The Life of Faith, Chapter 5
CHAP. V. The Gospel the Word of Life. Of Hearing and Reading the Word. The Word is effectuall by Faith. How variouſly Faith acts upon the ſeveral parts of the Word. Upon the Hiſtory and Doctrine thereof. Hebr. 11.3. illustrated. Upon the Commands. The Socinians notion of Faith cenſured. 1 Theſ. 2.13. explained. The Acts of Faith on the Promiſes. Rom. 4.17, &c. 2 Pet. 1.4. opened. How the Promiſes to Grace, and the Promiſes of Grace conduce to Sanctification. How Faith acts on the Threatnings. Heb. 11.7. cleared. The Uſe of Threatnings to Believers. Rom. 8.13. interpreted. How the Word is a means of Faith though it be made effectuall by Faith.
THe next means of Spiritual Life is, Hearing the Word of God. This is called the Word of Life, Acts 5.20. Phil. 2.15. and Life is promiſed to the Hearing of the Word, Iſa. 55.3. John 5.25. it is clear he ſpeaks thereof ſpiritual Life, becauſe he ſaith the time is already come; and in the verſe before he had been ſpeaking of Everlaſting Life, which is begun in Regeneration. This Word is both the ſeed whereby we are begotten again, 1 Pet. 1.23. and the food whereby we are nouriſhed when we are borne, 1 Pet. 2.2. 1 Cor. 3.2. the end of the Miniſtry being to perfect the number of the Saints by converſion, and their graces by Edification, Epheſ. 4.11, 12. I will not examine, whether this word be the inſtrument of the Spirit, or whether they have their different wayes of working, the one morally, by perſwaſion, the other, phyſically, by real influence: but this is ſure, there is a Spirit of life accompanies the diſpenſation of the Word, which quickens dead ſoules, as a ſpirit of life entered into the Prophet, and ſet him upon his feet, when God ſpake to him, Ezek. 2.2. and as there went a divine power along with the word of Chriſt, when he bade Lazarus come out of his grave, which raiſed him out of it: So while Paul preached, the heart of Lydia was opened, Acts 16.14. And for this cauſe the miniſtration of the Goſpel is called the miniſtration of the ſpirit, 2 Cor. 3.8. Not that the ſpirit doth accompany the Word allwayes, ſo as to make it effectual: it did not ſo when Chriſt himſelf preached, John 12.37. nor when Paul preached (whom Auſtine deſired ſo much to hear) then ſome believ'd, and ſome believed not, Act. 28.24, but it works in ſubordination to Gods Election, bringing home all ſuch as are ordained to eternal life, Act. 13.48.
Now by Hearing the Word, I mean with Dr. Ames, Quaelibet praeceptio ſermonum Dei, ſive praedicatione, ſive electione, ſive alia quaecunque ratione communicentur: receiving the Word by preaching, or reading, or any other way. Such words of ſenſe ſignifying any way of perceiving a thing, wherefore ſeeing is applyed to ſounds, Exod. 20.18. Revel. 1.12. The Word of God was wont to be read formerly both publiquely and privately. Of the publike reading of it we may ſee Nehem. 8.3. Acts 13.27. chap. 15.21. they read part of it in the Synagogue every Sabbath day: and that they read it privately, is plain from our Saviour's appealing ſo oft to their own reading, Have you never read, &c. Mat. 12.3, 5. chap. 19.4. 21.16.22.31. and from their ſearching the Scriptures, John 5.39. whether we underſtand that indicatively, affirming what they did, or imparatively, commanding what they ſhould do; they were thereby inabled to judge the better of what they heard, Act. 17.11. but this was not enough, but they muſt have an Interpreter, that they might underſtand what they read, Act. 8.30. They not only read diſtinctly in the Law, but gave the ſenſe, and cauſed the people to underſtand it, Nehem. 8.7, 8. yea, they applyed it by exhortation, &c. Acts 13.15. Luke 4.18. And if it be ſaid, However this is neceſſary, that the Scripture ſhould be explained and applyed, yet Preaching is not now neceſſary, becauſe we have expoſitions, and Sermons, now to read in greater plenty than formerly, when there were no books but ſuch as men wrote out: I anſwer, Would to God men would read them more, and that they would but ſpend their ſpare hours therein, which they ſpend idly, or ſinfully: but let not this make us leſs eſteem the hearing of the word preached: for though reading may conduce more to the information of the judgment, yet Preaching with a lively voice doth more excite the affections; and further, the ſucceſſe of the Goſpel, is according as the Lord gives to every man, 1 Cor. 3.5. and experience hath told us, with what ſucceſſe God hath bleſſed the preaching of the Goſpel. See the Letter of Archb. Grindall to Queen Elizabeth, in Fullers Hiſtory, B. 9: p. 124, 125. Though I had rather men ſhould be inſtructed by the Homilies, which were formerly read in the Church, than by many mens Sermons: And I believe God hath bleſſed them to the good of ſoules, where there hath been want of able and godly Preachers, yet God forbid, that theſe ſhould ever thruſt out Preaching, where ſuch Preachers are not wanting. He that deſires to be more fully ſatisfied concerning theſe things, may peruſe Maſter Hooker's Eccl. Polit. l. 5. S. 21, 22. and Mr. Hieron's Preachers Plea, where theſe things are ſolidly and ſoberly debated.
I come now to ſhew how it is by Faith that the Word becomes effectual to our ſpiritual life. The Apoſtle, Heb. 4.2. tells us, that the Word preached did not profit the Iſraelites, becauſe it was not mixed with Faith in them that heard it. As to make the ſeed fruitfull in the earth, there is required ſome moiſture whereby it may be as it were incorporated with the earth, and receive of the vertue and fatneſs of it: for it will not grow, if it lie under a dry and hard clod: ſo Faith is neceſſary for ingrafting the Word into the ſoul; wherefore it is the power of God to the Salvation of every one which believeth, Rom. 1.16. And for the clear proof hereof I ſhall ſhew you how variouſly Faith acteth upon the ſeverall parts of the Word of God.
There are in the Word, 1. ſome things affirmed; and that either Doctrinally, or Hiſtorically, theſe Faith aſſents to.
2. Some things are commanded: theſe Faith ſubmits to.
3. Theſe Commands are enforced by Promiſes: theſe Faith embraces and relies upon.
4. Theſe Commands are alſo enforced by threatnings: theſe Faith ſtands in awe of.
Firſt, Faith aſſents to the truth of whatſoever the Word of God affirmes, John 3.33. He that believes ſets to his ſeal that God is true. And 1. in the Hiſtoricall part of the Word, particularly concerning the Creation it is ſaid, Heb. 11. by Faith we believe that the worlds were created by the Word of God, &c. If it be objected, That this is a thing may be known and demonſtrated by reaſon, and therefore is not an object of Faith. I anſwer, Firſt, it is not to be taken for granted, that the ſame thing cannot be the object both of Faith, and Knowledge, vide Baronium de fide, Art. 4.2. Though the Creation ſhould be demonſtrated by reaſon, yet that it was made by the Word of God, and that it was not made of things that do appear is the object of Faith, as appears by the ſtrange conceits which many of the wiſeſt Philoſophers had of it.
So for the Doctrines of the Scripture, as, of the Trinity, and perſonal Union of the two Natures of Chriſt, imputed righteouſneſs, the Reſurrection, &c. Faith believe; with reaſon againſt reaſon; as it is ſaid, to believe the Promiſe in hope againſt hope: that is, though reaſon be not able to comprehend how theſe things ſhould be, at leaſt ſome of them, yet, that they are, we have reaſon enough to believe, becauſe God that cannot lie hath ſaid it; and though we know not how they ſhould be, God doth; and this would be greater arrogancy in us to deny, than if ſome rude ignorant fellow ſhould face down a Mathematician, that a ſtarr is no bigger than the palme of his hand, or the Sun than his cart-wheel; or, if there be any Antipodes, they muſt needs go with their heads downward. Now the Word is of great uſe to us in reſpect of theſe things which Faith believes. The Apoſtle being to ſhew the great uſe and vertue of faith, begins with this act of it, whereby we believe the Creation of the world, ſuppoſing that nothing will be too hard for a believers faith, ſeeing (as Amyrald in his Paraphraſe on the place obſerves) although the things that we believe do not yet appear, this hinders not, but we may have full aſſurance of their future exiſtence, ſeeing the ſame power of God which created the world of nothing, may give beeing to whatſoever we believe, when it ſeems good to him: and we ſhall obſerve that frequently in Scripture, God doth ſupport the Faith of his people with this conſideration, of his creating heaven and earth, Iſa. 40.28. and 51.13. and herewith David ſtrengthens his confidence, Pſa. 121.2. My help ſtands in the name of the Lord that hath made heaven and earth: as if he had ſaid, I will never diſtruſt his power, for deliverance or protection, who could erect ſuch a ſtately Fabrick from nothing. And there are other hiſtorical paſſages of Scripture alſo, which may be of like uſe unto us, both for encouragement, Deut. 8.17. and caution, 1 Cor. 10.11. yea, and for confirming our Faith in the Meſſiah, John 20.31. that Hiſtory of the acts and Sermons of Chriſt, being written by John, in his old age, for the confirming of the Deity of Chriſt, againſt thoſe which then begun to deny it, at the requeſt of the Biſhops of Aſia, which is the reaſon why he diſputes more clearly of the Deity of Chriſt, than any of the other Evangeliſts, and records divers of his miracles, which ſerve for the confirmation thereof, that the reſt do omit, And for thoſe points of Doctrine which Faith aſſents to, and are not otherwiſe demonſtrable by reaſon, they are generally reckoned amongſt thoſe Fundamentalls, the belief of which is neceſſary to Salvation. But herein the uſe of Faith in this particular doth further appear: when men do not believe ſuch things as theſe, it brings them to flat Atheiſme at laſt; for they firſt queſtion, and by degrees deny the Authority of the Scriptures, when they ſee the improbability or rather impoſſibility (as ſeems to their reaſon) of many things, both in the Doctrine and Hiſtory of it, as in Philoſophy, becauſe ſome cannot conceive how ſuch a vaſt body as it is demonſtrable that the Sun is, ſhould move ſo many thouſand miles in an hour, as it is neceſſary it muſt, if we ſuppoſe that it move at all, venture rather to deny the received opinion of its motion, and entertain that paradox of the motion of the earth.
Secondly, Faith ſubmits to the commands of the Word, Heb. 11. we ſhall finde many eminent acts of Obedience aſcribed to Faith, as ver. 8. By faith Abraham, when he was called to go out into a place which he ſhould afterwards receive for an inheritance, obeyed, and he went out, not knowing whither he went. It was an hard tryall, for, as the Proverb is, patriae fumus igne alien… luculentior, the ſmoak of our own Country is as good as the fire of another: and he was to go he knew not whither; for God only bade him go into a country that he would ſhew him, Gen. 11.33. So that command which was yet more hard, of offering up his ſon, he ſubmitted to by faith, ver. 17. he was to offer up his ſon, which was againſt nature, yea his only begotten ſon, (that is of his wife) and the ſon of the promiſe, in whom his ſeed was to be called. So ver. 29. By faith they paſſed through the red ſea, when it was very unlikely the unruly ſurges of it ſhould keep their place while they went ſo many miles. ver. 30. By faith they compaſſed the walls of Jericho ſeven dayes together, with ramms hornes, a very ridiculous thing in the eyes of men. Now Faith doth thus ſubmit to the commands of God, becauſe we are thereby brought into covenant with God, and conſequently ſubject our ſelves to his authority, as a wife by taking another to be her husband, doth oblige her ſelf to thoſe duties which do immediately reſult from ſuch a relation, and to that ſubjection which is due from a wife to an husband: So by taking God to be our God, and Chriſt to be our husband, we are ipſo jure obliged to ſubmit to all his commands. Deut. 26.17. Jer. 31.32. We are indeed obliged to this ſubjection before we believe, but by faith we own our obligation, and do actually and profeſſedly make a recognition thereof: So that we may ſay as Salvian. de guberunt. Dei, lib. 3. Fides eſt fidelis Deo eſse, hoc eſt, fideliter Dei mandata ſervare. Faith is to be faithful to God, that is, faithfully to keep his commands; yet I am far from thinking with Socinus, Defenſ. 108. that fides in Chriſtum & iſta opera ſunt re ipſa idem; and that a faith of ſuch a latitude, is the matter of our Juſtification, and holds the ſame place in the Covenant of Grace which perfect obedience ſhould have done in the Covenant of Works; theſe are not Faith formally, but only effectivè true Faith neceſſarily producing theſe, (Vide Streſonis meditat. de fide, ſect. 34, &c.
Secondly, Faith receives the Word as the Word of God. 1 Theſ. 2.13. in which place we may obſerve three things.
1. The power of the Word, it wrought effectually.
2. The perſons in whom it had this efficacy, they were ſuch as did believe.
3. The reaſon of it, they received it not as the word of Man, but as the Word of God; which implies two things:
Firſt, Their receiving it Qua Verbum Dei, or under that notion, conſidered as the Word of God, or believing it to be ſo; whether it be ſtrictly and properly the object of Faith that the Scriptures are the Word of God, I will not ſtand here to diſpute, or determine; and how the preaching of men may be received as the Word of God; you may ſee in the fore-mentioned Treatiſe of Mr. Hieron, We are to prove all things, that we may hold faſt that which is good, 1 Theſ. 5.21. and that we may do ſo we are to ſearch the Scriptures, to ſee how that which we hear doth accord therewith, Act. 17.11. and what is rightly deduced or inferred from the Word is of the ſame authority with the Scriptures, as Daille and Vedelius have ſufficiently proved againſt the new Methodiſts in France (as they are called) who by denying this did undertake quite to overthrow the Doctrine of the Proteſtants; whatever the ſucceſs of ſuch an undertaking would have been, their boaſts may ſerve for a caution to thoſe who decry conſequences; but I hope men are not ſo zealous now againſt them as they ſometime were, elſe I ſhould before this time have taught that ſmall Treatiſe of Daille to ſpeak Engliſh: wherein he uſeth his wonted candor and clearneſs.
Secondly, To receive the Word as the Word of God, is to receive it as becomes the Word of God, that is, as the Word of ſuch a God who is ſo wiſe, ſo juſt and faithful, ſo good, ſo holy, that all his commands muſt needs be holy, and juſt, and good, Rom. 7.12. and ſo not to be diſputed, but obeyed, for by Faith we believe the nature of God as well as his beeing. Now Faith is in this reſpect of ſingular uſe in the whole courſe of our lives; how oft do men ſtand and diſpute the commands of God till they reaſon themſelves out of their duty in things that are againſt carnal reaſon, and carnal intereſt, things which are of meer poſitive inſtitution, not of any natural moral right: but Faith conſiders not any thing againſt a Command, as it is ſaid, Abraham did not againſt the Promiſe, Rom. 4.19. If Chriſt bid Peter caſt in his net, though he have toiled long in vain, he will do it at his command, Luk. 5.5. If a Believer ſhould be enjoyned ſuch things as the Prophets were oft enjoyned, as Ezek. 4.8, 12. (unleſs, as ſome think, theſe things were only repreſented to them in viſions, and they were not really to do them, ſee Smith his ſelect diſcourſes of Propheſie,) he would not ſtick at them, but do all things without murmuring or diſputing, even ſuch things as are moſt againſt intereſt, Heb. 11.8. yea, againſt natural affection, Heb. 11.17. Ezek. 24.18.
Thirdly, Faith doth embrace the Promiſes, (that is, lay hold on them, thankfully accept them, Iſa. 56.6.) and relie upon them for the performance of the mercy promiſed. Abraham being ſtrong in the Faith, gave glory to God, and againſt humane hope believed in divine hope, not regarding any thing which might be objected againſt the Promiſe of God, Rom. 4.17, &c. Let God be true and every man a lyar, yea, every thing a lyar, ſenſe and reaſon; he conſidered not any thing that they could plead againſt a Promiſe. How happy might a Chriſtian be if he could live by faith in this particular? Truſting God upon his bare word, when there is nothing elſe to vouch him, when we have neither ſence nor reaſon to ſecond our Faith. But the Promiſes have a more peculiar influence into our ſpiritual life, by them we are made partakers of the divine nature, 2 Pet. 1.4. that is, are made godly, like to God in holy diſpoſitions, and inclinations; and the Promiſes conduce hereto both morally, and (as I may ſpeak) inſtrumentally. There are Promiſes to Grace, theſe promote it, as we are thereby encouraged to the exerciſe of Grace, 1 Cor. 15.58. and to preſs on to the perfection of Grace, 2 Cor. 7.1. For ſupernatural habits are ſtrengthened and confirmed by exerciſe and renewed acts, though we ſhould ſay they are not acquired thereby. But there are Promiſes of Grace. Whether the Promiſes of the firſt Grace be mad to, or may be pleaded by any particular perſons, or whether they may be made only to the Church in general, as the Promiſes in the Old Teſtament concerning the calling of the Gentiles, I ſhall not take upon me to define. But certainly there are Promiſes of following Grace to be pleaded by particular, perſons in Prayer, as was ſhewed in the foregoing Chapter; and this pleading of Promiſes in Prayer is, as M. Dod would ſay, like putting of bonds in ſuite: Thus the Promiſes are means or inſtruments for conveying of Grace to us.
Fourthly, There are Threatnings in the Word of God, and theſe Faith makes the ſoul ſtand in awe of, Pſal. 119.161. Certainly, Davids heart ſtood in awe of the Word of God, becauſe he believed it; as the Ninevites took warning at the preaching of Jonah, and proclaimed a faſt, becauſe they believed God, Jonah 3.5. But the cleareſt proof hereof is, Heb. 11.7. by Faith Noah being warned of God of things not ſeen as yet, moved with fear, prepared an Arke, to the ſaving of his houſe: In theſe words we have the faith of Noah commended from the warning he took at the threatning of God concerning the univerſal deluge which was to come upon the World; he believing this threatning, his fear put him upon the uſe of ſuch means as might prevent the evill which he feared, (the beſt uſe of that paſſion) and moſt that it is good for) and we ſee the iſſue of it, he ſaved himſelf and his houſe; like a prudent man, he foreſaw the evill and hid himſelf, Prov. 22.3.
Now, let us ſee the power of Noahs faith in this, and how much reaſon he had to object againſt what he did.
Firſt, He was warned of things which did not appear, that which was threatned was yet many years to come, ſo that he might very probably die before that time, and be paſt need of an Arke; and what he was commanded was ſuch an unlikely thing to be performed that it was enough to diſcourage his attempt; he was to take two of all Creatures but ſuch as lived in the water, and ſeven of ſuch as were clean beaſts, and food for all theſe; it was ſeven months after the flood began, ere the tops of the Mountains were ſeen, and it is likely long after that before the earth brought forth food fit for them; and it muſt be an huge Veſſel to hold ſo many Creatures, and food for them for ſo long a time. And when he had made the Ark, how ſhould he get theſe Creatures together? Or, how ſhould he rule them when he had them together? And he might think that the undertaking of ſuch a work would expoſe him to the ſcorn of others, and if he let it alone he might eſcape as well as others, yea, better perhaps, for having warning he might remove his habitation near ſome high mountain before the flood came; but all theſe objections notwithſtanding he went on with his work, and we ſee what was the iſſue of it. Oh how would men tremble at the Word of God, if they did certainly believe the threatnings of it! And what is it that hardens men in their wickedneſs but ſuch carnal reaſonings as Noah had in ſtore to have brought out againſt the warning of God. Tell men of the judgement to come, enough to make an heathen tremble, Act. 24.25. when he was a Judge on the Bench, and his Preacher a Priſoner at the Bar; Tell them of that horrour which will ſo amaze men at the laſt day, as to make them call for the rocks to cover them, or the mountains to fall on them, Rev. 6.16. they either ſay with the Prophets hearers, Ezek. 12.27. The Viſion is for many daies to come, and he propheſies of times afar off; He tells us of things to come a long while hence, and it will be time enough to prepare for them afterwards; or elſe they ſay with thoſe, Deut. 29.19. they ſhall have peace though they walk in the imagination of their own heart; or they ſhall eſcape as well as others, or they ſhall be heard at the laſt day for their importunity (for ſo ſhall many ſeek to enter into the Kingdom of Heaven, Luk. 13.24, &c.) or if they ſhould ſet upon the work of repentance they muſt leave their old waies, and their old company, and ſo expoſe themſelves to their ſcorns; theſe are ſuch reaſonings as Faith in Noah overcame; and it might be well for godly men to improve the threatning of the Word more to the reſtraining of their corrupt luſts and affections. How ſhould ſuch places, as Rom. 8.13. be as the Sword which the Angel held before Balaam when he followed the wages of unrighteouſneſs, Numb. 22.23. If any ſhall to that place object, that believers cannot die. I am ſure that place will prove then, that believers cannot live after the fleſh, and that if we live after the fleſh we are no believers; it proves the connexion betwixt the means and the end, betwixt dying and living after the fleſh; and let not any think theſe are too low motives for Chriſtians to be acted by: God thought them not unmeet for Adam to make uſe of in innocency, he had an intimidating threatning, Gen. 2.17. Chriſt preſſed ſuch upon his Diſciples, Mat. 10.29. God hath ſet our affections one over againſt another, as 'tis ſaid of proſperity and adverſity, Eccl. 7.14. and happy is he that finds no need of fear to reſtrain the violence of his other affections. I ſhall conclude this Chapter with the anſwer of an objection; ſome may ſay, How can Faith be neceſſary for making the Word thus effectual, when Faith it ſelf comes by hearing, and is ordinarily wrought by the Word, Rom. 10.17. To this I anſwer: Firſt, That as God at the Creation did not hold to the ordinary Method which he hath kept ſince, but created the Light before the Sun, though ſince the Sun hath been created it hath been the Fountain of Light: So though ordinarily the VVord is made effectual by Faith, it is not neceſſary God ſhould obſerve the ſame Method in the firſt working of Grace which he doth in carrying it on, But ſecondly, Though Faith come by hearing, yet there is a Faith concomitant with that hearing, elſe the Word would not at all profit: The Word brings that evidence along with it which begets the faith whereby it becomes effectuall: it is obvious to every ones conception, that if a man come to deal with me about any thing, all he can ſay doth nothing at all move me, unleſs I give credit to what he ſaith, and yet he may uſe thoſe Arguments or Evidences which may make me believe him; and in eating, certainly our food doth ordinarily encreaſe Spirits, and ſo natural heat, before the ſeveral concoctions be performed, and it is by that natural heat that the ſeveral concoctions are performed, whereby our food doth further nouriſh.