth declare himſelf uncapable of teaching, Pſal. 14.1. & 49.12, 20. Iſa. 1.2, 3. It is the greateſt ſhame that mans underſtanding is capable of, to be ignorant of God, 1 Cor. 15.34. and the greateſt ſhame to any Nation, Hoſ. 4.1. & 6.6. As it is the higheſt advancement of the mind, to know him, and therefore the ſumm of all our duty, Prov. 2.5. Hoſ. 6.6· 2 Chron. 30.21, 22. Iſa. 11.9. 2 Pet. 2.20. Rom. 1.20, 28. Joh. 17.3.
Direct. 2. Therefore take not the Being and Perfections of God, for ſuperſtructures and concluſions, which may be tryed, and made bow to the intereſt of other points; but as the greateſt, cleareſt, ſureſt truths, next to the knowledge of our own Being and Intellection: And that which all other (at leaſt, not the proper objects of ſenſe) muſt be tryed and reduced to.
When there is no right method or order of knowledge, there is no true and ſolid knowledge. It is diſtraction, and not knowing, to begin at the top, and to lay the foundation laſt, and reduce things certain to things uncertain. And it is no wiſelier done of Atheiſts, who argue from their apprehenſions of other things, againſt the Beings or Perfections of God. As when they ſay, [There is much evil in the world permitted by God; and there is death, and many tormenting pains befall even the innocent bruits; and there are wars and confuſions, and ignorance and wickedneſs, have dominion in the earth: Therefore God is not perfectly good; nor perfectly wiſe, and juſt, and powerful in his government of the world.] The errour in the method of arguing here, helpeth to continue their blindneſs. That God is perfectly good, is prius cognitum: Nothing is more certain than that he, who is the cauſe of all the derived goodneſs in the whole Univerſe, muſt have as much or more than all himſelf: Seeing therefore that Heaven and Earth, and all things, bear ſo evident a witneſs to this truth, this is the foundation, and firſt to be laid, and never more queſtioned, nor any argument brought againſt it. For all that poſſibly can be ſaid againſt it; muſt be à minus notis, from that which is more obſcure. Seeing then that it is moſt certain by ſenſe, that calamities and evils are in the world; and no leſs certain that there is a God, who is moſt perfectly good; it muſt needs follow that theſe two are perfectly conſiſtent; and that ſome other cauſe of evil muſt be found out, than any imperfection in the chief good. But as to the Being of things, and Order in the world, it followeth not that They muſt be as g…od and perfect as their Maker and Governour is himſelf: nor one part as good and perfect in it ſelf as any other. Becauſe it was not the Creatours purpoſe when he made the world, to make another God, that ſhould be equal with himſelf (for two Infinite Beings and Perfections, is a contradiction.) But it was his will to imprint ſuch meaſures of his own likeneſs and excellencies upon the creatures, and with ſuch variety, as his wiſdom ſaw fitteſt; the reaſons of which are beyond our ſearch: The Divine Agency, as it is in him the Agent, is perfect: But the effect hath thoſe meaſures of goodneſs which he was freely pleaſed to communicate.
And as I have given you this inſtance, to ſhew the folly of trying the certain foundation by the leſs certain notions or accidents in the world; ſo you muſt abhor the ſame errour in all other inſtances: Some wit may conſiſt with the queſtioning of many plain concluſions: But he is a fool indeed, who ſaith, There is no God, or doubteth of his eſſential properties, Pſal. 14.1, 2. Rom. 1.19, 20, 21.
Direct 3. Remember that all our knowledge of God, while we are in the body here, is but enigmatical, and as in a glaſs; and that all words which man can ſpeak of God (at leaſt except Being and Subſtance) are but terms bel…w him, borrowed from his Image on the Creatures, and not ſ…gnifying the ſame thing formal…y in God, which they ſignifie in us.
If you think otherwiſe, you will make an Idol in your conception, inſtead of God: And you will debaſe him, and bring him down to the condition of the creature. And yet it doth not follow that we know nothing of him, or that all ſuch expreſſions of God are vain, or falſe, or muſt be difuſed: For then we muſt not think or talk of God at all. But we muſt ſpeak of him according to the higheſt notions, which we can borrow from the nobl…ſt parts of his Image; confeſſing ſtill, that they are but borrowed: And theſe muſt be uſed till we come nearer, and ſee as face to face; and when that which is perfect is come, then that which is imperfect ſhall be done away, 1 Cor. 13.10, 11, 12. And yet it is (in compariſon of darker revelations) as with open face that we behold as in a glaſs the glory of the Lord; and it is a ſight that can change us into the ſame Image, as from glory to glory, as by the Spirit of the Lord, 2 Cor. 3.18.
D…rect. 4. Abhor the furious ignorance, which brandeth every one with the names of hereſie or blaſphemy, who differ from them in the uſe of ſome unneceſſary metaphor of God, when their different phraſes tend not indeed to his diſhonour, and perhaps may have the ſame ſignification with their own.
When we are all forced to confeſs, that all our tearms of God are improper or metaphorical, and yet m…n will run thoſe metaphors into numerous branches, and carry them unto greater impropriety, and then rail at all as blaſphemers that queſtion them; this practice is (though too common) a heinous ſin in them, as it hath direful effects upon the Church. Should I recite the ſad hiſtories of this iniquity, and ſhew what it hath done between the Greek and Latine Churches, and between thoſe called Orthodox and Catholick, and many through the world that have been numbered with Hereticks; it would be too large a ſubject for our ſorrow and complaints.
Direct. 5. Abhor preſumptu…us curioſities in enquiring into the ſecret things of God; much more in pretending to know them; and moſt of all in reviling and contending againſt others upon thoſe pretences.
It is ſad to obſerve abundance of ſeemingly learned men, who are poſed in the ſmalleſt creature which they ſtudy, yet talking as confidently of the unſearchable things of God; yea and raving as furiouſly and voluminouſly againſt all that contradict them, as if they had dwelt in the inacceſſible light, and knew all the order of the acts of God, much better than they know themſelves, and the motions of their own minds; or better than they can anatomize a worm or a beaſt. They that will not preſume to ſay, that they know the ſecrets of their Prince, or the heart of any of their neighbours; yea they that perceive the difficulty of knowing the ſtate of a mans own ſoul, becauſe our hearts are a maze and labyrinth, and o…r thoughts ſo various and confuſed, can yet give you ſo exact a Scheme of all Gods conceptions, that it ſhall be no leſs than hereſie to queſtion the order of any part of it. They can tell you what Idea's are in the mind of God, and in what order they lye; and how thoſe Idea's are the ſame unchanged about things that are changed; about things paſt, and preſent, and to come; and what futurition was from Eternity, as in the Idea of Gods mind; they can tell me in what order he knoweth things, and by what means; and whether future contingents are known to him in their cauſes, or in his decree, or in their coexiſtence in eternity: They can tell what Decrees he hath about Negatives; as that ſuch a man ſhall not have Faith given him; that millions of things poſſible ſhall not be, that you ſhall not be a plant, or a beaſt, nor any other man, nor called by any other name, &c. And how all Gods Decrees are indeed but One, and yet not only unconceivably numerous, but the order of them as to priority and poſteriority, is to be exactly defined and defended, though to the detriment of charity and peace: As to ſin, they can tell you, whether he have a real poſitive Decree, de re eveniente, or only de eventu rei, or only de propriâ permiſſione eventus, i. e. de non impediendo, i. e. de non agendo; whether non agere need and have a poſitive act of Volition or Nolition antecedent; Though they know not when they hear the ſound of the wind, either whence it cometh, or whither it goeth; yet know they all the methods of the Spirit: They know how God as the firſt-mover, predetermineth the motions of all Agents, natural and free, and whether his influence be upon the eſſence, or faculty, or act immediately; and what that influx is. In a word, how voluminouſly do they darken counſel by words without knowledge? As if they had never read Gods large expoſtulation with Job (42 &c.) Deut. 29 29. The ſecret things belong unto the Lord our God; but thoſe things which are revealed, unto us, and to our children for ever, that we may do all the words of this Law. Even an Angel could ſay to Manoah, Judg. 13.18. Why askeſt thou thus after my name, ſeeing it is ſecret? No man hath ſeen God at any time, (ſaving) the only begotten Son, who is in the boſome of the Father; he hath declared him, Joh. 1.18. And what he hath declared we may know: But how much more do theſe men pretend to know, than ever Chriſt declared? But who hath known the mind of the Lord, or who hath been his Counſellor? Rom. 11.34.
Etiam vera de Deo loqui periculoſum: Even things that are true ſhould be ſpoken of God, not only with reverence, but with great caution: And a wiſe man will rather admire and adore, than boldly ſpeak what he is not certain is true and congruous.
Direct. 6. Let all your knowledge of God be practical; yea more practical than any other knowledge; and let not your thoughts once uſe Gods Name in vain.
If it be a ſin to uſe idle or unprofitable words, and eſpecially to take Gods Name in vain; it cannot be faultleſs to have idle unprofitable thoughts of God: for the thoughts are the operations of the mind it ſelf. There is no thought or knowledge which ever cometh into our minds, which 1. Hath ſo great work to do; and 2. Is ſo fit and powerfull to do it, as the knowledge and thoughts which we have of God. The v…ry renovation of the ſoul to his Image, and transforming it into the Divine Nature, muſt be wrought hereby: The thoughts of his Wiſdom, muſt ſilence all our contradicting folly, and bring our ſouls to an abſolute ſubmiſſion and ſubjection to his Laws: The knowledge of his Goodneſs, muſt cauſe all true ſaving Goodneſs in us, by poſſ…ſſing us with the higheſt love to God. The knowledge of his Power, muſt cauſe both our confidence, and our fear: And the impreſs of Gods Attributes muſt be his Image on our ſouls. It is a common (and true) obſervation of Divines, that in Scripture, words of God which expreſs his Knowledge, do imply his will and affections: (As his knowing the way of the righteous, Pſal. 2.6. is his approving and loving it, &c.) And it is as true, that words of our knowledge of God, ſhould all imply affection towards him. It is a grievous aggravation of ungodlineſs, to be a learned ung…dly man: To profeſs to know God, and deny him in works, being abominable and diſobedient, and reprobate to every good work (though as orthodox and ready in good words as others.) Titus 1.16.
A thought of God ſhould be able to do any thing upon the ſoul. It ſhould partake of the Omnipotency and perfection of the bleſſed Object. No creature ſhould be able to ſtand before him, when our minds entertain any ſerious thoughts of him, and converſe with him. A thought of God ſhould annihilat… all the grandure and honours of the world to us; and all the pleaſures and treaſures of the fleſh; and all the power of temptations: what fervency in prayer? what earneſtneſs of deſire? what confidence of faith? what hatred of ſin? what ardent love? what tranſporting joy? what conſtant patience ſhould one ſerious thought of God, poſſeſs the believing holy ſoul with?
If the thing known become as much one with the underſtanding, as Plotinus and other Platoniſts thought, or if man were ſo far partaker of a kind of deification, as Gibieuf and other Oratorians, and …enedictus de Benedictis, Barbanſon, and other Fanatick Fryers think, ſurely the knowledge of God ſhould raiſe us more above our ſenſitive deſires and paſſions, and make us a more excellent ſort of perſons, and it ſhould make us more like thoſe bleſſed ſpirits, who know him more than we on earth; and it ſhould be the beginning of our eternal life, John 17.3.
Direct. 7. By Faith deliver up your ſelves to GOD, as your Creator, and your Owner, and live to him as thoſe that perceive they are abſolutely his own.
The word [GOD] doth ſignifie both Gods eſſence, and his three great Relations unto man, and we take him not for our God, if we take him not as in theſe Divine Relations. Therefore God would have Faith to be expreſſed at our entrance into his Church, by Baptiſm; becauſe a believing ſoul, doth deliver up it ſelf to God: The firſt and greateſt work of Faith, is to enter us ſincerely into the holy Covenant: In which this is the firſt part, that we take God for our Owner, and reſign up our ſelves to him, without either expreſs or implicit reſerve, as thoſe that are abſolutely his own. And though theſe words are by any hypocrite quickly ſpoken, yet when the thing is really done, the very heart of ſin is broken: For as the Apoſtle ſaith, He that is dead is freed from ſin, Rom. 6.7. Becauſe a dead man hath no faculties to do evil: So we may ſay, He that is reſigned to God as his abſolute Owner, is freed from ſin; becauſe he that is not his own, hath nothing which is his own; and therefore hath nothing to alienate from his Owner. We are not our Own, we are bought with a price (which is the ſecond title of Gods propriety in us) and therefore muſt glorifie God in body and ſpirit as being his, 1 Cor. 6.20.
And from this Relation faith will fetch abundant conſolation, ſeeing they that by conſent, and not only by conſtraint, are abſolutely his, ſhall undoubtedly be loved, and cared for as his Own, and uſed and provided for as his own: He will not neglect his own, and thoſe of his family, who will take us to be worſe than Infidels, if we do ſo, 1 Tim. 5.8.
Direct. 8. By Faith deliver up your ſelves to God, as your Soveraign Ruler, with an abſolute Reſolution to learn, and love, and obey his Laws.
Though I have often and more largely ſpoken of theſe duties in other Treatiſes, I muſt not here totally omit them, where I ſpeak of that Faith in God, which eſſentially conſiſteth in them. It is a narrow, and fooliſh, and pernicious conceit of Faith, which thinketh it hath no object but promiſes and pardon; and that it hath nothing to do with God as our Soveraign Governour: And it is too large a deſcription of faith, which maketh actual and formal obedience to be a part of it: As Marriage is not conjugal fidelity and duty, but it is a Covenant which obligeth to it; and as the Oath of Allegiance is not a formal obedience to the Laws, but it is a covenanting to obey them; and as the hiring or covenant of a ſervant, is not doing ſervice, but it is an entring into an obligation and ſtate of ſervice: So Faith and our firſt Chriſtianity, is not ſtrictly formal obedience to him that we believe in, as ſuch: But it is an entring of our ſelves by covenant into an obligation and ſtate of future obedience. Faith hath Gods precepts for its objects as truly as his promiſes: But his own Relation as our King or Ruler is its primary object, before his precepts, Hoſ. 13.10. Pſal. 2.6. & 5.2. & 10.16. & 24.7, 8, 10. & 47.6, 7. & 89.18. & 149.2. Rev. 15.3. 1 Timoth. 1.17. Luke 19.27.
Direct. 9. By Faith acknowledge GOD as your total Benefactor, from him you have, and muſt have all that's worth the having: And accordingly live in a dependance on him.
Faith taketh every good thing as a ſtream from this inexhauſted ſpring, and as a token of love, from this unmeaſurable Love. It knoweth a difference in the means and way of conveyance; but no difference as to the fountain; for all that we receive is equally from the ſame original; though not ſent to us by the ſame hand. Faith ſhould not take or look at any good abſtractedly, as ſeparated from God; but ever ſee the ſtreams as continued up to the fountain; and the fruit as proceeding from the tree and roots: Remember ſtill that he doth illuminate you by the Sun; and he doth nouriſh you by your food (for you live not by bread only, but by his Word and bleſſing;) and it is he that doth teach you by his Miniſters, and protect you by his Magiſtrates, and comfort you by your friends: You have that from one, which another cannot give you; but you have nothing from any creature whatſoever; which is not totally from God: For though he honour creatures to be his Meſſengers or Inſtruments, the benefit is equally from him, when he uſeth an Inſtrument, and when he uſeth none. From him we have our Being, and our Comforts, and all the means and hopes of our well-being; and therefore our dependance muſt be abſolutely on him: The bleſſings of this life, and of that to come; all things which appertain to life and godlineſs, are the gifts of his incomprehenſible benignity. For it is natural to him, who is infinitely good, to do good, when he doth work ad extra; though when to communicate, and in what various degrees is free to him, 1 Tim. 4.8. M…t. 6.33. 2 Pet. 1.3. Pſal. 145.14, 15. & 146.7. & 18.50. 1 Tim. 6.17. James 1.5. & 4.6. Jer. 5.24, 25.
Direct. 10. By Faith ſet your eye and heart moſt fixedly and devotedly on GOD, as your ultimate end (which is your felicity, and much more.)
He taketh not God for God indeed, who taketh him not as his ultimate end: Nay, he debaſeth God, who placing his felicity in any thing elſe, doth cleave to God but as the means to ſuch a felicity. But to make God our felicity is lawful and neceſſary; but not to dream that this is the higheſt reſpect that we muſt have to God, to be our felicity. To love him, and to be beloved by him; to pleaſe him, and to be pleaſed in him, is our ultimate end; which though it be complex, and contain our own felicity, yet doth it, as infinitely ſupereminent, contain the complacency of God, and God as the object of our Love, conſidered in his own infinite perfections: For he is the Alpha and Omega, the firſt and the laſt; and of him, and through him, and to him are all things, Rom. 11.36. It is the higheſt and nobleſt work of faith, to make our own Original to be our End, and to ſet our love entirely upon God; and to ſee that we our ſelves are but worms and vanity; capable of no higher honour, than to be means to pleaſe and glorifie God; and muſt not take down God ſo, as to love him only for our ſelves. And he only who thus denyeth himſelf for God, doth rightly improve ſelf-love, and ſeek the only exaltation and felicity, by carrying up himſelf to God, and adhering to the eternal good, 1 Cor. 10.31. Luke 14.33. Mat. 16.25. Mark 8.35.
Direct. 11. Diſtinguiſh theſe Relations of God, but divide them not; much leſs ſet them in any oppoſition to each other; and remember that the effects of them all are marvelouſly and harmoniouſly mixt; but undivided.
The effects of Gods Power, are alwaies the effects alſo of his Wiſdom and his Goodneſs: And the effects of his Wiſdom, are alwaies the effects of his Goodneſs and his Power: And the effects of his Goodneſs, are alwaies the effects of his Power and his Wiſdom. The effects of his Dominion on his rational ſubjects, are alwaies the effects alſo of his Government and Love: And the effects of his Government, are alwaies the effects alſo of his Dominion and Love: And the effects of his Love as Benefactor… ▪ are alwaies the effects of his Dominion and Government. Though ſome one Principle, and ſome one Relation, may more eminently appear in one work as others do in the other works. Diſpoſal is the effect of Propriety; but it is alwaies a Regular and L…ving diſpoſal of the ſubjects of his Government. L…giſlation and Judgement are the effects of his Kingdom: Bu… Dominion and Love have a hand in both, till Rebellion turn men from ſubjection: Glorification is the higheſt effect of Love: But it is given …ſo by our Owner, as by one that may do as he liſt with his own and by our Governour by the way of a Reward, Mat. 20.15. 2 Tim. 4.7, 8. Mat. 25. throughout.
Direct. 12. Eſpecially let Faith unvail to you the face of the Goodneſs of God; and ſee that your thoughts of it be neither falſe nor low; but equal to your thoughts of his Power and Ʋnderſtanding.
1. As our loſs by ſin, is more in the point of Goodneſs, than of Power or Knowledge (The Devils having much of the two laſt, who have but little or nothing of the firſt) ſo it is the Goodneſs of God which muſt be more ſtudied by a Believer, than his Power or his Wiſdom, becauſe the impreſs of it is more neceſſary to us in our lapſed ſtate.
2. They have falſe thoughts of Gods Goodneſs, who make it to conſiſt only or chiefly, in a communicative inclination ad extra, which we call Benignity: For he was as Good from Eternity, before he made any creature, as he is ſince: And his Goodneſs conſidered as eſſential in himſelf, and as his own perfection, is infinitely higher than the conſideration of it, as terminated on any Creature. Man is denominated good from his adaptation to the will of God, and not God chiefly from his adaptation to the commodity or will of man. And they do therefore debaſe God, and deifie his creature, who make the creature the ultimate end of GOD and it ſelf; and not God the ultimate end of the creature. And they might as well make the creature the Beginning alſo of it ſelf and God: (And yet this ſottiſh notion taketh much with many half-witted Noveliſts in this Age, who account themſelves the men of ingenuity.)
And they have alſo falſe thoughts of the Goodneſs of God, who think that there is nothing of communicative Benignity in it at all. For all the good which God doth, he doth it from the Goodneſs of his Nature: Thou art good, and doeſt good, Pſal. 119.68. And his doing good is uſually expreſſed by the phraſe of being good to them: The Lord is good to all, Pſal. 145.9. Pſal. 25 8 & 86.5.
Object. But if communicative Benignity be natural to God as his Eſſential Goodneſs is, then he muſt do good per modum naturae, & ad ultimum potentiae; and then the world was from Eternity, and as good as God could make it.
Anſw. 1. Thoſe Chriſtian Divines who do hold that the Ʋniverſe was from Eternity, and that it is as good as God can make it; do not yet hold that it was its own original, but an eternal emanation from God, and therefore that God who is the beginning of it, is the ultimate end, and eternally and voluntarily, though naturally and neceſſarily produced it for himſelf, even for the pleaſure of his will: And therefore that Gods Eſſential Goodneſs as it is in it ſelf, is much higher than the ſame as terminated in, or productive of the Univerſe. And that no mixt bodies which do oriri & interire, are generated and corrupted, were from eternity; and conſequently, that this preſent ſyſteme called the world, which is within our ſight, was not from eternity: But that as ſpring and fall doth revive the plants, and end their tranſitory life; ſo it hath been with theſe particular ſyſtemes; the ſimpler and nobler parts of the Univerſe continuing the ſame. And they held that the world is next to infinitely good; and as good as it is poſſible to be without being God; and that for God to produce another God, or an infinite good, is a contradiction: And that all the baſer, and pained, and miſerable parts of the world, are beſt reſpectively to the perfection of the whole, though not beſt in and to themſelves; (As every nuck and pin in a watch is neceſſary as well as the chief parts.) And that all things ſet together, it is beſt that all things be as they are, and will be: But of this the infinite Wiſdom, who ſeeth not only ſome little parts, but the whole Univerſe at one perfect view, is the fitteſt Judge.
2. But the generality of Divines do hold the contrary, and ſay, that it is natural to God to be the Alſufficient pregnant good; not only able to communicate goodneſs, but inclined to it, as far as his perfection doth require; but not inclined to communicate in a way of natural conſtant neceſſity, as the Sun ſhineth, but in a way of liberty, when, and in what degrees he pleaſeth; which pleaſure is guided by his infinite Ʋnderſtanding, which no mortal man can comprehend; and therefore muſt not ask any further reaſon of the firſt reaſon and will; but ſtop here, and be ſatisfied to find that it is indeed Gods Will and Reaſon, which cauſeth all things when and what they are, and not otherwiſe. And that God hath not made the Univerſe as good in it ſelf, as by his abſolute Power he could have made it: But that it is beſt to be as it is and will be, becauſe it is moſt ſuitable to his perfect Will and Wiſdom. And this anſwer ſeemeth moſt agreeable to Gods Word.
And as you muſt ſee that your thoughts of Gods Goodneſs be not falſe; ſo alſo that they be not diminutive and low. As no knowledge is more uſeful and neceſſary to us; ſo nothing is more wonderfully revealed by God, than is his amiable Goodneſs: For this end he ſent his Son into fleſh, to declare his Love to the forelorn world, and to call them to behold it, and admire it, John 1 8, 9, 10. & 3.16. 1 John 3.1. Rev. 21.3. And as Chriſt is the chief glaſs of the Fathers Love, on this ſide Heaven; ſo it is the chief part of the office of Faith, to ſee Gods Love and Goodneſs in the face of Chriſt: Let him not reveal his Love in vain, at ſo dear a rate, and in a way of ſuch wonderful condeſcenſion: Think of his Goodneſs, as equal to his greatneſs: And as you ſee his greatneſs in the frame of the world; ſo his goodneſs in the wonderful work of mans Redemption and Salvation: Let Faith beholding God in Chriſt, and daily thus gazing on his goodneſs, or rather taſting it, and feaſting on it, be the very ſumm of all your Religion and your lives. This is indeed to live by Faith, when it worketh by that Love, which is our holineſs and life.
Direct. 13. Let not Faith overlook the Books of the Creation, and the wonderful demonſtrations of Gods Attributes therein.
Even ſuch revelations of Gods goodneſs and fidelity as are made in Nature, or the works of Creation, are ſometimes in Scriptures made the objects of faith. At leaſt we who by the belief of the Scriptures, do know how the worlds were made, Heb. 11.2, 3. muſt believingly ſtudy this glorious work of our great Creator. All thoſe admirations and praiſes of God as appearing in his works, which David uſeth, were not without the uſe of faith. Thus faith can uſe the world as a ſanctified thing, and as a glaſs to ſee the glory of God in, while ſenſual ſinners uſe it againſt God to their own perdition, and make it an enemy to God and them; ſo contrary is the life of Faith and of Senſe. He hath not the heart of a man within him, who is not ſtricken with admiration of the Power, and Wiſdom and Goodneſs of the incomprehenſible Creator, when he ſeriouſly looketh to the Sun and Stars, to Sea and Land, to the courſe of all things, and to the wonderful variety and natures of the particular creatures. And he hath not the heart of a Believer in him, who doth not think [O what a God is it whom I am bound to ſerve, and who hath taken me into his Covenant as his child! How happy are they who have ſuch a God, engaged to be their God and Happineſs? And how miſerable are they who make ſuch a God their revenging Judge and enemy? Shall I ever again wilfully or careleſly ſin againſt a God of ſo great Majeſty? If the Sun were an intellectual Deity, and ſtill looked on me, ſhould I preſumptuouſly offend him? Shall I ever diſtruſt the power of him that made ſuch a world? Shall I fear a worm, a mortal man, above this great and terrible Creator? Shall I ever again reſiſt or diſobey the word and wiſdom of him, who made and ruleth ſuch a world? Doth he govern the whole world, and ſhould not I be governed by him? Hath he Goodneſs enough to communicate as he hath done to Sun and Stars to Heaven and Earth, to Angels and Men, and every wight? and hath he not Goodneſs enough to draw, and engage, and continually delight, this dull and narrow heart of mine? Doth the return of his Sun, turn the darkſome night into the lightſome day, and bring forth the creatures to their food and labour; doth its approach revive the torpid earth, and turn the congealed winter into the pleaſant ſpring, and cover the earth with her fragrant many-coloured Robes, and renew the life and joy of the terreſtrial inhabitants; and ſhall I find nothing in the God who made and ſtill continueth the world, to be the life, and ſtrength, and pleaſure of my ſoul? Pſal. 66.1. &c. Make a joyful noiſe unto God, all ye Lands: ſing forth the honour of his Name; make his praiſe glorious: ſay unto God, How terrible art thou in thy works? — Come and ſee the works of God: He is terrible in his doing towards the children of men. —He ruleth by his power for ever: his eyes behold the Nations: let not the rebellious exalt themſelves. O bleſs our God ye people, and make the voice of his praiſe to be heard! who holdeth our ſoul in life, and ſuffereth not our feet to be moved, Pſal. 86.8, 9, 10. Among the gods there is none like unto thee, O Lord, neither are there any works like unto thy works. All Nations whom thou haſt made ſhall come and worſhip before thee, O Lord, and ſhall glorifie thy Name: For thou art great, and doſt wonderous things: thou art God alone, Pſal. 92.5, 6. O Lord how great are thy works! thy thoughts are very deep, a bruitiſh man knoweth not, neither doth a fool underſtand this.
Faith doth not ſeparate it ſelf from natural knowledge, nor neglect Gods Works, while it ſtudyeth his Word; but ſaith Pſal. 143.5. I meditate on all thy Works: I muſe on the work of thy hands. Pſal. 104.24. O Lord, how manifold are thy works! in wiſdom haſt thou made them all: the earth is full of thy riches; ſo is the great and wide Sea, &c.
Nay, it is greatly to be noted, that as Redemption is to repair the Creation, and the Redeemer came to recover the ſoul of man to his Creator, and Chriſt is the way to the Father; ſo on the Lords day our commemoration of Redemption includeth and is ſubſervient to our commemoration of the Creation, and the work of the ancient Sabbath is not ſhut out, but taken in with the proper work of the Lords day: and as Faith in Chriſt is a mediate grace to cauſe in us the Love of God; ſo the Word of the Redeemer doth not call off our thoughts from the Works of the great Creator, but call them back to that employment, and fit us for it by reconciling us to God.
Therefore it is as ſuitable to the Goſpel Church at leaſt, as it was to the Jewiſh, to make Gods works the matter of our Sabbath praiſes, and to ſay, as Pſal. 145.4, 5, 10. One generation ſhall praiſe thy works to another; and ſhall declare thy mighty acts: I will ſpeak of the glorious honour of thy Majeſty, and of thy wonderous works: And men ſhall ſpeak of the might of thy terrible acts, and I will declare thy greatneſs —All thy works ſhall praiſe thee O Lord, and thy Saints ſhall bleſs thee, Pſal. 26.6, 7. I will waſh my hands in innocency, and ſo will I compaſs thine Altar O Lord, that I may publiſh with the voice of thanksgiving, and tell of all thy wonderous works, Pſal. 9.12. I will praiſe thee O Lord with my whole heart, I will ſhew forth all thy marvelous works.
Direct. 14. Let Faith alſo obſerve God in his daily Providences; and equally honour him for the ordinary and the extraordinary paſſages thereof.
The upholding of the world is a continual cauſing of it; and differeth from creation, as the continued ſhining of a Candle doth from the firſt lighting of it. If therefore the Creation do wonderfully declare the Power, and Wiſdom, and Goodneſs of God; ſo alſo doth the conſervation. And note that Gods ordinary works are as great demonſtrations of him in all his perfections, as his extraordinary: Is it not as great a declaration of the Power of God, that he cauſe the Sun to ſhine, and to keep its wonderous courſe from age to age, as if he did ſuch a thing but for a day or hour? and as if he cauſed it to ſtand ſtill a day? And is it not as great a demonſtration of his knowledge alſo, and of his goodneſs? Surely we ſhould take it for as great an act of Love, to have plenty, and health, and joy continued to us as long as we deſired it, as for an hour. Let not then that duration and ordinarineſs of Gods manifeſtations to us, which is their aggravation, be lookt upon as if it were their extenuation: But let us admire God in the Sun and Stars, in Sea and Land, as if this were the firſt time that ever we had ſeen them.
And yet let the extraordinarnieſs of his works have its effects alſo: Their uſe is to ſtir up the drowſie mind of man, to ſee God in that which is unuſual, who is grown cuſtomary and lifeleſs in obſerving him in things uſual. Pharaoh and his Magicians will acknowledge God, in thoſe unuſual works, which they are no way able to imitate themſelves, and ſay, This is the finger of God, Exod. 8.19. And therefore miracles are never to be made light of, but the finger of God to be acknowledged in them, whoever be the inſtrument or occaſion, Luke 11.20.
There are frequently alſo ſome notable, though not miraculous Providences, in the changes of the world, and in the diſpoſal of all events, and particularly of our ſelves, in which a Believer ſhould ſtill ſee God; yea ſee him as the total cauſe, and take the inſtruments to be next to nothing; and not gaze all at men as unbelievers do: but ſay, This is the Lords doing, and it is marvelous in our eyes, Pſal. 118.23. Sing unto the Lord a new ſong, for he hath done marvelous things, Pſal. 98.1. Marvelous are thy works, and that my ſoul knoweth right well, Pſal. 139.14.
Direct. 15. But let the chief ſtudy of Faith for the knowledge of God, be of the face of Jeſus Chriſt, and the moſt wonderful myſtery of his Incarnation, and our Redemption.
For God is no where elſe ſo fully manifeſted to man, in that Goodneſs, Love, and Mercy, which it moſt concerneth us to know; and the knowledge of which will be moſt healing and ſanctifying to the ſoul: But of this I muſt ſpeak more in the chapter next following.
Direct. 16. Let Faith make uſe of every mercy, not only to acknowledge God therein, but to have a pleaſant taſte and relliſh of his Love.
For thus it is that they are all ſanctified to Believers, and this is the holy uſe of mercies: Remember that as in order to Ʋnderſtanding, your eyes and ears are but the paſſages or inlets to your minds; and if ſights and ſounds went no further than the ſenſes, you would be no better, if not worſe than beaſts: So alſo in order to Affection, the taſte and ſenſe of ſweetneſs, or any other pleaſure, is to paſs by the ſenſe unto the heart; and what ſhould it do there, but affect the heart with the Love and Goodneſs of the giver. A beaſt taſteth as much of the ſenſitive ſweetneſs of his food and eaſe as you do: But it is the Believer who heartily ſaith, How good is the Author and end of all this mercy? whence is it that this cometh? and whether d…th it tend? I love the Lord becauſe he hath heard the voice of my ſupplication, Pſal. 116.1. O that men would praiſe the Lord for his goodneſs, Pſal. 145.15, 16. The eyes of all things wait on thee: thou giveſt them their meat in due ſeaſon. Thou openeſt thy hand, and ſatisfieſt the deſires of every living thing. He leaveth not himſelf without witneſs in that he doth good, and giveth us Rain from Heaven, and fruitful ſeaſons, filling our hearts with food and gladneſs, Acts 14.17. The near conjunction of ſoul and body, and the near relation of God and his mercies, do tell us plainly, that every pleaſure which toucheth the ſenſe, ſhould touch the heart, and reach unto the ſoul it ſelf; and that as the creature is fitted to the ſenſe, and God is ſuitable to the ſoul; ſo the creature ſhould be but Gods ſervant to knock and cauſe us to open the door to himſelf, and the way of his communication and acceſſion to the heart. Therefore ſo great a judgement is threatned againſt the Iſraelites in their proſperity, if they did not ſerve God with j…yfulneſs and gladneſs of heart, for the abundance of all things, Deut. 28.47. And therefore the daies in which men were to rejoyce in God, with the greateſt love and thankfulneſs, were appointed to be daies of feaſting, that the pleaſure of the bodily ſenſes might promote the ſpiritual pleaſure and gratitude of the mind. 2 Chron. 19.21. & 29.30. Neh. 8.17. & 12.27. Eſth. 9 17, 18, 19. Numb. 10.10.
Direct. 17. Let Faith feel Gods diſpleaſure in every chaſtiſement and judgement.
For we muſt be equally careful that we deſpiſe them not, and that we faint not under them, Heb. 12.5. They that pretend that it is the work of faith to ſee nothing in any affliction but the love and benefit, do but ſet one act of faith againſt another: For the ſame word which telleth us, that it ſhall turn to a true believers good, doth tell us that it is of it ſelf a natural evil, and that as the good is from Gods Love, ſo the evil is from our ſins, and his diſpleaſure; and that he would give us the good without the evil, if man were without ſin. He therefore that believeth not that it is a caſtigatory puniſhment for ſin, is an unbeliever, as well as he that believeth not the promiſe of the benefit, Rom. 5.12, 14, 16, 17, 18. 1 Cor. 11.30, 32. Jer. 5.25. Micah 1.5. Amos 3.2.
Yea this opinion directly fruſtrateth the firſt end and uſe of all chaſtiſements which is to further mens Repentance for the evil of ſin, by the ſenſe of the evil of puniſhment, and the notice of Gods diſpleaſure manifeſted thereby: And next to make us warnings to others, that they incur not the ſame correction and diſpleaſure as we have done. For he that ſaith, there is no penalty or evil in the ſuffering, nor no diſpleaſure of God expreſt thereby, doth contradict all this. But as it is a great benefit which we are to reap by our corrections, even the furtherance of our Repentance and amendment; ſo it is a great work of faith, to perceive the bitterneſs of ſin, and the diſpleaſure of God in theſe corrections: of which more anon.
Direct. 18. Faith muſt hear the voice of God in all his Word, and in all the counſel which by any one he ſhall ſend us.
When ſenſe taketh notice of nothing but a book, or of none but a man, faith muſt perceive the mind and meſſage of God. Not only in Preachers, 2 Cor. 5.19, 20. 1 Theſ. 2.13. Titus 2.5. Heb. 13.7. but alſo in the mouth of wicked enemies, when it is indeed the will of God which they reveal. And ſo David heard the curſe of Shimei, ſpeaking to him the rebukes of God, for his ſin in the matter of Ʋ …iah, 2 Sam. 16.10, 11. And Paul rejoyced that Chriſt was preached by men of envy and ſtrife, who did it to add affliction to his bonds, Phil. 1.18. Moſes perceived the will of God in the counſel of Jethro, even in as great a matter as the governing and judging of the people, Exod. 18.19. The counſel of the ancients which Rehoboam forſook, was the counſel of God which be rejected, 1 King. 12.8. David bleſſed God for the counſel of a woman, Abigail. Whoever be the Meſſenger, a Believer ſhould be acquainted with the voice of God, and know the true ſignifications of his will. The true ſheep of Chriſt do know his voice, and follow him, becauſe they are acquainted with his Word; and though the Preacher be himſelf of a ſinful life, he can diſtinguiſh betwixt God and the Preacher; and will not ſay, it is not the Word of God, becauſe it cometh from a wicked mouth. For he hath read, Pſal. 50.16. where God ſaith to the wicked, What haſt thou to do to take my Covenant in thy mouth, ſeeing thou hateſt inſtruction, and haſt caſt my words behind thee: But he never read [to the godly, ſaith God, Why didſt thou hear a wicked Preacher?] He hath read, The Scribes and Phariſees fit in Moſes chair, hear them, but do not as they do. But he never read [Hear none that live not according to their doctrine.] An unbeliever will not know Chriſts Word, if a Judas be the Preacher of it: but a Believer can read the commiſſion of Judas, or at leaſt can underſtand whoſe counſel he delivereth: and though he would be loth to chuſe a Judas, or to prefer him before a holy man; yet if workers of iniquity do preach in Chriſts Name, he leaveth it to Chriſt to ſay at Judgement, I know you not, Mat. 7.21, 22. Acts 1.17, 24.
Direct. 19. Faith muſt not look at God now and then, and leave the ſoul in ordinary forgetfulneſs of him: but remember that he is alwaies preſent, and muſt make us rather forget them that are talking to us, or converſing with us, than to forget the Lord.
Nothing is more the work of Faith, than to ſee him who is inviſible, Heb. 11.27. And to live as one that ſtill remembereth, that God ſtandeth by: To think as one that knoweth that our thoughts are alwaies in his ſight, and to ſpeak and do as one that forgetteth not, that he is the conſtant and moſt reverend witneſs of all. To hear, and pray, and live, and labour as if we ſaw the God who employeth us, and will reward us, Matth. 6.4, 6. Iſa. 59.18. Rev. 20.12. Matth. 16.27. Rom. 2.6.
Direct. 20. Faith muſt lay the heart of man, to reſt in the Will of God, and to make it our chief delight to pleaſe him, and quietly to truſt him whatever cometh to paſs: And to make nothing of all that would riſe up againſt him, or entice us from him, or would be to us as in his ſtead.
Faith ſeeth that it is the pleaſing of the will of God, which is all our work, and all our reward: And that we ſhould be fully pleaſed in the pleaſing of him: And that there is no other reſt for the ſoul to be thought on, but the will of God: And it muſt content the ſoul in him alone, 2 Theſ. 1.11. Col. 3.20. 1 Cor. 7.32. 1 Theſ. 4.1. 2 Tim. 2.4. Heb. 11.6. Mat. 3.17. & 17.5. Heb. 13.16. Pſal. 16.5. & 73.26. & 119.57. & 142.5.
As God is often called Jealous, eſpecially over the heart of man; ſo faith muſt make us jealous of our ſelves, and very watchful againſt every creature, which w…uld become any part of the felicity or ultimate object of our ſouls. God is ſo great to a believing ſoul, that eaſe, and honour, and wealth, and pleaſure, and all men, high and low muſt be as dead and nothing to us, when they ſpeak againſt him, or would be loved, or feared, or truſted, or obeyed before him, or above him: It is as natural to a true life of Faith on God, to make nothing of the incroaching creature, as for our beholding the Sun, to make nothing of a Candle. And thus is faith our victory over the world, 1 John 5.4. Jer. 17.5. Iſa. 2.22. 1 Cor. 15.28. Epheſ. 4.6. Col. 3.11.