vintage of a judgment he leaves the gleanings of grapes upon the Vine of his Church Hee never shakes his Olive tree so throughly but he leaves at least two or three berries in the top of the uppermost bough four or five in the outmost branches Isa 17.6 Though I make a full end of all Nations whither I have driven thee Jer. 30.11 Jer. 46.28 yet will I not make a full end of thee but correct thee in measure yet will I not leave thee wholly unpunished Let not Israel presume upon mercy if they will sin but yet let them not despair of mercy though they suffer God will not cast off his people Ps 94.14 Though the destruction of his Israel be never so great yet it shall never be totall and should many fall yet all shall not the cause the interest of Christ shall not and though possibly in a wildernesse of common calamities the carcasses of some of his owne may fall among others so as they may never live to enter the Canaan of a longed for peace and reformation in this life yet by faith ascending up to the Nebo of a promise they may behold it afar off and see it possessed by their posterity they themselves mean while repenting of their unbelief and unworthinesse and so entring that heavenly Canaan where they shall enjoy the fulness of that which here they could have enjoyed but in part The third branch of the example of the Israelites is the cause of their destruction viz their infidelity contained in these words That beleeved not EXPLICATION For the Explication whereof two things are considerable 1. In what respect these Israelites are here said not to beleeve 2. Why they were punished for this their not believing rather then for any other sin I. For the first Unbeleevers 1. are frequently in Scripture taken for Pagans and Heathens 1 Tim. 5.8 2 Cor. 6.14 15 1 Cor. 14.23 who are alwayes without the profession of the Faith and oft without the very offer of the Word the means of knowing that Faith which is to be professed and then it s termed an unbelief of pure negation 2. Unbeleevers are said to be such who though they professe the faith and hear and know the word yet deny that credence to it which God requires and their unbeleef called an unbeleef of evill disposition is either a deniall of assent to the truths asserted in the word or of trust and affiance to the promises of good contained in the same and both these are either temporary or totall and perpetuall Into the former sometimes the elect may fall as particularly did those two disciples who by their unbeleef drew from Christ this sharp reproofe Luk. 24.25 Mark 16.11.13.14 O fools and slow of heart to beleeve all that the prophets have written And for this it was that Christ upbraided the eleven when they beleeved not them who had seen him after he was risen Luk. 1.20 And of righteous Zecharie is it said that he beleeved not those words which were to be fulfill'd in their season Into that unbeleef which is totall and habituall Joh. 6.64.65 Joh. 10.25.26 Jo. 12.37.38.39 the reprobabate only fall of whom Christ speaks Ye beleeve not because yee are not of my sheep and afterward the Evangelist They beleeved not nay they could not beleeve because that Isaias said he hath blinded their eyes c. as also Act. 10.9 divers were hardned and beleeved not These abide in unbelief John 3. ult and the wrath of God abideth on them This unbeleef of the Israelites did principally consist in their not yeelding trust and affiance to the gracious and faithful promises made by God to their forefathers and often renewd to themselves of bestowing upon them the land of Canaan for their inheritance Vide Numb Chapters 13. and 14. These promises upon the report of the spies concerning the strength of the Canaanites and their Cities were by the people so far distrusted and deemed so impossible to be fulfilled as that they not only wish'd that they had dyed in Egypt but resolved to make them a Captain to return thither again And probable it is that the unbeleef of the most was perpetnal Certumest complures fuisse pios qui vel communi impietate non fuerunt impliciti vel mox resipuerunt Cal. in Heb. 3.18 but that others even of those who at the first and for a time did distrust the faithfulnesse of Gods promise by the threatnings and punishments denounced against and inflicted upon them repented afterward of their infidelity and so beleeved that God was faithfull in his promise though they by reason of their former unbelief did not actually partake of the benefit thereof However this their sin of distrustfulnesse was their great and capitall sin that sin like the Anakims which they so feared much taller than the rest and which principally was that provocation in the wildernesse spoken of so frequently in the Scripture Heb. 3.8.12 16.18 Psal 95 8. Incredulitas malorum omnium caput Cal. in Heb. 3.18 And hence it is that God explaines this provoking him by not beleeving him How long saith he Numb 14.11 will this people provoke me how long will it be ere they beleeve me and that it was their great stop in the way to Canaan is evident in that the punishment of exclusion from Canaan was immediately upon their unbeleef inflicted upon them as also by the expresse testimony of the Apostle who saith that they could not enter in because of unbelief II. For the second Why they were destroyed rather for their unbelief then for other sins 1. Their unbelief was the root and fountain of all the rest of their sins Heb. 3.12 Jer. 17.5 This evill heart of unbelief made them depart from the living God by their other provocations All sins would be bitter in the acting if we beleeved that they would be bitter in their ending Faith is the shield of every grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.7 8. Acts 15.9 and Unbelief the shield of every sin Faith purifies Unbelief pollutes the heart Vnbeleevers and disobedient are in the Greek expressed by one word Heb. 11.31 What but unbelief was the cause of all those impatient murmurings of the Israelites Had they beleeved a faithfull God Num. 14.27 they would quietly have waited for the accomplishment of his promises Had they believed in him who is Alsufficient they would in the want of all means of supply have look'd upon them as laid up in God The reason why they made such sinfull haste to get flesh was because their unbelieving heart thought that God could not furnish a table in the wildernesse What but their not believing a great and dreadfull Majestie made them so fearlesly rebellious against God and their Governours What but their not believing an All-powerfull God made them to fear the Gyants and walled Cities of Canaan Faith went out and fear and every sin got
Stand still and see the salvation of the Lord. And 1 Sam. 11.13 To day the Lord wrought salvation in Israel 2. For the power and providentiall care of God wherby he lets not his people want what is fit for them Psal 78.22 When they desired food they trusted not in his salvation 3. For the garments of joy and feasting which they were wont to wear upon occasion of publick victories and deliverances Psal 132.16 Isai 61.19 I will choath her priests with salvation And Psal 149.4 He will beautifie the meek with salvation 4. For the Authour of salvation whether temporall or spirituall Isai 12.2 Psal 27.1 The Lord is my light and my salvation And Luke 2.30 Mine eyes have seen thy salvation 5. For the Entrance into the estate of blessednesse John 4.22 Heb. 2.3 2 Cor. 6.2 and so the means of salvation the Gospell as Act. 28.28 Salvation of God is sent to the Gentiles and they will hear it and the imbracing of those means by faith together with holinesse of life are called salvation Luke 19.9 This day is salvation come to thy house So Ephes 2.8 Rom. 11.11 6. For our blessednesse and glorification in heaven whereof there are two degrees The first At the time of our death Acts 16.17 Rom. 10.10 when the soul being loosed from the body is carried into the third heavens The second At the day of resurrection when body and soul shall be received up into heaven by Christ Rom. 13.11 Now is our salvation nearer then when we believed And Heb. 1.14 Heirs of salvation c. 7. For our blessednesse as comprehending both our entrance into it here and the perfection of it hereafter Heb. 2.3 Acts 4.12 Acts 13.26 If we neglect so great salvation Ephes 1.13 The Gospell of your salvation 2 Pet. 3.15 Account that the long-suffering of the Lord is salvation In this last sense I take it in this place The Apostle gave all diligence to write unto them so of the means way and entrance of salvation in grace that they might happily at length enjoy and partake of it in glory and so of the fulnesse thereof in glory that they may not neglect the entrance into it in grace And deservedly is the happy estate of the faithfull both in semine and in fructu in the first fruit and full crop in grace and glory called salvation For First It is an estate of deliverance from the greatest enemies Heb. 10.31 1 Thes 1.10 All the most cruell oppressive enemies in the world are nothing to the fury of the great God the wrath to come the defiling and destroying power of sin the curse of the Law slavery to Satan 2. It is a deliverance of the soul the precious eternal soul Mat. 10.28 What triumphs have been kept for deliverance of bodies from slavery What trophees pillars have been erected to those who have saved our Estates and Liberties and Countrey These were but the shadows of Saviours 3. It 's a deliverance from every Adversary to be sure from adversity by every Adversary A compleat deliverance Nothing hurts the delivered by Christ Luke 1.71 they are delivered from all that hate them No sin no divell nor crosse nor death shall hurt them They are all conquered enemies 4. It 's a deliverance from every enemy fully Luke 1.69 Heb. 7.25 Rom. 8. Christ is a horn of salvation and able to the full to save all them that come to him from the guilt and condemnation of sin They are fully justified in this life There is no condemnation to them who are in Christ their iniquities are blotted out as a cloud they are forgotten and forgiven thrown into the bottom of the sea and subdued Mic. 7.19 Though they be sought for yet can they not be found Ephes 5.27 And from the defilement and presence of sin they are fully saved in the next life no spot or wrinkle or any such thing shall there be in glory no mixtures of sin with grace Nothing that defiles shall enter into the new Jerusalem Here the people of God are perficientes perfecting there perfecti perfect They shall let their mantle of corruption fall when they go up to heaven 5. It 's a perpetuall deliverance everlasting salvation not for a few years as were the deliverances of Israel by their Saviours It is a happy security and a secure happinesse The saved by Christ shall never fall never fall totally into sin or for sin 1 Pet. 1.5 They are kept by the power of God through faith unto salvation 6. It 's a positive deliverance a preservation not from evill onely but to good also a preservation in grace and unto glory 1 Tim. 4.18 1 Pet. 1.4 Paul cals it a preservation to an heavenly Kingdom to an inheritance incorruptible undefiled that fadeth not away where the perfection of all delights in the fruition of a soul-satisfying good shall make us forget all our troubles Heaven is an eternall triumph over all our former adversaries and adversities 1. Observ 1. The faithfull have many enemies What need else of this salvation Satans designe is their destruction either for sin or by sin or both He lieth most in wait for the soul enriched with holinesse and like the thiefe in the house takes most care to find the Jewels Let not the faithfull be secure or discouraged not secure though Christ saves yet our hearts betray us And Satan is a waking enemy not discouraged for Christ is a waking friend a powerfull Saviour 2. Observ 2. They who are out of the way of salvation out of Christ and without holinesse are without safety Secure they often are but never safe Sometimes they are kept from bodily dangers and preserved by the generall providence and the universall care of God extended to all his works but alas this amounts not to Judes salvation it is rather reservation then preservation All the care of God toward the wicked is but as the provision that a Jaylour bestowes upon his prisoner to keep him alive against the day of execution so that a sinners preservation is not only common but cursed A sinners security is not from want of danger but discerning If the Command of God be not a hedge to keep thee from being a straying sheep his care shall be no hedge to keep thee from being a devoured sheep Was it dangerous for them of old to be shut out of the Ark and the City of Refuge and to be without bloud upon their door posts and is it not dangerous to be without a Jesus to deliver us from the wrath to come 1 Thes 1.10 They who will not be preserved from Satan as a seducer in their life shal never be preserved from him as a destroyer at their death Of this more before 3. Observ 3. The salvation of the faithfull is begun in this life Here they are Saints and here they are saved Heaven is but the flower of
enough It 's very good manners in Christianity to stay and to knock again though we have knock'd more than three times at a sinners conscience 3. Observ 3. The best Christians often stand in need of quickning by holy incitements The strongest arms like Moses's want holding up the ablest Christian may now and then have a spirituall qualm He who is now as it were in the third heaven 2 Cor. 12. may anon be buffeted with the messenger of Satan Grace in the best is but a creature and defectible onely the power of God preserves it from a totall failing Corruption within is strong tentations without are frequent and all these make exhortation necessary A Christian more wants company as he is a Christian than as he is a man though much as both The hottest water will grow cold if the fire under it be withdrawn 4. Observ 4. Isa 23.16 Hos 6.1 Mal. 3.16 1 Sam. 23.16 Holy exhortation is an excellent help to Christian resolution It 's as the sharpening of iron with iron It 's a whetstone for the relief of dulnesse Jonathan in the wood strengthened David's hand in God They who fear the Lord must often speak one to another The want of communion is the bane of Christian resolution When an Army is scattered 't is easie to destroy it The Apostle Heb. 10.23 24. joyns these two together the holding fast the profession of our faith without wavering the provoking one another to love and good works as also the exhorting one another 5. Observ 5. Heb. 13.22 Christians must suffer the word of Exhortation They must be intreated If importunity overcame an unrighteous Judge to do good to another how much more should it prevaile with us for our own good Let not Ministers complain with Esay I have spread out my hands all the day to a rebellious people Isai 65.2 Heavenly Wisdome is easie to be intreated Men want no intreaty at all to do good to their bodies Whence is it that when we want no precept and therfore have none to love our selves all Precepts and Exhortations are too little to perswade us to the true self-love This for the way or manner of the Apostles writing it was by Exhortation The second followeth The Apostles expressing to what he exhorted these Christians viz. earnestly to contend for the faith once delivered to the Saints In which words I consider two things 1. What it is which the Apostle here commends to them carefully to maintain and defend The faith once delivered to the Saints 2. The means whereby or the manner how he exhorts these Christians to maintain and preserve that thing which was by earnest contention Earnestly contend 1. What thing it is which the Apostle here commends to these Christians to maintain and preserve viz. The faith once delivered to the Saints This thing the Apostle here first specifieth calling it the faith secondly amplifieth three wayes 1. It was faith given or delivered 2. To the Saints delivered 3. Once delivered 1. He specifieth the thing which these Christians were to maintain and defend Explicat faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word faith in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doceo and persuadeo to teach concerning the truth of a thing which we perswade men to believe it is in Scripture taken either properly or improperly 1. Properly and that either 1. In its generall notion for that assent which is given to the speech of another Or 2. In its different sorts and kinds and so it 's either humane or divine humane the assent which we give to the speech of a man or divine the assent which we give to divine Revelation This divine faith is comonly known to comprehend these four sorts 1. Historicall faith called also by some dogmaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is nudus assensus that bare assent which is given to divine truth revealed in the Scripture without any inward affection either to the revealer or to the thing revealed Thus the divels believe James 2.19 and ver 17. This is called dead faith 2. Temporary faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so properly call'd a different kind of faith from the former as a further degree of the same which is an assent given to divine truths with some taste of and delight though not applicative and prevalent in the knowledge of those truths for a time Mat. 13.21 he endureth for a while Luke 8.13 for a while they believe Miraculosa 3. Miraculous faith is that speciall assent which is given to some speciall promise of working miracles and this is either active when we believe that miracles shall be wrought by us as 1 Cor. 13.2 Mat. 7.22 or passive when we believe they shal be wrought for and upon us Acts 14.9 4. †Justificans Justifying faith which is assent with trust and affiance to the promise of remission of sin and salvation by Christ's righteousnesse Rom. 3.26 Gal. 2.16 Luke 22.32 Acts 15.9 Rom. 4.5 c. 2. Faith is considered improperly and so it 's taken in Scripture four wayes especially 1. For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De hac fide nunc loquimur quam adhibemus cum alicui credimus non ca quam damus cum alicui pollicemur nam ipsa dicitur fides sed aliter dicimus non mibi habuit fidem aliter non mihi servavit fidem Illud est non credidit quod dixi hoc non fecit quod dixit secundùm hanc fidem quâ credimus fideles sumus Deo secundùm illam verò quâ fit quod promititur etiam Deus est fidelis nobis Aug. lib. 6. de sp lit cap. 31. fidelity and faithfulnesse And so faith is attributed to God Rom. 3.3 Shall their unbeliefe make the faith of God without effect And to man Mat. 23.23 Yea have omitted the weightier matters of the Law judgment mercy and faith This is as Cicero saith Dictorum conventorúmque constantia the truth and constancy of our words and agreements So we say he breaks his faith Punica fides 2. For the profession of the faith Act. 13.8 Acts 14.22 Rom. 1.8 Your faith is spoken of throughout the world 3. For the things believed or the fulfilling of what God hath promised Gal. 3.23 Before faith came we were kept under the Law shut up unto the faith which should afterward be revealed and ver 25 But after that faith is come Here faith is taken for Christ the Object of faith 4. For the doctrine of faith or the truth to be believed to salvation and more peculiarly for the doctrine of faith in Christ Acts 6.7 A great company of the priests were obedient to the faith Rom. 3.31 Do we make void the law through faith Nomine fidei censetur illud quod creditur illud quo creditur Lomb. Rom. 12.6 Acts 24.24 He heard him concerning the faith in
after one battel to double and reinforce the fight again with new supplies Others best of all that Jnde exhorts these Christians to put to all their strength acriter summo continuo maximo studio and utmost force in their contention as those who fought for their lives nay that which was dearer then life it self even the life of their souls and so great is this contention that no one English word is able to express the Greek to contend with all their strength extraordinarily beyond measure most earnestly do scarcely render the meaning of the word More particularly this extraordinary and most eminent contention importeth five things 1. A serious and weighty cause and ground of contention Men account not trifles worth any much lesse vehement strife The thing about which they contend earnestly is either weighty or so esteemed 2. It importeth a considerable enemy to strive with not one who is contemptible but who requireth a great power to contend with him 3. Some strength and force whereby to deal with him A child is not only unable to conquer but even to contend with a Giant 4. A putting forth of strength against the enemy Though a man be never so strong yet if he stands still and puts not out his strength he contends not 5. And lastly the contending after such a manner as is conducible to a victory and prevailing over the enemy with whom we contend even the using of our utmost best and choycest endeavours not a slight but a serious and victorious contention 2. From hence we may gather what this earnest contention doth comprehend which is here to be imployed about this faith 1. It imports that the fore-mentioned faith is a serious and weighty ground and a most considerable cause upon for which to contend What doth the Scripture more hold forth to be our duty than to buy the truth Prov. 23.23 Phil. 1.27 Rev. 3.10 Mat. 11.19 and not to sell it To strive together for the faith of the Gospel to be fellow-helpers to the truth to keep the word of Gods patience to be valiant for the truth to justifie wisdome c. Most precious is this faith to be contended for first even God himself was the fountain and founder of it the Sun from which this ray of faith was darted the Mine whence this faith more to be desired than the finest gold was taken Psal 19.10 All the Princes of the world with all their combined bounties could never have bestowed this faith upon the world How precious is it secondly in regard of the price of it the death of Christ without which not one promise of the word of life would ever have been made or made good to our souls How precious lastly in regard of the benefit of it it doth all for us that God doth For God affords by it direction in our doubts Psal 19.7 8 9. John 17.17 Rom. 1.16 consolation in our troubles confirmation in our fears sanctification in our filthinesse guidance to glory In sum 't is the power of God to salvation 'T is not then a slight and triviall but a most weighty and considerable cause for which these Christians were so earnestly to contend it being for the maintaining of the faith 2. It implyeth and presupposeth a considerable and strong adversary to contend with in contending for the faith The enemies with whom these Christians were to strive were Sectaries and soul-destroying Seducers and Satan is the ring-leader instructer and assistant both of these and all other forces raised against faith We wrestle not against flesh and bloud saith the Apostle but against principalities and powers Ephes 6.12 Gen. 3.1 Luke 22.31 1 Thes 2.18 We wrestle not with flesh and bloud as it is in it selfe weak and frail but as set on work assisted and guided by Satan Flesh and bloud are but Satans instruments he setteth them on work he tempted Eve not the Serpent he winnowed Peter when the man and maid made Peter to deny Christ Satan hindered Paul from coming to the Thessalonians though by the persecuting Jewes Rev. 2.10 Satan cast some of the Smyrnians into prison when men did it The false Prophets with whom these Christians here were to contend for the faith are called the Ministers of Satan 1 Cor. 11.15 Ephes 2.2 Ephes 4.27 Acts 5.3 he is the spirit that worketh in the children of disobedience Satan hath a hand in the soliciting of us to sin either by our own lusts or by the inticements of others In all combates either against our own corruptions or others persecuters or seducers if we can drive away the divell flesh and bloud will not much annoy us If the Captain be conquered the common souldier will yeild It 's Satan who seduceth in Seducers Paul was afraid 2 Cor. 11.3 lest as the Serpent beguiled Eve the mind of the Corinthians should be corrupted from the simplicity that is in Christ He is the enemy that soweth tares among the wheat Mat. 13. And had not these Christians in contending for the faith a considerable enemy How could the Seducers want subtilty to creep in among these Christians by their persons and into them by their opinions into whom Satan the Serpent had crept before nay who now had the advantage of being the old Serpent How easily could he flatter each humour Rev. 12.9 propound sutable lusts to every pallate clothe and colour every heresie and lust with plausible titles Christian Liberty new Lights rare Notions oyle and butter over wicked practices and do much with sweet words cunning and doubtfull expressions What powerfull adversaries were these seducers Ephes 2.2 who had the Prince of power the strong man armed the god of this world to help them How could they want malice and cruelty who were assisted by the enemy of souls the destroyer the roaring lyon the red dragon How could they want diligence and activity who had the divell to drive them him to instigate whose motion in sin is his rest who walketh about seeking whom he may devour 3. This earnest contention imports a considerable strength wherby to contend for the faith against so potent an Adversary Every ones strength is in it self but weakness the strongest are not of themselves able to stand before the weakest tentation Our strength is then from our Head our Captain Jesus Christ who bestoweth upon us such supplies of grace as that we are never fully and finally foyled but in and with him overcome all as the persecuting so the enticing world More particularly he affordeth this strength to us two wayes 1. On his part he sendeth his Spirit to bestow upon us 2. On our parts he enables our faith to receive from him the supplies of his strength 1. On his part he bestowes his Spirit to strengthen us This his Spirit doth two wayes 1. By working 2. By strengthening our union with Christ 1. In the former the Spirit conveyeth a principle of spirituall life