The Use and Practice of Faith, Uses · Application 2
Ʋſe 2 Ʋſe II. Of Reproof.
Reproof to 3 ſorts.To Reprove divers ſorts of men.
1. Such as live by other things, in ſtead of living by Faith.
2. Such as profeſs Faith, but live not by it; like a man that makes Profeſſion of ſuch a Calling, but never works upon his Trade.
3. Such as not onelyonly profeſs Faith, but have the habit of it, and yet act it not: They live not by it, like a rich man that hath wealth enough, and yet is ready to ſtarve himſelf for want of making uſe of that which God hath beſtowed upon him.
Firſt, It Reproves ſuch as live upon other things,Firſt ſort Reproved. in ſtead of living by Faith: And the world ſwarms with ſuch kind of men. It is hard to name the ſeveral ſorts of them; every man hath ſomething or other to live upon, but few live by Faith. For,
1. Some live upon their very ſins; 1. Such as live upon their ſins.they account that their life, which is no better indeed than their Death: How many make a living of Theft, of Deceit in Bargaining, of Oppreſſion, or of keeping ſuch Houſes of Filthineſs, as are no better than Lark-Nets to catch the ſimple fool, as Solomon faith. The truth is, there is no ſinner (under the power of ſin) but he loves his ſin as his very life; he had as lieve part with his life as with his luſt. O he hugs it, and makes much of it, he keeps it as a ſweet bit under his Tongue! Joh. 20.12. Though he hath poiſoned himſelf with the Devils Sweet-meats (as he ſpoke within a verſe or two) His meat within him is turned into the gall and poiſon of Asps. Some Poiſons do not work in many days or years after they are received; and ſuch are the Devils Poiſon: you ſhall not, it may be, perceive the deadly operation of them in many years after you have taken them; and yet at the laſt, they will certainly prove the bane of your Souls, without Repentance. O do not live upon that, which will certainly prove your Death.
2. Some live upon their Pleaſures and Recreations. 2. Upon pleaſuresO they account them the very life of their life, they ſpend more time in Hunting, and Gaming, and Sporting, than in the lawful works of their Calling. Such a life as this, deſerves the name of death rather than life: They are dead whilſt they live, who live in pleaſures, 1 Tim. 5.6. There is nothing more oppoſite to the Life of Faith, which chooſeth rather to ſuffer affliction with the people of God, than to enjoy the pleaſures of ſin for a ſeaſon, Heb. 11.25. Such as live upon Pleaſures, Simile.are juſt like fooliſh Children or Women that are taken with the Green Sickneſs, who feed upon duſt and aſhes, and ſuch like traſh, in ſtead of wholeſome food, till they are again ready to be turned into duſt and aſhes themſelves: So do thoſe who feed upon Pleaſures, Iſa. 44.20. They do but feed upon aſhes, becauſe a deceitful heart hath turned them aſide. How well might they live, if they would live by Faith? but how poorly do they live, who live upon Pleaſures? They do but live upon aſhes, they lay out their money for that which is not bread, Iſa. 55.
3. Upon creatures3. Others live upon the Creatures, without them, in ſtead of living upon God by Faith: They put thoſe things in their hearts, and upon their head, which God by Creation and Ordination hath placed under their feet. The body of man lives not by bread, without a word from God, how much leſs the Soul? The Creature is vain, therefore it is vain to live upon the Creature: It's vain in its nature, vain in its ſtrength and efficacy, if God withdraws his influence, and vain in its duration, having in it ſelf a Principle of its own corruption; and why ſhould Immortal Souls offer to live upon Mortal Creatures? and yet, thus do moſt men; in ſtead of living by Faith upon God, they live upon the Creature.
1. As Riches.1. Some live upon their Riches, though God hath put in a Caveat to the contrary: If riches increaſe, ſet not your heart upon them: with a ſpecial charge, 1 Tim. 6.17. Charge them that are rich in this world, that they truſt not in uncertain riches, but in the living God. The living God, Note.is the godly mans living: but he is a dead-hearted creature, that lives upon creatures as dead as himſelf. It was the ſpeech of a very fool, Luk. 12.19. Soul, eat, drink, and be merry; thou haſt many goods laid up for thee, &c.
2. Or Friends.2. Others live upon their Friends: O they have ſuch a friend that ſupplies all their wants from year to year; or ſuch a friend that hath ingaged both his fidelity and ability for their preferment, or for their maintenance; he hath made a faithful Promiſe, and they dare take his word, and truſt to it. Alas, poor deceived Soul, dareſt thou lean upon the Word and Promiſe of a Creature, of a Mortal Creature, a vain and vaniſhing Creature, (for every man at his beſt eſtate is altogether vanity) and dareſt thou not lean upon the Word and Promiſe of the All-ſufficient Jehovah? Out of thy own mouth, and out of thy own practice thou ſhalt be condemned: Thou canſt live by Faith in the Creature, and yet wilt not live by Faith in God: and therefore hear thy doom, Jer. 17.5. God hath ſpoken it, and the Creature ſhall finde it; Thus ſaith the Lord, Curſed be the man that truſteth in man, and maketh fleſh his arm, and whoſe heart departeth from the Lord. Mark ye: where there is a truſt and confidence in the Creature, there is always a diſtruſt and diffidence in reſpect of God. And therefore in this caſe, no help or bleſſing a man can finde among the Creatures, can ſave him from the Curſe and Judgement of God.
4. Others live upon the Creature within themſelves,4. Upon themſelves. in ſtead of living upon God by Faith. For the Creature is apt to live upon the Creature within it ſelf, as well as to live upon the Creature without it ſelf. Nay, he that ſcorns to live upon another (either God or Man) yet he prides himſelf in this, That he can live (as he thinks) of himſelf. And indeed, nothing is more contrary to the Life of Faith, than this. The Life of Faith is a Life of Self-denial; and the ſetting up of Self, is the denying of the Faith, and a denying of God: Yet moſt men live upon themſelves, they ſet up ſinful Self, or natural Self, or artificial Self, or moral Self, or religious Self.
1. Some ſet up Sinful Self: for their ſins are themſelves, 1. Sinful Self.and the forſaking of ſin is the forſaking of Self. But of this we have ſpoken already.
2. Some ſet up Natural Self,2. Natural Self. in ſtead of living by their Faith.
1. They live by their Wits, and Cunning Shifts: but this is a poor ſhift in concluſion; for God taketh the wiſe in their own craftineſs, Joh. 5.12.
2. Some live by their own Reaſon, and will believe no more, nor do no more, than corrupt Reaſon gives aſſent to. As for Example: Let God command kindneſs to ſtrangers, ſuch as a man never ſaw before, and is never like to ſee again: In this caſe, Natural Self diſputes, quarrels and reaſons the caſe; 1 Sam. 25.11. Shall I take my bread, my water, and my fleſh, and give it unto men who I know not whence they be?
3. Again, ſuppoſe God threatens downfal to ſinners in the greateſt height of Proſperity, Natural Self will not believe it, ſo long as it ſees no viſible means. Tuſh, ſaith Babylon, the words of the Prophet are but wind; I ſit as a Queen, and ſhall never be moved.
4. Let God promiſe deliverance out of the loweſt Dungeon of Adverſity, Natural Reaſon will never believe it, unleſs it ſees viſible means of relief. If God ſhould make windows in heaven, could this thing be? Can God prepare a Table in the Wilderneſs? What? in the Wilderneſs? where there is neither Corn, nor Roots, nor Fiſh, nor Fowl, nor any beaſts that they can lay their hands upon? The beaſts of the Wilderneſs may devour them, but they can never feed upon the beaſts. Therefore whatever God promiſe, they will believe nothing, unleſs they ſee a Reaſon for it, becauſe they ſet up Natural Self.
3. Artificial Self.3. Some live upon Artificial Self: A mans Art and Trade is called his living; (and ſo it is indeed under God) but when we ſet it above God, that's dangerous. When men make a Diana of their Trade, becauſe by that craft they get their living: this is to thruſt out the true God, and to make an Idol of their Art and Skill; and ſo to Sacrifice to their Net, or to their Plough, or to their Pen, or to their Trade, or to their Merchandize. Woe be to ſuch men! Habak. 1. laſt. Haggai 1.6. They put what they have into a broken bagge, a bagge with holes.
4. Some live upon Moral Self,4. Moral Self. becauſe they are fairer conditioned towards men, and have committed (as they think) no groſs enormous actual ſin againſt God. O they think, all is well, they are in the way to life and ſalvation, before they come to underſtand the breadth of Gods Commandments, and the Spiritual meaning of the Law. They make no queſtion, but they are in the way to life and ſalvation, Rom. 7.9. For I was alive without the Law, ſays the Apoſtle, but when the commandment came, ſin revived, and I died. Before the Commandment came home to my Conſcience, I was alive, I thought my ſelf in a good condition, ſin never troubled me; but after it came home to the purpoſe, I ſaw my ſelf in a dead condition, without a Saviour: for, Rom 3.20. By the works of the Law ſhall no fleſh be juſtified in his ſight.
5. Some live upon Religious Self, beſides Moral Self.5. Religious Self. O they have received ſuch and ſuch Graces, they perform ſuch and ſuch Duties, far beyond an ordinary Moraliſt. Luk. 18.12. The Phariſee was not onelyonly eminent in Moral Duties to men, but in Religious Duties, yea, and extraordinary Religious Duties to God; for he faſted no leſs than twice every week. Now this puts life into his heart, that he dare plead with God himſelf for acceptance; he made no queſtion but he was in the ſtate of life: But he was groſly miſtaken, Whilſt he goes about to eſtabliſh his own Righteouſneſs, he cannot ſubmit to the Righteouſneſs of God, and ſo he falls ſhort of the Life of Juſtification. For the poor Self-denying Publican went down to his houſe juſtified rather than the other.Note. Whoever ſets up Religious ſelf in point of Juſtification, he ſtands in his own light; he ſets up himſelf betwixt Chriſt and his own Soul, For he is the true light, who lightens every one that comes into the world: And the Juſt ſhall live by Faith in him. And therefore he that ſets up Religious Self in the room of Chriſt, he ſins againſt his own Soul. And thus ſome live upon other things, in ſtead of living by Faith.
2. Second ſort reproved. Such as profeſs Faith, but live not by it.Secondly, It Reproves ſuch as profeſs Faith, but live not by it; like a man, that makes profeſſion of ſuch a Calling, but never works upon his Trade. So multitudes make a Profeſſion of Faith, and ſay, I believe in God, the Father Almighty, &c. and in Jeſus Chriſt, &c. But when they have made this Profeſſion, they live not by this faith, which they ſo ſolemnly profeſs. Indeed, many talk of it, but few walk by it: Many ſwear by it, few live by it. It is a rare thing to finde a man that makes uſe of his Faith in all his dealing. Many make uſe of their carnal Reaſon, and many make uſe of Senſe, but few make uſe of Faith in thoſe things which are above the graſp of Senſe and Reaſon. Our Saviour Chriſt might well ſay, Luk. 18.8. Nevertheleſs, when the Son of Man cometh, ſhall he finde Faith upon the Earth? Look upon the vaſt Globe of the Earth, into what narrow compaſs they are brought, that make any Profeſſion of the Faith. Doth not the Turk poſſeſs the greateſt part of the Eaſtern World? Amongſt thoſe that do profeſs the Faith (for Name ſake) how many do fulfil that ſad Prophecy of Paul to Timothy, 1 Tim. 4.1. Now the Scripture ſpeaketh expreſly, In the latter times ſome ſhall depart from the faith, giving heed to ſeducing Spirits, and doctrines of Devils (or Daemons) speaking lies in hypocriſie, having their Conſciences ſeared with a hot iron, forbidding to marry, and commanding to abſtrain from meats. Is not this as lively a deſcription of their Popiſh Doctrine, as if the Apoſtle had been alive to ſee what they do, and to hear what they ſpeak at this day? And doth not this Doctrine over-ſpread the greateſt part of the Weſtern World? Beſides whole Clouds of Errours and groſs Opinions ariſing daily out of the Bottomleſs Pit, and obſcuring, for the preſent, the bright Beams of the Sun of Righteouſneſs. Is there not in theſe days a Reſurrection of Hymeneus and Philetus, (or at leaſt a Reſurrection of looſe Opinions) who deny the Reſurrection, and ſay it is paſt already, and by this means overthrow the faith of ſome, 2 Tim. 2 17, 18.
Again, amongſt thoſe who do profeſs the true Faith for the Doctrinal part, and are well principled in it, how few are there that walk up to their Principles, and ſo live by Faith in the practical part of their life? That ſaying is fulfilled which is written. Tit. 1 laſt, They profeſs they know God, (and ſo they profeſs they believe in God) but in works they deny him, being abominable and diſobedient, and unto every good work reprobate. Though they make Profeſſion of Faith, look upon them in their eating, and drinking, and buying, and ſelling, and diſcourſing, and (in a word) in the whole Series of their converſing with men, you ſhall ſee no more of Faith in them, (ſaving the bare Profeſſion) than if they were very heathens. And theſe are the ſecond ſort to be Reproved, ſuch as make Profeſſion of the Faith, but they live not by it.
Thirdly, The third ſort are ſuch,3. Third ſort Reproved. Such as duly act not their Faith. who not onelyonly profeſs Faith, but have the habit of it, and yet act it not; they live not by it. As a rich man, that hath wealth enough, and yet is ready to ſtarve himſelf for want of improving what he hath: So do ſome men in a Spiritual ſenſe: It may be God hath inrich'd them with the grace of Faith, and yet at ſome times, and in ſome caſes they live as if they had no faith at all, as in difficult duties, eſpecially in great and ſudden Trials: Like a young Fencer,Simile. when he meets with an unwonted ſtroke, he is put beſides his skill, and beſides his ordinary guard, and throws down his weapons: So did the Diſciples upon the ſudden ſtorm, Luk. 8.24. Inſomuch as Chriſt ſays, Where is your faith? Faith they had indeed, but there was none to be ſeen at that time. And therefore in the other Evangeliſt, Mark 4.40. Chriſt ſaith upon the ſame occaſion, How is it that ye have not faith? What? had they no faith at all? were the Diſciples Ʋnbelievers? No, certainly, there's no queſtion but they had the habit of Faith, but there was no apparent act of Faith, and therefore they were juſtly reproved by their Maſter. And ſo are all ſuch, who having the grace of Faith, do not labour upon all occaſions to make uſe of it, and to improve it for their own and others beſt advantage. For this is properly to live by Faith. But many are too blame in this particular; they ſuffer their Faith to lie aſleep: And we may ſay to ſuch, as Chriſt to the Diſciples, Where is your faith? They act not their faith in the Precept or Promiſe, upon all occaſions living upon a Word from God, as they ought to do: and therefore we may ſay, Where is your faith? For as Faith is the life of the Soul: ſo the Word is the life of Faith, and God is the life of the Word. And therefore, ſuch as live not by Faith, upon a Word from God, upon particular emergent occaſions, we may ſay, Where is your faith? To inſtance a little in ſome particular, in regard of our
1. Actions,
2 Paſſions, and
3. Elections.
Whether in 1. Actions.1. For our Actions: Doth God call for Obedience as a neceſſary fruit of Faith in ſuch plain and known Duties, and thou ſtandeſt with a ſtiff neck, and wilt not bow or buckle to the ſerious Performance thereof: May we not ſay in this caſe, Where is thy faith? Is not the Word plain? Faith worketh by love: and, If ye love me, keep my Commandments?
Again, doth God call for Mercy and Almſdeeds, with Promiſe of a large Retribution, and thou hardeneſt thy heart, and knitteſt thy fiſt, and bendeſt thy brows againſt the Poor? Where is thy faith? Haſt thou not a plain Promiſe to ground thy faith upon,Prov. 19.17. He that giveth to the poor, lendeth to the Lord, and the Lord will recompence him that which he hath given.
2. Art thou in a proſperous Condition,2. Conditions. Pſal. 62.10. and doſt thou truſt to thy Mountain of Proſperity; O where is thy faith? Haſt thou not a plain Word? If riches increaſe, ſet not your heart upon them. Art thou in a troublous condition, and doſt not pour out thy Soul to God in Prayer? O where is thy faith? Haſt thou not a plain Word, Pſal. 50.15. Call upon me in the time of trouble, and I will deliver thee, and thou ſhalt glorifie me. Art thou caſt into Poverty, or doſt thou fear ſtraights for want of Maintenance? O where is thy faith? Haſt thou not a plain Word for it, Mat 6.25, 31. Take no thought for your life, what ye ſhall eat, or what ye ſhall drink, &c? Or if thou ſaiſt, How if ſuch a Frind ſhould die, or ſuch a Bond be loſt? Where is thy faith? Haſt thou not a plain Word, Heb 13.5. I will never leave thee, nor forſake thee, Indeed, if thou canſt ſay, How if Chriſt ſhould die, or the Covenant fail? it were ſomething.
So 3. in point of Elections, there is to be Faith in them,3. Elections. Heb. 11.25. Art thou to make choice of the place of thy Habitation, and thou, with Lot, chooſeſt to dwell there, where thou maiſt have many advantages for Worldly riches, rather than for Heavenly treaſure? O where is thy faith? Haſt thou not a plain Word, Pſal 27.5. One thing have I deſired of the Lord, and that will I ſeek after, that I may dwell in the houſe of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his Temple. And again,Pſal. 84. I had rather be a door-keeper in the houſe of my God, than to dwell in the Tents of wickedneſs. Art thou to chooſe a Servant? is thy main enquiry to know what skill or ability he hath to do thy Work, and thou never enquireſt how well he is fitted to do the Work and Service of God? O where is thy faith? Haſt thou not a plain Word, Pſal. 101.6, 7. Mine eyes ſhall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he ſhall ſerve me: He that worketh deceit, ſhall not dwell within my houſe; he that telleth lies ſhall not tarry in my ſight? Art thou to chooſe a Friend, and thou enquireſt how witty how wealthy, how pleaſant? but never, how Religious, how faithful? Where is thy faith in the mean time? Haſt thou not a plain Word, Prov. 25.19. Confidence in an unfaithful man, is like a broken tooth, and a foot out of joynt? Such a friend will fail thee, when thou doſt moſt ſtand in need of him. The more thou leaneſt upon him, the more he will vex thee. Art thou to chooſe a Yoke-fellow, thou enquireſt what Portion, and what Proportion, how rich, how beautiful, but not how good, how gracious, how rich heaven-ward? Where is thy faith? Haſt thou not a plain Word, 2 Cor. 6.14. Be ye not unequally yoked together with unblievers? for what fellowſhip hath Righteouſneſs with Ʋnrighteouſneſs? and what communion hath light with darkneſs?
Digreſſion upon Election of the Town-Magiſtrates.To come home to the Work of this Day. Art thou to chuſe a Magiſtrate or Inferior officer? Doſt thou enquire whether ſuch a man be thy Friend, or thy Kinſman, or thy Cuſtomer, or one that hath beſpoke thy Voice? and doſt thou never enquire, How juſt he is, and faithful to men, or how Religious in his carriage to God? O where is thy faith? Haſt thou not a plain Word, Exod. 18.21. Moreover, thou ſhalt provide out of all the People, able men, ſuch as fear God, men of truth, and hating covetouſneſs? And haſt thou not a gracious Promiſe, Iſr. 1.26. I will reſtore thy Judges as at firſt, &c. afterward thou ſhalt be called, The City of Righteouſneſs, The faithful City.
O that you would live by Faith in this Word of God, in the Work of this Day! Do not judge Gods Meſſengers as buſie-bodies in other mens matters, whilſt they give Magiſtrates their Charge from God, and People their Charge alſo in the Choice of Magiſtrates: for the Text before-cited will bear us out in both. I ſhall not deſcend to particulars, onelyonly in general: Be ſure to diſcharge your Oaths, and a good Conſcience therein, both as Freemen of this Town, and as Freemen of Jeſus Chriſt; keep to your Charter, and you ſhall not do amiſs. As I take it, you have a Double Charter; one, from the higheſt Power upon earth; the other, from Jeſus Chriſt, who hath all Power in Heaven and Earth. I ſuppoſe, the firſt of your Charters will direct you to chuſe honeſt and juſt Men, in regard of Communicative and Diſtributive Juſtice: I am ſure your ſecond Charter (by vertue whereof you are the Freemen of Jeſus Chriſt, and of that Jeruſalem which is above, which is the Mother of us all) I am ſure this Charter doth charge you (as near as you can) to chuſe men fearing God, Religious men, ſuch as you apprehend to be really ſo. I know we all profeſs Religion, but all do not walk anſwerably to their Profeſſion. I would there were not ſome publick Contemners of the Means of grace, and ſuch as commonly and ordinarily walk contrary to the Rule of the Goſpel. You know, it is a Goſpel-Rule given to us Miniſters, Preach the Word, be inſtant in ſeaſon, out of ſeaſon; and therefore you might well ſay, Woe be to us, if we preach not the Goſpel accordingly. And ſurely, upon the ſame ground, People are bound to hear in ſeaſon and out of ſeaſon, in caſe extraordinary occaſions take them not off. I need not tell you, (unleſs it be in way of acknowledgement) the great Charges you are and have been at, for a long time, in maintaining the Publick Ordinance, twice in the Week, upon your ordinary days. I have heard it hath been one of the moſt Ancient Lectures in the Kingdom. But I fear, if you well obſerve one another in this particular, though there are many conſtant and willing Auditors, yet there are ſome that hear me this day upon this Civil occaſion, whoſe faces you ſaw not here of many days before; no, I am afraid, many a week together. For my part, I do not ſee how ſuch as are faithful to their Heavenly Charter, and have to do in Election of Officers, can ſhew any countenance to ſuch perſons as do uſually diſcountenance and ſlight the Publick Ordinance. If they judge the Ordinance not worthy of their Preſence, me thinks others ſhould judge them not worthy of Publick Truſt. I confeſs, for my own particular, I have not deſired, in ſatifying a curious ear, to ſpeak to you in the enticing words of mans wiſdome; yet, I hope, I may ſay with the Apoſtle, I have endevoured to approve my ſelf to every mans conſcience in the ſight of God. I deſire to ſpeak nothing but the truth of God in the patern of wholeſom words; and that word of Faith, by which every one of you ſhall be judged in the latter day. And in this caſe, whoſoever deſpiſeth the weakeſt Meſſenger of Jeſus Chriſt, he deſpiſeth Chriſt himſelf; and whoſoever deſpiſeth Chriſt, you know his doom: My hearts deſire; and prayer to God, is for the contrary. I hope I may ſay with Job, My Record is in heaven, that my principal aim is the good of your Souls; and next to that the Publick good of this Town, which is not likely to be advanced by ſuch as deſpiſe and undervalue the Ordinances of Chriſt: Such as render not unto God the things that are Gods, are not likely to render unto Men the things that are theirs. And therefore, I beſeech you, exerciſe Faith in matter of your Election, not onelyonly of your Chief Magiſtrates amongſt you, (for I hope there will be no ſcruple in that) but of Inferior Officers.Simile. A man that would have a good Orchard, hath the greateſt care of his firſt Plantation, and ſo I hope will you, I muſt needs ſay, your laſt years Work, and ſome other paſſages of Providence, do give grounds of hope, that God intends yet further good to this Town. For the preſent, do that which is your Duty, and leave the Succeſs to God.
I ſhall forbear to ſpeak further for this time, deſiring to ſecond that by Prayer, that hath been ſaid already.
[The end of this Sermon.]