Several Discourses Considering the Providence of God, Discourse · Part 3 · Sermon 45
SERMON XLV.
Pſal. 37. v. 1, 3, 4, 5, 7.
Fret not thy ſelf becauſe of evil-doers; neither be thou envious at the workers of iniquity. Verſ. 3. Truſt in the Lord, and do good. Verſ. 4. Delight thy ſelf alſo in the Lord. Verſ. 5. Commit thy way unto the Lord, truſt alſo in him. Verſ. 7. Reſt in the Lord, wait patiently for him. Verſ. 8. Ceaſe from anger, and forſake wrath; fret not thy ſelf in any wiſe to do evil.
THe point I am upon, is to clear up the juſtice, equity, and reaſonableneſs of the motions of Gods Actual Providence, in the proſperity of wicked men, his afflictings and chaſtiſeings of his own people, and delivering them up into the hands of thoſe, who although the beſt of Gods People are ſinners, and deſerve the ſeverities of God, yet are more wicked, more unrighteous than they. This I have cleared, and made Application of my diſcourſe, ſo far as may concern wicked men; That which only yet remains, is to inform the People of God of their duty under ſuch a diſpenſation: This has been the caſe of God's people in former times; the eſtates at leaſt of many who truly fear God, and deſire to worſhip him according to his Will, have been expoſed to the vileſt men; and this may be a ſore temptation to Gods own people. I will therefore enlarge this diſcourſe a little, ſhewing you the duty of Gods People at ſuch a time, and for this I have choſen this Text. No other portion of Scripture ſo fully ſetting it out together, as the 7 or 8 firſt verſes of this Pſalm, which partly ſhew them.
1. What they are to avoid. 2. And then what they are to do.
The prohibitive directions are three. 1. They muſt not fret, this is repeated three times, v. 1. Fret not thy ſelf becauſe of evil doers. v. 7. Fret not thy ſelf becauſe of him that proſpereth in his way, becauſe of the man that bringeth wicked devices, to paſs, v. 8. Fret not thy ſelf in any wiſe to do evil.
2. They muſt not be envious. v. 1. Neither be thou envious at the workers of iniquity. 3. They muſt not be angry. v. 8. Ceaſe from anger, forſake wrath. The inſtructive directions are four.
The firſt is the exerciſe of faith. v. 3. Truſt in the Lord. v. 5. Commit thy way unto the Lord, truſt in him. v. 7. Reſt on the Lord.
2. The ſecond is the practice of holineſs. 1. They muſt not do evil. v. 8. ſo v. 27. They muſt depart from evil. 2. They muſt do good. v. 3. v. 27. The ſame is repeated.
3. The third is, They muſt delight themſelves in the Lord. v. 4. Delight thy ſelf alſo in the Lord.
4. They muſt wait patiently for God, v. 7. You have it again repeated. v. 34. Wait patiently for him. Wait on the Lord and keep his way.
In theſe 6 or 7 particulars I ſhall open to you, and preſs upon you your duty under ſuch diſpenſations as theſe. I will put the three firſt together, becauſe they have a great affinity, and cognation one with another.
1. It is your duty under ſuch a diſpenſation, Not to fret, to be envious or angry. The words in the Hebrew Text are foreign wch ſignifie to inflame, to kindle, to burn, and in a ſecondary ſenſe to be angry, becauſe anger puts a man into an heat; the heating of the blood about the heart by the diſorder and diſturbance of the gall, is aſſigned as the natural cauſe of it. The moral Philoſopher, calleth Anger the irrational perturbation of the mind: others tell us it is a deſire of Revenge, and uſe to diſtinguiſh betwixt ira and iracundia, making the firſt to be where we have a juſt cauſe, the other where there is no cauſe; but in ſhort, as to our purpoſe, anger is to be conſidered,
1. As a paſſion, a natural paſſion; and ſo is not in it ſelf ſinful, it is a power created in us by God, which we may uſe well or ill.
2. As a Vertue when it is uſed in a good and juſtifiable cauſe when a man is troubled and deſireth the puniſhment of another ſecundum ordinem rationis, where according to Gods will he ought to be puniſhed.
3. As a Vice, ſuch the exerciſe of this paſſion proveth, when a man is angry either for no juſt cauſe, or in an irrational and undue manner. When wicked men proſper we are commanded not to be angry, not to fret wickedly and ſinfully, ſo as either to be diſpleaſed at Gods Providence, as Jonah was for the gourd, when God asking him if he did well to be angry, plainly implieth that he did ill and not well; or to deſire an unjuſt, and undue revenge upon him, either when the perſon hath not deſerved it, or in an undue order or meaſure. This Anger firſt boileth in the heart, and there diſcovereth it ſelf in evil wiſhes, and thoughts of ſinful revenge; then breaketh out at the lips, and ſheweth it ſelf in uncomely ſpeeches, reproaches, and revilings; and laſtly ſheweth it ſelf in rendring evil for evil. The anger which is here forbidden us under this diſpenſation of God is ſuch as tendeth to the diſhonor of God, to the diſturbance of our own Spirits, wiling them, and putting them into diſorder; and to the unjuſt diſturbance of others. From this anger it is the will of God that his people under ſuch diſpenſations ſhould ceaſe. This is the wrath they ſhould forſake.
The word tranſlated [envy] ſignifieth to envy or emulate. Envy is properly an hatred of or a trouble for the felicity of another, whether the cauſe of it be a fear of ſome hurt to our ſelves, or a diſcontent that it is well with them, or that they are in a better eſtate than our ſelves. Hence is hatred, detraction, rejoicing in the evil of our neighbour, Affliction at their proſperity, &c. There is a juſt anger at the proſperity of wicked men as, God is diſhonoured by reaſon of it, and the intereſt of God in the world ſuffereth by it; for the heart of a man to be hot and zealous for God, yea and to deſire Gods juſt revenge of his own name and glory upon ſinners, is but what he may and ought to crave and do. Thus we find Moſes, the meekeſt men on the Earth often angry, and executing the vengeance upon God but for a man to be diſpleaſed and diſcontented at Gods Providence for it, or to be angry at their Bretherns good, this is ſinful, the firſt is againſt the love which we owe to God, the ſecond againſt the love which we owe unto our Neighbour. To deſire an undue or unjuſt puniſhment of them, is a ſin againſt Juſtice, that Juſtice which we owe unto all men; this envying at the proſperity of ſinners, is forbidden alſo in other Texts. Prov. 3.31. Envy not thou the oppreſſor, chuſe none of his ways, Prov. 24.1. Be not envious as the evil doers, neither deſire thou to be with them. In ſum, God in this precept, forbiddeth his people under ſuch diſpenſations: all diſcontentment at their own low eſtate, all diſpleaſure at Gods dealings with others, all accuſations of God of injuſtice or hard dealings with his people whatſoever, as a fruit, or indication of any of thoſe paſſions, is certainly here forbidden us, under the notions of fretting, being angry, or envious. Let me now preſs this negative or prohibitive part of your duty upon you by ſome few arguments.
1. I beſeech you to conſider the exceeding ſinfulneſs of it: when God ſaid to the Prophet Jonah. Doſt thou well to be angry, it is certainly implyed that he did not well. It is in this Pſalm twice forbidden us, twice in the Book of Proverbs, at leaſt. Envy is by the Apoſtle reckoned up as one of the fruits of the fleſh; now certainly if no more could be ſaid than this; It is the will of God, that if thou ſeeſt the wicked proſper, grow rich, and great, thou ſhouldſt not be diſpleaſed at God, nor envy them, &c. This ſhould be enough to engage the people of God to take heed to their Spirits in this thing; and indeed we had need watch, for we ſhall find our Souls under very great temptations in the caſe, and that it is a very hard thing for a good man to look with a good Eye upon the proſperity of wicked men.
2. But I ſhall ſhew you, that it is a ſin which receiveth more than ordinary aggravations. 1. As firſt, it is againſt the expreſs letter of the Divine Law, 1 Kings 11.9, 10. It is ſaid, that the Lord was angry with Solomon, becauſe his heart was turned from the Lord God of Iſrael, who had appeared to him twice, and had commanded him concerning this thing that he ſhould not go after other Gods. God hath commanded us concerning this thing, this particular thing, and hath been pleaſed to make it the matter of a precept many times repeated. If God had commanded us ſome great thing, ſhould we not have obeyed him in it? How much more in the forbearing of a little Iuſt, or paſſion! It is not concluded a ſin, meerly from conſequence of Scripture, or to be concluded from ſome precepts that are laid down there, it is the expreſs letter of Scripture, he that runs may read the will of God concerning this.
2. Again, by how much the more precepts are violated by any ſinful action, by ſo much the ſin is greater: you have heard this is a Sin againſt both Tables; a ſin againſt the duty which we owe unto God, and the duty which we owe to our Neighbour; that which we are forbidden in many Scriptures, thoſe ſo plain that he who runs may read them.
3. Again, Some ſins are in their own nature more heinous than others, amongſt others the ſin of Murther is a very great tranſgreſſion. Solomon ſaith, Prov. 6.32. Men do not deſpiſe a thief if he ſtealeth to ſatisfy his Soul when he is hungry, but, v. 32. whoſo committeth adultery with a woman lacketh underſtanding, he doth injury to his neighbour of an higher nature. But now Murther that is an higher tranſgreſſion; St. John tells us no Murtherer hath eternal life. Our Saviour reduceth Anger and Envy under the commandment, Thou ſhalt not kill; and makes him that is angry with his Brother without a cauſe no leſs than a Murtherer.
4. Further yet, a ſin that breaketh out at the lips in ſinful words, or in the converſation by irregular actions, is greater, than that which is only in the heart defiling that; Now it is a very hard thing for men to keep the fire of anger and envy within the chimney of their corrupt hearts: Even the beſt men have not been able to keep it in.
5. Finally by how much any ſin is more the mother of Sin, and brings forth more ſins, by ſo much the greater it is. This fretting, and envying at the proſperity of ſinners, beſides the diſcontent, and impatience of the Spirit which conſtantly attendeth it, bringeth forth a world of ſin at our lips, and in our converſation, reviling ſpeeches, detracting words, ſpightful thoughts, words and actions, &c.
2. Again, this ſin receiveth an aggravation from the perſons offending. In that Text, 1 Kings 11.4, 9. I obſerve two aggravations of Solomons ſin of Apoſtacy. The firſt, that he did it when he was old, ſo had he great experiences of God. v. 9. there's another expreſſion, it was after God had appeared to him twice: for men that know not God, nor have had any experience of his ways, to fret and vex that others have more of the world than they have, is not ſuch a guilt as for the people of God to do it. They are called the Children of Light, and that not only in reſpect of grace, and mercy, which may be compared to light of which they are Children, but with reſpect to knowledg; they are a people who know better things than others and ſhould know the riches, the honours all the good things of the world are not worth valuing, now for you after that you have been thus far enlightened, ſtill to be ſo enamoured upon them as to fret, vex, and be envious, becauſe others have more of them than you have; muſt be a great tranſgreſſion; Eſpecially to conſider that you are the Children of God, hears of grace, yea and of glory too. Thus I remember the Father of the Prodigal, rebuked his Son fretting for the fatted Calf ſlain for his Brother; Son (ſaith he,) remember thou art always with me, and all that I have is thine, for thoſe whom God hath made the heirs of grace and glory, the heirs of the Kingdom, to whom God hath ſaid All that I have is thine. I ſay for theſe to fret, vex and repine that wicked men proſper in this world, and have a little of this worlds goods, muſt be a great provocation. And to this, there are not many of Gods people but in one degree or other, have had an experience of the incertainty, and vanity of all theſe things, enough to depretiate them, and render them invaluable to any good and gracious heart.
Further yet, what doth any man get by fretting, vexing, or being envious at the proſperity of ſinners? as our Saviour ſaid of thought-fulneſs, none can by thinking add one cubit to his ſtature. So I may ſay, none by fretting, vexing, or envy, can either detract a cubit from the ſtature of a ſinner in proſperity, nor add a cubit to his own, it is a ſin, that can end in nothing but murmurings and repinings againſt God, in tormenting and macerating of our ſelves, and in the diſcompoſure of our Spirits. To ſhut up this diſcourſe by how much any ſin is more cauſeleſs, by ſo much the greater it is, there is neither ſo much good in the higheſt proſperity a ſinner is capable of, nor ſo much evil in the loweſt and moſt afflicted eſtate of the people of God, as to give a reaſonable ground or occaſion for a Child of God, to give himſelf the diſturbance ſo much as of one hour, or to wile his Spirit, for—tolluntur in altum, ut lapſu graviore ruant, they are ſet in ſlippery places, they are mounted up to Heaven, but they ſhall be thrown down to Hell. It will be a great piece of a ſinners infelicity in Hell, that he hath had an external felicity upon earth. But I have ſhewed you this largely in the opening of the Doctrine. This is enough to have ſpoken to the firſt thing in a Chriſtians duty under ſuch a diſpenſation.
2. I proceed to a ſecond thing, wherein the duty of a child of God lieth under ſuch a diſpenſation of Providence, as I have been diſcourſing of; That is, living a life of faith. This is called Truſting in the Lord, verſ. 3. Committing our way unto the Lord, verſ. 5. Reſting on the Lord, verſ. 7. Truſt in the Lord, verſ. 3. and verily thou ſhalt be fed: it may be read, and is read by ſome, Feed upon truth: the words are foreign The Pſalmiſt uſeth three or four words here expreſſive of this Duty foreign, which ſome tranſlate hope; ſo the LXX foreign. foreign that all tranſlate feed, foreign devolve: it is alſo tranſlated dirige, detege, confide; the laſt word is foreign, which ſome tranſlate expect; ſome, beg or deſire. The firſt word is uſed verſ. 3. which, as I told you, ſome tranſlate hope, ſome tranſlate truſt; there is no great difference, for all hope doth imply truſting; and no man truſteth but he will hope. I will turn you to ſome other texts where the ſame word is uſed, Pſal. 25.2 O my God, I will truſt in thee, let me not be aſhamed. Prov. 28.26. He that truſteth in his own heart is a fool. Jer. 7.8. Behold you truſt in lying words, that will not profit. Pſal. 118. It is better to truſt in the Lord, than to put confidence in man. In ſhort, it ſignifieth to repoſe a confidence in another for the effecting of ſomething for our advantage; from which act of the mind proceedeth another, which is hoping, which is the ſouls motion in expectation of a thing. The ſecond expreſſion, as we tranſlate it, is verily thou ſhalt be fed, as others feed on truth. It is the word that is ordinarily uſed in Scripture, and tranſlated truth: the word tranſlated feed, is alſo what is ordinarily ſo tranſlated; thoſe that tranſlate it verily, take it adverbially: but how foreign is tranſlated thou ſhalt be fed, I do not underſtand, and therefore prefer the other reading of ſome learned men; and feed upon truth: ſo truth is the object, and feeding ſignifies the act. And thus it beareth a proportion to that Text, Hab. 2.4. The juſt ſhall live by faith; wicked men feed upon the wind, Hoſ. 12.1. upon Aſhes, Iſaiah 44.20. But (ſaith the Pſalmiſt) feed thou upon truth, the truth of Gods word. It may be thou canſt not feed upon bread, thou haſte not that to eat; but if thou canſt not feed upon bread, feed upon the promiſes, feed upon truth, O doctrinam auream (ſaith a grave Author) debere … …ſtram alimoniam, omnem vitam in hac terra conjunctam habere fidem, O golden ſentence, that all our livelihood in this world is faith. A third expreſſion is, Commit thy way unto the Lord; Ar. Montanus tranſlateth it roul, the Arabick verſion, diſcover thy way unto the Lord: the word is uſed Gen. 29.38. and they ſhall roul the ſtone. Prov. 26.27. He that rouleth a ſtone it ſhall return upon him. The fourth time is foreign, we tranſlate it reſt in the Lord, others, be ſilent to the Lord; So Lam. 3.26. It is good that a man ſhould both hope and quietly wait. I ſhall not much inſiſt on that word: there is a double reſt, 1. A reſt of confidence. 2. A reſt of ſilence; of which more when I come to ſpeak of the duty of patience under this diſpenſation. You have heard the words expreſſive of the Act; there are two words in theſe verſes, that expreſs the object of this Act; Truth, The Lord Jehovah. God is the objectum quod: Jer. 17.3, 4. Curſed be he that truſteth in man, and maketh fleſh his arm. God is the object which the ſoul is to truſt in. The word of truth is the next object, the object by and through which, and upon the account and incouragement of which, we truſt in God at ſuch a time. The object of faith is the truth, power and goodneſs of God revealed to the child of God in the word. There are uſually mentioned two acts of faith. The firſt is called Aſſent, by which the ſoul agreeeth to the Propoſition of the word, as a true ſaying. The ſecond is an Act of recumbency, a reſting upon the promiſe, a reſting upon Gods truth, power and goodneſs, as declared and held forth in his word. This is that which prophane perſons in our age (to ſhew their Atheiſm as well as wit) call a lolling upon Chriſt and his promiſe. Rolling our ſelves and reſting upon Jehovah, and upon the word of truth, are (as you ſee) Scripture-terms of which we need not be aſhamed. Hence if you ask me, what it is for the ſoul of a Chriſtian to live by faith in an evil time. I anſwer it lyeth in two things.
1. In the ſouls fixed and ſteady aſſent unto thoſe Promiſes which God hath made to his People, ſuted to ſuch a diſpenſation. Theſe are many and more than one ſort: they are written in the Scripture, and brought to our minds by reading and by hearing the word of God: the buſineſs of faith is to unite the ſoul to theſe words, and to command the ſoul into a fixed and ſteady aſſent to them, that the ſoul ſhall no more doubt of the fulfilling them, than of any thing of more ſenſible demonſtration. Theſe Promiſes might be brought under ſeveral heads: I intend not to inlarge this diſcourſe ſo far as to treat of all. I ſhall only inſtance in two ſorts, and ſpeak ſomething to them.
1. The firſt is thoſe promiſes which God hath made for the deſtruction of wicked men, though ſet upon the higheſt pinacle of honour, power and proſperity: of which you have divers in this very Pſalm, verſ. 2. For they ſhall ſoon be cut down like the graſs, and wither like the green herb: verſ. 9. For evil doers ſhall be cut off: verſ. 10. Yet a little while and the wicked ſhall not be: yea thou ſhalt diligently conſider his place, and it ſhall not be. So verſ. 13, 15, 17, 20, 22, 28, 38. Pſal. 1.4. They ſhall be as the chaff, which the wind bloweth to and fro. The Scripture is full of ſuch words as theſe.
2. The ſecond ſort are thoſe Promiſes which God hath made for the protection and preſervation of his people, under the preſſures of ungodly men. Pſal. 125.3. The rod of the wicked ſhall not reſt upon the lot of the righteous. Pſal. 46.5. God is in the midſt of his Church, therefore it ſhall not fall. Mat. 16.18. The gates of Hell ſhall not prevail againſt it. Pſal. 94.14. For the Lord will not caſt off his people, neither will he forſake his inheritance. Mica. 4.4, 11, 12. So quite through this Pſalm there are many promiſes of the ſame import. Now the work of faith is to perſwade the ſoul, of the certainty, and undoubted verity of theſe words of God, to ſettle the ſoul in this perſwaſion. That ſooner ſhall Heaven and earth paſs away, than any of theſe things ſhall fail which God hath ſpoken. Then the work of faith is further to carry out the ſoul without any carping, trouble or diſputing, to reſt wholly upon theſe words. A Chriſtian ſeeth the word of God what he hath ſaid for its relief: now faith teacheth the ſoul to agree this as the word of him who cannot lye or repent: and calleth upon the ſoul to truſt in God for the fulfilling of it, to roll it ſelf upon the promiſe, and to commit it ſelf, its cauſe, its way unto the Lord: the ſoul of a Chriſtian is very ſolicitous and careful for the concern and intereſt of God in the world: faith teacheth the ſoul to caſt its care, the burthen of its ſpirit upon the Lord, aſſuring it that God careth for it. Faith ſpeaketh to the ſoul in the language of Solomon, Eccleſ. 5.8. If thou ſeeſt the oppreſſion of the poor, and violent perverting of Juſtice, and Judgment in a Province; marvel not at the matter, for he that is higher than the higheſt regardeth, and there be higher than they. I ſay, this is a great piece of the Child of Gods duty in ſuch a time when the vileſt men are exalted, and the wicked walk on every ſide, and the people of God are troden under foot, as the mire in the ſtreets. It is the Will of God concerning them, The juſt ſhall live by faith. This is the proper time for the exerciſe of Faith, when the eye of ſenſe faileth; Faith is the evidence of things not ſeen, the ſubſtance of things hoped for: The proper operation of Faith is, where ſenſe faileth, where God is truſted, and not ſeen: Bleſſed are they, (ſaith our Saviour) who have not ſeen, and yet believe. This is Opus diei in die ſuo. Though the people of God ought to be careful of all duty at all times, yet they ought to have a ſpecial regard to the duty of their day; the ſeaſonableneſs of a duty, addeth much to the weight and importance of it. The foundations are ſhaken (ſaith the Pſalmiſt) Pſal. 11.3, 4, What ſhall, what can the righteous do? Mark what follows: The Lords Throne is in Heaven, his eyes ſee, his eye-lids try the children of men. This is that life which the Saints have lived, yea, and they have lived well upon it. When David had loſt all, the Amalekites had taken Ziglag, and in it all that he had, 1 Sam. 30.6, the Text ſaith, David encouraged himſelf in God, the Truth, Power, and Goodneſs of God; nor did he hope in God in vain, as you ſhall read in that ſtory. What had Hezekiah to live upon but Faith, when Sennacherib had beſieged him with his mighty Army, and ranted againſt him, and the God of Heaven too after that rate you read. What had all the Patriarchs, all the Saints and Servants of God to live upon but Faith? of whom you read, Heb. 11. Nor is there any life which ſo glorifieth God as this; it eminently glorifieth three Attributes of his, his Power, Goodneſs and Truth. No man will truſt in a bruiſed Reed, or lean upon a broken Staff; therefore the Apoſtle ſpeaking of Abrahams faith, Heb. 11. ſaith, He believed that God was able to raiſe him from the dead: and again, Rom. 3, He believed that he who promiſed was able to perform. It giveth God the glory of his goodneſs, for the expectation of his ſoul, is the Mercy and Goodneſs of God; and it alſo giveth God the glory of his truth, for the proximate object of Faith, is the Word, and Promiſe of God. O therefore let this be your care, when you cannot live by ſenſe, live by Faith. It is the happineſs of a Child of God, he hath ſomething to live on in the worſt of times, Pſal. 34.10, The young Lions ſhall be hunger-bit; but there is no want to them that fear the Lord. One would think that of all creatures the Lion ſhould be moſt out of danger of being hunger bit. The Lion the King of the Foreſt, all other Beaſts are ſubject to this Beaſt: yet if an old Lion, that cannot run for its prey, that hath loſt much of its ſtrength may be hunger-bitten; one would think a young-Lion that is in its full ſtrength ſhould not. Yes, ſaith the Pſalmiſt, a young Lion may be hunger-bitten: thoſe that have moſt of the world, wicked men that have greateſt honours, greateſt power, great advantages to provide for themſelves, they may be hunger bitten, they may come to want; but there ſhall be no want to them who fear the Lord, there ſhall be no time ſo ill, but they ſhall live; if they cannot live upon bread, they ſhall feed upon truth. How much better is the eſtate of a godly man, than that of his neighbour? It is a great point this, a great piece of duty: Let me therefore a little further enlarge upon it three ways; 1. Shewing you how a Chriſtian may know if he liveth this life. 2. Directing you in order to it. 3. Perſwading it by Arguments.
1. Will ſome Chriſtian ſay, how ſhall I know if I live this life? Suffer me to give you five or Six Characters of it. 1. It is a Spiritual life. Our life (ſaith the Apoſtle) is hid with Chriſt in God. What Chriſt ſometimes ſaid to his Diſciples when they would have had him to have eaten ſomething, that a Child of God may ſay to all the world; I have meat to eat you know not of. His life is a ſpiritual life; ſuch is the life of Faith, both with reſpect to the ſubject, and to the object of it. As to the ſubject of it, it is the ſoul that lives; the body lives by bread, the ſoul lives by truth, by the promiſe. There are many that in evil days, their bodies have enough to feed upon, but their ſouls have nothing; hence their hearts become like Nabals, dead as a ſtone: yea, and as to the object it is ſpiritual too, he that feedeth upon truth, feedeth upon Jehovah: It is the truth of God in the word, which the ſoul liveth upon; the ſoul of a Believer can no more live upon Words and Syllables, than another ſoul. No but it is the truth of God in theſe words, his power and ability to perform what he hath ſaid, his inclination and good-will to the performance, and his truth and faithfulneſs. Every life in an evil day, is not a life of faith; ſome may live upon fancy and fooliſh hope, ſome may live upon means, with which their eye feedeth them; another may live upon a Roman ſpirit of his own. Tu ne cede malis, ſed contra audentior ito. Theſe men may live at Sea, in the midſt of troubles, and never think of God and Chriſt, nor upon the power, goodneſs, and truth of God, but upon an,
O ſocii neque enim ign…ri ſumus ante malorum,
O paſſi graviora, &c.
or ſome ſuch thing; but this is not to live upon faith, if thy ſoul liveth the life of faith, thy heart is alive in an evil time; and the life and courage of it is maintained from God, thy heart is maintained from the Truth, Power, and Goodneſs of God.
2. This life of Faith is a quiet life: It is a quiet life as to paſſions. Faith hath a wonderful power, to keep the mind in a calm ſerene temper: It is the unbelieving ſoul that fretteth, and ſumeth, and vexeth; all turbulent paſſions upon Gods providence are the products of unbelief. The Prophet telleth us, He that believeth maketh not haſte: Faith dryeth up immoderate tears, ſcatters the ſtorms of fears, maketh the ſoul to ceaſe from anger, and forſake wrath: It quieteth the tongue, ſo as it doth not charge God fooliſhly; it keeps a man from all murmuring and flyings out againſt God, from all indecent and extravagant flying out againſt men, who are Gods inſtruments; I held my peace, becauſe I knew it was thy doing. David believed that God had done what was done, he duſt not mutter or repine, becauſe the Lord had done it. And ſo as to action, I mean irregular actions, Take an unbeliever, and let him be in any ſtreight or diſtreſs, he is unquiet, and turbulent, and makes no conſcience what means he uſeth to ſet himſelf at liberty, but he that believeth maketh not haſte, he who by faith eveth the promiſe, gives credit to it, and hath committed himſelf to the Power, Goodneſs, and Truth of God for the accompliſhment of it: as he is not haſty with his ſpirit, to murmur, fret, and vex, becauſe it is not preſently made good to him; ſo he is not haſty with his tongue to charge God fooliſhly, nor in his action: He dareth not uſe any ſiniſter or unlawful means, to quit himſelf of any difficulty in which he is entangled; he believeth that God will preſerve, uphold, deliver him, and in his own time find out ſome lawful way and means, and the belief of this reſtraineth him from impatience, or any thing which ſhould be a fruit, and indication of it.
3. Again, The life of Faith, is an expectant life. The Apoſtle telleth us, that Faith is the evidence of things not ſeen: Hence Faith hath always two daughters which are its genuine off ſpring. 1. Hope, which is the ſouls looking up, or looking out for thoſe things of which Faith giveth an evidence or aſſurance. Faith aſſureth, hope expecteth, and this is ſo inſeparable from Faith, that it is often in Scripture put for Faith, and only differeth in this, that Hope is an expectancy upon faith's evidence; and the certainty which it giveth the ſoul of the thing promiſed in the word. Every hope indeed doth not ſpeak faith, but every grounded hope doth; there is an hope of an hypocrite which groweth up like the ruſh without mire, and the flag without water. Patience is another daughter of Faith (I ſhall have occaſion to ſpeak to that more fully hereafter). Faith aſſureth the thing to the ſoul, Hope looketh out for it, and expects it; Patience keeps the ſoul ſtill, and waiting for it: If you ask me what the ſoul expecteth, what it waiteth for; it muſt needs be that, of which Faith hath given the ſoul an evidence, that is the Promiſe. The Promiſes are of various natures, for outward mercies, ſuch as Protection, Deliverance, &c. Spiritual mercies, ſuch as inward Support, Strength, Conſolations, Eternal happineſs.
4 Again, The life of Faith is an active life: The operation of Faith doth not terminate in a meer ſpeculation. The activity of Faith lieth,
1. In the diligent uſe of all natural and rational means which God hath appointed, in order to the obtaining of the mercy, of which faith hath given the ſoul an evidence and aſſurance. As Faith doth quiet the ſoul, and reſtrain it from the uſe of all unlawful means; ſo it doth quicken and engage the ſoul in the uſe of all lawful and proper means. The reaſon of which is, becauſe Faith can aſſure the ſoul of no mercy, but in that manner and order, and under thoſe circumſtances, in, and under which, God hath promiſed to beſtow it. Now God hath promiſed mercies in the uſe of means; ſo it quickeneth and engageth the ſoul to the uſe of means, as a piece of the Will of God, in order to the obtaining of our deſired mercy.
2. It lyeth in the uſe of all ſpiritual means; and here Prayer in a ſpecial manner, Prayer being the general ſpiritual means to be uſed for the obtaining of any mercy. Daniel, chap. 9, underſtood by Books, that the time was come, for the fulfilling of the 70 years captivity; and this faith of his, as to what he read in the Books, quickned him up, to pour out that fervent prayer unto God, Dan. 9.
5. The life of Faith is a cheerful and joyous life: you read in Scripture of a joy and peace which attendeth believing, Rom. 15. Believing the glory of God, is a great means to make the ſoul to rejoyce in the hopes of it: Now the reaſon of this joy, is the ſtrength of that evidence which faith doth give the ſoul; for joy is nothing elſe but the complacency of the ſoul, or rather the expreſſion of this complacency, upon the ſouls union to its deſired object. Now according to the nearneſs and fulneſs of this union, ſo is the joy. Faith giving the ſoul a great and unqueſtionable evidence of the thing, doth alſo give unto the ſoul a proportionable joy.
6. The life of Faith is a crucifying, dying life to the world. This is the victory (ſaith the Apoſtle) by which we overcome the world, even our faith. Faith looketh up to the Croſs of Chriſt, and by it, the heart of a Chriſtian is crucified to the world, and the world is crucified to his heart. The proper operation of Faith is to work againſt hope; for indeed, if once the mercy cometh in ſight, ſo as ſenſe cometh in play, faith ceaſeth as well as hope: Hence the operation, and exerciſe of Faith, muſt needs crucifie the heart of a Chriſtian, to the world, to ſenſe, and to all ſenſible objects. Faith made Abraham overlook his own body, which was now dead, and Sarahs dead womb; it made him to overlook the Knife and the Altar, and the loſs of Iſaac's natural life, and only to conſider, that God was able to raiſe him up from the dead; it maketh a Chriſtian overlook all ſeeming difficulties, in regard of ſenſe, and all contrarieties whatſoever indeed ſeemeth to be in his way: Now by theſe things, you may try your ſelves whether you live the life of Faith, under ſad and dark Providences, yea, or no. By this time methinks I hear ſome of you ſaying to me, But how ſhould we come to live this life? what ſhould we do, that in dark and troubleſom times we might live this life of Faith? Let me give you ſomething of advice in the caſe, and then conclude with two or three Arguments.
1. Study the Scriptures, and obſerve the promiſes repoſited in that ſtorehouſe for the people of God at all times, and for all ſorts of mercies. The promiſes are thoſe words by which men live, The Scripture is a rich Store-houſe of mercy, it is full of promiſes, promiſes for this life, and that which is to come; there is in them a ſalve for every ſore, and this is well worth a Chriſtians obſervation, to ſee how God in his word hath fitted him with a plaiſter for every wound; when thou findeſt the promiſes reſpecting thy ſtate in particular, indeavour to whet them upon thy heart. It is a metaphor which God uſeth as to his precepts, Deut. 6. and as it is the duty of a Child of God to whet the Precepts upon his heart, to engage, and quicken him to obedience: ſo it is his duty to whet the promiſes upon his ſoul for his conſolation. The Scripture is full of comfortable words; O be not ignorant of them! it is a large and full ſtore-houſe, O be acquainted with it!
2. Learn to live upon God in proſperity and fulneſs. The Soul that maketh the Lord its portion in a time of proſperity and fulneſs, will ſcarce be to ſeek in a day of emptineſs and adverſity. Our too much living upon the creature, while we have it: will hinder our wholly living upon God when we want it. Take heed of living too much upon your creature-enjoyments when you have them, learn in the greateſt affluence of the creatures, in the greateſt overflowings of your cup, to live upon God, and to ſay of them, This is not my portion. Saint Paul had his heart crucified to the world, and dyed daily. O how hard doth the Soul find it to live upon God in an evil time; that hath not learned to live upon God in a good day? and while it goeth well with him as to outward enjoyments. You that are at eaſe in the world, and do not know the evil that others meet with; learn this leſſon before the evil day cometh upon you, and ſurpriſeth you. Learn to live upon God, before you have nothing elſe but a God to encourage your ſelf in.
3. Obſerve the practice and experience of the Saints of God. David lived by faith, when he had nothing in the world left him, he encouraged himſelf in his God; Job lived by faith when he ſaid. Though he kills me, yet I will put my truſt in him. Say to your Soul, my Soul, why ſhould not I go, and do likewiſe. Why ſhould I not do as David and Job did, I have the ſame promiſe, the ſame power, truth, and goodneſs of God to truſt to, and to live upon which any of the Servants of God have formerly had.
4. Call thy heart off its diſquietments, indeavour to convince thy ſelf of the ſinfulneſs of them: there is much in this as to one that is a true Chriſtian; if one that is a Child of God can effectually perſwade himſelf that it is his ſin to have his heart dead in an evil day, to have his heart dejected becauſe the Providence of God bloweth a croſs upon him, it will go a great way with him to command his heart off its diſturbance. Thus doth David, Pſal. 42.11. why art thou caſt down, O my Soul, why art thou diſquieted within me truſt ſtill in God, for I ſhall yet praiſe him who is the health of my countenance and my God.
5. Laſtly, ſtrengthen your hearts with a reſolution to truſt in God; though he killeth me, ſaith Job, I will put my truſt in him. See what David doth Pſal. 55. He had been bitterly complaining of the proſperity of the wicked, and his own afflicted ſtate; in the cloſe of the Pſalm he cometh to give both himſelf and others good counſel. v 22.23. Caſt thy burthen upon the Lord, he ſhall ſuſtain thee, he ſhall never ſuffer the righteous to be moved. But thou, O God ſhalt bring them down into the Pit of deſtruction; bloody, and deceitful men, ſhall not live out half their days, but I will truſt in thee. I have done with this diſcourſe when I have commended this life of faith to you by two or three arguments.
1. It is a life in death, light in darkneſs, ſtrength in weakneſs, comfort in miſery: the Soul that can live this life is a great conquerour over tribulation, anguiſh, perſecution, famine, nakedneſs, peril Sword; yea it is more than a Conquerour, Rom. 8.35. You ſhall ſee how it is with a Chriſtian which hath learned to live the life of faith, 2 Cor. 8.9. he may be troubled on every ſide, but he will not be diſtreſſed, he may be perplexed, but he will not be in deſpair, he may be perſecuted but he will not be forſaken, caſt down, but he will not be deſtroyed; is not this a rare life? A perſecutor may take away the life of nature from a Chriſtian, but he cannot deprive him of his life of faith; faith will keep the head of a Chriſtian above water in the greateſt deeps of trouble, and affliction. Read Heb. 11. and obſerve in how many difficulties, in how many deaths that noble army of Martyrs lived, by virtue of faith. Yea and they lived well and cheerfully (as you will find there) Our Saviour adviſeth his diſciples, to lay up for themſelves treaſure in Heaven, where no moth came to corrupt, no thieves to break through, or ſteal. Is it not an excellent thing for a Chriſtian to have a life beyond the gun ſhot of a perſecution, beyond the mercies, or cruelties of bloody wretches? The life of faith is ſuch as makes a man poſt funera vivere, nay in funere vivere, to live when he is dying. Paul was in deaths often, yet lived by fatih; he ſaith of himſelf and others of the ſervants of God, that they were killed all the day long, yet they lived ſtill, they lived by faith. The life of faith cannot be taken away by any evil hand: No nor can the comfort and ſweetneſs of it be touched or empaired by the Sons of Belial.
2. It is a diſtinguiſhing life. The unbeliever may live the life of a beaſt, which is the life of a beaſt, he may live the life of a man, which is the life of reaſon; but notwithſtanding this, he may periſh for ever: but he that liveth the life of faith ſhall not periſh, he who liveth this life ſhall live for ever.
3. Laſtly, It is a free, and independent life. We account in the world, that that man liveth the beſt life, that liveth the freeſt life, in leaſt dependency upon others. Hence we do not account the life of a Beggar, or a Servant, or a Child, ſo good a life as the life of him, that lives upon none, but upon what he hath of his own. There's none in the world lives ſo free a life as he who lives by faith upon the promiſe, his life is independent upon the whole Creation, it is hidden with Chriſt in God. But this is enough to have ſpoken to this piece of a Chriſtians duty in an evil time.