1. Of a man in the state of grace, God in desertion appearing his
being now set at the right hand of the Father in glory and majesty, Heb. 12:2. So 2 Cor. 4:16, saith Paul, 'For this cause we faint not, but though our outward man perish, yet the inward man is renewed day by day;' and the reason is, 'For our light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen,' &c. He who thus hopes, does not want a comfortable life. And therefore upon this ground it is the apostle's concluding exhortation, 1 Cor. 15:58, 'Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord.' This makes a man zealous and fruitful, so it makes a man sincere, as 2 Cor. 5:9, 'Wherefore we labour (saith he), that whether absent or present we may be accepted of him.' The ground whereof is, 'For we must all appear before the judgment-seat of Christ, that every man may receive the things done in his body.' In this case our comfort is in all things to be sincere in working.
Now there is an order of things. Whosoever lives the life of faith in these grand passages, that soul lives the life of faith also in all other passages of our life; and these grand passages will run in the lesser courses of our life. To touch one: when a man is in extremity of both outward and inward affliction, then faith lays hold on this general, that God is wonderful in working, and that his ways and thoughts are not like our thoughts and ways. In all several cases faith makes use of all things God hath done or promised; as,
1. Of a man in the state of grace, God in desertion appearing his enemy.
(1.) In this case faith at first conquered God, and obtained a blessing by wrestling, as Jacob did. Faith therefore knows the same way
again, to go to those precious promises God hath made, of returning again, not to forsake and be angry for ever, not to plough all the day to sow, as Isa. 28:24, speaks. Faith knows that God works by contraries. It knows God takes away the sense of his love, not in anger, but to stir up the conscience and sense of sin, that we may lament and mourn for it the more, and so receive a surer report of the forgiveness of it. Faith does know that his name is wonderful. He raises things past hope. When a man is in despair touching himself, and all things in himself, and of all comforts, then he is nearest home, as Paul said excellently: 'But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead,' 2 Cor. 1:9. So faith looks at God working with Christ the Son of his love, how roughly he dealt, yet lovingly, with him; for Christ is a pattern as well as a cause of good unto us. Christ in the case of his forsaking went unto God, saying, 'My God, my God, why hast thou forsaken me?' Mark 15:34. Faith sets God's promise against his present working; as though it should say, 'Though thou killest me, yet will I trust in thee,' Job 13:15; for all this thy love is the same; thou art merciful and gracious, and wilt not be angry for ever.
Faith, as I may say, pulls off God's mask, sees through the dark cloud, that God appears an enemy for a time, that he may return again with the more abundance of comfort afterwards. Faith knows, as Paul speaks, that it is God that comforts the abject, raises the dead, will be seen in the mount, making our extremity his opportunity.
So faith reasons, Is it so, indeed? and is he wonderful in working?
Doth he thus and thus work by contraries? Then I will answer his working the same way; I will believe one contrary in another, I will expect the sun will shine again, though now it be under a cloud. The like I may say of any other extremity, as in the raising of our dead bodies. Faith, as it is in Ezekiel, sees a spirit quickening and putting
life in dry bones, assuring us thereby that he can as easily raise up the dead as deliver us out of any extremity. Saint Paul's argument is to trust in God, who raiseth the dead, [that he] can do all things, work wonderful changes in our greatest miseries. As for the church now in misery, there is a promise that Babylon shall be cast into the sea as a millstone, Rev. 18:21. Now faith believes the promises of glory, how that God will outwork all human policy, and catch the crafty in their own nets; that as certainly as day comes after night, so assuredly all God's promises shall be made good, as David resolves,
Ps. 130:6, 'My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning.
Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption.'
So in any cloud get faith, and it will break through all impediments.
Believe the former grand passages of calling, justification, and sanctification, and then we will trust God for the rest. Then is faith most glorious. When it works alone, then it works most strongly.
Then also God delights to shew himself most effectually; for when all other means fail, and faith works it out alone in wrestling, then he hath all the glory, and then all is well; and therefore we must do in this case as the prophet advises, 'Let him who sits in darkness and hath no light, trust in his name,' Isa. 50:10.
Faith does raise men up, and set them upon a rock, so sure as nothing can take away their comfort and joy in God; because Christ's name is wonderful, who then works in desperate cases when it is seasonable. A mighty God delights to work mightily, in mighty plunges. Then faith plies the suit hard: Help, Lord, or none can. Our
Saviour, you see, slept in the ship until a mighty tempest rose, and then he rebuked the winds and the seas; so he seems to sleep now in the church. Why? That we may wake and stir him up by our prayers.
When the Israelites' tale of brick was doubled, and the people greatly perplexed, then Moses came fitly to promise deliverance. So when the afflictions of Christians are doubled, then they are commonly most humbled. They pray hard, search, believe, and apply the promises, and then deliverance comes. Therefore in all exigents set we faith a-work, for this stirs up prayer, and prayer stirs up God, and God stirs up all the creatures. Blame we not, therefore, any trouble so much as to cry out, Oh I am undone! what shall become of me now!
No, find fault with an unbelieving heart. It is not the trouble, but our weak faith which makes us to sink in these waves. Beg then of God, in great trouble, great faith to go through. Cry, Lord, increase my faith, for then the trouble is small when the faith is great.
(2.) Secondly, In daily afflictions. Whatsoever we suffer by them, labour to take away the sting of sin by living the life of faith in justification, as David Did, Ps. 32:5; confess we our sins to God, beg to have the sting of them taken away, and hereupon we shall find him to forgive our iniquity, as in David. So in all our weaknesses and imperfections of sanctification, go to Christ for more grace, and say,
Lord, though I be poor and empty of goodness, and of that which thy exact holiness requires, yet Christ hath abundance of fulness to supply my wants. Oh let me receive some grace for grace out of his fulness, and accept what he hath done for me in his pure and perfect obedience; good Lord, impute it to me, for thou hast made him to be for us wisdom, righteousness, sanctification, and redemption. And so for glorification; in all afflictions set we glory before our eyes, as Paul did, remembering that 'our light and short afflictions, which are but for a moment, cause unto us a far more excellent and eternal weight of glory, not being worthy of that glory which shall be revealed,' 2
Cor. 4:17. So in any affliction, we have still use of the life of faith in glorification. All these must be used in our afflictions, living the life of faith in all.
(3.) Thirdly, In sickness of body. Trust to Jesus, he is as powerful and as willing to help us now as he was to help others in the days of his flesh. All things are possible to us if we believe. It is but a word for him to rebuke all storms and tempests whatsoever. Let us not do like
Asa, trust only in the physician or in subordinate means, but know that all physic is but dead means without him, 2 Chron. 16:12.
Therefore with the means run to Christ, that he may work with them, and know that virtue and strength comes from him to bless or curse all sort of means.
(4.) Fourthly, So for disgraces. Commit we our credits to him as our lives—he cares for both—remembering what Peter speaks, 'If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified,' 1 Peter 4:14. He means such a Spirit shall rest on us, which shall make us glorious. So Heb. 12:2, 'We are therefore in sufferings pointed unto Jesus, the author and finisher of our faith, who for the glory which was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.' This suffering hinders our happiness; look to him, he is now set in glory, so shall we be. It is not in man's power to alter men's conceits. God hath this in his power, when he will heap honour, or pour disgrace upon any man. Therefore let us look up and desire no more good name than God will afford us. If dogs bark, no matter; at length God will clear our name, and our righteousness shall break forth as the noonday. Thus much the church assures herself of, Micah 7:8, 'Rejoice not against me, O mine enemy: though
I fall, I shall rise again.' As though she should say, God's servants are never finally forsaken. A time will come when God will do me good for all this, when I am humbled and have made a right use of it. That we may do this, think God in Christ hath given me the pardon of sin; what matter then of all other things which cannot hurt me, and shall
all work together for my good? David, we know, Ps. 6:8, began to complain grievously in this kind; but afterwards, ver. 8, when the Lord had spoken peace to his soul in the life of faith in justification and sanctification, then he says, 'Depart from me all ye workers of iniquity, for the Lord hath heard the voice of my weeping.' Then he despises the shame.
(5.) Fifthly, In our particular places and graces. Thus must we here live by faith also; for a Christian knows that he stands as in a circle set there by Christ to work. Therefore faith concludes, Here look I for understanding, wisdom, success, blessing, and ability to go throughstitch (a) with the business I am set about. He that set me here will enable me, and if I have ill sucess, then I will go to Christ, and I shall speed well with his assistance, as Peter did, who, though he had toiled all night and catched nothing, yet at length, at Christ's command, casting forth his net, catched abundantly, Luke 5:5. So there may be many who take much care and toil for heaven, to subdue and overcome corruptions, and yet catch nothing; find no answerable success. Oh let them go to Christ, and trust him as Peter did, and they shall overcome so at length, as all shall be well. So if magistrates, ministers, and people would trust God for strength more than they do, things would be better than they are with them, as we see the instance in Moses, who being commanded to go to Pharaoh, complained for want of utterance. But what saith God to him? 'Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord?' Exod. 4:11.
Therefore in all such wants, faith goes unto him for it. The like, we read, was Christ's encouragement to his disciples, Luke 21:15, 'Settle it therefore in your hearts, not to meditate before what you shall answer, for I will give thee a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.' This was made
good also in the bypast troubles of the church, when poor silly women put to silence with their answers great learned men.
Now faith sees what Moses did, Heb. 11:24. It looks up to Christ, to him who is invisible. It is with faith in this case, as it was with Micaiah, 1 Kings 22:19, when he had seen the Lord sitting on his throne, and all the host of heaven standing by him on his right hand.
Then Ahab, a king on earth, was nothing unto him when he had seen the King of heaven in his glory. So we by faith seeing Christ, heaven and glory over our head, caring for his church, standing at the right hand of God, by assistance of his Spirit, this will put invincible courage in us.
(6.) Sixthly, For provision and protection. Faith goes to Christ, hangs and depends upon him for all these things. Faith knows that it hath encouragements, promises, and examples enough to strengthen our dependence on him, as to name one: Luke 12:32, 'Fear not, little flock, for it is your Father's will to give you a kingdom.' Hence the believing soul argues from the lesser to the greater. What! will God deny me daily bread, that will give me heaven, and raise me up to life everlasting? and so it cites and revolves the promises often, that a little which the righteous hath is better than the abundance of the wicked; for he adds no sorrow with it; that a little with love is better than a stalled ox with contention, Prov. 15:17. Yea, and in this case by faith we know that the saints, in extremity, shall be extraordinarily provided for. Sometimes he will bless a little, as the seven loaves and five fishes multiplied suddenly to feed five thousand people. They were in great want before, and were suddenly supplied. So it shall be with us. Sometimes we know the woman's oil increased; the ravens also in distress shall feed Elias; Lazarus shall have the dogs to lick his sores. In the use of the means we need not fear, and wanting means
God will create means when all doth fail; for then faith lives best,
knowing that God commands all means, and can suddenly do what he will.
And so for protection and preservation, faith knows that Christ will be our shield and protector, therefore it relies upon him. 'Fear not,' saith God to Abraham, 'for I am God, all-sufficient, thy buckler and thy exceeding rich reward,' Gen. 15:1. Hence the saints have so esteemed him in all ages their rock, fortress, strong tower, salvation, helper, deliverer, refuge, and the like; and Christ tells his disciples, that he is with them even unto the end of the world, Mat. 28:20. He rules his by his kingly office for the good of his church. Thus much we know he made good, both in Egypt and in the wilderness, bringing his people safely into Canaan, through all those dangers they were in; providing also for the women, persecuted by the dragon, a place of refuge in the wilderness, where she was safely kept, Rev. 12:6.
(7.) Seventhly, And for our children.
Obj. Oh, say some, I could be content with a little, but I have many children.
Sol. Here faith sets in, and answers, But are they not also Christ's children, and must not he provide for his own? Do therefore what thou canst, and for the rest despair not, but cast this burden upon him, who hath commanded thee in nothing to be careful, but in all things to make thy suits and supplications known with prayer and thanksgiving. In this case faith in a dying parent follows Christ's example, John 17:6, 11; 'Thine they were, and thou gavest them me; and they have kept thy word. Holy Father, keep through thine own name those whom thou hast given me: that they may be one, as we are.' So a dying father may say, Lord, thine they were, thou gavest them me; I have done what I can for them. Thou, Lord, art the first,
best, and last Father, the world* and the fulness thereof. Now, therefore, holy Father, keep them in thy name, for thou art the refuge of the poor and needy, and thy time is to help when all other help is at a stand. Why, consider, is not he the Father of the fatherless? Then let us leave them to him with that resolution and confidence of the prophet David, 'When my father and mother forsake me, the Lord will take me up,' Ps. 27:10. Not that he means fathers and mothers use to do so, but though they should, or even when they forsake us by death, yet God doth wonderfully save and protect their posterity.
Then learn to exercise thy faith. Though thou leave them little, yet trust in God, and know that he who rests under the shadow of the Almighty, as the psalmist speaks, shall be safe, Ps. 91:1. He who provided for them in the womb, and prepared breasts for them ere they came into the world; he who put so tender affection in women: know that he will also have care, and be more compassionate over thy children after thee. Let faith then settle thy heart on these grounds. In the womb they were nourished and bred thou knowest not how. Oh, saith David, 'I am fearfully and wonderfully made,' Ps.
139:14. And after thy death they shall be nourished, thou knowest not how. For this cause many are punished in their generations, because they would not trust to God, but did use ill means to perpetuate their houses, as covetousness, worldly policy, and the like.
(8.) Eighthly, In prosperity.
What use is there in this, of the life of faith? Oh yes, very much; for, [1.] First, What makes prosperity sweet, but because by faith one knows that his sins are pardoned? What comfort, I pray you, hath a prisoner in the Tower of his life, though he abound in all outward plenty of gold and silver, so long as his pardon is not sealed? This
sweetens prosperity, the life of faith in justification, that all my sins are nailed with Christ upon the cross, that the handwriting against me is cancelled and done away. Thus one comes to be of the firstborn, 'whose names are written in heaven,' Heb. 12:23, and to joy that he hath a double portion, being exempt from many fears, crosses, and miseries others are vexed with. Who are better
Christians than they that know they enjoy all good things with God's favour and blessing? Here faith hath a continual work, to see God's love in all, and so to be abundantly thankful, according unto that we have received.
[2.] Secondly, The life of faith orders our prosperity. How? Not to abuse those good blessings bestowed on us, not to be puffed up by them, not to disdain, but to relieve others by them. Faith causes us to think of them as they are set forth in the word. It causes that we delight not too much in them, shews us better and more lasting riches, friends, and the like. It makes us take Saint Paul's counsel, 1
Cor. 7:29, to rejoice and do all things as though we did them not, and to use the world as though we used it not, because the fashion of this world passeth away; and therefore it makes men, as Paul speaks in another place, not trust in uncertain riches, but in the living God who can do all things. In sum, it causeth us manage all the things of this world, so as thereby not to have our hearts drawn away from the chief good.
So again, in all the comforts of this life, it makes a man eat and drink and sleep, and do all in Christ, looking up into him in all his actions, living by faith, and joying that now he hath a title, and a right to all the creatures. He being clean, now to him all things are clean, because he is now in Christ, who is pure, without spot, and Lord of all; for to the unclean all things are unclean. It cost Christ dear to purchase our liberty to the creatures. Therefore finding and joining
in this freedom, we live the life of faith in prosperity; whilst it eyes God in all the passages of this estate, sets him in the first place, receives all, and joys in all as coming from the love and graciousness of so good a God; returning in humility the strength and glory of all unto him; supplying also the necessities of his members.
(9.) Ninthly, In God's ordinances. In the preaching of the word and in the sacraments, faith makes us live this life of faith, not to be captious how this comes that God hath appointed this means, especially, unto the end of the world to teach men by. It makes us lay aside by-conceits to think, why it is enough for me, his will shall be the rule and square of all my thoughts and actions. He hath sanctified and made effectual this ordinance to this purpose; therefore I believe he will bless his own means, which though to the world it seems to be the foolishness of preaching, yet it shall be effectual to my salvation and the rest of his church. He made the world by his mighty word, he repaired the decayed world thereby, and by it he will also call for and raise up all the dead at the last day.
Therefore I will rest upon his ordinance without further dispute.
And so for the sacraments. What is a little water to the washing away of sin? Oh, but the blood of Christ, this is the cleanser, this washes away our sins. His ordinances make it powerful and effectual to that end he hath appointed it, for the believing soul. So the bread and wine in the Lord's Supper seem weak and feeble things; ay, but they are ordained to strengthen and increase faith. Here the Christian soul believes God can so strengthen faith by his Spirit, working in us a nearer communion with Christ and hatred of sin thereby, blessing his own ordinances, so that, as meat and drink refreshes, sustains and feeds this mortal body, so shall his ordinances by his blessing be effectual for the refreshing, fortifying, and nourishing of our souls to life and endless immortality. Again,
(10.) Tenthly, So in our combats. Of necessity we must fight the good fight of faith many ways. First, if any trouble assault a believer, he hath recourse to the life of faith in justification and sanctification. As he conquered God at first, in repenting, praying, and wrestling for forgiveness of sins, and applying the promises, so now he knows how to conquer any evil that befalls him. As it was said to Jacob, 'Thou hast, as prince, had power with God and with men, and hast prevailed;' so a Christian, having in his first new-birth-pangs conquered God, and prevailed, now by the same assistance and skill he can conquer all things also. Secondly, A Christian fights this good fight by living the life of faith in glorification. Saint Paul says, 'Fight the good fight of faith, lay hold of eternal life,' 1 Tim. 6:12; insinuating that the way to live this life of faith is to lay hold of eternal life, having serious and constant meditations of the glory to come. Canaan, we know, was given to the Israelites, divided and given by Jacob, ere his death, long before they came there. Who would not fight then for such an inheritance? Now there were serpents, giants, strong and many enemies by the way; so they fought against all, and overcame all. Even so betwixt us and heaven there be many enemies to overcome: the flesh, the world, the devil, and all those numberless number of events which by their malice and our frailty we are tempted unto. But here faith must lay hold of eternal life, answer all objections with this, All these shall not make me lose eternity, there is no comparison betwixt heaven and earth; false pleasures here, and true substantial joys to come. This, saith the Scripture, is our victory which overcometh the world, even our faith,
1 John 5:4. Why? Because faith makes Christ's victory ours. Christ overcame sin, hell, death, the world, and all; and Christ himself being ours, we have all made effectual for us, which we have done and suffered. So Christ overcomes in us by his Spirit, as the apostle hath it, 1 John 4:4, 'Stronger is he that is in you than he that is in the
world.' So that a weak Christian hath a strong Spirit in him, which no power can prevail against, though he hath some foils.
Quest. But how doth faith fight against the world by the life of glory?
Sol. The world offers and presents petty base things before us. Faith keeps off, and opposes the glory to come, preferring that before all; as Moses did, who because he saw him who is invisible, refused to be called the son of Pharaoh's daughter, esteeming the rebukes of Christ before all the treasures of Egypt; because this glory presented better things unto him than this world hath, Heb. 11:24, seq. And if, on the left hand, the world threaten troubles, afflictions, persecutions and the like, for well doing, and not running into sinful courses with others, then faith remembers, as it is Rom. 8:18, that 'all the sufferings of this present world are not worthy to be compared with the glory which shall be revealed in us.' We see then that the life of faith of that glory to come, helps us in all temptations to fight the good fight against all enemies whatsoever. He who hath a crown before him, it will make him run through the pikes or anything to attain it; so faith, having glory, immortality, and the joys of heaven before it, overlooks and despises all oppositions, and sees all things subdued to Christ, as though all were past; whereupon it gathers assurance that it shall triumph over all in him.
(11.) Eleventhly, So we persevere unto the end, Fighting and living this life of faith; that is, a Christian makes it his daily and continual life. This is a ground of perseverance. A Christian then lives in a sort the life of Christ, as it is said, Rom. 6:9, 'Christ being raised from the dead dieth no more, death hath no more dominion over him.' So such a one once living by faith, dies no more.
There is a perpetual supply of spiritual strength imparted unto him from Christ the head, whereby he lives by faith in all the passages of
this life. Rom. 8:35, 'What shall separate us from the love of God in Christ?' Nothing can. It is a never-failing river, entertained unto death, that whosoever drinks thereof shall never thirst again; for Christ's promise is, 'Whosoever liveth and believeth in me shall never die,' for after faith ends, then comes the life of vision, so that all our life the life is the same, we continue so living even until death, and then faith leaves us to the fruition of the thing believed. But doth faith leave us when we come to die? Oh no!
(12.) Twelfthly, We die by faith also.
For a Christian knows that he is in heaven already. As he lives by faith, so he dies in faith also. Faith makes him, like Stephen, resign his soul to God with comfort. He knows that Christ will receive that soul, which he hath purchased by his blood. He dies by faith, because he sees death conquered in Christ before him, and because he looks beyond death, and over-eyes all things that are betwixt him and glory, having the Spirit of Christ in him, which makes him bold and fearless, as David says, 'I will not fear though I walk in the valley of the shadow of death, because thou art with me,' Ps. 23:4. This blessed faith in the Son of God makes us do all things, suffer all things cheerfully and comfortably. Faith makes absent comforts present to us. It eyes such sweet contentment in God's presence, that all difficulties below seem as nothing. It knows whom it hath trusted, and what is laid up for it. A believer sees invisible things. Oh the glorious things that the faithful soul beholds! He sees the angels ready to carry him from a house of clay to a heavenly paradise; from the company of sinful men here in misery, to the sweet society of saints in perfect bliss, which he himself now enjoys the first-fruits and earnest of, and longs to be fully possessed with.
Obj. But how can this be, when neither eye hath seen, nor ear heard what God hath prepared for his?
Ans. Indeed, to carnal sense these things are undiscernible; but to a renewed soul, the Spirit that God hath given them discovers the eminency thereof above all earthly contentments whatsoever. We see they are compared to a kingdom, to a feast, to a crown, familiar resemblances, that so the meanest capacity might conceive and be taken with them. What more desirous* than a kingdom for honour! what glory is there in a rich diadem! and what sweet refreshings are there in a feast! Yet, alas! these are all but shadows; the reality is heaven itself. Talk not then of riches, but of thriving in grace, which will make you rich indeed. What good will the riches of the world do us at the last day? They take them wings and fly away. If we have not the true riches, we may die in want for all these, as Dives did. Know this, that if there be anything good in earthly kingdoms, there is much more in this spiritual kingdom.
Again, the children of God know these heavenly things by their taste.
They have the first-fruits of them even in this life; and if the communion of saints here be so delectable, how much more will it be in heaven! God's children have a taste of that eternal Sabbath in heaven, by keeping a holy Sabbath to God here on earth; they have a taste of that eternal rest and peace which they shall enjoy hereafter, by the peace of conscience which they have here; and that heavenly joy which doth flow into the soul now, is but a taste of that eternal joy which we shall have our fill of one day.
God is so far in love with his children that he keeps not all their comforts for another world, but gives them a taste of the sweetness here. But what are all refreshments below to that which we shall have above in God's presence? As John saith, 'We are the sons of God, but
we know not what we shall be,' 1 John 3:2. Only this we know, that when Christ our head appears, all his members shall be like to him.
Our life may well be said to be hid with Christ in God, because flesh and blood discerns not the things prepared for those that love him.
We lead a hidden life. We cannot see God face to face, or know him so perfectly here as one day we shall do. All that we have now is a taste of the good things to come, and but a taste.
The life which we now live is a life of faith, and we are to walk by faith, not by sight. Therefore, if God did give us all here, what need have we of faith? It were no commendation for a Christian to abstain from the sinful courses of the world, if he did see the glory that he shall have present before him. But God will manifest to the world that he hath a people whose comforts are higher and greater than the world affords, who live by faith and not by sight.
God doth not reveal to us now all that we shall have hereafter, because we are not capable of such delicates, we cannot digest them; as Peter and John, they could not see Christ's glory in his transfiguration, but they must be spiritually drunk with it: 'Master, it is good being here: let us build tabernacles.' Oh but saith the Holy
Ghost, 'They knew not what they said,' Mark 9:5. So likewise St Paul, when he was caught up into the third heaven, and heard unspeakable words, he could not digest them, they did so ravish him; therefore
God gave him 'a prick in the flesh,' that he might not be exalted above measure, 2 Cor. 12:7. Are we stronger than Peter and Paul, to bear these revelations from above? Is it not goodness in God to reserve them till such time as we are able better to relish them?
Moses, desiring to see the face of God, had this answer, 'No man can see my face and live,' Exodus 23:20. So he that would conceive aright of the joys of heaven must die first.
Though we cannot see or understand these spiritual excellencies, yet let us often think of them. The life of a true Christian is taken up with the consideration of those things which he shall hereafter have in heaven. There is no grace in a Christian, but it is set a-work this way.
What is faith without this? The chief work of faith is about things not seen. It makes absent comforts to be in a manner present; and so overcomes the world by seeing these things above the world. How is patience strengthened, but by the consideration of future relief? If there were not better times hereafter for the godly, they were of all creatures most miserable; but the thought of that makes them wait with patience. What makes men so tender in conscience, and so fearful to sin, but the eyeing of him who is invisible?
And have we such glorious comforts in another world? Let this cheer up our hearts with joy against all contempts and slighting here below. The world knows not God, nor us, neither doth it not know what things are prepared for us; and shall we care for their abuse and scorn? What though we walk up and down here unknown, our condition shall one day be manifested with glory in the sight of all, and then we shall esteem of things below as they are. The consideration of this should raise up the spirit of every Christian.
What makes us do things that are excellent, but our believing an excellency in such ways and courses? He that sees an excellency in God, you may turn that man loose to any temptation; for if Satan tempts him to any sin, he thus considers with himself, Shall I lose the sweet contentments of heaven for a base lust? Shall I lose my peace of conscience, and joy in the Holy Ghost, for the satisfying of my unruly corruptions? Consider what we lose in the committing of any sin. The profit and pleasure that a man gets in following the world, alas! what is it to the precious comforts which we lose? Who would be beholden to Satan for anything? Is it not a disparagement to go from God, as if there were not sufficient in him to quiet the soul?
Hath not God enough, but we must be beholden to the devil our enemy?
Oh, then, let us admire the love of God to his poor creature, in preparing such great things for him. Let us say with David, 'Lord, what is man, that thou art so mindful of him? or the son of man, that thou so regardest him?' Ps. 8:4. How wonderful is thy mercy in having such high thoughts towards lost sinners? 'Blessed be the God and Father of our Lord Jesus Christ, that hath thought us meet to be partakers of an inheritance, immortal and invisible, reserved in the heavens for us,' 1 Pet. 1:4. A sound Christian begins his life in heaven here upon earth: he praises and glorifies God by a holy and fruitful conversation. This is our best way of blessing God. Praise in the heart will soon break forth in the tongue.
The apostle, when he speaks of the state of God's children, calls it a 'heavenly kingdom,' a 'glorious inheritance,' a 'wonderful light,' a never-fading condition. He is not able to express their happiness, it is every way so full. 'So God loved the world.' So, as I cannot utter it.
'Behold what manner of love the Father hath shewed, that we should be called the sons of God,' 1 John 3:1. It is so free and so rich love, that I am not able to declare it. Envy not, then, the wicked in their pleasure and bravery. Alas! they are but for a term of life; pity thou rather to see them delight in such sinful vanities. Shall a Christian envy any in their pleasures here, when he himself is in such a state of admiration? He should be so far from grudging and repining at the prosperity of others, that he should solace himself cheerfully with his future hopes. The thoughts of his good to come should revive him more than any want or discouragement should deject him. What though we have not our comforts in possession? We are sure of them; God reserves us for them, and them for us. We are like little children, that think not of the portions that their parents have left
them till they come to age. Many weak Christians think not of their Father's portion, they mind not those unspeakable joys laid up for them in their minority; but as they grow in grace, so they will have more knowledge of it, and longings after it.
If it be a great matter to come out of a dark prison, to see the light of the sun, what will it be to come out of this dark world, into the glorious light of heaven? A natural man knows not this, but when once we come to see that light that we shall have in glory, then we will admire it, and cry out with the apostle, 'Oh the exceeding love of God in Jesus Christ!' Indeed, those things that came by the gospel cause wonderment, that God should love flesh and blood so as to prepare such excellent things for them.
But we must know, God doth qualify all those here that he prepares happiness for hereafter. The reason is, because no unclean thing shall enter into heaven. We must not think to come out of the mire and dirt, and enter into heaven presently. No. There must be a suitableness wrought in us for such a condition. Those that will not live holily here, have no dwelling in that holy place. If thy heart can tell thee that thou hadst rather have this honour, and that pleasure, than grace in thy soul, the word of God doth as plainly tell thee, that the excellencies of heaven are none of thy portion. A swine loves the puddles rather than the sweet fountain; so wicked men delight in the world more than in heaven, which plainly shews they shall never come thither. Nothing will comfort us at last but a true change of heart. If thou beest not a new creature, thou shalt have no part in the New Jerusalem: therefore let us not feed ourselves with vain hopes.
There is none of us but desires heaven; but why dost thou desire it?
Is it because it is set forth to be a kingdom, an excellent place of joy and rest? Is it for this only? Assure thyself, then, thou wilt never come there. Thou must desire to have heaven, because of the divine
nature, because it is a holy place, and near to God, if thou wouldst possess it indeed; and 'if thou hast this hope in thee, thou wilt purge thyself, as he is pure,' 1 John 3:3.
If we would have faith ready to die by, we must exercise it well in living by it, and then it will no more fail us than the good things we lay hold on by it, until it hath brought us into heaven, where that office of it is laid aside. Here is the prerogative of a true Christian above an hypocrite, and a worldling; whenas they trust, and things they trust in fails them, then a true believer's trust stands him in greatest stead.
For use of all. See then how faith is the life of our life, and the soul of our lives, because by this we are knit to Christ Jesus, the life and food of our souls. Let us then make use of it; house and entrench ourselves in him, as it is Ps. 90:1, 'Make him our dwelling-place in all generations.' He is our buckler; our enemies must break through Christ ere they come at us; all is ours in him, and in his strength and might we shall overcome all adverse powers whatsoever. You see then that this is no idle, but a mighty working grace. It works in heaven, and earth, and hell. It works against Satan, it works by love to God, makes us love him and work to him, and makes us industrious to work for others. Faith is the root of the tree, love the branches. Thus faith works mightily and strongly; it is a quickening and an active grace. Those therefore who find it not active, no marvel they want the comfort of it; they must strive to stir it up, and set it awork to live by it. Those who find they have it, let them improve it to a better use than many do, to swear by it. This shames us in troubles to be unarmed. Where is our shield of faith, when every little poor dart strikes our armour through? This shews we have but a paper shield. We ought therefore to bewail our unbelief, and labour for this grace, which is so active and useful, so much the rather, because it is
most miserable to be in a storm without a shelter. This will help us in all miseries whatsoever, and make us conquerors over all in him who hath loved us. Oh the excellent use of the life of faith! It looks back, and makes use of all God's works, promises, wonders, threatenings, and judgments; and gathers strength, wisdom, courage, instruction from all. It looks and sees all things past, as it were a-working, doing, promising, threatening in present, and is answerably affected; when by strength of fancy it presents the ideas of things past, to work upon us the more, as present, and so is overawed from sinning against God. Sometimes it sees all this world a-fire, and therefore for worldly things and enticements it puts them over so much the more lightly, as perishing things condemned to be burnt. So it is the best prospective in the world; it presents to itself things afar off, as present and at hand, and makes them excellent, great and glorious to the sight afar off. Therefore above all things study we to live this life of faith—Oh it is worth all our pains—and shun infidelity as that which only makes us miserable, causing the guilt of sin to lie on us, and shutting us up under the wrath of God; yea, it seals us up to the day of wrath, turns all our actions to be sinful in God's sight, and is cause of that great condemnation John speaks of; whereas by the contrary, the believing soul lives a comfortable life, is admitted into the glorious liberty of the sons of God, hath a shelter to keep off all storms and tempests whatsoever, and comes by this life of faith to be assured of his part and portion in the love, merits, obedience, sufferings, death, resurrection, ascension, and intercession of the Son of God; in sum, to be assured of its salvation in particular, as Saint Paul was, 'who loved me, and gave himself for me.' But thus much shall suffice for this time. I shall prosecute things more fully in the next.
SALVATION APPLIED
And the life which I now live in the flesh I live by the faith of the Son of God, who hath loved me, and gave himself for me.—GAL.
2:20.
WE have already, out of the words immediately going before, spoken of spiritual life, and of the excellency of it; and, in the third place, of the manner of conveyance, which is by faith; and, fourthly, the spring and fountain of this spiritual life, which is the Son of God, described here by his love and the fruit of it: 'He loved me;' and, as a fruit of that love, 'he gave himself for me.' Now, to come in the last place to the apostle's particular application, which he expresseth in this word
'me:' 'Who loved me, and gave himself for me;' wherein these points offer themselves to our consideration:
First, That God loves some with a peculiar and with a special love:
'Who loved me, and gave himself for me.'
Secondly, That faith answers God and Christ's particular love by a particular application: 'Who loved me.'
Thirdly, That this particular faith in God's particular love is the ground of assurance, which springs from this particular faith.
Fourthly, That this assurance which proceeds from our particular faith in God's particular love, is the spring of all spiritual life, which sets the whole soul a-working. For what is the ground of my living by faith in all the passages of my life, but the apprehension of his love, who loved me, and gave himself for me; and can I then do less than give myself to him? Now to unfold these in order.