One-Hundred Forty-Five Sermons Upon John 17, Sermon 121
SERMON CXXI. Of Dogmaticall Faith, the Properties of, and Contraries to it.
JOHN 17.21.
That the world may believe, thou haſt ſent me.
WE are diſcovering the nature of faith in the General, as it is carried out to Scripture-truth, becauſe of Divine Authority. We are to adde more particulars to clear this. And
Firſt, Though this Faith be not a peculiar ſaving grace, 7. Its grace, though but common graceyet it is a common grace of Gods Spirit. It's a common grace of God, to be inabled to believe: How many Phariſees and Jews ſaw the miracles of Chriſt, as well as the Apoſtles, yet did not believe ſo much as a Simon Magus did? It's the grace of God that makes a man to have a ſound minde in Religion, witneſſe the many hereſies and blaſphemies divers are fallen into, yet it's a common grace, not peculiar; common I call it, not in that ſenſe as ſome plead for an univerſal grace, which indeed is no grace, but becauſe an unregenerate man may have it, as well as a regenerate; ſo that no man may conclude this is enough for his ſalvation, that he doth believe ſuch and ſuch principles of Religion, unleſſe alſo he hath that peculiar effectual purifying work of faith upon his ſoul: As therefore thoſe extraordinary gifts of Gods Spirit, to work miracles, to caſt out Devils, were common to ſuch who yet were workers of iniquity; Thus it is with this ordinary gift of Hiſtorical faith, many men may believe the truth of thoſe things, the goodneſſe whereof they never felt upon their hearts: And many may maintain the Doctrine of Regeneration orthodoxly, who never felt the power of it experimentally upon their own ſouls. There is a faith that is common to the elect, all the children of God have the like precious faith, Tit. 1.1. in regard of the eſſentials, yet there is a faith common to elect and reprobate, ſo that no man may conclude his ſalvation, becauſe he is no Jew, no Pagan, no Papiſt.
8. Its the foundation of converſion.Secondly, Although this dogmatical Faith be common to the regenerate and unregenerate, yet it's the foundation of our converſion, and in the regenerate when improued, doth wonderfully provoke the increaſe of grace. And this is good to be obſerved; for though we make it not ſaving faith, yet it is the foundation of ſaving faith; He can never believe on Chriſt for his Mediatour, that doth not believe Chriſt to be a Mediatour; Therefore the Apoſtle deſcribing the general nature of faith, ſaith, Heb. 11. He that cometh to God muſt believe that he is, and that he is a rewarder of thoſe that ſerve him: No ſpiritual building can be made without this foundation; as it is thus the foundation, ſo if improved, it doth wonderfully promote juſtifying faith. The general acts of faith, if vigorouſly proſecuted do mightily ſtrengthen the peculiar and proper acts of it. The more ſtrongly we believe Chriſt to be a Mediatour, the more will this help, that he be ſo to me; and therefore it's obſerved, that our Saviour put them ſo often upon the trial of their very hiſtorical faith, Doſt thou believe that I am able? and doeſt thou believe that I am the Meſſias? Partly, becauſe that was the great Queſtion then, Whether that individual Perſon was the Meſſias or no? and partly, becauſe if it was believed, that he was the Saviour, then there was no ſuch cauſe of doubt, Whether he would be a Saviour to them that truly ſought to him? Inſomuch that it may be queſtioned, Whether it be a greater act to believe Christ to be a Mediatour, or to believe him a Mediatour to me? Although indeed there are more Objections againſt the latter, for there are not only Objections againſt the truth, but againſt the application of it, becauſe of the many ſins and infirmities which I perceive in my ſelf, yet we would think the harder task were then over, when the ſoul could believe ſuch great things, and tranſcendent to humane reaſon; for when a man believeth that Chriſt is both God and man united in one Perſon, whoſe office is to redeem the oppreſſed ſinner, may not then he conclude eaſily, that he will redeem him? For which is greater, to believe ſuch a Perſon God and man, or that this Perſon whoſe Office it is to ſave, will ſave thee? Howſoever, if we do not make compariſons between theſe acts of faith, yet certainly, the more ſtrong and powerfull thy acts of faith are about the truths of Chriſt, the more will they conduce to apply him to thee: Even as in man, the more vivid his ſenſes are, which do accompany his common nature with a beaſt, the more ſtrong and quick are his rational acts likewiſe: So that this Dogmatical faith is the root as it were, which if not thriving, thoſe peculiar acts of faith will wither.
Diſtinct. III Thirdly, The general properties of this faith are to be conſidered: And they are theſe,The properties of it.
1. It lifts a man above his natural reaſon.1. It lifteth a man up above his natural reaſon; It addeth many cubits to his ſtature. As reaſon directs and corrects ſenſe, as we ſee in Aſtronomy; ſo doth faith direct and correct reaſon; As Zacheus, becauſe of a ſmall ſtature, went up into a tree to ſee Jeſus; Thus the reaſon of a man being too low in it ſelf, muſt aſcend up to the Scriptures, that it may behold divine things, ſo that they wholly overthrow faith, and change the nature of it, who made it with Abailadus of old, to be imagination, or with the Socinians ſtrength of reaſon. Certainly Julian and the Heathens of old confound Chriſtian Religion upon this ground, becauſe it was faith, it was not a ſcience, foreign, it was Julians upbraiding; now the Chriſtians they gloried in this, and Auſtin to confirm the Chriſtian under many captious doubts, ſaith thus, Nomini te eſſe fidelem, not rationalem; To bring then divine truths to reaſons comprehenſion, is to put the Sunne under a buſhell, or to think to fit Goliahs ſhoe to Zacheus his foot.
2. Though this faith lifts up reaſon, yet it doth not contradict it. When we ſay,2. It contradicts not reaſon. faith cometh by revelation, not by reaſon, fleſh and blood cannot make ſuch things known to us, yet when once this revelation is diſcovered in the Scripture, then reaſon doth wonderfully help to propugn and maintain this truth; revelation muſt lay the foundation, and then reaſon will build upon it; ſo that inlightned reaſon, and inſtructed reaſon out of the Word, is of excellent uſe to explicate and clear divine myſteries; Even as the Gold-ſmiths hammer is uſefull to dilate and diffuſe his golden mettal in many formes; and this uſe all our learned Divines make againſt all Heretiques; They doe by the help of reaſon and arguments out of the Scripture, illuſtrate and confirm the Doctrine to be believed.
3.3. Its the ſubſtance of things hoped for &c. This general nature of faith hath two excellent properties put together in one place, Heb. 11.1. It's there called The ſubſtance of things hoped for, and evidence of things not ſeen. It's foreign and foreign; We ſhall not diſpute, Whether this be a definition of faith, it's enough that two differential marks are given of it; And
Firſt, It's the ſubſtance of things hoped for, concerning which word learned men ſay divers things, but it may comprehend theſe particulars; Firſt, that Faith is not an empty flying fancy, for ſo Ariſtotle uſeth foreign, as oppoſite to foreign, ſome manifeſtation meerly, as the colours of the Rainbow, or of birds feathers, when the Sunne ſhines. Theſe have but an intentional being, there is no reall, ſolid being in them, but faith is the ſubſtance of things hoped for; and certainly this is greatly to be endeavoured after, that thy faith be a reall ſubſtantial thing, how many mens faith are but fickle fancies, and uncertain notions, and therefore with their dogmatical faith, they are like the Apoſtle James his man without faith, toſſed up and down with every wave, Jam. 1. The Apoſtle Epheſ. 4.14. ſaith, Be not carried about with every winde of Doctrine, that denoteth the levity and emptineſſe of a thing; Trees that are well rooted are not blowne up and down like feathers; What then is the cauſe of inſtability and uncertainty of many mens Religion? It's becauſe they have not faith, whereſoever that is, it is a ſolid, ſubſtantial bottoming of the ſoul.
2. The word ſubſtance doth imply, that it makes the things hoped for, though afarre off, yet preſent to the ſoul, and even to ſubſiſt in the ſoul; for faith is not hindred in its actings by diſtance of place, for that receiveth Chriſt, enjoyeth Chriſt, though in Heaven, and he that believeth hath eternal life. Hence we are ſaid to be already tranſlated from death to life, John 5.24. becauſe to faith theſe things are as ſure, as if they were already done. Thus Paul, you ſee him by faith ſpeaking as confidently, as if he were in Heaven already, Rom 8. Who ſhall ſeparate us from the love of God, ſhall things preſent, or things to come? Shall life or death, &c? Hence faith is called, The beholding of things not ſeen ▪ 2 Cor. 3. Faith makes God preſent, Heaven preſent, Chriſt preſent, as really and truly, as bodily objects are preſent to ſenſe; and truly for want of this it is that we are ſo cold, languiſhing, dejected; we doe not by faith make theſe things preſent, if we did they would more divinely affect us, and as it is the ſubſtance of things hoped for, So of things feared likewiſe, Noah by faith moved with fear, prepared an Arke, Heb. 11.7. Thus faith makes hell and damnation preſent; it doth not look upon hell as a farre off, but is affected, as if it did ſee and hear thoſe dolefull howlings in hell, and ſo dare no more ſin, then if it were in hell already: Oh what a mighty change would faith, thus realizing things, work upon us!
3. The word comprehends Aſſurance, Confidence, and ſo indeed is hypoſtaſis uſed both in Scripture, and by humane Authours, now this confidence of faith and aſſurance is ſeen, in the knowing and aſſenting acts of faith, as well as applicatory; witneſſe thoſe reſolute and confident deportments, which the Martyrs had: Had not they ſtrong aſſurance of the truth, who could endure ſuch exquiſite torments againſt ſubtil oppoſers? And certainly the Martyrs in Queen Maries dayes are more to be admired then thoſe in the primitive times, for they ſuffered upon undoubted and clear points, which only the Heathens gain-ſaid: But now theſe ſuffered by them that acknowledged a Chriſt, and pretended the Glory of Chriſt as well as they: So that this heavenly confidence, and ſatisfaction of the ſoul, that they care not for further diſputing, and doubting in the matters they do believe, is a great property in faith. And this manifeſteth there is little faith now in Religion, wherein men are apt to think all Religions alike, and that one may do as well as another: In theſe dayes to have ſuch a ſubſtantiating, reallizing and confident aſſurance, is a great wonder.
The next word deſcribing the generall nature of it, is foreign, and that doth imply,
Firſt, That the things believed bring an objective light with them. As the object that is ſeen brings a viſibility, though faith in reſpect of humane reaſon be obſcure, and ſupernatural Arguments be inevident, yet compared with the light in the Word, it hath much evidence: Hence the word of God is ſo often compared to light, and that illumination which God worketh in the minde, is partly faith, as well as any other grace. The things that are believed bring an evidence with them to the ſoul; as the Sunne brings a viſibility with it to be ſeen: Therefore this believing is ſaid to be by the Word ſet home in the demonſtration of the Spirit; and hence it is a man in ſome ſenſe is paſſive in believing, as he is in underſtanding, becauſe the object doth ſo powerfully work on the minde, that it cannot withſtand it; Even the Arminians could not but grant, That the work of Gods Spirit upon the underſtanding is irreſiſtible, though not upon the will, becauſe they ſay, that is an active faculty.
Secondly, The Word doth imply ſuch an evidence, that doth convince and binde up the underſtanding, that it cannot doubt or diſpute any longer. All evidence may not preſently convince; We ſee though erroneous perſons reade never ſo many excellent books, yet they are not actually convinced, the evidence indeed is able to convince, as the Sunne-beams are able objectively to make a blinde man ſee, there is light enough if he had eyes; but faith is here ſaid, to be the actual conviction of the ſoul, to ſilence it, that it hath no more to ſay, according to the ſaying of the Schools, Fides non eſt tantum apprehenſiva, ſed quietativa; Faith is not only apprehenſive, but quietative and reſting of the ſoul; that it is not learning and learning, or ſeeking, but never coming to the truth.
4. It hath univerſality in its aſſenting.Fourthly, This Faith hath unlimitedneſſe, and univerſality in it's aſſenting. The whole Word of God is the adequate Object of it; and therefore whatſoever is revealed in the Scripture, it believeth, it doth not pick or chooſe, believe ſome things, and not others, as they make for, or againſt us, but ſo farre as the Word is propounded, it doth receive it. Therefore ſuch threatnings, that condemn man, that makes him dead in ſinne, and guilty of hell, ſuch threatnings that do ſpeak terribly to ſuch or ſuch a ſinne, he is involved in, though it be a troubleſome and unwelcome truth to fleſh and blood, yet Faith makes a man to believe it Whether Faith be diſcurſive, or put forth by one ſimple act, is diſputed, howſoever it cannot be denied, but that there is an order in the things believed, a connexion and dependance between one propoſition and another though when believed, faith is carried out with one uniform act, becauſe there is the ſame divine Authority in all.
Laſtly, The immediate oppoſites to Faith dogmaticall, in whole▪ or in part, are theſe, either expreſſe Paganiſme and Heatheniſme, this is Negative unbelief; They never ſo much as received theſe truths: Or elſe, Groſſe and ſtupid Ignorance, whereby, though they ſay, they do believe, yet indeed they doe not, no more then Pagans, or elſe Heretiques, who though they may hold ſome Fundamentall Truths, yet oppoſe others; or Apoſtates, who having once profeſſed, do afterwards make ſhipwrack of their Faith: Or laſtly, In ſome degree all doubts and waverings about the Truth, doe oppoſe this divine Faith, eſpecially when ſet home by the Devil, who many times hath as hot fiery darts about Dogmaticall Faith, as juſtifying, troubling them with doubtfull thoughts about a God, and about the truth of Scriptures; Now in ſuch temptations, it's not good to hold a parlee, but as Joſeph to his Miſtreſſe, to runne away, to have an holy pertinacy; and with Paul to Peter, Not to give way to any ſuch doubt, no not for a moment: If Chriſts ſheep will not hear a ſtranger, but runne from him, much more from the Devil, who is the Arch heretique, the Tempter, as to all ſinne, ſo to all unbelief.
Ʋſe. Pray to God to increaſe and eſtabliſh this Faith in thee, and that eſpecially in theſe dayes: Theſe are times when thy juſtifying Faith ſhall be aſſaulted by doubts and diſconſolate fears, theſe are times alſo, when thy Hiſtoricall Faith may be puzzled and ſhaken, with ſuch hereſies and cunning devices of men: But oh let thy eyes and heart be up to Heaven, for this ſubſtance, this evidence! Thou wilt then have that within, which will eſtabliſh thee againſt all errours.