The Life of Faith, Part 1
HEBREWS 11.1.
Now faith is the ſubſtance of things hoped for, the evidence of things not ſeen.
THough the wicked are diſtinguiſhed into Hypocrites and Ʋnbelievers, yet Hypocrites themſelves are Ʋnbelievers too. They have no faith which they can juſtifie, by its prevailing efficacy and works: and therefore have no faith by which they can be juſtified. Becauſe their diſcovery is needful to their recovery, and all our ſalvation depends on the ſincerity of our faith. I have choſen this text, which is a deſcription of faith, that the opening of it may help us for the opening of our hearts, and reſolving the great queſtion, on which our endleſs life depends.
To be a Chriſtian, and to be a Believer in Chriſt, are words in Scripture of the ſame ſignification. If you have not faith, you are not Chriſtians. This faith hath various offices and objects. By it we are juſtified, ſanctified and ſaved. We are juſtified, not by believing that we are juſtified, but by believing that we may be juſtified. Not by receiving juſtification immediately, but by receiving Chriſt for our juſtification: not by meer accepting the pardon in it ſelf, but by firſt receiving him that procureth and beſtoweth it, on his terms: Not by meer accepting health, but by receiving the Phyſician and his remedies, for health.
Faith is the practical Believing in God as promiſing, and Chriſt as procuring juſtification and ſalvation. Or, the practical belief and acceptance of life, as procured by Chriſt, and promiſed by God in the Goſpel.
The everlaſting fruition of God in Heaven, is the ultimate object. No man believeth in Chriſt as Chriſt, that believeth not in him for eternal life. As faith looks at Chriſt as the neceſſary means, and at the divine benignity as the fountain, and at his veracity as the foundation or formal object, and at the promiſe, as the true ſignification of his will; ſo doth it ultimately look at our ſalvation, (begun on earth, and perfected in Heaven) as the end, for which it looketh at the reſt.
No wonder therefore if the holy Ghoſt here ſpeaking of the Dignity and Power of faith, do principally inſiſt on that part of its deſcription, which is taken from this final object.
As Chriſt himſelf in his Humiliation was rejected by the Gentiles, and a ſtumbling ſtone to the Jews, deſpiſed and not eſteemed, Iſa. 53.2, 3. having made himſelf of no reputation, Phil. 2 7. So faith in Chriſt as incarnate and crucified, is deſpiſed and counted fooliſhneſs by the world. But as Chriſt in his glory, and the glory of believers, ſhall force them to an aweful admiration; ſo faith it ſelf as exerciſed on that glory, is more glorious in the eyes of all. Believers are never ſo reverenced by the world, as when they converſe in Heaven, and the Spirit of Glory reſteth on them, 1 Pet. 4.14.
How faith by beholding this glorious end, doth move all the faculties of the ſoul, and ſubdue the inclinations and intereſts of the fleſh, and make the greateſt ſufferings tollerable, is the work of the holy Ghoſt in this Chapter to demonſtrate, which beginning with the deſcription, proceeds to the proof by a cloud of witneſſes. There are two ſorts of perſons (and imployments) in the world, for whom there are two contrary ends hereafter. One ſort ſubject their reaſon to their ſenſual or carnal intereſt. The other ſubject their ſenſes to their reaſon, cleared, conducted and elevated by faith. Things preſent or poſſeſſed, are the riches of the ſenſual, and the byas of their hearts and lives: Things abſent but hoped for, are the riches of Believers, which actuate their chief endeavours.
This is the ſenſe of the text which I have read to you; which ſetting things hoped for, in oppoſition to things preſent, and things unſeen, to thoſe that ſenſe doth apprehend, aſſureth us that faith (which fixeth on the firſt) doth give to its object a ſubſiſtence, preſence and evidence, that is, it ſeeth that which ſupplieth the want of preſence and viſibility. The foreign, is that which quoad effectum is equal to a preſent ſubſiſtence. And the foreign, the evidence is ſomewhat which quoad effectum is equal to viſibility. As if he had ſaid, [Though the glory promiſed to Believers, and expected by them, be yet to come, and only hoped for, and be yet unſeen and only believed, yet is the ſound believer as truly affected with it, and acted by its attractive force, as if it were preſent and before his eyes] as a man is by an inheritance, or eſtate in reverſion, or out of ſight, if well ſecured, and not only by that which is preſent to his view. The Syriack Interpreter inſtead of a Tranſlation, gives us a true expoſition of the words, viz. [Faith is a certainty of thoſe things that are in hope, as if they did already actually exiſt, and the revelation of thoſe things that are not ſeen.
Or you may take the ſenſe in this Propoſition, which I am next to open further, and apply, viz. [That the nature and uſe of faith is to be as it were inſtead of preſence, poſſeſſion and ſight: or to make the things that will be, as if they were already in exiſtence; and the things unſeen which God revealeth, as if our bodily eyes beheld them.
1. Not that faith doth really change its object. 2. Nor doth it give the ſame degree of apprehenſions and affections, as the ſight of preſent things would do. But 1. Things inviſible are the objects of our faith.
2. And Faith is effectual inſtead of ſight to all theſe uſes: 1. The apprehenſion is as infallible, becauſe of the objective certainty, (though not ſo ſatisfactory to our imperfect ſouls) as if the things themſelves were ſeen. 2. The will is determined by it in its neceſſary conſent and choice. 3. The affections are moved in the neceſſary d…gree. 4. It ruleth in our lives, and bringeth us through duty, and ſuffering, for the ſake of the happineſs which we believe.
3. This Faith is a grounded wiſe and juſtifiable act: an infallible knowl…dge; and often called ſo in Scripture, John 6.69. 1 Cor. 15.58. Rom. 8.28, &c. And the conſtitutive and efficient cauſes will juſtifie the Name.
We know and are infallibly ſure, of the truth of God, which we believe: As it's ſaid, John 6.69. [We believe and are ſure that thou art that Chriſt, the Son of the living God.] 2 Cor. 5.1. [We know that if our earthly houſe of this tabernacle were diſſolved, we have a building of God, an houſe not made with hands, eternal in the H…avens.] Rom. 8.28. We know that all things work together for good to them that love God.] 1 Cor. 15.58. You know that your labour is n…t in vain in the Lord] Joh. 9.29. [We kn…w God ſpake to Moſes, &c.] 31. [We know God heareth not ſinners.] John 3.2. We know thou art a Teacher come from God.] So 1 John 3.5, 15. & 1 Pet. 3.17. and many other Scriptures tell you, that Believing God, is a certain infallible ſort of knowledge.
I ſhall in juſtification of the work of Faith, acquaint you briefly with 1. That in the Nature of it: 2. And that in the cauſing of it, which advanceth it, to be an infallible knowledge.
1. The Believer knows (as ſure as he knows there is a God) that God is true, and his Word is true, it being impoſſible for God to lie, H…b. 6.18. God that cannot lie hath promiſed, Titus 1.2.
2. He knows that the holy Scripture is the Word of God; by his Image which it beareth, and the many evidences of Divinity which it containeth, and the many Miracles (certainly proved) which Chriſt, and his Spirit in his ſervants, wrought to confirm the truth. 3. And therefore he knoweth aſſuredly the concluſion, that all this Word of God is true.
And for the ſurer effecting of this knowledge, God doth not only ſet before us the aſcertaining Evidence of his own veracity, and the Scriptures Divinity; but moreover, 1. He giveth us to believe, Phil. 1.29. 2 Pet. 1.3. For it is not of our ſelves, but is the gift of God, Epheſ. 2.8. Faith is one of the fruits of the Spirit, Gal. 5.22. By the drawing of the Father, we come to the Son. And he that hath knowledge given from Heaven, will certainly know: and he that hath Faith given him from Heaven, will certainly believe. The heavenly Light will diſſipate our darkneſs, and infallibly illuminate. Whileſt God ſets before us the glaſs of the Goſpel in which the things inviſible are revealed, and alſo gives us eye ſight to behold them, Believers muſt needs be a heavenly people, as walking in that light which proceedeth from, and leadeth to the celeſtial everlaſting Light.
2. And that Faith may be ſo powerful as to ſerve inſtead of ſight and preſence, Believers have the Spirit of Chriſt within them, to excite and actuate it, and help them againſt all temptations to unbelief, and to work in them all other graces that concur to promote the works of Faith; and to mortifie thoſe ſins that hinder our believing, and are contrary to a heavenly life: So that as the exerciſe of our ſight, and taſte, and hearing, and feeling, is cauſed by our natural life; ſo the exerciſe of Faith and Hope, and Love, upon things unſeen, is cauſed by the holy Spirit, which is the principle of our new life, 1 Cor. 2.12. We have received the Spirit, that we might know the things that are given us of God.] This Spirit of God acquainteth us with God, with his veracity and his Word, Heb. 10.30. We know him that hath ſaid, I will never fail thee, nor forſake thee.] This Spirit of Chriſt acquainteth us with Chriſt, and with his grace and will. 1 Cor. 2.10, 11, 12. This heavenly Spirit acquainteth us with Heaven, ſo that [We know that when Chriſt appeareth, we ſhall be like him, for we ſhall ſee him as he is, 1 Joh. 3.2. And we know that he was manifeſted to take away ſin,] 1 Joh. 3.5. And will perfect his work, and preſent us ſpotleſs to his Father, Eph. 5.26, 27. This heavenly Spirit poſſeſſeth the Saints with ſuch heavenly diſpoſitions and deſires, as much facilitate the work of Faith. It bringeth us to a heavenly converſation; and maketh us live as fellow-citizens of the Saints, and in the houſhold of God, Phil. 3.20. Eph. 2.19. It is within us a Spirit of ſupplication, breathing heaven-ward, with ſighs and groans which cannot be expreſſed; and as God knoweth the meaning of the Spirit, ſo the Spirit knows the mind of God, Rom. 8.37. 1 Cor. 2.11.
3. And the work of Faith is much promoted by the ſpiritual experiences of Believers. When they find a conſiderable part of the holy Scriptures verified on themſelves, it much confirmeth their Faith as to the whole. They are really poſſeſſed of that heavenly diſpoſition, called, The Divine Nature, and have felt the power of the Word upon their hearts, renewing them to the Image of God, mortifying their moſt dear and ſtrong corruptions, ſhewing them a greater beauty and deſirableneſs in the Objects of Faith, than is to be found in ſenſible things: They have found many of the Promiſes made good upon themſelves, in the anſwers of prayers, and in great deliverances, which ſtrongly perſwadeth them to believe the reſt that are yet to be accompliſhed. And experience is a very powerful and ſatisfying way of conviction. He that feeleth, as it were, the firſt fruits, the earneſt, and the beginnings of Heaven already in his ſoul, will more eaſily and aſſuredly believe that there is a Heaven hereafter. [We know that the Son of God i… come, and hath given us an underſtanding, that we may know him that is true, and we are in him that is true, even in his Son Jeſus Chriſt: This is the true God and eternal life,] 1 Joh. 5.20. [He that believeth on the Son hath the witneſs in himſelf, Verſ. 10.] There is ſo great a likeneſs of the holy and heavenly nature in the Saints, to the heavenly life that God hath promiſed, that makes it the more eaſily believed.
4. And it exceedingly helpeth our Belief of the life that's yet unſeen, to find that Nature affordeth us undeniable Arguments to prove a future Happineſs and Miſery, Reward and Puniſhment, in the general; yea and in ſpecial, that the Love and Fruition of God is this Reward; and that the effects of his diſpleaſure are this Puniſhment: Nothing more clear and certain than that there is a God, (He muſt be a fool indeed that dare deny it, Pſal. 14.1.) as alſo that this God is the Creatour of the rational nature, and hath the abſolute right of Soveraign Government: and therefore that the rational Creature oweth him the moſt full and abſolute obedience, and deſerveth puniſhment if he diſobey. And it's moſt clear that infinite goodneſs ſhould be loved above all finite imperfect created good: And it's clear that the rational nature is ſo formed, that without the hopes and fears of another life, the world neither is, nor ever was, nor (by ordinary viſible means) can be well governed; (ſuppoſing God to work on man according to his nature.) And it is moſt certain that it conſiſteth not with infinite wiſdom, power and goodneſs, to be put to rule the world in all ages, by fraud and falſhood. And it is certain that Heathens do for the moſt part through the world, by the light of nature, acknowledge a life of joy, or miſery to come: And the moſt hardened Atheiſts, or Infidels muſt confeſs, that [for ought they know there may be ſuch a life:] it being impoſſible they ſhould know or prove the contrary. And it is moſt certain that the meer probability or poſſibility of a Heaven and Hell, (being matters of ſuch unſpeakable concernment) ſhould in reaſon command our utmoſt diligence to the hazard or loſs of the tranſitory vanities below: and conſequently that a holy diligent preparation for another life, is naturally the duty of the reaſonable creature. And it's a ſure that God hath not made our nature in vain; nor ſet us on a life of vain imployments, nor made it our buſineſs in the world to ſeek after that which can never be attained.
Theſe things, and much more, do ſhew that nature affordeth us ſo full a teſtimony of the life to come that's yet inviſible, that it exceedingly helpeth us in believing the ſupernatural revelation of it, which is more full.
5. And though we have not ſeen the objects of our faith, yet thoſe that have given us their infallible teſtimony by infallible means, have ſeen what they teſtified. Though [no man hath ſeen God at any time, yet the only begotten Son which is in the boſom of the Father, hath declared him, Joh 1.18. [Verily, verily, (ſaith our Lord) we ſpeak that we know, and teſtifie that we have ſeen] Joh. 3.11. Verſ. 31, 32. [He that cometh from Heaven is above all, and what he hath ſeen and heard that he teſtifieth.] Chriſt that hath told us ſaw the things that we have not ſeen: and you will believe honeſt men that ſpeak to you of what they were eye-witneſſes of. And the Diſciples ſaw the perſon, the transfiguration, and the miracles of Chriſt. Inſomuch that John thus beginneth his Epiſtle, 1 Cor. 1.1, 2, 3. [That which was from the beginning which we have heard, which we have ſeen with our eyes, which we have looked upon, and our hands have handled of the Word of life, (for the life was manifeſted, and we have ſeen it, and bear witneſs, and ſhew it to you, that eternal life which was with the Father, and was manifeſted unto us:) That which we have ſeen and heard declare we unto you.] So Paul, 1 Cor. 9.1. Am I not an Apoſtle? have have I not ſeen Jeſus Chriſt our Lord, 1 Cor. 15.5.6, 7. [He was ſeen of Cephas, then of the twelve: after that he was ſeen of above five hundred brethren at once, of whom the greater part remain unto this preſent] Heb. 2.3, 4. This [great ſalvation at firſt began to be ſpoken by the Lord, and was confirmed to us by them that heard him; God alſo bearing them witneſs, both with ſigns and wonders, and with divers miracles and gifts of the holy Ghoſt, according to his own will.] 2 Pet. 1.16, 17. [For we have not followed cunningly deviſed fables, when we made known unto you the power and coming of our Lord Jeſus Chriſt, but were eyewitneſſes of his Majeſty: For he received from God the Father honour and glory, when there came ſuch a voice to him, from the excellent glory: This is my beloved Son in whom I am well pleaſed: And this voice which came from Heaven, we heard when we were with him in the holy Mount.] And therefore when the Apoſtles were commanded by their perſecutors, not to ſpeak at all, or teach in the name of Jeſus, they anſwered, [We cannot but ſpeak the things which we have ſeen and heard.] Acts 4.18, 20. So that much of the obj…cts of our faith to us inviſible, have yet been ſ…en by thoſe that have inſtrumentally revealed them; and the glory of Heaven it ſelf is ſeen by many millions of ſouls, that are now poſſeſſing it. And the tradition of the Teſtimony of the Apoſtles unto us, is more full and ſatisfactory, than the tradition of any Laws of the Land, or Hiſtory of the moſt unqueſtionable affairs that have been done among the people of the earth: (as I have manifeſted elſewhere.) So that faith hath the infallible Teſtimony of God, and of them that have ſeen, and therefore is to us inſtead of ſight.
6. Laſtly, Even the enemy of faith himſelf doth againſt his will confirm our faith by the violence and rage of malice, that he ſtirreth up in the ungodly againſt the life of faith and holineſs; and by the importunity of his oppoſitions and temptations, diſcovering that it is not for nothing that he is ſo maliciouſly ſolicitous, induſtrious, and violent.
And thus you ſee how much faith hath, that ſhould fully ſatisfie a rational man, inſtead of preſence, poſſeſſion and …ight
If any ſhall here ſay, [But why would not God let us have a ſight of Heaven or Hell, when he could not but know that it would more generally and certainly have prevailed for the converſion and ſalvation of the world: Doth he envy us the moſt …ff…ctua… means?]
I anſwer; 1. Who art thou O man that diſputeſt againſt God? ſhall the thing formed ſay to him that formed it, Why haſt thou made me thus? M…ſt God come down to the bar of man, to render an account of the reaſon of his works? Why do ye not alſo ask him a reaſon of the nature, ſituation, magnitude, order, influences, &c. of all the Stars, and Superiour Orbs, and call him to an account for all his works? when yet there are ſo many things in your own bodies, of which you little underſtand the reaſon. Is it not intollerable impudency, for ſuch worms as we, ſo low, ſo dark, to queſtion the eternal God, concerning the reaſon of his Laws and diſpenſations? Do we not ſhamefully forget our ignorance, and our diſtance?
2. But if you muſt have a reaſon, let this ſuffice you: It is fit that the Government of God be ſuited to the nature of the reaſonable ſubject. And Reaſon is made to apprehend more than we ſee, and by reaching beyond ſenſe, to carry us to ſeek things higher and better than ſenſe can reach. If you would have a man underſtand no more than he ſees, you would almoſt equalize a wiſe man and a fool, and make a man too like a beaſt. Even in worldly matters, you will venture upon the greateſt coſt and pains for the things that you ſee not, nor ever ſaw. He that hath a journey to go to a place that he never ſaw, will not think that a ſufficient reaſon to ſtay at home. The Merchant will ſail 1000 miles to a Land, and for a Commodity, that he never ſaw. Muſt the Husbandman ſee the Harveſt before he plow his Land, and ſow his ſeed? Muſt the ſick man feel, that he hath health before he uſe the means to get it? Muſt the Souldier ſee that he hath the victory before he fight? You would take ſuch conceits in worldly matters to be the ſymptoms of diſtraction: And will you cheriſh them where they are moſt pernicious? Hath God made man for any end, or for none? If none, he is made in vain: If for any, no reaſon can expect that he ſhould ſee his end, before he uſe the means, and ſee his home before he begin to travel towards it. When children firſt go to School, they do not ſee or enjoy the learning and wiſdom which by time and labour they muſt attain. You will provide for the children which you are like to have before you ſee them. To look that ſight which is our fruition it ſelf, ſhould go before a holy life, is to expect the end before we will uſe the neceſſary means. You ſee here in the government of the world, that it is things unſeen that are the inſtruments of rule, and motives of obedience. Shall no man be reſtrained from felony or murders, but he that ſeeth the Aſſizes or the Gallows? It is enough that he foreſeeth them, as being made known by the Laws.
It would be no diſcrimination of the good and bad, the wiſe and fooliſh, if the reward and puniſhment muſt be ſeen? what thief ſo mad as to ſteal at the Gallows, or before the Judge? The baſeſt habits would be reſtrained from acting, if the reward and puniſhment were in fight. The moſt beaſtly drunkard would not be drunk; the filthy fornicator would forbear his luſt; the malicious enemy of godlineſs would forbear their calumnies and perſecutions, if Heaven and Hell were open to their ſight. No man will play the adulterer in the face of the Aſſembly: The chaſt and unchaſt ſeem there alike: And ſo they would do if they ſaw the face of the moſt dreadful God. No thanks to any of you all to be godly if Heaven were to be preſently ſeen? or to forbear your ſin, if you ſaw Hell fire, God will have a meeter way of tryal: You ſhall believe his promiſes, if ever you will have the benefit, and believe his threatnings, if ever you will eſcape the threatned evil.