The Saints Treasury, Sermon 3
HEBR. II. V. I.
Now Faith is the ſubſtance of things hoped for, the evidence of things not ſeen.April 25. 1641.
IN the latter end of the former chapter the Apoſtle exhorts to perſeverance, and ſhewes the great evill and danger of drawing back. Now, to the end this evill might be Prevented, he ſhewes what it is that will deliver us from it. Whatever others doe, or whatever temptations or afflictions we meet withall to draw us back, yet ſtill the juſt ſhall live by faith: Now faith is the ſubſtance of things hoped for, the evidence of things not ſeen.
In this Chapter (therefore) he falls upon this argument, to wit, the opening of the doctrine and practice of faith. And the words read are an excellent deſcription of faith (not an exact definition of it) It is the ſubſtance of things hoped for, the evidence of things not ſeen. The ſubſtance; the word in the originall is very full, the foreign, it hath many ſignifications: the fundamentall, the foundation of things hoped for; the ſubſiſtence, the ſubſtantiality of things hoped for: thoſe things that in themſelves have no reall preſent ſubſiſtence to us, but are things to come, and hoped for; yet faith gives them a preſent reall ſubſtantiall being to us. The ſubſtance of things hoped for, the evidence of things not ſeen. The word tranſlated evidence, is a Logicall terme, and ſignifieth ſuch a kinde of conviction as is by way of diſpute and cleare demonſtration, ſo as it muſt needs compell one to yield unto it; that is the propriety of the word, that although the objects of faith are things not ſeen, either by the eye of ſenſe, or by the eye of reaſon, yet faith brings ſuch a light with it, and makes them ſo demonſtratively cleare, that it even forceth the ſoul to a beliefe of them: ſo that it hath the fulleſt conviction of them that poſſibly can be.
Two things then (you finde) are here ſaid of faith:
Firſt, that it gives a ſubſtantiall reall preſent being to things hoped for.
And ſecondly, that it is the evidence of things not ſeen. In the firſt of theſe, we have theſe two things: Firſt, that there are many glorious things which the Saints hope for, that yet they have not: they are men of hopes. Secondly, that their faith doth give a reall and ſubſtantiall being to thoſe things which they hope for.
In the Second of theſe we have likewiſe two things: Firſt, that the things of God are things not ſeen. And Secondly that faith is the evidence of thoſe things that are not ſeen.
For the firſt, but briefly, There are great things that the Saints hope for, that yet they have not; they are men of hopes. They hope that they ſhall ere long be delivered from all ſinne and ſorrows: that they ſhall never ſinne more, never be tempted more, never ſuffer more, never feare more; they hope that the time is coming when it ſhall be ſaid of all their ſinnes, as Moſes ſaid of the Egyptians, Theſe your enemies that now you ſee, you ſhall never ſee them more. They hope that theſe vile bodies of theirs, theſe bodies of clay, bodies of vileneſſe, bodies of ſinne, ſhall ere long be made glorious bodies; that theſe pieces of dirt ſhall (within a while) ſhine more gloriouſly then the Sun in the firmament. They hope that the Image of God ſhall ere long be perfected in them, ſo as they ſhall be fully united to God, and be made one with the Father, as the Father and the Son are one. They hope that they ſhall meet with their bleſſed Saviour in the aire; and with theſe their eyes behold him coming in his glory: They hope that they ſhall be poſſeſſed of thoſe glorious manſions which he is gone before to prepare for them. They hope that their eyes ſhall be bleſſed with the glorious viſion of a deity that they ſhall ſee God, and ſo ſee him, as to be like unto him. They hope that they ſhall enjoy full communion with the Lord; that they ſhall have the immediate and full lettings out of a deity into their ſouls and bodies, without any intermiſſion. They hope that they ſhall joyne with the bleſſed Angels and Saints in eternall Hallelujahs, and ſhall be everlaſtingly admiring and adoring the name of the great God, for thoſe glorious myſteries of redemption by Chriſt. They hope that they ſhall keep a perpetuall and eternall Sabbath, and ſhall no more be combred with naturall things, with the things of the earth, but ſhall have perfect and everlaſting reſt in Chriſt, and ſhall live in God as in an infinite ocean of all excellency; theſe things they hope for. I but are not theſe conceits? are they not notions, pretty fine fancies, with which they pleaſe themſelves? is there any reallity in theſe things: indeed if theſe things were reall and ſubſtantiall, if there were as great a reallity and as much ſubſtance in the things they hope for, as there is in the things they enjoy in the world for the preſent, and that they could ſee them as certainly as they ſee the things that are before their eyes, it were ſomewhat like. Well, ſayes the Apoſtle, there is a principle to make all theſe things ſubſtantiall to you; and faith is the ſubſtance of things hoped for. Theſe hopes are not conceits and notions, but they are raiſed up in their hearts by the mighty power of the holy Ghoſt. Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing, that you may abound in hope through the power of the holy Ghoſt. There needs not the power of the holy Ghoſt to raiſe fancies and conceits in mens hearts; but the hopes of the Saints are ſuch as are raiſed in them by the power of the holy Ghoſt: And God himſelf is ſtiled by their hopes: Now the God of hope, &c. Now God is not the God of fancies and conceits, but he is the God of the hopes of his Saints? And theſe hopes are given to them, to the end they might be kept from drawing back, and might be upheld for the preſent in whatever they ſuffer. Therefore the Scripture compares our hope to an Anchor, and to an Helmet: you know that of all dangers, thoſe are the greateſt, of ſhipwrack by Sea, and of enemies by Land: now our Hope is to helpe againſt both: againſt our dangers by Sea, of ſhipwrack, our hope is an Anchor: againſt our dangers by Land, of enemies, our hope is a helmet.
The hope of the Saints for the preſent is as the corke to the net that keeps it from ſinking to the bottome; though they may be in the water, and the lead of troubles and afflictions may weigh them down, yet their hope keeps them above water; they have great hopes, and they have that which makes their hopes ſubſtantiall; for their faith is the ſubſtance of things hoped for. And that is the ſecond thing I now come to: Carnall hearts think there is no ſubſtantiall reall excellency in any thing, but in the outward excellencies of the world; they think that money, Lands, honours, the pleaſures and delights of the fleſh, have ſubſtance in them; and that there is ſomething of reallity in theſe: Now I beſeech you, obſerve the difference between the judgement of the holy Ghoſt, and the judgement of a carnall heart: whereas a carnall heart looks upon outward things as the onelyonly ſubſtantiall things, (therefore you call your rich men ſubſtantiall men: and ſo the Scripture, ſpeaking in the language of men, calls a mans eſtate his ſubſtance, becauſe men count their eſtate here their ſubſtance,) now the holy Ghoſt accounts all thoſe things that the world lookes upon as ſubſtances, to be but meer conceits: and thoſe things that the world accounts conceits, to be ſubſtances: (and thoſe that judge according to the judgement of the holy Ghoſt, doe the like.) For the firſt, you know St. John reckons all things in the world in three ranks; either ſuch as are profits, pleaſures, or honours: the luſts of the fleſh, and the pride of life, and the delights of the eye: now for thoſe things that the world counts their greateſt ſubſtance, their eſtates, and riches, marke how the holy Ghoſt thinks of them, Prov. 23. 4, 5. Labour not to be rich, ceaſe from thine own wiſdome: wilt thou ſet thine eyes upon that which is not? That which you call your ſubſtance, the holy Ghoſt ſayes, it is not, it hath not being at all. Well, but honours and preferments have ſomewhat in them. Nay, they have nothing in them neither. Acts 25. 23. tis ſaid, Agrippa and Bernice came in great pompe to the judgement ſeat, glittering in their brave apparell; but the word tranſlated great pompe, is, they came with much fancy: what greater honour is there then for Princes to come in their robes upon the judgement-ſeat, glittering before the eyes of their ſubjects? thus did they: and yet their great glory in the judgement of the holy Ghoſt, was all but a great fancy: And for the luſts of the fleſh, Amos 6. in verſe 5, 6. you have the ſenſualty of the people ſet out very fully, They lie upon beds of Ivory, and ſtretch themſelves upon their couches, and eat the Lambes out of the flock, and the Calves out of the midſt of the ſtall; they chant to the ſound of the violl, and invent to themſelves inſtruments of muſick; they drink wine in bowles, &c. and in verſe 13. it comes all to this, Ye rejoyce in a thing of naught, in that which hath nothing in it; there is no reallity, no ſubſtantiall excellency in all theſe things; neither in riches, honours, or pleaſures; but marke now how the holy Ghoſt judges of ſpirituall things: what ſubſtance there is in them, which are only conceits to carnall hearts, Prov. 8. 20, 21. (ſayes wiſdome there) I lead in the way of righteouſneſse &c. that I may cauſe thoſe that love me to inherit ſubſtance; to inherit that which is; ſo Tremelius, as if nothing had a being, but that which wiſedome cauſeth to inherit. And Hebr. 10. 33, 34. You were made a gazing ſtock both by reproaches and afflictions, and took joyfully the ſpoyling of your goods, &c. (but how came this to paſſe? marke,) knowing in your ſelves that ye have in heaven a better, and an enduring ſubſtance. So that that which was but a conceit and notion to the world, by their faith they ſaw it to be ſubſtantiall unto them: and Hebrewes 11. 10. It is ſaid of Abraham, that he looked for a City with foundations: there was no City in the world that had foundations in Abrahams eye, but only the City that he looked for; and it was his faith that gave that City foundations. Thus we ſee the different judgement of the holy Ghoſt and the world. As now while we live upon the earth, we think the earth to be very great, and the Sun and Moon and Stars to be but little things, and they ſeem ſo to us: but were we in heaven, we ſhould then ſee the Sun and Moon and Stars to be great and vaſt bodies, and the earth to be but a point in compariſon of them: ſo while men have earthly hearts, they look upon the things of heaven as conceits, and poore ſmall inconſiderable things, not worth looking after: but if by divine principles they were once lifted up to heaven and could converſe there, then they would ſee the things of heaven to be great matters, and the things here below to be but a point; to be but poor low inferiour things, not worth minding or affecting. Thoſe things that are the objects of faith are ſubſtantiall things, and faith gives them that ſubſtance.
And they are ſubſtantiall things, Firſt, becauſe they have in them more then appeares to be in them: we count that ſubſtantiall which hath in it more then it appeares for: thoſe things that make a great ſhew, and have not that in them which they make ſhew of, we count them vain, and without ſubſtance, as a piece of cloth that hath not that in it which it ſhewes for, we ſay it hath no ſubſtance in it.
Now the things of God have more in them abundantly then they ſhew for, and therefore they are ſubſtantiall: hence it is that when Chriſt ſhall come in glory, the Text ſayes, He ſhall be admired in all them that believe, 2. Theſ. 1. 10. They ſee for the preſent a great deal of excellency in Chriſt, and they love him, and their hearts are towards him for that they ſee in him now; but hereafter he ſhall appeare abundantly more glorious then they thought for: then they ſhall ſay, indeed we did ſee much in Chriſt, but we ſee now infinitely more glory and excellency then ever we imagined.
Secondly, the things of heaven that are the objects of faith are ſubſtantiall, becauſe there is moſt of God in them. Now God is the infinite firſt being of all, and gives being to all: that therefore which hath moſt of the firſt being in it, muſt needs be the moſt ſubſtantiall and reall good: Now though it be true that all creatures are filled with Gods excellencies, yet ſpirituall and heavenly things are above all other moſt filled with God: the very divine of nature of God is in them, and there is the very life of God, and the Image and glory of God, and there God doth eſpecially communicate himſelf. God hath two wayes of his communication: the one is to his Son, and that is in an infinite way that we underſtand not: and the other is to his creatures: and his ſpeciall communication of himſelf to his creatures is in ſpirituall and heavenly things: therefore they muſt needs be the moſt ſubſtantiall and reall things to the ſoul.
And then Thirdly, they are ſubſtantiall things and not notions and conceits, becauſe they are the very center of the thoughts and intentions of God himſelf, and that which he aimes at in all his workes towards his creatures, and the very center of the happineſſe of the moſt excellent creatures that ever God made. Now that which is the very iſſue of the great deſigne of God in making the world, and of all the workes he doth in the world, and the higheſt good any creature is capable of, certainly it is no conceit, but hath a great deal of ſubſtantiall being in it: but the good we have in ſpirituall and heavenly things, is the very iſſue of Gods deſigne from all eternity, in his full communication of himſelfe unto his creature; and it is the higheſt good any creature is capable of: therefore ſpirituall things are reall and ſubſtantiall.
Againe, reall and ſubſtantiall things they are, becauſe we finde they have a reall and ſubſtantiall operation upon the ſouls of thoſe that are acquainted with them. O the mighty work that appeares upon the hearts of the godly from the apprehenſion of ſpirituall things, that are the objects of faith! how doe ſpirituall things tune and raiſe the hearts of men that were low, and baſe, and droſſy, and vile before, to converſe with God in the higheſt way and kinde that it is poſſible for a creature to converſe with God in; and what great things doe they enable the ſoul to doe! thoſe things that have ſuch a ſubſtantiall operation, muſt needs be reall and ſubſtantiall.
Laſtly, they have an eternall ſubſiſtency, that ſhall never vaniſh or fade away, that when all other things ſhall wither as the graſſe, ſpirituall and heavenly things ſhall abide for ever: therefore they are the only ſubſtantiall things.
But then, as they are thus in themſelves, ſo how come they to be thus to the ſoul? why it is by faith; faith gives them the bottome, the foundation, the ſubſtantiallity of their being. And I note this the rather, becauſe the great reaſon why our hearts are not taken with ſpirituall things, is, becauſe we doe not ſee into the reallity and ſubſtantiallity that is in them, and into the preſentneſſe of the good they have.
Now faith gives them this their ſubſtantiall being:
Firſt, becauſe it is faith that carries the ſoul to contemplate upon God himſelfe, and enables the ſoul to diſcerne the excellency and glory that there is in God, to know much of God in his own eſſence and being; and elevates the ſould to converſe with God in a higher way abundantly then reaſon can doe (though it is true, a great deal of God is underſtood by reaſon.) And then by faith the ſoul comes to know what riches there are in theſe excellent and glorious things of God. It firſt ſees them in God, and then after that it ſees this God to be infinitely willing to communicate and let out himſelf to his creature; And then by faith the ſoul converſeth with the deep and glorious councels of God, between himſelf and his Son: It ſees into the great deſigne God had in ſending his Son into the world for the working and bringing to paſſe thoſe high and glorious intentions he had in communicating himſelf to the children of men through a mediator. Again, faith converſeth with the great things, of the covenant of grace, and there ſees into thoſe unſearchable riches (as the Apoſtle ſpeaks) that have no footſteps in the creature; ſo the word ſignifies; we cannot ſee them by reaſon, or the creature. A ſpeciall object faith works upon, is the covenant of grace in the Goſpell, and it ſees the riches that are revealed there: And faith receives the teſtimony of the holy Ghoſt; the holy Ghoſt is appointed by the Father and the Son to witneſſe theſe great things, to manifeſt to the ſoul the deep things of God; thoſe things that are but meer notions otherwiſe to the heart of a man, the ſpirit of God diſcovers theſe to the ſoul; and ſo faith working upon theſe objects, and cloſing with them as the proper ſpheare for it to move in, it makes all thoſe glorious things that are revealed concerning the happineſſe of thoſe that God intends eternall good unto, ſubſtantiall and reall to the ſoul; ſuch things as the ſoul can build upon, and dare venture its ſelf, and its eternall eſtate upon; and we had need have a good foundation in thoſe things we are content to venture our eternall eſtate upon: and becauſe it muſt be the work of faith (when God intends to ſave the ſoul) to have ſuch apprehenſions of the Goſpell as to be willing to venture its eternall condition upon it, therefore it had need have a ſure foundation: and hence faith is the ſubſtance of things hoped for, and gives a reall being unto theſe things.
And as it makes them reall and ſubſtantiall, ſo there is another thing included in this word, It makes them preſent; though they are but things hoped for, yet by faith they have a preſent ſubſiſtence to the ſoul; they are lookt upon by faith as now ſubſiſting, though in themſelves they doe not: faith partakes much of the nature of God, it hath a kinde of omnipotent power in it, out of nothing to create ſomething: there are many excellent works of faith, and amongſt the reſt this is a ſpeciall one, to give a being to that which in itſelf hath none, to make it for the preſent a ſubſtantiall reall being to the ſoul: the work of faith in this kinde is very obſervable: for evill things that are very high, faith can make them at a mighty diſtance; and for good things that are never ſo far off, faith can make them to be as preſent to it. Obſerve what the Scripture ſpeakes of it this way: firſt for evils that are very nigh, and encompaſſe us round about, when we are in the midſt of them, faith can put the evill at a diſtance, as Pſalm. 91. 7. A thouſand ſhall fall at thy ſide, and ten thouſand at thy right hand, but it ſhall not come nigh thee; not come nigh thee: If he had ſaid, it ſhall not be upon thee, it had been ſomewhat; but to ſay, it ſhall not come nigh thee, this is a ſtrange kinde of expreſſion; how could it be ſaid not to come nigh him, when thouſands fell on the both hands, and he was in the midſt of it? it was by faith: faith put that at a diſtance which was juſt upon him. The ſtrength of reaſon will help one, when the plague is a great way off, then a man thinks, I am ſafe enough; becauſe farre enough from it: but ſuppoſe the plague come into thy houſe, into thy chamber; now to believe a promiſe, it ſhall not come nigh thee, here is a mighty work of faith; faith puts evils preſent at a farre diſtance. And then on the other ſide, for good things that are abſent, & a great way off, faith can make them as if they were really ſubſiſting: therefore (Heb. 11. 13.) It is ſaid of the Fathers, that they ſaw the promiſes afarre off, and embraced them: the word in the originall is ſaluted the promiſes; now friends when they ſalute, muſt be nigh one another; their faith made the promiſes which were a great way off to be with them as if preſent: therefore it is ſaid of Abraham, that he ſaw Chriſts day, and rejoyced; and the Scripture ſpeaks of taking hold of eternall life, and that we doe by faith; and of being in heaven, receiving the end of your faith: Tis not, you ſhall receive, but now you are receiving. Pſalm. 108. 7. 8. God hath ſpoken in his holineſſe, I will rejoyce, I will divide Sechem &c. Gilead is mine, Manaſſeth is mine: marke, is mine: he preſently concludes, as if the thing were already done, for it was ſo by faith: faith gives a preſent ſubſiſtence to things. Reaſon it ſelf hath a great deale of power to make things that are future, to be as preſent, both in evill things and in good. In evill things, a man that is a contemplative man, and hath a wicked heart, he will fetch the ſweetneſſe of his luſt and ſinne which is a great way off, and make it as preſent by mediation, and roling it up and down in his thoughts in a way of diſcourſe; and ſo acts his ſinne contemplatively, though he may be in hell before he act it really; Now as reaſon and diſcourſe can fetch in a luſt, and make it as if it were preſent: ſo reaſon can goe a great way in making a future good thing as if it were preſent. And this is the difference between a rationall creature, and a ſenſuall: a ſenſuall creature is only for the things that are before it; but now reaſon can fetch things that are abſent, and make them as preſent: and in regard of this, God hath a mighty advantage of mankinde, either for the bringing of his wrath upon them, or for beſtowing happineſſe upon them: as you can fetch in your luſts that are abſent, and make them as preſent to you in your thoughts, by the work and diſcourſe of reaſon: ſo by the worke of this faculty, God can make evils and plagues though future, yet to be as preſent with you. And in this reſpect the wofull evill of thoſe that periſh eternally may be ſet out dreadfully: namely thus, they being reaſonable creatures, by the work of their reaſon they may fetch in all the miſery that they ſhall indure to eternity, to fill up every moments miſery, that all the miſery they ſhall indure to eternity, they ſhall poſſeſſe it preſently and together: and therefore the torment of a brute creature is infinitely ſhort of a reaſonable; ſuppoſe a brute beaſt were in hell, yet its miſery would come infinitely ſhort of a mans, becauſe a brute creature apprehends no more miſery, then that inſtant: but now, if a reaſonable creature be in torment, and knowes it ſhall be in it eternally, by thought and diſcourſe it can fetch into that very inſtant, all the paine that it muſt endure for ever. And ſo for happineſſe, thoſe that are ſaved, ſhall be infinitely happy every moment, becauſe they ſhall fetch in all the happineſſe they ſhall have to eternity to make them every moment happy: this is the work of reaſon. Now if reaſon can make future, things to be as preſent, how much more can faith, that is not only reaſon elevated, but is a principle higher then reaſon? as it is in diſpaire, a man that diſpaires brings hell to himſelf before he is in hell; and makes hell that is abſent, as if it were preſent. Hence ſome in their diſpairing have cryed out, they were in hell: as Francis Spira, he ſaid he was in hell, and hell fire, was upon him, becauſe by diſpaire that which is future hath a reall kinde of ſubſiſtance in the heart of a man, as if it were now preſent. Now as diſpaire brings in the reallity of Gods wrath that is future, and makes it as preſent, ſo faith brings in the reallity of Gods love and mercy that is to come, and makes it as preſent: and it is as genuine a work of faith, to make future things preſent, as any work of faith. Now I ſhould have ſhewn you in what reſpects faith makes things preſent, that are to come, and what is the work of faith in them. But briefly, it makes all things preſent that are to come:
Firſt, becauſe it ſees all things as certain as if they were already; if a man have a bond of one for a hundred pounds, that he is ſure off, he ſayes here is a hundred pounds, becauſe of the certainty of it.
Secondly, becauſe faith lookes upon the poſſeſſion of things, that not only they ſhall be, but that now there is a poſſeſſion of them, and that two wayes; Firſt, Chriſt our head is gone before to prepare manſions for us, and in our name to take poſſeſſion of heaven, therefore we have taken poſſeſſion in our head; and then Secondly, we have the firſt fruits of the ſpirit, the firſt fruits of the glorious things of heaven; and in that regard, we our ſelves have taken poſſeſſion, and therefore they are as preſent to faith. Thirdly, there is ſuch an infiniteneſſe in eternity, that the time that is to be before we have ful poſſeſſion is not conſiderable: therefore faith lookes upon them as preſent.
And then Fourthly, faith eyes the things of heaven continually, and they are therefore preſent, becauſe they are alwayes in the eye of faith.
And Fifthly, the preſentneſſe of them is ſeen in this, becauſe the Saints enjoy all in God: for this is the happineſſe of heaven, to ſee all glory and bleſſedneſſe in God: Now faith doth ſomething of this here; faith inables us to ſee great things in God. Now the enjoying communion with God for the preſent, and beholding of heaven in God, and ſeeing all things in him, this muſt needs make a preſent reall ſubſiſtance of them to the ſoul. Thus I have ſpoken briefly of faiths, being the ſubſtance of things hoped for.
For the uſe: If faith be the ſubſtance of things hoped for, and gives being to things ſo high and glorious as the things of God are: Firſt, then certainly faith it ſelf muſt needs be a very ſubſtantiall thing; faith is not a conceit and notion, for it gives reality and ſubſtantial being to thoſe things the world counts conceits: faith is the moſt ſubſtantialeſt glorious thing in the world: It is that, in the working of which, the power of God appeares more then in any thing in the world: therefore in Epheſ. 1. 19, 20. there are ſome ſix or ſeven gradations of the wonderfull power of God that appeares in the working of faith: Now that muſt needs be an exceeding ſubſtantial thing, that hath ſuch a mighty power of God in working of it: God doth not uſe to put forth extraordinary power for the doing of ordinary things. Now when he ſpeaks of faith, he ſets out his power in a glorious manner, and in an extraordinary way; and thereby tells us, that faith hath ſome great matter in it. And indeed faith hath much in it; though it be a grace that empties us of our ſelves, yet it is that whereby the believer is enabled to doe one of the moſt glorious workes that ever creature was enabled to doe: as now for a poor ſoul to ſee its ſelf in its own filth, under ſinne and guilt, and to ſee the wrath of an infinite deity incenſed againſt it; to ſee the infinite juſtice of God requiring ſatisfaction, and the infinite holineſſe of God hating of ſinne; to have the accuſations of conſcience, of Satan, of the world, and being ſenſible of all this, yet to lay hold upon a mediator between God and man, and to truſt in a righteouſneſſe beyond it ſelf, and to tender it up to God the Father for a full attonement and ſatisfaction, and to venture its ſelf, and eternall eſtate upon it; and being unholy and filthy in it ſelf, yet to unite it ſelf to God in as neer a union (for the kinde of it) as poſſibly a creature can have with the Creator, next the hypoſtaticall union of the humane nature of Chriſt with the divine: I ſay; for faith to be able to doe this, it is a high and moſt glorious work, and there is an abundance of the power of God appeares in it.
By this how may we diſcover the vanity of the faith of the greateſt number of people in the world, who have nothing but meer emptineſſe in them, their very faith is only a notion, and no marvell then if all things they believe be but notions, they can doe nothing with their faith. You ſay you hope and believe and truſt in Gods mercy, but what can you doe with your faith? what reall ſubſtantiall work of faith is upon your hearts? when faith comes, there comes the mighty power of God and his wonderfull glory into the ſoul, that creats (as it were) and gives ſubſtantiall being to the moſt high and glorious objects in the world: therefore know, that faith is not a dead ſlight empty thing in the ſoul, but it hath a mighty operation upon the hearts of men and women: and certainly that faith that muſt ſave a ſoul muſt have high and glorious operations in the ſoul.
Againe if faith gives a ſubſtantial being to things hoped for, then we muſt learne to ſtrengthen and exerciſe our faith in the things we hope for: which of us doe not hope for great and glorious things (as I gave you a hint of them?) Now let faith be exerciſed and ſtrengthened in theſe things; if all thoſe bleſſed things we ſpak of were preſent to the ſoul, O how would our hearts be above the creature, how ſhould we look upon all things here below as dung, filth, droſſe, how would our thoughts be raiſed in the admiration of ſpirituall and heavenly things, how would our ſpirits be taken up in wondering at the glory of God that appeares in theſe things, how would our hearts be enflamed with love to God! how would our converſations be in heaven for the preſent! what heavenly thoughts and heavenly affections would be in us in all our wayes! and how would we venture to goe through fire and water for God! to doe any thing, ſuffer any thing, be any thing for God. And did our faith make ſuch glorious things as theſe reall and ſubſtantial to us? how ſubſtantial would our duties and ſervices be. Why is it then that our duties have ſo much vanity in them, are ſo empty, having nothing but circumſtance in them; certainly (brethren) if our faith gives a ſubſiſtance to ſuch bleſſed & glorious things of eternal life, it will likewiſe give a ſubſiſtance to all our duties and ſervices, that we ſhall not tender to God empty and dead ſervices. Conſider, this you, who though you dare not omit duties, yet what empty duties doe you tender to God; your works ſhould be the works of faith, and faith ſhould give them a ſubſiſtance, as well as it gives your hopes; therefore ſatisfie not your ſelves with that faith that will not give a ſubſiſtance to your duties; and doe not think it will give a ſubſiſtance to ſuch glorious things we ſpeak of. Thus much of the firſt particular, Faith is the ſubſtance of things hoped for. I would faine ſpeak a little of the ſecond, It is the evidence of things not ſeen.
There are two things here.
Firſt, that the things of grace, ſpiritual and heavenly things, are things not ſeen.
And ſecondly, that faith gives an evidence to thoſe things.
Firſt, that grace, ſpirituall and heavenly things, are things not ſeen.
The Apoſtle ſayes Gal. 5. 19. 22. the works of the fleſh are manifeſt; but when he comes to the workes of the ſpirit, he ſayes the workes of the ſpirit are theſe: he doth not ſay, they are manifeſt; for indeed they are things that are not ſeen: though tis true, the operations of them appear, yet there is no externall work of grace, but an hypocrite may doe it: therefore the workes of the ſpirit cannot be ſaid to be ſeen either by the eye of ſenſe or reaſon. And then for the things of heaven, ſayes the Apoſtle, 2 Cor. 2. 18. While we look not at the things which are ſeen, but at the things which are not ſeen, for the things which are ſeen are temporall, but the things which are not ſeen are eternall. I might here diſcover to you how it comes to paſſe, that ſpirituall and heavenly things are not ſeen unto ſenſe and reaſon. Many arguments I thought to have given to diſcover this: I muſt but cull out two or three particulars. The riches of a Chriſtian in ſpirituall and heavenly things are like the riches of the Sea; it may be outwardly you ſee nothing but hideous waves, and a great deal of filth, I but the riches are at the bottome, and the riches of the earth are within, and hidden, they doe not appear: ſo the riches and treaſures of a Chriſtian are things not ſeen, they are things that are in the very boſome of God, in the very heart of God. Now as no man knowes the things of a man, but the ſpirit of man; ſo no man knowes the things of God, but the ſpirit of God, and him to whom God doth reveal them.
And then they are things that are beyond the principles of reaſon, they are too high. and ſo too glorious for ſuch a faculty as reaſon is: if an object be too glorious for ſenſe, it deſtroyes the ſenſe: ſo theſe objects are too high for reaſon, and and therefore cannot be ſeen by reaſon.
And the blindneſſe of man naturally is ſuch that he cannot ſee theſe things. And chiefly God ſo orders things in his providence, that he goeth a quite contrary way (as to ſenſe and reaſon) to that which he hath promiſed. I ſay it is the way of God to hide his glorious excellencies by ſeeming to goe in the wayes of his providence directly croſſe to what he hath promiſed; we might ſhew how God hath hid from ſenſe and reaſon his mercy to his own people: that of Abraham is conſiderable; there were two promiſes God made to Abraham, the one of going out of his own country, and carrying him to a land flowing with milk and honey; the other, that he would make his ſeed as the ſtars of heaven for multitude, and that in his ſeed all the nations of the earth ſhould be bleſſed. Mark now, if Abraham had not had ſomething to evidence that which was not ſeen, he could never have ſeen the faithfulneſſe of God in theſe promiſes: for when he was gone out of his own country, he comes to Ganaan (the country promiſed) but as ſoon as he was there, he was ready to ſtarve, and was faine to flye to Egypt: and if he had not had faith he would have fallen off, and have been ready to turne back againe. And then for the ſecond promiſe, That in his ſeed all the Nations of the earth ſhould be bleſſed: Abraham goeth on ſeaventy yeares, and his wife had no childe; and it ceaſed to be with her after the manner of women; ſhe was old, and Abrahams body dead: and after he had a child, he muſt kill him, and being ſaved, Iſaac muſt be forty yeares before he is married; and when he is married, he muſt have no childe in twenty yeares: and in the firſt hundred and fifty yeares after the promiſe, there was but ſeaventy of all his ſeed: yet this was the promiſe, that in his ſeed all the Nations of the earth ſhould be bleſſed: thus God ſeemes to goe croſſe to what he promiſed. We might inſtance alſo in Jacob; God commands Jacob to returne from Laban: and after that, mark how God followes him. Firſt, his uncle Laban followes him with thoughts to ſlay him. Secondly, In his Journey his wives nurſe dyeth. Thirdly, his wife dyes. Fourthly, Dinay is raviſhed. Fifthly, his two Sons, Simeon and Levy commit that villany, that makes him ſtink in the noſtrils of the people of the land. Sixtly, Eſau comes to deſtroy him; and all this in that journey that God commanded Jacob to take. Now if Jacob had not had faith to look through theſe to the things that might encourage him in his way to things not ſeen, it had been impoſſible he ſhould have gone on. So when God brings Iſrael to Canaan, you know what a way they goe about through the wilderneſſe: when they were come to Canaan, a land flowing with milk and hony, God brought them to the worſt part of it: for the ſouth part was the hotteſt, and dryeſt, and barrenneſt part of the countrey: thus God ſeemes to goe on in croſſe wayes, and this hides the excellency of the things of God: and hence it comes to paſſe they are not ſeen. If it be ſo, then that the things of God are not ſeen to a carnall eye, and require more then reaſon to apprehend them:
Firſt, it ſhould make us ceaſe wondering, that men of excellent parts and reaſon, doe not ſee the things of God, but ſlight them: be not offended at this, they are things not ſeen: it is a great deceit in many, who think that becauſe ſuch and ſuch men have larger abilities of reaſon then others to underſtand naturall things; that therefore it muſt needs follow, they have deeper apprehenſions of ſpiritual things: and yet men reaſon thus, what you poor ſimple men and women underſtand theſe things, when there are great Schollars and learned men, that ſee them not: this argues a carnal heart; as if the ſtrength of reaſon could make men apprehend more then faith can doe. You know what Chriſt ſayes, Father I thank thee, that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them to babes, Math. 11. 25. Notwithſtanding ſuch expreſſions of Chriſt, yet we ſee the temper of the men of the world: alas, they look upon religion as a moſt fooliſh and ridiculous thing; and ſo for ſtrictneſſe in the wayes of religion: when a man ſhall ſee another very earneſt about a thing that he thinkes is of no conſequence at all, he cannot but impute folly to him: ſo, when the men of the world ſee the people of God ſervent, and zealous about thoſe things that they can ſee no excellency in; and ſee them willing to venture and ſuffer for them; they count this folly and madneſſe: when Chriſt (being in danger of his life, John 18. 37, 38.) tells Pilate that he came into the world to bear witneſſe unto the truth, ſayes Pilate, what is truth? ſpeaking in a ſlighting way, as if he had ſaid, you come here to anſwer for your life, and you had need look to that; and what doe you talk of truth now your life is in queſtion. So carnall men, when they ſee others venture their eſtates, and lives, for poor inconſiderable things, as they eſteem them, they count this folly: and why doe they doe ſo? becauſe the things of God are not ſeen. Therefore in ſpirituall and heavenly things we muſt alwayes endeavour to beat down reaſon, and to advance faith: ſayes Luther, In the things of God we muſt not continually be asking the reaſon, for they are the things that are not ſeen: Nay (ſayes he) faith kills the beaſt reaſon, in ſpiritual things. Though it is true, being kept under faith there is good uſe of it, yet it is as a beaſt to be ſlaine, that ſo we may ſee the more of ſpirituall things. I meet with a ſtory in a book of a company of Biſhops that were gathered together, and there was a Philoſopher with them, who diſputed againſt the Chriſtian faith; and he argued ſo ſubtilly that he non-pluſt the Biſhops. Now there was a godly man, a poor weak man there, and he deſired he might have liberty, to diſpute, for that they were ſo non-pluſt in: and though at firſt they were afraid he would ſpoyle the cauſe through his weakneſſe, yet at length they gave him leave to ſpeak; and he propounds certaine principles of religion to the Philoſopher, and ſaid to him, doe you believe theſe things? and ſaid no more, but doe you believe theſe things? and upon this the Philoſopher yeilds. I have heard (ſayes he) nothing all this while but words; but now I finde a divine vertue come into me, that I can no longer reſiſt the Chriſtian faith, and this meerly upon the propounding of the objects of faith, with urging upon him, Doe you believe? certainly in the things of faith we muſt believe before we can underſtand them fully: our faith muſt ſometimes help us to conceive, and not alwayes our conceiving help to us to believe, we finde this in Peter, John 6. 69. And we believe and are ſure that thou art the Chriſt the Son of the living God: mark, we believe and are ſure: He doth not ſay, we are ſure, and believe: but firſt believe, and then are ſure; by believing we come to be ſure. There are many they would faine be ſure that Chriſt died for them, that their ſins are pardoned, and that they are the children of God; and they endeavour to make this out by arguments, from the effects, and would try themſelves by ſuch and ſuch notes: but we ſhould rather, and in the firſt place goe the way the Apoſtle doth here, we believe and are ſure: we ſhould caſt our ſouls upon the truth of the word, and by believing come to be ſure.
So much for the Firſt, the things of God are things not ſeen.
But now faith, that doth evidence and make them cleare, We know in whom we have believed, 2. Tim. 1. 12. and the mercies of God in Chriſt are called The ſure mercies of David, Acts 13. 34. Faith is not a meer notion, imagination, or conceit, but tis that which makes all ſure and certaine to the ſoul. I ſhould have anſwered a caſe here, whether or no there may not be faith without aſſurance, that is without aſſurance of a mans own ſalvation by Chriſt.
Certainly it muſt needs be a great miſtake to put that upon the being of faith, which is the riches of faith; for ſo the Scripture calls aſſurance: a man may be able to carry on his Trade, though he be not rich; and a man may be a believer, though he be not rich in aſſurance: now aſſurance is the creame of faith, the riches of faith. I ſhould have ſhewn alſo how farre faith can be an evidence, where there is doubting. OnelyOnly thus: the aſſurance we have by faith building upon the word, and drawing concluſions from divine principles, (for that I ſhould have ſpoken of, how faith draws things up to an evidence, by divine and ſpirituall principles; and what theſe principles are: but we cannot ſtand to open this: but) it is ſo farre an evidence, that the ſoul can venture upon it, as I told you before; faith is a foundation that the ſoule dare venture upon: as that Martyr ſaid, though I cannot diſpute for the truth, yet I can dye for the truth. Where faith comes with a convincing light, though there may be doubts and fears, and temptations; yet it can truſt, and depend; and the ſoul reſolves if I periſh, I will periſh here: let all the world ſay what they will, I finde this is the way, and whatever comes of it I will not goe back: and by this meanes over-powers the ſoul, and carries it through oppoſition; and ſo faith is an evidence.
Many things ſhould have been ſpoken by way of application.
As Firſt, If faith be an evidence to other things, and makes, them ſeen, then it is an evidence to it ſelf. I meane thus: It is therefore poſſible for a ſoul to know its own good condition and its intereſt in Chriſt, meerly by the very work of faith it ſelf; though for the preſent it be not able to argue, apoſteriori, from the effects of faith, yet it may argue apriori; faith may evidence it ſelf. Many Chriſtians goe on in a doubting way, meerly becauſe they think they muſt have evidences of their faith, by ſome effects that follow their faith; and till then they can have no comfort; tis true, where true faith is, there wil be fruits and effects of it: but certainly if you could learne this myſtery of the Goſpel, to finde an evidence in faith it ſelf, you would ſooner come to comfort; And it is a ſafer way a great deal: as thus, if you have doubts about your condition, and feare your ſinnes are not pardoned; and that you have no intereſt in Chriſt, the way to be freed from theſe doubts and feares; is by renewing the act of faith it ſelf, by preſenting to your ſouls the riches of the grace of God in the Lord Jeſus; and by viewing the glory of that, ſee if it will not draw out your ſouls to believe. And if upon this your hearts ſtirre not for the preſent, ſet theſe things before your ſouls againe, and turne not from renewing the acts of faith, to pore upon your corruptions, and then ſay, you can ſee no intereſt that you have in Chriſt: but look upward againe and againe, and by the very viewing of them, a vertue will come in, to draw the heart to believe. As by preſenting the law, there is an efficacy to terrifie and afright: ſo by preſenting the glorious things of the Goſpel, there is an efficacy to draw out faith: And then you are to renew the very primitive work of faith; that is to cloſe with Chriſt, and to caſt your ſelves upon the freeneſſe of the grace of God in Chriſt; and though you finde in your hearts ſuch and ſuch corruptions, and are ready to ſay, ſhall ſuch a one as I am, ſo polluted and defiled, caſt my ſelf upon the grace of God in Chriſt? yet lay hold upon Chriſt, and you have as much reaſon to doe it from thence, as from any thing; and therefore this muſt be thy courſe to renew this primitive act of thy faith again and again. I but yet my doubts and feares remaine: but if thou wouldeſt have an evidence, to it againe & again a thouſand times over, and at laſt there will be an evidence of the act of faith it ſelf. But you will ſay, this may be preſumption to caſt ones ſelf upon the free grace of God in Chriſt. I anſwer, this is no preſumption, becauſe the very act it ſelf gives thee a right to all that is in God and Chriſt. Now preſumption is when a man takes that which he hath no right to: and if a man doe that to which he hath no right before, yet if that he doth give him a right, it is no preſumption. But you will ſay, this is a licentious way, & gives liberty. O do not wrong faith, when thou (though thou canſt ſee no reaſon for it) in the want of ſight and ſenſe canſt venture thy ſelfe upon the riches of the grace of God in Chriſt, it is the moſt glorious work that thou canſt poſſibly doe in this world: ſhouldſt thou be able to live to overcome all thy corruptions, and to doe the greateſt ſervice imaginable, it could not be ſo glorious a work as this. And it is the moſt difficult thing in the world; and therefore no doctrine of liberty; that ſoul that can goe through all the difficulties of faith, that can overcome its infinite guilt, and the terrours of the law, and notwithſtanding all that comes between God and it, can venture upon the free grace of God in Chriſt, may overcome all the difficulties in the world. Many other things might have been in urging of this, as now, though we are in the dark, and ſight and ſenſe, and all is gone; yet exerciſe faith, and if thou wouldeſt ſtudy to magnifie God as a Chriſtian, this is the onelyonly way. There is a notable inſtance of credit that Alexander gave to his Phyſitian, and the example of the truſt he put in him did mightily honour him before all his Nobles: Alexander being ſick, one ſends to him and adviſeth him to take heed of Philip his Phyſitian, for that one had feed him to poyſon him; his Phyſitian brings him the potion, and Alexander gives him the letter, and drinkes the potion preſently, intimating that he would not believe what was reported of him: and this was a mighty honour done to his Phyſitian, and ſo when thou haſt no evidence in thy ſelfe, yea when thou haſt many temptations that ſpeak ill of the free grace of God in Chriſt, and that tell thee Chriſt hath left thee and forſaken thee; and that it would never be thus and thus with thee if Chriſt intended any good to thee; and when temptations are in their greateſt heat, and ſpeak the worſt of Chriſt; Now to venture thy ſoul upon Chriſt, Chriſt will take it as the greateſt honour thou art capable of doing to him: and it is the readieſt way to advance the riches of his grace and mercy. And be afraid of unbeliefe, as well as of preſumption; be afraid leaſt thou ſhouldeſt not magnifie the riches of the grace of God in Chriſt, which is his great deſigne amongſt the children of men. I thought to have laid downe ſomething to ſhew what encouragement we have to believe in caſe of want of evidence, when we are in the dark, and can ſee no light; and to have given rules to help our faith:
But I will conclude with this one uſe.
By what hath been delivered you may all ſee what an excellent and admirable grace faith is, and of what uſe it is. O brethren, in theſe times wherein there is ſuch feare, trouble and diſtraction; now to have faith to give a ſubſiſtance to all, the things that God hath ſpoken of; a ſubſiſtance to all the glorious promiſes that God hath made to his people: what a wonderfull bleſſing is this! now exerciſe faith, and by faith give a ſubſiſtance to all theſe promiſes; make them a foundation to reſt upon; be willing to venture all you have, your Eſtates, names, liberties, lives, for the furthering and fulfilling the glorious promiſes which God hath made unto his Church: and if you have faith, that gives foundations to thoſe promiſes, you will doe ſo. And though we ſee nothing but darkneſſe, and miſery upon the world, yet let us exerciſe faith; if the hour of temptation be yet to come, as who knowes, then we ſhall have need of faith; and faith onelyonly, in ſuch darkneſſe can helpe us to light. And for preparation for ſuch times, labour to ſtrengthen faith, and by what you have heard, you may ſee what ſtead faith will ſtand you in, in any danger. It is a great comfort to a Chriſtian that though he be in the dark in many things (as there are many truths now diſputed about Churches, and the like) yet to know he hath that in him that will make the things of eternall life evident to him: It is a wonderful bleſſing of God to have a principle that gives ſubſiſtance and evidence to ſuch things as theſe are. How exceedingly would many poor ſouls rejoyce, if they might have an evidence but of ſome one truth of religion; as the truth of a deity, which reaſon gives light in; they are ſo peſtred with Atheiſme, that they would give a thouſand worlds to be rid of it. Now if this be ſo great a mercy, to have that which doth evidence onelyonly one principle of religion; what a glorious mercy then is it, to have faith to evidence all the glorious things of God; and to make them cleare and plaine to you! you can remember there was a time when you thought them fancies and conceits, but now you ſee them as cleare as the light of the Sun, and you would not now for a thouſand worlds but you ſaw them as you doe. Hereafter (brethren) when we ſhall ſee them not by faith, but by ſenſe, O how ſhall we bleſſe God then, that we had before an evidence of theſe things made to our ſouls. What would have become of us if we had not had an evidence to cleare thoſe things to us that lead to this glory, to evidence the righteouſneſſe of God in Chriſt for eternal life. I ſaw theſe things ſubſiſting and evident before, and now God reveales them fully to me; whereas on the other ſide, thoſe that want a principle of faith to make them ſubſtantiall and evident to them, when they ſhall come to be ſubſtantiall and evident to their ſenſe, O what a horrid terrour will it be unto them: then you will ſay, O Lord, that I had ſeen theſe things before, my heart then would never have been taken ſo with the things of the world: I ran madly upon the vanities of the world, to get riches, and honours; and I thought I was the onelyonly happy man, and that thoſe things were the onelyonly ſubſtantial and reall things, and thoſe things that I heard the Preacher ſpeak of, I thought them to be but notions and conceits: but now I ſee they are reall and ſubſtantiall. O miſerable man that now I am!
O the work of faith that can make thoſe that are of weak parts, to ſee the great things of God, James 2. 5. Hearken my brethren (ſayes the Apoſtle) God hath choſen the poor of this world to be rich in faith. To underſtand the great things of faith; that poor men ſhould underſtand the great, the deep, the glorious things of God, that were hid from the foundations of the world, it is a wonderful work; therefore when John ſent to Chriſt, to know if he were the Meſſias, Chriſt gives this as one argument, The poor receive the Goſpel, Mathew 11. 5. Why, was that an argument that Chriſt was the Meſſias, was it not rather an argument againſt him? that the poor did it: if the great ones had done it, it had been an argument. No, The poor receive the Goſpell. And that thoſe that are poor and weak in other things, ſhould have this mighty work wrought in their ſouls, to be able to receive Chriſt and the Goſpel: this is an argument of the mighty power of God. Brethren, to have the uſe of the eye of the body by which we can ſee the great works of God, the Sun, Moon, and Stars, and can take notice of the glory of God in theſe, this is a great bleſſing: what man would be willing to looſe the ſight of his eyes, to gaine a world? becauſe it diſcovers ſo much of the glory of God. Now if the eye that receives onelyonly theſe naturall things, be ſo preecious O then what is it to have a principle within us, an eye of faith clearly to evidence the great things and glorious councels of God unto us? if a chriſtall that can receive colours into it from without, be precious; O what is the chriſtall of faith? it may well be called precious faith, for it receives into the ſoul the glory of God, and the excellencies of Chriſt; and the great things of eternall life. And theſe are brought into the ſoul by faith, in the reallity and power of them to raiſe the heart, and to fill it with all joy and peace in believing, and to carry the ſoul through all the troubles of this world. O the eye of faith is a precious eye! the eye of ſenſe is precious, becauſe we can ſee viſible objects by that; but the eye of reaſon is more precious, becauſe that can make things ſeen which are not ſeen by the eye of ſenſe; reaſon can diſcourſe up to God himſelf: and it is the wonderfull excellency of a reaſonable creature that God hath given him that ability, that he can diſcourſe ſo from the effect to the cauſe, and from one cauſe to another, till at laſt he gets up to God, the firſt being of all. This is an admirable indowment we ſhould bleſſe God for: but now, if the uſe of reaſon have ſuch an excellency in it; becauſe by that we have an evidence of reaſonable things to us, then ſtill goe higher and labour to have a right eſteem of this precious faith, that gives unto us ſuch evidence of the glorious things of God, even that faith that God puts into our hearts on purpoſe that by it we might be able to receive into our ſouls thoſe glorious and hidden myſteries of godlineſſe that doe infinitely concerne our eternall peace.
This Sermon was preacht April 25. 1641.