Use. 3. If faith be such an evidence of things not seen, then let us examine - have we this faith that can believe things not seen? This is the nature of true faith. Hope built upon outward probability is but carnal hope; but here is the faith and hope we live by, that which is carried out to things not seen with the bodily eye. Take these directions to discover it.
1. How doth it work as to Christ now he is out of sight? His visible presence is long since removed, and he is withdrawn within the veil and curtain of the heavens, there to perform his ministration before the Lord. Can you love Christ, and enjoy Christ, and converse with him in heaven at the right hand of the Father, as if you did see him, and converse with him bodily in the days of his flesh? It was the commendation of their faith: 1 Peter i. 8, 'Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable amid full of glory.' Though you never saw him, yet can you repair to him to solve your doubts and answer your scruples, depend upon the merit of his death, and embolden yourselves in your addresses to God upon the account of his satisfaction? Though he died sixteen hundred years ago, yet can you conceive hope by his blood as if it were shed afresh, and running before your eyes? for so should believers do: Eph. iii. 12, 'In whom we have boldness, and access with confidence, by the faith of him.' Alas! to most christians Christ is but a name, a fancy, or an empty conceit, such as the heathens had of their topical gods, or we of tutelar saints, some for this country and some for that. Do you pray as seeing him at God's right hand in heaven pleading your cause, and negotiating with God for you?
2. How doth it work as to his coming to judgment? Is the awe of that day upon your hearts? and do you live as those that must give an account even for every idle word, when the great God of recompenses shall descend from heaven with a shout? Rev. xx. 12, 'I saw the dead small and great stand before God,' &c. Have you such a sight as St John had? Indeed he saw it by vision, or by the light of prophecy; but the light of faith differs but little from the light of prophecy. They agree in many things, as in the common ground. What is the ground of the light of prophecy? the foundation of it is divine revelation, and the same ground hath faith. And they agree in the evidence. What is prophecy? a certain foreknowledge of things to come; and what is faith? an evidence of things to come. Thus they agree. They differ in these things: the light of prophecy depends upon special grounds, which is extraordinary revelation; but the light of faith hath but that common ground, the ordinary revelation God hath made of his mind in scripture; and they differ somewhat in the degree. Indeed there is more of ecstasy and rapture of mind that accompanieth the light of prophecy; but in the light of faith there is some answerable affection, some impression left upon us. They differ something too in the duration and continuance with us; the light of prophecy is but at times, when God will show such a sight or vision; but the light of faith is a constant, steady view. Well then, what John saw once by the light of prophecy we see constantly, and are persuaded of it as certainly as if the trumpet were now sounding; as if the throne were set, and the books were already opened, and the trembling sinners were all summoned before the Lord, expecting their doom and sentence. Have you a sight of judgment to come? It is a thing unseen, but as faith gives you an evidence of it, doth it quicken your desires and your longings after this day? doth it awaken your diligence? doth it make you awful and serious in the whole course of your conversation, both in your outward carriage and secret practices, as if all were seen? for you have seen the day of the Lord.
3. How can you comfort yourselves in the midst of all your straits and sorrows with the unseen glory of another world? Do not you faint in your duty, but bear up with that courage and constancy which becomes christians: 2 Cor. iv. 16, 'We faint not,' why? He gives you the reason of it, ver. 18, 'While we look not at the things that are seen, but at the things that are not seen.' This is an evidence of our looking to things not seen, when we faint not, but go on with courage and constancy, as it becomes the heirs of the grace of life, upon sight of the invisible world. So 1 John iii. 2, 'It doth not yet appear what we shall be; but this we know, that when he shall appear, we shall be like him.' And so you are no more affected with the disgraces and scorns of the world than a prince in disguise, who travels abroad unknown, if he meets not with respect and reverence answerable to his quality; he knows he is his father's heir, and this comforts him; and the unseen glory in the world to come puts comfort and strength into your hearts.
4. How doth it work as to the threatenings of the word? Can you mourn for a judgment in its causes, and foresee a storm when the clouds are but a-gathering? As Josiah had a tender heart, and trembled when the curses of the law were read: 2 Chron. xxxiv. 19, 'When the king heard the words of the law, then he rent his clothes.' It is not said when he heard news of Pharaoh Necho's invasion: no, all was quiet and composed, no trouble then had a foot in his kingdom; 'but when he heard the words of the law, he rent his clothes,' then he is solicitous to get things redressed. This general description that faith is the evidence of things not seen, the apostle exemplifies in the instance of Noah: Heb. xi. 7, 'By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark,' when there was no visible preparation towards the deluge; when the world was eating, drinking, marrying, giving in marriage, building, planting, and all things went on as they were wont to do. Are you humbling your souls amid fighting in secret when anything is done to bring you or your nation in danger of a threatening? God describes a gracious heart thus - 'He trembles at my word,' Isa. lxvi. 2; he not only trembles at my judgment, but at my word, before the smoke or the flame of judgment breaketh out. Alas! most men are not moved with these things till the curse of God seize upon them. They know not that they which do such things as they do are in danger of the curse of God. There are threatenings against their practices everywhere, yet who lays it to heart? Ps. xc. 11, 'Who knows the power of thine anger? even according to thy fear, so is thy wrath.' The word of God moveth us not till we smart in our flesh. This faith, which is the evidence of things not seen, it is to be referred to the threatenings as well as to the promises. And all our diligence and caution, our watchfulness, our humiliation, that we may avert God's judgments, ariseth from this faith.
5. How doth your heart work upon the promises in difficult cases? Thereby God tries you, and thereby you may try yourselves: John vi. 5, 6, 'When Jesus lifted up his eyes, and saw a great company come unto him, he said unto Philip, Whence shall we buy bread that these may eat? and this he said to prove him.' God often useth the like kind of dispensation to his people. There are many mouths, and no bread; great troubles, and no means of escape; this he doth to prove you, but God knows how to order this for your comfort. When we judge by sense, and reason, and outward probabilities, in such kind of extremities 'we are driven to our wits' end. Now faith, which lives above sense, will be a support and strength to your souls. In such cases reason and faith, and sense and faith, come in competition. How, which way do the workings of your spirits incline - to reason, or faith? Faith can take God's word in the midst of all difficulties; and when sense seeth nothing but hazards, wants, sorrows, then faith holds with the promise against these appearances, and rests on God whatever we feel to the contrary: Hab. iii. 17, 18, 'Though the fig-tree shall not blossom,' &c., 'yet I will rejoice in the Lord, I will joy in the God of my salvation.' Those hopes which hang upon the life and presence of the creature, when the creatures fail, they fail; when bread and outward supplies are gone, they are lost and undone; but the children of God have built upon a promise, and when creatures have spent their allowance, when they can no longer live upon bread, they can live upon the promise and word of God. Therefore God will prove him, and exercise him with straits and troubles; but then can he depend upon the Lord. A believer can say yea with a promise, when all the world saith no to him. The apostle saith: 2 Cor. i. 20, 'All the promises of God are in him yea, and in him amen.' The promises say yea to our hopes, and amen to our desires; and in all difficult changes still the promises keep their note, they are yea and amen. You desire such a thing according to the will of God - Amen, saith the promise, so it shall be. May I hope for such a mercy or comfort? - Yea, saith the promise. Now in straits you will find the comfort of such a truth. You ask of creatures and present appearances, May I look for good? and they answer no, but the promise still saith yea: now a believer is contented with the promises, yea, though all the world say no. Christians! there needeth nothing to your comfort but this, first to establish a regular hope, and then to trust the affirmation of the promise. Now hereby may you discern your spirits. Can you with certainty depend upon the promise, and with a quiet and calm expectation wait for the blessing of the promises in the midst of all pressures whatsoever? Carnal men limit God, and give laws to providence: Ps. lxxviii. 41, 'Yea they turned back, and tempted God, and limited the Holy One of Israel.' They bind the counsels of God by their outward appearances: 1 Peter iv. 19, 'Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing, as unto a faithful creator.' They give up their souls to God, and. all their affairs to his disposal. He is faithful, and will be mindful of them, and he is a creator and hath power to help them, and this quiets and calms their souls under all providences.
6. You may try your assent to the promises by the adventures you make upon God's word. The promises are so many bills and bonds which God hath taken upon himself. Now what will you venture upon the warrant and encouragement the word gives? Certainly he that will venture nothing thereupon doth not believe what God hath said, 'Whoso shall confess me before men, him shall the Son of man confess before the angels of God; but, he that denieth me before men, I will deny him before my Father, and before his holy angels,' Luke xii. 8, 9. Can you adventure upon Christ's word to confess him, though you should deny your present interest? so Luke ix. 24, 'Whosoever shall save his life shall lose it; but whosoever will lose his life for my sake, the same shall find it.' Now urge the soul with this promise, Can I be willing to fall a sacrifice upon the interest of religion upon such a hope, or quit temporal conveniences for the enduring substance? Now lest your heart should deceive you, because every one is not called to suffer, and resolution in cold blood may faint when they come to trial, therefore look to such things as are of present use and experience. Practise upon that promise: Luke xii. 33, 'Sell all that you have, and give alms: provide yourselves bags that wax not old, a treasure in the heavens which faileth not.' Now say, What have I ventured upon this promise? can I look upon no estate so sure as that which is trusted in Christ's hands? Do I indeed count this the best way to entail a blessing upon me and my children and family afterwards, not to purchase house to house, and field to field, but to found a covenant interest, and lay up a treasure for them in Christ's hands, by a large, liberal, and free distribution to the poor? But if this seems hard though it be a clear precept in the gospel, and everywhere we are called upon to lend unto the Lord, what lusts can you renounce upon the security of eternal life? Practise upon that promise: Rom. viii. 13, 'If we live after the flesh, we shall die; but if we through the Spirit mortify the deeds of the body, we shall live.' Now am I willing to undergo the severities and tedious hardships of a christian life? to be much in mortifying and subduing my flesh? Can I yield to this upon these hopes? do I look upon it as better to take pains than suffer pains, to be held with cords of duty than chains of darkness, and run the hazard of being separated for ever from the presence of the Lord? Certainly, when you can neither renounce lusts nor quit interest, nor make any spiritual adventures, you do but look upon the gospel as a fable. What have we ventured upon those bonds God hath given us, and those obligations he hath taken upon himself, that he will bless us if we will yield to these and these conditions? All promises imply some duty; it is improbable we should believe them if we will undergo no hazard for them.
7. You may know whether you have this faith, which evidenceth things to come, and find out the weakness or strength of it by observing the great disproportion that is in your affections to things of sense, and things of faith. It is true, a christian is not all spirit, and therefore sensible things work more with the present state of men than things spiritual. But yet certainly in a child of God, one that believes, that hath the evidence of things not seen, there will be some suitableness. We are diverted from looking after things to come as long as we have carnal comforts to stop the mouth of conscience. But did we soundly believe the truth and worth of the great mysteries of salvation, surely we would learn more to despise temporal things in comparison of eternal. Therefore examine a little the affections and dispositions of your souls as to things present and things to come, temporal things and eternal. Examine a carnal man by his esteem; he is sensible of the sweetness of outward comforts, but hath no taste and savour of things that are to come. The former insinuate themselves unto his heart with a great deal of satisfaction; he is moved and affected with them - 'Who will show us any good?' Ps. iv. 6. Carnal pleasures tickle him With a great deal of delight, but he hath no taste of communion with God. Carnal riches, with him they are the only substance, whereas spiritual and heavenly things are but as a notion. Whereas the scripture is quite otherwise; it speaks of outward things as but a fancy Prov. xxiii. 5, 'Wilt thou set thine eyes upon that which is not?' and of spiritual things, as those which only may be called substance: Prov. viii. 21, 'That I may cause those that love me to inherit substance, and I will fill their treasures.' Now which dost thou esteem, thy treasure and thy substance, the world or heaven? things present, or the great things God hath promised? which are the things most take with thy heart, and draw forth thy esteem? So examine his care and industry. We toil for matters of the world, and are never weary; rise up early, go to bed late, eat the bread of sorrow, and all for a little pelf; we make nothing of the hardest labours to accomplish our worldly delights. But now, to pray, read, meditate, perform acts of worship to God, how difficult are these? and how soon do we cry out, what a weariness is it? A little time spent in duty is with a great deal of murmuring; doth not this bewray too much unbelief? 'So is he that layeth up treasures for himself, and is not rich towards God,' Luke xii. 21; that is, so earnest and diligent to grow great in the world, but cares not to furnish himself with grace. When there is such a disproportion in his care, is he persuaded of these things? There is a wide and sensible difference between things temporal and eternal, so should there be in our pursuit after them. Now when it is not only a nice debate that prevails most with men, but a plain clear case, it shows we are not fully persuaded of them. So examine a man by his hopes, and see whether he hath this evidence of things not seen. Compare your hopes in God's promises with your hopes in a temporal case; it is good to put things in a temporal case and instance: Mal. i. 8, 'Offer it to thy governor, will he accept of it?' If a prince or potentate of the world should make you a promise of a temporal inheritance, or pass over the reversion of an earthly estate for thee and thy heirs, how wouldst thou rest contented, and he satisfied with such a conveyance? so hath God done in the covenant; by a formal compact he hath demised and made over to us the great blessings of the gospel; and yet how little are our hearts satisfied with it, how full of doubtings! what unstable thoughts have we about these things! If I had such great promises from an able and faithful man, would I not be more cheerful, and bear up upon these hopes? I have these promises from God, that cannot lie. So examine his fears: when a man threatens a little danger, we are careful to abstain from what may displease him, yet we can swallow lust without remorse. Adultery is punished with death in some countries; but God says: Mat. v. 28, 'That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.' And God threatens again and again, not only with temporal but eternal death, torments that shall be without end and ease; yet these things do not work upon us. God saith, Rom. viii. 13, 'If you live after the flesh, you shall die;' that the delicacies of the fleshly life, if indulged, will be mortal to us. Alas! who fears this death? it is a thing to come and unseen; God doth not presently execute his sentence upon evildoers, therefore we are not moved with it. It argues either unbelief or very great incogitancy about things of such great concernment.
8. You may know whether you have this faith by your thoughts of the ways of God, when they are despised or opposed. Faith, which is the evidence of things not seen, can see a great deal of beauty in a despised way of God, and glory in a crucified Christ; as the good thief upon the cross could see Christ as a king, when he hung dying on the cross in disgrace: Luke xxiii. 42, 'Lord, remember me when thou comest into thy kingdom.' Religion is often veiled under obscurity, slightings, disgraces, and contradictions of the world. God trieth us, as it were in a disguise. Now if we can spy out this inward beauty and inward glory in his ways when they are divested of all outward glory, here is an act of faith - 'Christ came to his own, and his own received him not.' A carnal heart sees no worth in anything but what is full of pomp and outward splendour, it knows all things after the flesh; but a gracious heart sees a great deal of worth and beauty in the despised ways of Christ. It is said of Moses, that by faith he 'esteemed the reproaches of Christ greater riches than the treasures of Egypt,' Heb. xi. 26; that is, when it was a reproachful thing for him, who was so great and high in favour, to own an afflicted people, who were so burdened as they were in Egypt. Thus you have seen how you may find out whether this faith be wrought in your souls.
Use 4. To press you to get this faith, which is the evidence of things not seen, that you may believe that which God hath revealed in his word, and that solely upon God's authority and the account of his word; to quicken you to get this faith, which is of such great use to you.
1. Consider that all the difficulty in assenting to doctrines of scripture was not only in the first age. You are ready to think this faith was of use when christianity was first set up in the world, and when it was new and despised, and the powers of the world were against it; but now it is owned by all, there is no such difficulty; yes, very much still. I confess, when it was a novel doctrine, hated, oppressed, persecuted, and the generality of its professors were the poor of this world, there were mighty prejudices against the ways of God; but there were then helps; there was the sensible evidence of miracles to confirm this faith, and there was an extraordinary zeal and holiness in those that promoted it, which was a special means to strike a reverence into the consciences of men, which sensible evidence now we have not. Ay, but the articles of religion are still the same, and men are the same, and every age hath its own prejudices; so that it is still hard to believe. (1.) Because the same articles of religion that were propounded to them are propounded to us also. A man that only hearkens to his own reason, it is hard for him to believe that there is one God, and yet three that are God; that by faith a man is united to Christ, yet he on earth, and Christ in heaven; that God requires faith and conviction of all, and binds men to use the means, and yet in his secret good pleasure determines to give it to a few. These things are expressly revealed in the word, which are hard to be understood by carnal reason; and we cannot see how they can be. There are many doctrines which must not be chewed, but swallowed; de re constat, quamvis de modo non constat. (2.) Men are the same that, they were before; still natural men favour not the things that are of the Spirit, therefore are not apt to believe them that they are true. Still we are wedded to sense, and therefore not easily persuaded of things to come; still men love not holiness, but walk after their own lusts; therefore they will not believe God is so unmerciful as to damn all those that are not holy, and that none shall be saved but those that are born again, and walk in such a strict way of communion with God, and in the ways of godliness. (3.) Every age hath its own prejudices. Christianity was a novel doctrine. Ay, but then they had miracles; but now there is less holiness, but no miracles; now men are subject to atheism, because of scandals: 2 Peter ii. 2, 'Many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of.' And now there are many divisions, and variety of thoughts and opinions about matters of religion, which makes men suspect all. Therefore Christ prays: John xvii. 21, 'Father, let them be one, as we are one, that the world may believe that thou hast sent me.' So that if it were a difficult thing to believe then, so it is now. Therefore it concerns us to be soundly rooted in this faith.
2. Consider the benefit of a sound conviction. A clear evidence of the mysteries of salvation is a great ground of all reformation of life. What is the reason, that men are so backward to practise, that they experience so little of what they believe and have received of the christian faith? because the evidence is not clear. I do not say their interest, but the evidence and certain belief of these things. Usually christians think it is their only work to clear rip their particular interest; that is a great work-' We must give all diligence to make our calling and election sure,' 2 Peter i. 10. But that is not the only work; there is a former work, which is the foundation of all, and that is, to settle the soul in a sound belief of the things to come, and have the hopes of christianity evidenced to us; if our belief of this were more steady, there would not be such a deformity in our practice. Our affections are glued to earthly things, because we are not persuaded of heavenly things; there is a privy atheism, which, like a worm at the root, eats out the strength and vigour of our graces, and causeth them to languish. When the mind is satisfied, and brought to a full assent, there will be a greater awe upon the practice: Heb. xi. 6, 'He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.' This is the first thing that we should be persuaded of, that certainly there is a God; and this God will be good to all that seek after him in Christ. If we had such a persuasion of this, we could not be so cold and careless in duty, and so bold in sin; but we have a wavering trembling assent, and some imperfect opinions about the things of God, and not a full persuasion: 1 Cor. xv. 58, 'Therefore be ye steadfast, unmovable, always abounding in the work of the Lord; forasmuch as you know that your labour is not in vain in the Lord.' If we did once know and were persuaded of this, if we had an evidence of things to come, and things unseen, we would be more steadfast and unmovable in the work of the Lord. If our expectations were greater, our observation of God would be greater, the business of eternal life would not be so neglected; conscience would not be so sleepy, nor should we venture upon sin so often as we do; this would put life into every exhortation you hear and read. Alas! we press and exhort day after day; it works not, why? because it is not 'mingled with faith in them that hear it,' Heb. iv. 2. What earnest affections of soul would there be towards God and heavenly things if we did truly believe these things.
3. The more faith depends upon the warrant of God's word, the better; and the fewer sensible helps it hath, the more it is prized; As Christ saith, John xx. 29, 'Blessed are they who have not seen, and yet have believed.' It is the weakness of men, they will not believe unless the object of faith some way or other come under their sense. The word of God is enough.
4. Sensible things will not work, if we do not believe the word; those that think Moses and the prophets are but a cold dispensation in comparison of this, if one should come from the dead, for then they would repent and turn to God, let them read Luke xvi. 29 - 31. There were miracles heretofore; faith was confirmed to sense; God condescended to the weakness of the first age; but yet it is said of the people of Israel, Ps. lxxviii. 22, 23, 'They believed not in God, and trusted not in his salvation: though he had commanded the clouds from above, and opened the door of heaven,' &c. There were ever unbelievers, and carnal wretches, let God use what dispensation he will, and there will be so still. There is more in the harmony and correspondency of scripture to work men to a sense of believing than if one should come from the dead.
5. We have need now to look after this faith, which is the evidence of things not seen, because the great reigning and prevailing sin is infidelity and unbelief; which is seen by our cavilling at every strict truth, by our carelessness in the things of God, by the looseness and profaneness of those that would be accounted christians. Certainly, generally men take the great truths of religion for fabulous delusions, and look upon Christ as an impostor, and the doctrine of the resurrection from the dead, and eternal life, as so many idle dreams; else they could not cavil so at every strict truth and be so careless and profane as they are; for these things are irreconcilable.
6. We ought to look to this faith, because none are so resolved in the great matters of faith but they may be more resolved; no man doth so believe but he may believe more: 1 John v. 13, 'These things have I written to you that believe on the name of the Son of God.' Our assent to divine truth is not a thing that is in puncto, that consists in one indivisible point, so as it cannot be more or less; but it is a thing that is ever growing and never so perfect as it should be, till we come to fruition. There is something 'lacking to your faith,' 1 Thes. iii. 10; 'therefore labour after this faith which is the evidence of things not seen.'
Obj. While we establish a faith which is the evidence of things not seen, doth not this make way for every fancy and fond credulity? This was the objection that Celsus brought against Origen, that faith introduced all kind of error into the world, and cast out science. I answer!
Ans. 1. There is a reason why we believe, though we cannot always see a reason of what we do believe. Though there can be no reason given of many things that are to be believed; yet faith sees reason enough why they should be believed, and that is the authority and veracity of God speaking in the scriptures.
2. There is an aptitude or objective evidence in what is revealed in scripture, to beget faith in those that diligently exercise themselves, and had eyes to see it. The main truths which are delivered there are delivered with such reasonableness that they assure us of the rest.
Use 5. Direction to get and increase this faith.
1. Beg the illumination of the Spirit of God to show you the truth of the word, and the good things offered therein. This evidence is from the Spirit; therefore Paul prays for the Ephesians: chap. i. 17, 18, 'That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: the eyes of your understandings being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints.' You may have literal knowledge from men, but that is weak and washy, like a golden dream of rubies; saving knowledge is only from the Spirit. They differ as strong water and running water, which have the same colour, but they differ in their taste and virtues.
2. Employ your reason, serious consideration, and discourse. The devil throws the golden ball in our way, of honour, pleasure, and profit, to divert us from heavenly things; and the intention of the mind being diverted, the impressions of religion are weak and faint; as when the bird often leaves her nest the eggs are chilled. Inconstancy is as great an enemy to faith as ignorance. The scattering and vanity of the thoughts make our assent but weak and trembling: Deut. xxxii. 29, 'Oh that they were wise, that they understood this, that they would consider their latter end,' not only to know, but to consider it. Men have not such a deep apprehension of the beauty of holiness, and the excellency of Christ, because they do not exercise their thoughts more upon these things. By consideration truths are kept near the heart, and in the view of the understanding.
3. Labour to get a heart purged from carnal affections. Where there is more purity there will be more clearness: Mat. v. 8, 'Blessed are the pure in heart, for they shall see God.' Sin doth weaken our faith. We shall always stagger and waver in an uncertain doubtfulness concerning supernatural verities while we indulge our lusts. Sin blinds our eyes: 2 Cor. iv 3, 4, 'If our gospel be hid, it is hid to them that are lost: in whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.' We had need keep that eye clear that shall discern things unseen, and the comforts and blessedness of another world. By sin you grieve the Spirit, which should help you in believing: Eph. iv. 30, 'And grieve not the Holy Spirit of God, whereby you are sealed unto the day of redemption! And hereby you provoke God to give you up to natural prejudices: 2 Thes. ii. 11, 'For this cause God shall send them strong delusions that they shall believe a lie.' Men sin away their faith, wound their consciences, put out that light that should guide them. And therefore get your hearts purged from sin; for as faith makes way for holiness, so doth holiness again for faith.
Hebrews
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