Sermons Volume 4, Sermons on Thessalonians · Sermon 2
SERMON II ON 2 THESS. I. v. 3.
We are bound to thank God always for you, Brethren, as it is meet, because that your Faith groweth exceedingly, and the Charity of every one of you all towards each other aboundeth.
IN these Words we have Observed, (1.) An Affectionate Form of Thanksgiving. (2.) The Matter of it.
For the first, It is a blessed thing, when Complaints are turned into Thanksgivings, both for our selves and others. For our selves, We should not be always Craving, and always Complaining; Gratulation should find a place in our Addresses to God, as well as Acknowledgments of Sin, and Supplications for Grace, Col. 4.2. Continue in Prayer, and watch in the same with Thanksgiving. So for others, we should rather take Notice of their Excellencies than of their Blemishes. We give occasion to others to suspect us to have a rough imperious spirit, to be always finding fault, never acknowledging the Grace they have received, or the good they have done: This was far from Paul's Temper, who was ever ready to acknowledge any thing of Christ, wherever he found it, especially where Grace was discovered with eminency, as in these Thessalonians; therefore he saith, We are bound to thank God always for you, Brethren, as it is meet: Whence we Observed four Doctrines.
I am now to speak of the Matter of this Thanksgiving, Because that your Faith groweth exceedingly, and the Charity of every one of you all towards each other aboundeth: Where Observe these six things.
1. That it is a Comfort that our Inward Man is in a good State, however it be with us as to our outward Condition before the World: These Thessalonians were poor and afflicted; we read in the first Epistle, They received the Gospel in much affliction, 1 Thes. 1.6. And in the Verse next the Text he speaketh of their Patience and Faith in all their Persecutions and Tribulations; and the following words tend wholly to Comfort them under their sore Troubles: Yet their Condition before God was thriving and prosperous, and matter of Thanksgiving rather than Lamentation: So 2 Cor. 4.16. For this Cause we faint not (saith the Apostle) but though our outward Man perish, yet the inward Man is renewed day by day. We should count this World's Goods well exchanged, if the want or loss of them be recompensed to us by the increase of spiritual Graces, and be glad if it go well with our Souls, though our Bodily Interests be infringed. If God by an a king Head will give us a better Heart, by a sickly Body an healthy Soul, as he did to Gaius, 3 Epist. Ioh. 2. Ver. by lessening us in the World, or reducing us to streights, make us Rich in Faith, James 2.5. By Troubles and Oppositions excite us to a more lively exercise of Grace. We should not barely submit to such a Dispensation, but give Thanks. The Children of God are always set forth to be of this Temper, Psal. 119.71. It is good for me that I have been afflicted, that I might learn thy Statutes: 2 Cor. 12.9, 10. I will rather glory in my infirmities, that the power of Christ may rest upon me; therefore I take pleasure in infirmities, in reproaches, in necessities, in persecution, in distresses, for Christ's sake; for when I am weak▪ then am I strong: If the Afflictions and Troubles of the World may do us good, and our Knowledge and Holiness be increased as our Estates are diminished: So Heb. 12.11. No Chastening for the present seemeth to be joyous, but grievous, nevertheless afterward it yieldeth the peaceable fruit of Righteousness unto them which are exercised thereby. All the Honours and Riches of the World are not worth the least degree or dram of Grace.
2. Their Condition was not only good, but growing better every day. It is not enough barely to be good, but we must grow from good to better, and be best at last. God's Children wait on the Lord, and he is not wont to be sparing and streightned to those that attend upon him, Isa. 40.31. They that wait on the Lord shall renew their strength: They are planted in his Courts, and that is a fertile Soil, Psal. 92.13, 14. Those that are planted in the house of the Lord, shall flourish in the Courts of our God; they shall still bring forth fruit in Old Age, they shall be fat and flourishing: There are Ordinances by which they receive a supply of the Spirit; their Hearts are upon the Wages that lead home to God, Psal. 84.7. They shall go on from strength to strength: When our Hearts are set upon a thing, we will neither go off nor go back, but still gain ground: They find new Encouragement in God's ways, Prov. 10.29. The way of the Lord is strength to the upright; the more they walk in it, the more Encouragement they find to do so, all which doth condemn our laziness, that we make no more Progress▪ surely our Reward should encourage us, Phil. 3.14. I press towards the … for the prize of the high calling of God in Iesus Christ: In a Race, where there is so great a Price, we should not stand at a stay, but still be running, and getting nearer the Goal; the Way is so pleasant that we have no occasion to tire in it, 2 Pet. 3.18. — But grow in Grace, and in the knowledge of our Lord and Saviour Iesus Christ: We have so many Benefits by Christ, that surely we are encouraged to seek for more. Besides, consider God's Expectation, God expecteth more from some than others, according to their Years and standing, Heb. 5.12. For when for the time ye ought to be Teachers, (having had so much Means and Advantages) ye have need that one teach you again, which be the first principles of the Oracles of God: So Luk. 12.48. VntoUnto whomsoever much is given, of him shall be much required; and to whom Men have committed much, of him they will ask the more: We expect he should come sooner that rideth on horse-back than he that goeth a foot. Now that we may grow, Carnal Affections must be weakened, Ioh. 15.2. Every branch that beareth fruit, he purgeth it that it may bring forth more fruit: This Purging is by Mortification: Faith, the Mother grace must be increased, Rom. 1.17. Therein is the Righteousness of God revealed from Faith to Faith; as it is written, The just shall live by Faith: We must still continue to live by Faith: The Means of Grace must still be attended upon, 1 Pet. 2.2. As new-born Babes desire the sincere milk of the Word, that ye may grow thereby.
3. Their Growth was considerable, they arrived to a great degree of Eminency, foreign: Here is high Faith, and great Love: Certainly they did not over grow their Duty, but it was a wonderful growth, considering the difference between them and themselves, what they were before the Gospel came to them, and what now: Considering also the difference between them and others, how they had outgrown their Equals, yea those who had received the Gospel before them. Surely we should not only grow in Grace, but seek to excel in Grace, God will have more Glory, and we more Comfort. Now those that would Excel, (1.) Should be more Humble, for Iames 4.6. God resisteth the proud, but giveth Grace to the humble: The Lord increaseth his Grace where all is ascribed to God, and nothing to our selves; but he is an Enemy to those that lift up themselves, and puff up themselves, and set the Crown upon their own Heads. (2.) They should be diligent in the Use of their Gifts, for to him that hath shall be given, Luk. 8.18. that is, that useth what he hath, that carryeth himself according to the Helps vouchsafed, and imployeth and improveth what he hath, he shall have more: They shall have more Faith, more Love from the same Spirit who gave them the first Grace. If in the effect you shew what you have, and declare what you have, you shall have more, the Original Stock shall be increased. (3.) There should be Thankfulness: They own God in all, Col. 2.7. Rooted and built up in him, and stablished in the Faith, as ye have been taught, abounding therein with Thanksgiving: The Creature then robbeth not God of the Glory of his Gifts, and therefore shall have more. (4.) There must be Obedience to the Word of God as our Rule, the sanctifying Motions of the Spirit as our Principle, and the Author of that Grace which we have: Now the more ready we shew our selves to comply with the Directions of his Word, and the Motions of his Spirit, the more is Grace strengthened in us; for Disobedience to the Word is a Provocation to God, which hindereth the due impression of it on our Souls, Ier. 8.9. They have rejected the Word of the Lord, and what Wisdom is in them? And Disobedience to the Spirit is a Grief to him, Eph. 4.30. Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of Redemption: So that sin hindereth our growth, and letteth out our strength. But what shall we say of them that beat down the Price of Christianity as low as they can, and content themselves with what is barely necessary to Salvation, as if the safest way were to go as near the brink of destruction as possible: These Men care not though they dishonour God, so they may be saved, but they will in time see, that the greatest Grace is no more than needeth.
4. They grow in both Graces, both in Faith and Love: These two Graces are inseparable Companions, Col. 1.4. Since we heard of your Faith in Christ Iesus, and of the love which ye have to all the Saints: So 1 Tim. 1.13. Hold fast the form of sound words which thou hast heard of me, in Faith and Love, which is in Iesus Christ: The one concerneth our Personal Benefit and Safety, the other the good of the Body, that we may have a tender Care of the Unity, Honour and Prosperity of Christ's Church. We are to build up our selves in our most Holy Faith, and we are also to Edifie others, which is done by Love principally. Besides, this Connexion is necessary, because all Religion is exercised by these two Graces. The Mysteries of Religion are received and improved by Faith, and the Precepts and Duties of it are acted by Love, 1 Cor. 10.13, 14. Watch ye, stand fast in the Faith, quit your selves like Men, be strong, let all things be done with Charity: And therefore that qualification which entituleth us to the Priviledges of the New Covenant, is made to be Faith working by Love, Gal. 5.6. The one Grace without the other is not sa…ing and sincere: Faith without Love is dead, Iam. 2.17. and Love without Faith is but a little good Nature, or facile Inclination to others, not derived from the Spirit of God, nor built on our Belief of his Grace in Christ; they depend upon one another, as the Effect upon the Cause: Faith produceth Love, as it sheweth the true grounds of Union, and from a sense and apprehension of God's Love to us, causeth us to love others. In short, both Graces are recommended by the same Authority, 1 Ioh. 3.23. And this is his Commandement, that we should believe on the Name of his Son Iesus Christ, and love one another, as he gave us Commandement: He that maketh Conscience of the one, will make Conscience of the other also. Again, the one referreth to God, the other to Men; Faith for God, Charity for our Brethren: The one keepeth us from defection from God, the other preventeth a Schism, and a Breach with our Fellow Christians. Well then, here was the Commendation of those Thessalonians, their Adherence to the Faith was very Constant, and they lived in Unity and Amity with one another. There is no surer Argument of Sincerity and Proficiency in Christianity, than this growth of Faith and Love; they are the Fountain of all other Duties; and if you would be accounted thorough and growing Christians, you must excel in both these Graces; for true solid Godliness is rooted in Faith, and acted by Love towards God and Men, which is the All of Christianity.
5. This Growth and Proficiency was found in all: Not only some among them were Eminent for Faith and Love, but all. If the Apostle had only said, The Charity of you all aboundeth, it might seem to refer to the Church, that there was no Schism there; but he saith, of every one of you all towards each other. In other Epistles, the Believers, to whom the Apostle wrote, have all the Style of Churches, or men sanctified, &c. but afterwards notorious and particular miscarriages are reproved; which sheweth that the Denomination was a potior parte, from the better part, but here he mentions all and every one; they were a choice sort of Christians; where shall we find their Fellows? It is our Duty to be such, and it should be our Care; for here we see what the Grace of God can do, if we be serious; and what an Advantage it is to be in good Company, and to have good Examples about us, and how much living Coals do inkindle one another when they lye together.
6. He saith, Faith groweth, but Love aboundeth. Love must not only increase, but abound to each other: A thing may be increased Intensivè, or Extensivè; Intensively, when it is more rooted, when there is a greater Fervour and Vigour of Faith and Love: Extensively, either as to Effects or Objects; as to Effects, in doing more good, as when we abound in Works of Mercy; or as to Objects, by doing good to more Persons, not confining our Love to one only, or a few, but extending it to all. This was the Case of those Thessalonians, their Love was not a lank or lean Love, but an abounding Love, full of all good Fruits; and this not to some, but to all, even the meanest Christians among them. If we would give others occasion to Bless God for us, let us imitate their Example: Occasions are many, Objects are many, to whom we may be beneficial, therefore our Charity must not be streightned, but abounding. (1.) The Internal Affection must increase, Phil. 1.9. This I pray, that your Love may abound yet more and more; that is, both their Love to God and their Neighbours, especially to those who are God's. There are so many things to extinguish it, or make it grow cold, that we should always seek to increase this Grace, that it may be more fervent, and strong, and not grow cold and dead. (2.) The external Expressions should abound, both as to Acts and Objects. 1. As to Acts: In Duties of Charity we should not be weary: Now we may be weary upon a double Occasion, either because we meet not presently with our Reward; to that the Apostle speaketh, Gal. 6.9. Be not weary of well-doing, for in due time we shall reap, if we faint not: Duties of Charity have their Promises annexed, which are not presently accomplished, but in their season; they will be either in this Life, or in the next: Or because of continual Occasions, when there is no end, Heb. 6.10, 11. For God is not unrighteous to forget your work, and labour of love, which you have shewed towards his Name, in that ye have ministred to the Saints and do minister; and we desire that every one of you do shew the same diligence, to the full assurance of Hope unto the end: Meaning that formerly they had a Courage to own Christ and his despised wayes, and to be Charitable to poor Christians; now he desireth them to be so still, as long as the Occasion continueth, so long should the Charity continue, that at length they might reap the Reward; Ye have ministred, and do Minister: This is tedious to Nature and to a Niggardly and base Heart, but Love will be working and labouring still, and ever bringing forth more Fruit. Where this Heavenly Fire is kindled in the Soul, it will warm all those that are about them; but Love is cold in most, it will neither take Pains, nor be at Charge to do any thing for the Brethren: But Christian Love is an Immortal Fire, it will still burn and never dye, therefore we should continue the same Diligence, Zeal and Affection, that formerly we had. 2. As to Objects: Christ telleth us, The poor ye have always with you, Matth. 26.11. As long as God findeth Objects, we should find Charity; and the Apostle saith, Gal. 6.10. As we have opportunity let us do good to all Men. Expensive Duties are distastful to a Carnal Heart; it may be they would part with something which the Flesh can spare, and will snatch at any thing to excuse their neglect; they have done it to these and these; but as long as God bringeth Objects to our View and Notice, and our Ability and Affection doth continue, we must give still: If our Ability continueth not, Providence puts a barr, and excuseth, but if our Affection doth not continue, the Fault is our own.
Now I come more particularly to speak of the Growth of Faith —Your Faith groweth exceedingly.
Doct. That 'tis well with Christians, when their Faith groweth, and doth considerably increase.
The Scripture speaketh of a weak Faith, and a strong Faith, therefore it concerneth us to consider, whether our Faith be weak or strong, in the wane, or in the increase: Now we shall best Judge of the growth of Faith, (1.) By the Nature of it. (2.) The Properties of it. (3.) The Examples of Scripture.
First, Let us see the Nature of it, and thereby we shall best judge of the growth of it. Faith is a Grace, whereby we believe God's Word in general, and especially the Doctrine of Salvation by Christ, and do receive him, and rest upon him for Grace here, and Glory hereafter.
First, The general Object of Faith is the whole Word of God, Acts 24.14. Believing all things which are written in the Law and the Prophets: Certainly the General Faith goeth before the Particular, for there is no Building without a Foundation; so that the General Faith is a firm and hearty Assent to such things as are revealed by God, because revealed by him. In which Description we may consider, 1. The Object of this Grace, Things revealed by God, as revealed by him. 2. The Act; It is an Assent. 3. The Adjuncts, or Qualifications of this Act; it is a firm, cordial or hearty Assent.
1. The Objects of Faith, considered Materially, are such things as are contained in the Divine Revelation: Formally, these things by Faith are apprehended under that Consideration, as revealed by God, by Vertue of the Truth and Authority of his Testimony. The Objects of Faith materially considered, are all such things as are contained in the Word of God, or revealed by him; which are of a different Nature, Precepts, Promises, Threatnings, Histories of Facts done, Mysteries of Godliness: All these are apprehended, and improved by Faith, to the use of Holy Living, or entertaining Communion with God through Christ; only among these Objects, some are more noble and excellent, others of lesser weight and moment. The chief Objects of Faith are those things which are absolutely necessary to Salvation, and without which we can neither be Holy here, nor Happy hereafter; such are those things which we specially call Articles of Faith, as briefly comprehending all the Mysteries of Salvation; the Decalogue, &c. — But many other things are contained in the Word of God, and conduce to the Confirmation and fuller understanding of these things, though not of like weight and importance with them; as for instance, divers Histories, and Miracles, which are spoken of in Scripture, as also some lesser Doctrines, which only belong to the greater Fulness and Perfection of Knowledge. The first sort of things must be explicitly and distinctly known and believed, an implicit Faith may suffice for the rest. Now an Implicit Faith we call that Faith, by which we believe things not distinctly and apart, but as they are contained in their Common Principle; as for instance, he that believeth the Book of Iudges to be a Book divinely inspired, and yet hath never read it, or heard it read by others, he doth indeed believe the Histories contained therein to be true, but not by an explicit Faith, for he knoweth them not, but by an implicit and general Faith, as he is perswaded the Book was Indited by the Spirit of God; but he who hath read the Book, and knoweth particularly what is said of Samson, Gideon, Baruk, and others of the Lord's Worthies, and believeth it, he hath a distinct and explicit Faith of these things. The Believers of the Old Testament knew the Messiah and Redeemer of the World implicitly, and not with that particularity which is required of Believers in the New. And so do many weak Christians assent to all things contained in the Word of God by an implicit Faith, though they do only expresly and explicitly believe things necessary to Salvation; which is not said to justifie Laziness in any, or an overly Carelesness in any matters of Religion, as if we should acquiesce in the Knowledge of a few necessary things, and seek no farther. No: The Word of God must dwell in us richly, in all Wisdom; Col. 3.16. For thô things absolutely necessary are but few, yet other Points have their Use, and conduce both to the Confirmation and Improvement of the rest. But hitherto we have only spoken of the Object of Faith materially considered, we must speak also of the Formal Consideration. Things revealed by God, as revealed by him; for every Assent, even that which is given to things contained in the Word of God, cannot be called Faith. For Instance, if a Man should certainly hold and maintain any Point of Religion, as the Creation of the World out of nothing, but not upon the account of God's Revealing any such Truth, but for some other Reason, which seemeth necessary and cogent to him, he cannot be said to believe this Article, or to understand it by Faith; as it is said, Heb. 11.3. Through Faith we understand, that the Worlds were framed by the word of God. For Faith is an Assent to a Divine Testimony; but when we know things by other ways and means of Assurance, it is not Faith, whatever it be: So if a Man should believe the passages of God's Providence towards the Israelites, upon the Relation of Iosephus the Historian, and not upon the Authority of the Sacred Writers, who have delivered it to us, he cannot be said to have Faith: Which also may be said of them, who adhere to the true Religion only out of Custom, and the happy Chance of their Birth and Education, or because they received it by Tradition from their Ancestors, or the bare warrant of their present Teachers, or evidence of Reason.
Secondly, The next thing which the Description offereth to us, is the Act of Faith about this Object, whi…h is an Assent. The Formal Object of Faith is some Divine Truth, as we have seen: Now the Understanding hath a double Act about Truth, Apprehension, and Dijudication, or exercising a Judgment about it. So in these Divine Truths, (First,) We apprehend the Nature, or Tenor of them, or consider what is propounded to us in the Word of God, which is Knowledge, or Apprehension: But then, (Secondly,) We judge or determine concerning the truth of these things, which is Acknowledgment or Assent, and this is the Act proper to Faith.
Thirdly, The Adjuncts or Qualifications of this Assent come now to be considered. They are two: (1.) It is a firm Assent. (2.) It is a Cordial and Hearty Assent.
1. As it is a Firm Assent, so Faith is distinguished from many things that look like it, or pass for it in the World; as (First,) Non-contradiction, or not questioning the Truths of Religion, which is all the Faith that most have, and cometh from their Inadvertency, and Carelesness about Divine Ma…ters: They do not object against the Truth of what the Gospel propoundeth, because they do not regard it, and weigh it in their serious Thoughts. This differeth little from Childrens learning Questions of Catechism, or saying things by rote; they can say over the Articles of their Belief, and never doubted of them; you may teach them to think and say any thing, what you please, for they say it, and never consider of it. So most Men in the Christian World, talk at the same rate that others do, but consider not what they say, nor whereof they affirm, only ignorantly and inconsiderately swallow down the Current Opinions, without knowing the certainty of those things, wherein they have been instructed, Luke 1.4. And so though they never doubted of the Truth of their Religion, it is because they were never assaulted with Temptations to the contrary, and all the strength of their Faith lyeth in their Inconsideration, or Non-attention. If they have any ground and bottom, it is only Men's saying so, and therefore their Belief (if they have any) should rather be called Humane Credulity, than Christian Faith: In short, they that believe every thing, believe nothing, which soon appeareth when a Temptation cometh. (2dly,) It distinguisheth it from Conjecture, which is a lighter Inclination of Mind to a thing, as possibly or probably true, whereby Men get no higher, than it may be so, and yet there are shrewd suspicions to the contrary. A guess is not an Assent, much less a firm and strong Assent, as Faith is. (3dly,) It distinguisheth it from Opinion, which is a trembling, fearful, uncertain Assent. Opinion is beyond Conjecture, but short of Faith: Conjecture only supposes it may be so, but Opinion asserts that it is so, though not without some fear of the contrary; but above all, this Faith is an undoubted perswasion of the Truth of things revealed by God: By Opinion, one may be so convinced of the Truth of Divine things, as not to be able reasonably to contradict them; but by Faith a Man is so convinced of the Truth of the Gospel, that he seeth all the reason in the World to embrace and follow it: Col. 2.2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ: And 1 Thess. 1.5. For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance, as ye know what manner of men we were among you for your sake: And Heb 10.22. Let us draw near with a true heart in full assurance of Faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
2. The next Qualification of this Assent, is, that it is a Cordial or Hearty Assent: I mean such as doth engage the Will and Affections to pursue the Happiness which God hath revealed, in the way and by the means which God hath prescribed. We read in Scripture of believing with the heart, Rom. 10.9, 10. and with all the heart, Acts 8.37. The Object of Faith is not only true, but Good, and therefore produceth a Cordial Adherence to the Truths of which it is perswaded. There is not only a Conviction of the Mind, but a bent and Inclination of the Will, which followeth the perswasion of Faith, if it be firm and strong; for it considereth not only the evidence of the things propounded, but the worth, weight, and greatness of them; 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation; otherwise it will not serve the end and purpose of the Gospel, which requireth us to Crucifie our Lusts, and Sacrifice our Interests, and perform Duties displeasing to Corrupt Nature, and all this upon the Hopes only which it offereth to us, and to wait upon God for his Salvation in the midst of all Pressures and Afflictions: Therefore certainly Believing is an Heart business, not a simple, naked, and speculative Assent. This latter Qualification doth exclude two things from true, Lively, and Saving Faith: (First,) That which Divines call Historical: (2dly,) That which they call Temporary Faith.
1. Historical Faith; which is a simple and naked Assent to such things as are propounded in the Word of God, and maketh Men more knowing, but not better, not more Holy and Heavenly; they are not excited thereby to pursue that Happiness which the Gospel offereth in the way of Holy Living, or patient continuance in well-doing: So Simon Magus believed the preaching of Philip, Acts 8.13. yet his Heart was not right with God, but he still remained in the Gall of bitterness, and bond of Iniquity. And so many believed in the Name of Christ, to whom Christ committed not himself, because he knew all men, Joh. 2.23, 24. And this Faith even the Devils may have, Iam. 2.19. Thou believest that there is a God, thou dost well, the Devils also believe, and tremble; and that not only in Truths evivident by Natural Light, such as that is there mentioned, that there is a God, but in Gospel Truths, as that Jesus is the Son of God, Mark 1.24. The Devil cryed out, saying, Let us alone, what have we to do with thee, thou Iesus of Nazareth? I know thee who thou art, the Holy One of God. Now this kind of Faith is called Historical Faith, not from the Object of it, as if it did only believe the Histories of Scripture; No, they that have it may believe the Promises, the Doctrines, the Precepts, as well as the Histories; but from the Manner in which it is conversant about its Object, namely, thus: As we read Histories in which we are no way concern'd, we nakedly read them for Knowledge sake, not to make a party in their Broils and Interests, but only to know what was done; so they that have only this kind of Faith, read the Scriptures as Persons unconcerned, and rest in idle Speculation, without referring those notable Truths to choice and practice: I cannot say that this cannot be called Faith, because they that have it, do believe those things which are true, and do truly believe them; but yet lively Saving Faith it is not, for he who hath that, findeth his Heart engaged to Christ, and doth so believe the Promises of the Gospel concerning pardon of Sins, and Life Eternal, that he seeketh after them as his Happiness; and doth so believe the Mysteries of our Redemption by Christ, as that all his Hope, and Peace, and Confidence is drawn from thence; and doth so believe the Commandments of God and Christ, as that he determineth to frame his Heart and Life to the observance of them; and doth so believe the Threatnings, whether of Temporal Plagues, or Eternal Damnation, as that in comparison of them, all the frightful things of the World are as nothing: Luke 12.24. Be not afraid of them that can kill the Body, and after that have no more that they can do. Destruction from God is a Terrour to them, beyond all the Evil that Man can threaten: As he said to the Emperour, Thou threatenest a Prison, but Christ threateneth Hell.
2. It is distinguished from Temporary Faith, which is an Assent to Scriptural or Gospel Truth, accompanyed with a slight and insufficient touch upon the Heart, called a taste of the heavenly gift, and of the good word of God, and the powers of the world to come, Heb. 6.4, 5, 6. By this kind of Faith, the Mind is not only enlightened, but the Heart affected with some Joy, and the Life in some measure reformed, at least from grosser Sins, called escaping the pollutions of the World, 2 Pet. 2.20. But the Impression is not deep enough, nor is the Joy and Delight rooted enough to encounter all Temptations to the contrary. Therefore this sense of Religion may be choaked, or worn off, either by the Cares of this World, or voluptuous Living, or great and bitter Persecutions and Troubles for Righteousness sake. It is a common Deceit, many are perswaded that Jesus is the Christ, the only Son of God, and so are moved to embrace his Person, and in some measure to obey his Precepts, and to depend upon his Promises, and fear his Threatnings, and so by consequence to have their Hearts loosned from the World in part, and seem to preferr Christ and their Duty to him above worldly things, as long as no Temptations do assault their Resolutions, or sensual Objects stand not up in any considerable Strength to entice them: But at length when they find his Laws so strict and Spiritual, and contrary either to the bent of their Affections, or worldly Interests: They fall off, and lose all their Taste, and relish of the Hopes of the Gospel, and so declare plainly that they were not rooted and grounded in the Faith and Hope thereof. This is true Faith generally considered; which Foundation being laid, it will be easie to shew the Nature of Special Faith, which now followeth to be discussed.
Secondly, The Special Objects of Faith are God's Transactions about Man's Salvation by Christ: therefore besides the General Faith, there is a Special Faith, whereby we receive Christ, and rest upon him. Saving Faith is called a receiving of Christ, Ioh. 1.12. To as many as received him, to them gave he power to become the Sons of God, even to them that believe in his Name: And Col. 2.6. As ye have received Christ Iesus the Lord, so walk ye in him. We take him as God offereth him, and to the ends for which God offereth him; to do that for us, and to be that to us, which God hath appointed him to do for, and to be unto poor Sinners. The General Work of Christ as Mediatour, is to bring us to God; 1 Pet. 3.18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God: And the great use that we make of him, is to come to God by him. There is implyed in Faith an Intention of God as our Chiefest Good, for otherwise Christ is of no use to us; and a Consent to Christ's undertaking, that he may bring us to God, or a thankful acceptance of him for those ends. All they are rejected that will have none of him, Psal. 81.11, 12. But my people would not hearken to my voice, and Israel would none of me: so I gave them up unto their own hearts lust, and they walked in their own Counsels: That will not come to him that they may have life, John 6.40. That will not have him to reign over them, Luke 19.27. But they who consent to receive him as their Lord and Saviour, are accepted with him, only let us see how this Consent is qualified.
1. It is not a Rash Consent, but such as is deliberate, and serious, and well-advised: When God in the Gospel biddeth us to take Christ, Men are ready to say, With all their Hearts; but they do not consider what it is to receive Christ, and therefore retract their Consent as soon as 'tis made: No, you must sit down and count the Charges, Luke 14. When you have considered his strict Laws, and made a full allowance for incident Difficulties and Temptations, and can resolve, forsaking all others, to cleave to him alone for Salvation, it is an advised Consent.
2. It must not be a forced and involuntary Consent, such as a Person maketh when he is frighted into a little Righteousness for the present; such as a Person would not yield to, if he were in a State of Liberty. It may be in a distress or pang of Conscience, by all means they must have Christ, when Sick, when afraid to dye, when under some great Judgment: No, the Will must be effectually enclined to him, and to God the Father by him, as our utmost Fecility and End. Christ's People are a willing People, Psal. 110.3. Thy people shall be willing in the day of thy power.
3. It must be a resolved Consent, a fixed, not an Ambulatory Will, which we take up for a purpose, or at some certain times, for a solemn Duty, or so. No, you must cleave to him, Acts 11.23. He exhorted them all, that with purpose of heart they would cleave unto the Lord. You must trample upon every thing that will seperate you from him, Phil. 3.8, 9. Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Iesus my Lord, for whom I have suffered the loss of all things, and do count them but d…ng, that I may win Christ, &c. And Rom. 8. from the 36th. to the end, I am perswaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come: Nor heighth, nor depth, nor any other Creature, shall be able to separate us from the love of God, which is in Christ Iesus our Lord.
4. It must be not a partial Consent, but Total; not only to take Christ as offered with his Benefits, but a Consent of Subjection to him as our Lord. We are to take him, and his Yoke, Mat. 11.29. Take my Yoke upon you, and learn of me. We are to take him, and his Cross, Mat. 16.24. If any man will come after me, let him deny himself, and take up his Cross, and follow me. It is accompanyed with a Resolution to obey his Laws, and keep his Commandments, that we may abide in his Love.
Thirdly, Besides this Consent, there must be a Recumbency, Dependance, Resting, or a fiduciary Relyance upon him for all things we stand in need of from him: Recumbency is a Special Act of Faith, Isa. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Now what do we rest upon him for? For somewhat Here, and somewhat Hereafter: 1. Here; For the Inward Man, for all kind of Grace, Justification, Sanctification, Priviledges, Duties, for the Beginning and Continuance; Phil. 1.6. Being confident of this very thing, that he which hath begun a good work in you, will perform it untill the day of Iesus Christ: And Acts 5.31. Him hath God exalted to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of Sins. He is the Author and Fountain of Grace, as well as a Lord and Law-giver, and the ground of our Hope and Confidence, as giving us that Righteousness, whereby we may stand before God, and have comfortable access to him. And then for the Outward Man, God hath not only undertaken to give us Heaven and Happiness in the next World, but to carry us thither with Comfort, supplying us in a way most conducible to his Glory, and our Welfare, Psal. 84.11. The Lord is a Sun and Shield, the Lord will give Grace and Glory, no good thing will he withhold from them that walk uprightly. All things are yours, Ordinances, Providences, 1 Cor. 3.21. For all things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christs, and Christ is God's. 2. Hereafter: That Christ will give us Eternal Glory and Happiness in the other World, 1 Tim. 1.16. For this cause I obtained mercy, that in me first Iesus Christ might shew forth all long-suffering, for a pattern to them which should hereafter believe in him to life everlasting: And Iohn 20.31. These are written, that ye might believe that Iesus is the Christ, the Son of God, and that believing, ye might have life through his Name. This is the main Blessing which Faith aimeth at, 1 Pet. 1.9. Receiving the end of your Faith, even the salvation of your Souls. By this all Temptations of Sense are defeated.
Now if you would know whether your Faith groweth or no, you must discover it by the Firmness of your Assent, or the Resolvedness of your Consent, or the Peace and Confidence of your Relyance:
1. For Assent. If you believe the Word of G…d, especially the Gospel part, with an Assent so strong, that you can resolve to venture your whole Happiness in this bottom, and let go all, that you may obtain the Hopes which the Gospel offereth to you, certainly he hath a strong Faith, who taketh Gods Promises for his whole Felicity, and God's Word for his only Security, he needeth no more, nor no better Thing, nor surer Conveyance to engage him to hazard all that he hath, when the Enjoyment of it is inconsistent with his Fidelity to Christ.
2. Your Consent: A full, entire, Hearty Consent to resign your Selves to Christ; not a feeble Consent, such as is contradicted by every foolish and hurtful Lust; but a prevalent Consent, such as can maintain it self notwithstanding Difficulties, Temptations, and Oppositions of the Flesh, and controll all other Desires and Delights whatsoever.
3. For Relyance: When you can trust him for deliverance from the Guilt, Power, and Punishment of Sin, and to quicken, strengthen, and preserve Grace in you to everlasting Life. You trust him in all his Offices, as a Priest, when you believe his Merits and Sacrifice, and Comfort your selves with his Gracious Promises and Covenant, and come to God with more boldness and Hope of Mercy, upon the account of his Intercession, especially in all Extremities and Necessities: Heb. 4.14, 15, 16. Seeing then that we have a great High Priest that is passed into the Heavens, Iesus the Son of God: Let us hold fast our Profession, for we have not an High Priest which cannot be touched with the feeling of our Infirmities, but was in all points tempted like as we are, yet without sin: Let us therefore come boldly unto the Throne of Grace, that we may obtain mercy, and find Grace to help in time of need.
You trust him as a Prophet, when you give up your selves as his Disciples to the Conduct of his Word and Spirit, being parswaded that he will infallibly teach you the way to true Happiness. Ioh. 6.68. Lord! to whom shall we go? thou hast the words of eternal life.
You trust him as a King, when you become his Subjects, and are perswaded that he will Govern you in Truth and Righteousness, in order to your Salvation, and defend you by his mighty Power from all your Enemies: 2 Tim. 1.12. I know whom I have believed, and I am perswaded, that he is able to keep that which I have committed unto him, against that day: And 2 Tim. 4.18. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly Kingdom. To whom be Glory for ever and ever. Amen.