property though every one cannot come up to the heighth of an Apostle 5. They are all under the same rule and direction Gal. 6. 16. As many as walk by this rule peace on them and the whole Israel of God The way of errour is manifold but there is but one path that leadeth to Heaven 6. They are in one mystical Body ministering supplyes to one another Col. 2. 19. Not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God The head is the fountaine of all vital influences but the joynts and bands doe minister and convey the nourishments the whole body is still increasing and growing up to perfection and they are helping one another as the members of the same body do continue the communion of the same Spirit or by the continuity of the parts make way for the animation and quickening by the same soul What use shall we make of this I answer 1. It hinteth publick care that we should help salvation forwards both in our selves and others rejoyce in others faith as well as in your own Rom. 1. 12. Comforted by the mutual faith of you and me His faith was a comfort to them and their faith a comfort to him nay out of an excess of love and charity Paul useth an expression not imitable Rom. 9. 3. I could wish that I were accursed from Christ for my brethren my kinsmen according to the flesh 2. It checketh the impropriating of Grace and Religion to such an order or sort of Christians such as was the ambition of former times as if all religion were confined within a cloyster or wrapped up in a black garment those were called religious houses and those the Clergy or God portion all other were Lay and Secular Oh how far was this from the modesty of the Apostles Peter calleth the faith of common Christians like precious faith and Jude speaketh of a Common Salvation So the Jews before them they confined Gods choyce to their Nation they could not endure to hear of salvation among the Gentiles and of a righteousness that came to all and upon all that believe we have an envious nature and would fain impropriate common favours The Church of Rome would faine bring all the world to their lore and confine truth and faith and salvation within the precincts of their Synagogue they sieze upon and possess themselves of the Keys of Heaven to open to whom they please Now God hath broken down all pales and enclosures they would fain rear up a new partition wall Corrupt nature envyeth that others should have a fellowship in our priviledges therefore the same spirit still worketh men do so value their lesser differences and that distinct way and opinion which they have taken up as if none could be saved but those of their own party and perswasion 't is very natural to us to affixe holiness to our own opinions and to allow none to be good but those that jump with us in all things There were factions at Corinth and those that said I am of Christ were counted a faction too 1 Cor. 1. 13. as arrogating Christ to themselves therefore the Apostle writing to them saith 1 Cor. 1. 2. To the Saints at Corinth and all that call on the Lord Jesus Christ theirs and ours We are apt to be rigid to those that differ from us and to be favourable to those that think with us Tertullian saith of some in his time Illic ipsum est promereri 't is holiness enough to be one of them Oh let it not be so among the people of God! do not nullifie your brethren Rom. 14. 10. Why dâ—st thou set at nought thy brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullian rendreth it Cur molificus fratrem When God hath made a Christian of him why dost thou make nothing of him and cry up every private opinion for another religion as if none could be Saints and Believers but they that think with you Take heed of impaling the common Salvation Inclosures are against the Law 3. It sheweth that there are not several ways to Heaven there is but one common Salvation to all the Elect and one common faith as Paul saith Tit. 1. 4. To Titus my own Son according to the common faith There are a sort of Libertines that think a man may be saved in any religion so he doth not walk against his own light Do not flatter your selves all the Elect are brought to Heaven the same way whether Jew or Gentile bond or free there is a good old way Jer. 6. 16. which if we misse we are sure to perish 4. It informeth us who are best to deal in matters of religion those that are religious that can call it a common Salvation that is common to them with others they have share in it and therefore they can best defend it differences are aggravated when carnall men intermeddle in religious controversies but those are likest to deal with most purity of zeal and love that can say your salvation is their salvation so in the next verse They turn the grace of our God into wantonness they that have an interest in grace cannot endure to see it abused 5. It forbiddeth scorn of the meanest Christian they have as good hopes through grace as you have in Jesus Christ all are one Master and Servant rich and poor Onesimus a poor runagate servant yet being converted Paul calleth him his faithful and beloved brother Philem. 10. In earthly relation there is a difference yet in regard of the common faith and common salvation we are all one I have now done with the first part of the occasion his earnestness in promoting their good I now come to the second part the urgency of the present necessity it was needful for me to write to you and exhort you which is said to shew that this Epistle was not only occasioned by the fervency of his own bone but the present exigence and necessity as affairs then stood the School of Simon the Gnosticks and divers other hereticks of a like loose strain and libertine spirit sought to withdraw and alienate them from the truth for that was the necessity here expressed as appeareth by the next verse Exhortations the more necessary the more pressing need quickens both writer and reader and the less arbitrary things are the more throughly we goe about them Observe from hence That necessity is a time for duty necessity is Gods season to work and therefore it should be ours For a season if need be ye are in heaviness 1 Pet. 1. 6. Duties are best done when we see they are needful and necessary things that are arbitrary are done with a loose heart the creatures duties towards God begins at the sense of their own wants Jam. 1. 5. If any man lack wisdom c. Well then take this hint for prayer and other services if there be a need omit not to
so the delivery of it the doctrine they had from the Holy Ghost and also their commission and pasport You would stand wondring and think it a special benefit if in a time of drought the rain should fall on your field and none else if as Gideons fleece your heritage should be wet and all is day round about you or if the Sun should be shut up to others and shine only in your Horizon as it did in Goshen this is a better blessing and God hath a special hand in the progress of it it goeth from place to place as the Lord will Why should it come to us our Ancestors were of all Nations most barbarous and portentous for their Idolatries why to us No cause can be assigned but the free grace and gift of God 6. That it is given to us in our persons in particular in the power and efficacy of it 'T is offered to the Nation but bestowâ—d upon us John 14. 12. Why is it that thou wilt reveal thy self to us and not unto the world Others have only Truth presented to them obiter by the by for your sakes but you are called according to purpose Rom. 8. 28. Though in the general means they have a like favour with you yet you may observe the particular aim of God in continuing the Gospel to England for your sakâ—s Well then Acknowldg God in the truths that are delivered to you out of the Scriptures What ever means are used God is the Author of the doctrine and the Disposer of the message receive it as the Word of God and then it will profit you 1 Thes 2. 13. If you had an Oracle from Heaven speaking to you on this wise you would be more serious It is as certain yea 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word 2 Pet. 1. 19. more sure then the Oracle spoken of in the Context Regard the promises and threatenings of it with more reverence as if God in person had delivered them to you If you receive it as the Word of God and not of men what will you venture upon the promises of it These are bills of exchange given you that you may draw your estate into another Country that you may lay up treasures in Heaven Neglect of the opportunity is a sign of unbelief If one should proffer you an hundred pound for the laying out of a peny and you go away and never heed it 't is a sign you do not beleeve the offer The recompenses of the Word do far exceed all temporal emolument if you do not heed them 't is a sign you do not beleeve them So what will you forbear upon the threatenings of the Word If there were a Law made that every time we deceive or slander one another we should hold one of our hands in scalding Lead for half an hour men would be afraid of the offence God hath told us that the wages of sin is death that we shall be plunged for evermore in the lake that burneth with fire and brimstone and yet it doth not deter us from sin and giving offence to God If a man were told that he were in danger of a cruel death every moment if he did not presently get a pardon he would not sleep till it were done Natural men are in danger of Hell every moment by the sentence of the Word and yet how backward are they to make their peace with God Secondly The word delivered implyeth a leaving things in anothers hand by way of trust and so doth not only note the mercy of God but the duty of the Church to whom the Oracles of God are committed to be kept Whence observe That God hath delivered the Doctrine and Rule of Faith to the Church as a publique Trustee that it may be kept and employed to the uses of the Truth Let us a little see what is the Churches duty towards the Truth I answer 1. To publish it to the present age 2. To keep it and preserve it for ages to come So that to the present age we are Witnesses to the future Trustees 1. To publish own and defend the Truth by Profession and Martyrdom and therefore the Church is called the pillar and ground of Truth 1 Tim. 3. 15. namely in respect of men and as it holdeth it forth to the world and therefore we ought to harken to the Churches testimony till we have better evidence We do not ultimately resove our faith into the Churches Authority for the Churches Authority is not absolute but ministerial as a royal Edict doth not receive credit by the Officer and Cryer he only declareth it and publisheth it yet the Churches testimony is not to be neglected for faith cometh by hearing Rom. 10. 14. and this publication of the Church is a good preparative inducem ut John 4. 42. If we would know the truth of a thing till we have experience we go to those that have experience and ordinarily the judgment of others whom we respect and reverence causeth us to have a good opinion of a thing till we make tryal our selves in which respect Austin saith I had never believed the Scriptures unless I had been moved thereunto by the Authority of the Church as we should never have known Kings pleasure unless the messenger had brought us his Letters The Church hath not power to make and unmake Scripture at pleasure but onely to communicate and hold forth the Truth and till we have further assurance is so far to be heard We receive the faith of per Ecclesiam by the ministry of the Church though not propter Ecclesiam for the Authority of the Church 2. The next Office of the Church is to preserve the Truth and transmit it pure to the next age As the Law was kept in the Ark so was Truth delivered to the Church to be kept 1 Tim. 1. 11. The glorious Gospel committed to thy trust There is a trust lieth upon us upon the Apostles first to publish the whole Counsel of God and then upon Pastors and Teachers in all ages to keep it afoot and upon all Beleevers and Members of the Church to see that after ages be not defrauded of this priviledg We are to take care that nothing be added there is enough to make the man of God perfect nothing diminished none of the Jewels which Christ hath left with his Spouse must be embezzel'd that it be not corrupted and sophisticated for we are not only to transmit to the next age the Scriptures those faithful Records of Truth but also the publique Explications of the Church in Summaries and Confessions must be sound and orthodox lest we intail a prejudice upon those that are yet unborn Every one in his place is to see that these things be accomplished So much for the Tradition it self Now for the Manner Once delivered that is once for all as never to be altered and changed and when the Canon or Rule of
know my heart c. No doubt but David was sensible that God could find enough in him but Lord search see if any thing be allowed with full leave of conscience Again False grace doth not grow unless it be worse and worse Pretences wither rather then thrive God complaineth Ier. 7. 24. that they went backward rather then forward False grace is always declining till it be wholly lost like bad salt that loseth of its acrimony and smartness every day till it be cast to the dunghil But now true grace from a grain it groweth into a tree Matth. 13. from a morning glimpse to a perfect noon Prov. 4. 18. from smoaking flax it is blown up into a flame The least meal in the Barrel and oyl in the Cruse when it is fed with a supply from Heaven shall prosper into abundance Nicodemus that at first came to Christ by night after boldly declareth himself for him Iohn 19. 30. Grace gets ground upon the flesh and holiness by degrees advanceth into a triumph Examine then whether you increase or decrease if you go backward from zeal to coldness from strictness to looseness if you lose you care of duty and choyceness of spirit and there be no complaining it is a sign grace was never wrought in truth Once more False grace is not accompanyed with humility When men the more they profess the prouder they grow and more self-conceited there is cause of suspicion With true grace there always goeth along a spiritual poverty or a sense of our spiritual wants the more knowledg the more they discern their ignorance compare 1 Cor. 8. 2. with Prov. 30. 2 3. the more faith the more they bewail unbelief and see a need of increase and further growth Mark 9. 24. Lord I beleeve help mine unbelief Oh I want faith what shall I do still I am haunted with prejudicial and lessening thoughts of Gods alsufficiency and goodness It is excellent when the Soul is thus kept hungry and humble under our enjoyments and we forget the things that are behind because the things that are before us or not yet attained are much more 3. The next thing is restraining grace which is nothing else but an awe upon the Conscience inclining men to forbear sin though they do not hate it Now you may discern it partly because love is of little use and force with such kind of spirits they are chained up by their own fears The great Evangelick motive is mercy Rom. 12. 1. I beseech you by the mercies of God The heart is most ingenuous when it yeildeth to such intreaties It is good to serve God with reverence but a servile awe hath little of grace in it It is true indeed it is better to have a slavish fear then none at all therefore David saith to them that would be held in with no other restraints Psal 4. 4. Stand in awe and sin not to cool and charm their fury he maketh use of the argument of Gods vengeance though this is also the fault of slavish spirits that carnal respects and thoughts of outward inconvenience do equally sway them as a servile fear of Gods Iudgments Again you may know it because it doth not destroy sin but only prohibit the exercise of it Abimelechs lust was not quenched yet God withheld him from sinning against Sarah Gen. 20. 6. The heart is not renewed though the action be checked as Israel had an adulterous heart towards God when her way was hedged up with thorns Hosea 2. 6. Again it is their trouble that they are held in the stocks of Conscience they would fain be enlarged and find out their own paths 4. The next thing that looketh like Sanctification but is not is common grace This is a distinct thing from all the rest yet I call it common grace because it may be in them that fall away and depart from God It differeth from Civility because it is more Christian and Evangelical from Formality because that is only in pretence and shew whereas this is a real work upon the Soul from restraining grace because that is only conversant about sins and duties out of a servile awe of God but this seemeth to carry out the Soul with some affection to Christ it is a common work good in its self which God ordaineth in some to be a preparation and begining of the work of grace Of this the Apostle speaketh Heb. 6. 4 5. where he calleth it an enlightening a taste of Christ and of the powers of the world to come and a partaking of the Holy Ghost meaning of the gifts of the Spirit abilities for holy duties c. of all which elsewhere only now let me note three things 1. That the light there spoken of is not humbling 2. The taste is not ravishing and drawing out the Soul after more of Christ 3. Their gifts are not renewing and sanctifying 1. That light is not humbling He saith they are enlightened but he doth not say they are humbled Foundations totter that are not layed deep enough The more true light a man hath the more cause of self-abasement will he find in himself You can never magnifie Christ enough and you can never debase self enough and certainly Christ is most exalted when you are most abased Isai 2. 19. Dagon must fall upon his face if you mean to set up the Ark and if Christ shall be precious to you you must be vile in your own eyes none have such true revivings as the humble Isai 57. 15 16. True humiliation is far from weakening your comforts it maketh them more full and sure therefore a main thing that was wanting in those spoken of in Heb. 6. was humiliation and their fault was a rash closing with Christ in the pride of their hearts 2. Their taste was not ravishing and affecting the heart so as to engage it to seek after Christ they had but loose and slight desires of happiness glances upon the glory of Heaven and the comforts of the Gospel which possibly might stir up a wish Oh that I might dye the death of the righteous c. they were not serious and holy desires after Christ after grace and strength to serve him The Saints that have a taste groan after a fuller communion in his graces as well as comforts that experience which they have had of Christ maketh them long for more But now in Temporaries there is a loose asseâ—t and slight affection a taste enough to prevail with them to make some profession for a while a rejoycing for a season c. 3. Their gifts are not renewing and sanctifying such possibly as may make them useful to the Church but do not change the heart the Apostle saith they were made partakers of the Holy Ghost that is had some share it may be a plentiful share of Church gifts so as to be able to carry on duties to the edification and comfort of others but alas what is a man the better if the
fairest portion in Heaven is the satisfaction of the understanding with the knowledge of God therefore if we would have grace multiplied it must be through the knowledge of God 2 Pet. 1. 2. the more shine the more warmth Fourthly Growth of knowledge in the growing and increase is less sensible then the growth of grace but afterward more sensible as a Plant increaseth in length and stature though we do not see the progress but afterwards we know that it hath grown growth in grace is alwayes cum lucta with many assaults and so more sensible whereas the work upon the understanding is more still and silent draw away the curtain and the light cometh in without any more stirre our ignorance vanisheth silently and without such strife as goeth to the taming of carnall affections but afterwards t is more sensible for we have not alwayes a spirituall feeling but the effects of knowledge are standing and permanent Eph. 5. 8. Ye were darkness but now are light in the Lord. Fifthly Progresse in knowledge is rather in degrees than in parts and matters known I mean it consisteth not so much in knowing new truths as in a greater proportion of light yet I say 't is rather not altogether for a man may walk in present practices which future light may disprove and retract but usually the increase of a Christian is rather in the measure of knowledge than in knowing new things the light shineth more and more Prov. 4. I know God more Christ more the vanity of the world more the odiousness of sinn more that is more practically and in another manner then I did before old Principles are improved and perfected I speak this because of the danger to which men expose themselves by expecting new light keeping the soul from an establishment in present Principles and looking for new truths to be revealed to them 6â—y Of all Graces we need most to grow in faith 1 Thess 3. 10. I desire to see you that I may perfect that which is lacking in your faith Luk. 17. 5. Lord increase our faith and Mark 9. 24. Lord I believe help my unbelief Faith is most defective our assent is tremulous our affiance weak and faith is most assaulted All the temptations of Sathan tend to weaken your faith and all other Graces depend upon the increase of Faith 7lâ— Growth in parts and gifts must heedfully be distinguished from growth in Grace many may grow in parts that goe back in Grace you can only discern a meer growth in parts and gifts by pride and self ends knowledge puffeth up 1 Cor. 8. 2. When men grow in abilities and grow more proud and carnall 't is a sad symptome 8ly The infallible signes of growth in Grace are three When we grow more spirituall more solid more humble 1. More spirituall the growth of wicked men is in spirituall wickedness less debauched but more malicious so will our growth in grace be discerned by our spirituality in our aimes when our ends are more elevated to Gods glory c. In our grounds and principles as when we resist sin out of love to God and as 't is contrary to his purity and holiness and when we are carried out against inward corruptions such as the world doth not take notice off not onely against sins but lusts and thoughts for that argueth more light and more love so when we regard the spirituality of duties serving the Lord in the spirit so when we rellish the more spirituall part of the Word plain and solid preaching rather then such as is garish and full of the pomp of words 1 Cor. 2. 6. We speak wisedome among those that are perfect the trappings of an ordinance are baits to take the more carnall sort of hearers Plutarch in his Treatise of growth in morall virtue wherein are many notable things applicable to growth in Grace saith that a man that hath made some progress in virtue is like a Physitian that coming into a Garden he doth not consider flowers for their beauty as gallants do but for their use and virtue in medicine So he doth not consider speech for its fineness but fitness and seasonableness to present use the same holdeth good also in growth in grace the more we grow the more we regard the spirituall part of the Word and such as is of a practicall use and concernment 2. More solid and judicious Phil. 1. 9. I pray God your love may abound more and more in all judgement there is a childishness in religion as well as nature when we are led altogether by fancy and affection but afterward we grow more prudent sober and solid Growth then is not to be measured by intenseness and vigour of affection that goeth and cometh and in the infancie of Grace our affections are most warm and pregnant A young tree may have more leaves and blossâ—mes but an old tree is more deeply rooted and young christians seem altogether to be made up of will and affections and ferverous motions but have less of judgement and solidity many times of sincerity as men in a deep thirst take down what is offered to them to drink before they discern the taste of it so acts of will outstart the understanding but in old men nature being spent and through long acquaintance with Religion there are not such quick and lively motions the one are sick of love have more qualms and agonies the other are more rooted in love and grow more firm constant solid rationall and wise in ordering the spirituall life 3. More humble as 't is a good progress in learning to know our ignorance they that have but a smattering are most conceited Plutarch in the fore mentioned Treatise tells us of the saying of Menedemus that those that went to study at Athens at first seemed to themselves to be wise afterwards onely lovers of wisedome then Oratours such as could speak of wisedome cast off all and knowing nothing with the increase of learning still laying aside their pride and arrogancy so 't is with those that grow in grace by acquaintance with God light is increased and made more reflexive and they are more sensible of their obligations to God and so are more tender and by long experience are better acquainted with their own hearts and that 's the reason why we have such humble acknowledgements from them Paul a sanctified vessel yet calleth himself chiefest of sinners 1 Tim. 1. 15. and less than the least of the Saints Eph. 3. 8. And Agur Prov. 30. 2. 3. Surely I am more brutish than any man I have not the understanding of a man I have neither learned wisedome nor have the knowledge of the Holy So if you did overhear the secret confessions of the Saints to God you would think them the vilest persons in the world for so they are in their own sense and representations to God Ninthly The lowest evidences of growth in grace are longing for food and being
humble for want of growth for the first Longing for food see 1 Pet. 2. 2. life hath a nutritive appetite joyned with it when that is strong 't is a sign the soul is healthy it will grow as we say of children that take the dug kindly they will thrive and do well enough For the second humble for want of growth see Mark 9. 24. help my unbeliefe 't is a sign you mind the work and are sensible of spirituall defects which is a great advantage Tenthly Growth is the speciall fruit of the divine grace God giveth the increase 1 Cor. 3. 6. Plants thrive better by the deaw of Heaven then when they are watered by hand Grace that is necessary to every action is much more necessary to every degree in the Text the Apostle doth not exhort but pray mercy peace and love be multiplied our endeavours are necessary As ploughing and digging are necessary but the Blessing cometh from above These are the observations let us now apply all First let us be earnest with God for this increase he hath the riches of Glory Eph. 3. 16. which we cannot exhaust You honour God when you go for more you want more and he can give more when men are contented with a little 't is a sign either of hardness of heart they are not sensible of their wants or of unbelief as if God had no higher and better things to give us It sheweth us how far they are from being Christians that care not for the least degree of Grace that do not spend a thought that way these are farre from the Kingdome of God Secondly That are faln back and have lost the savouriness of their spirits and their delight in communion with God time was when they could not let a day pass without a duty nor a duty pass without some sensible experience of God but now can spend whole dayes and weeks and never give God a visite time was when there could not a carnall motion arise but they were up in arms against it but now their hearts swarm with vain thoughts and they can swallow gross sins without remorse improvident mispence of time was once a great burden but they have lost their tenderness and can spend a Sabbath unprofitably and find no regrete their vain thoughts were wont to trouble them but now not their carnall practices duty was once sweet but now their greatest bondage certainly the candle of the Lord doth not shine upon them as it did in the moneths that are past Thirdly Those that are at a stay had need look to themselves stinted trees cumber the ground and they that go on in a dead powerless course do hurt rather then good luke-warm profession is but the picture of Religion and painted things do not grow but keep at the same pitch If a man were a Christian in good earnest could he be contented with the present weakness of his faith imperfection of his knowledge with this creeping cold way of obedience VERSE III. Beloved when I gave all diligence to write to you of the common salvation it was needfull for me to write to you and exhort you that ye should earnestly contend for the faith which was once delivered to the Saints THe Apostle having dispatched the salutation maketh way for the matter of the Epistle this Verse is the Preface to the whole wherein he proposeth two things 1. The occasion of his writing 2. The matter and drift of it 1. The occasion of writing this Epistle which was double 1. His earnestness in promoting their good Beloved when I gave diligence to write to you of the common salvation 2. The urgencie of the present necessitie It was needfull for me to write unto you and exhort you In assigning his earnestness and zeal for their good you may take notice of three things which I shall explain in their order 1. A compellation of their persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beloved a tearm usuall in the Apostles writings the same word is used 1 Pet. 2. 11. and there translated Dearly beloved it noteth not onely that affection which by the law of nature we owe to one another Rom. 13. 8. nor that love which by the law of bounty and kindness we are bound to render to them that love us Matth. 5. 46. but that singular love which we owe to them that are with us in Christ which is alwayes expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and we sometimes translate it Charity often Love the Rhemists alwayes Charity whose tenderness in this point as one observeth is not altogether to be disallowed lest it be confounded with common and impure love expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and charity being a Church Word is wholly free from such indifferency and equivocation So here instead of beloved they render my dearest which fitly noteth the tenderness and bowels that are in Christian affection From this compellation observe That Christians should be to each other as beloved such dearness and entireness of affection should pass between them that they may entitle one another to their bowels and choiser respects Reasons are these 1. None can have better grounds to love another they are members of the same body 1 Cor. 12. Brothers born of the same womb living in the same family have defaced all the feelings of Nature and been divided in interest and affection but surely no such Schism can happen in the same body who would use an arm to cut off a leg or an hand to scratch out his eyes members care for one another Now this is the relation which Christ hath left us he hath not only called us into a family but into a body Col. 3. 15 See the same pressed together with many other uniting considerations Eph. 4. 4. 5. 6. verses There is one Body one Spirit even as ye are called in one hope of your calling one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all Let us a little go over that place The first engagement is one Body they are Wennes and monstrous excrescencies not members that suck all the nourishment to themselves Again one member lacking or out of joynt is a pain and deformity to the whole The next engagement is one Spirit which in all other relations can onlie be had in fancy and imagination friends speak as if they lived by one common soul but here 't is so really all Believers have the same Spirit I say in other relations even in the nearest every one is acted by his own soul but here by one Spirit we are Baptized into one Body 1 Cor. 12. 13. What should divide us when we have the same Spirit We have not all the same measures and that occasioneth some difference as the Soul sheweth it's self in some members more than in other though it acteth all but the Spirit is the same The next consideration is one Hope Shall not
the same earth contain those that expect to live in the same heaven Luther and Zuinglius Cranmer and Hooper Ridley and Saunders shall all accord for ever in heaven and certainly 't is through the reliques of the flesh that they cannot accord here In other relations there may be divisions because they have different hopes and it may be hopes that intrench and encroach upon the good of each other but here you have one heaven and one hope 't is all for you there may be a difference in the degree of glory but none to provoke pride or feed envy How will bitter and keen Spirits look upon each other when they meet in glory It followeth one Lord We are in the same family how will you look God in the face if you fall a smiting your fellow-servants Matth. 24. 45. Then one Faith There may be different apprehensions and every one may abound in his own sense in circumstances but the Faith is the same they agree in the same essentials and substantials of Religion The Enemies of the Church though divided in interests and opinions yet because they agree in one common hatred of the Saints can hold together Gebal and Ammon and Amalee and the men of Tyre did all conspire against Israel Psa 83. Like Sampsons Foxes though their faces looked several wayes yet were tyed to one another by their tails and ran together to burn up the Corn-fields and shall not the people of God agree who all profess one and the same Faith The next consideration is one Baptism that is one badg of profession 't was a cause of difference among Jacobs Sons that one had a Coat of divers colours a special badg of affection Consider you are all brought in by the Baptism of Water and the use of ordinary means none have a special and privilegiate Call from heaven above the rest of their Brethren Lastly it followeth one God and Father of all You all worship the same God there is nothing divides more than different objects of Worship When one scorneth what another adorâ—eth 't is extreamly provoking 't was the Plea used to Joseph Gen. 50. Pardon the trespass of the servants of thy Fathers God Thus you see that we have beâ—ter grounds of love then others have 2. None can have higher motives as the love of Christ Eph. 5. 2. walk in love as Christ hath also loved us the Pagan world was never acquainted with such a motive Now none are affected and melted with the love of Christ but those that have an interest in it therefore Christ expecteth more love from Christians than from others Matth. 4. 46. If ye love them that love you what reward shall ye have do not even the Publicans the same The Publicans were accounted the most vile and unworthy men in that Age but a Publican would love those of his own party therefore a Christian that is acquainted with Christs love to strangers to Enemies should mannage his affections with more excellency and pureness the world is not acquainted with the love of Christ and therefore only loveth its own but we are acquainted with it and therefore should love others See John 13. 34. See that ye love one another as I have loved you Jesus Christ came from heaven not only to repair and preserve the notions of the Godhead by the greatness of his sufferings but to propound to us a more exact pattern of charity and to elevate duty between man and man 3. None have a greater charge Christ calleth it his New Commandement John 13. 34. A new Commandement give I unto you that ye love one another How new since 't was as old as the Moral Law or Law of Nature I answer 't is called nâ—w because excellent as a new Song c. or rather because solemnly and specially renewed by him and commended to their care as new things and new Laws are much esteemed and prized or enforced by a new reason and example his own death So 1 John 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Commandement that we should believe in him whom he hath sent and love one another as he gave Commandment 'T is made equal with Faith all the Scriptures aim at Faith and Love 't was Christs dying charge the great charge which he left at his death John 15. 17. These things I command you that ye love one another Speeches of dying men are received with most veneration and reverence especially the charge of dying friends the Brethren of Joseph fearing lest he should remember the injuries formerly done to him they use this place Thy father did coÌ„mand us before he died saying c. Gen. 50. 16. Let us fulfill the will of the dead When Christ took leave of his Disciples he left this as his last charge think of it when thou art bent to quarrel or to neglect others Shall I slight his last Commandement his dying charge 'T is made the Character of Christs Disciples Hereby shall all men know that ye are my Disciples if ye love one another 't is as much as your Discipleship c. It serveth to press you to this amity and love why should those that are to meet in the same heaven be of such an estranged heart to each other certainly it cometh from evil In two cases Gods people can agree well enough in glory and in misery in a Prison as Ridley and Hooper did and in heaven as all do in heaven where there is no sin and in a Prison where lusts lye low and are under restraint Oh then labour for love and meekness to which end take a few directions 1. Honour the least of Christs where ever you find it if any should despise others for their meanness it would be more proper to God to do so than for any other because they are most distant from his perfection but he will not despise smoaking Flax Mat. 11. You do not know what a spark of glory and of the Divine Nature may lye hid under Smoak and a covert of darkness Christ loved the young man that had but some accomplishments of nature in him Mark 1021. Jesus loved him much more should you when you find any weak appearances of Christ though they do not come up to your measures 2. Let not difference in opinion divide you 't were to be wished that Believers were of one heart and of one way that they all thought and spake the same thing yet if they differ cherish them for what of God is in them in a great Organ the Pipes are of a different size which maketh the harmony and melody the sweeter Whereunto we have attained let us walk by the same rule and mind the same thing Phil. 3. 16. Many men love to impropriate Religion as if there were nothing of God to be found but in their own sphere 't is natural to a man to do so we would be singular and ingross all repute of pirty Orâ—hodoxy and right
call upon God as when distempers grow upon the spirit the heart 's unquiet the affectious unruly a deadness increaseth upon you temptations are urgent and too strong for you cry out of violence as the ravished Virgins So when conscience is uncessantly clamorous David could not find ease till he confessed Psal 32. 5. Silence will cause roaring and restraint of prayer disquiet Again If there be a need omit not to call upon men by exhortation and counsel as when you see things grow worse every day and can hold no longer the Kings danger made the Kings dumb son speak Paul was forced in spirit when he saw the whole City given to idolatry Acts 17. 19. When we see men by whole droves running into errour and ways destructive to their souls is there not a need is it not a time to speak men say we are bitter but we must be faithful so they say the Physician is cruel and the Chyrurgion a tyrant when their own distempers need so violent a remedy can we see you perish and hold our peace Observe again That Ministers must mainly press thâ—se Doctrines that are most needful 't is but a cheap zeal that declaimeth against antiquated errours and things now out of use and practice we are to consider what the present age needeth what use was it of in Christ's time to aggravate the rebellion of Corah Dathan and Abiram Or now to handle the Case of Henry the Eight's divorce what profit hence to our present Auditories There are present truths to be pressed upon these should we bestow our pains and care usually when we reflect upon the guilt of the times people would have us preach general doctrines of faith and repentance But we may answer It is needfull for us to exhort you c. To what end is it to dispute the verity of the Christian Religion against Heathens when there are many Seducers that corrupt the purity of it amongst our selves In a Countrey audience what profit is it to dispute against Socinians when there are Drunkards and practical Atheists and Libertines that need other kind of doctrine He that cryeth out upon old errours not now produced upon the publick Stage doth not fight with Ghosts and challenge the dead So again to charm with sweet strains of grace when a people need rowsing thundering doctrine is but to minister Cordials to â— full and plethonick body that rather needeth phebotomy and evacuations 't is a great deal of skill and God can only teach it us to be seasonable to deliver what is needful and as the people are able to bear Again observe The need of the primitive Church was an occasion to compleat the Canon and rule of faith We are beholding to the Seducers of that age that the Scripture is so full as it is we should have wanted many Epistles had not they given the occasion Thus God can bring light out of darkness and by errours make way for the more ample discovery of truth I have done with the Occasion I come now to the Matter and Drift of this Epistle And exhort you that ye should earnestly contend for the faith that was once delivered to the Saints In which there is a necessary duty pressed and these two Circumstances are notable the Act and the Object the Act is to contend earnestly 't is but one word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 't is a word of a vehement signification and therefore fitly rendred to contend earnestly 2. The Object of this contention which is the faith once delivered to the Saints Faith may be taken either for the doctrine of faith or the grace of faith both are too good to be lost either the word which we believe or faith by which we believe the former is intended faith is taken for sound doctrine such as is necessary to be owned and believed unto salvation which he presseth them to contend for that they might preserve it safe and sound to future ages Now this faith is described 1. By the manner of its conveyance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is given to be kept 't is not a thing invented but given not found out by us but delivered by God himself and delivered as to our custody that we may keep it for posterity As the Oracles of God in the Old Testament were delivered to the Jews to be kept by them Rom. 3. 1. 2. By the time of its giving out to the world the doctrine of salvation was given but once as never to be altered and changed once for all 3. The Persons to whom to the Saints so he calleth the Church according to the use of the Scriptures or else by Saints is meant the holy Apostles given to them to be propagated by them I shall first speak of the Object before I come to the duty it selfe and because the description here used will agree both to the grace of faith and the doctrine of faith though the doctrine of faith be mainly intended yet give me leave a little to apply it to the grace if it be a diversion it shall be a short one 1. This faith is said to be given Observe That faith is a gift so Phil. 1. 29. To you 't is given to believe Ephes 2. 8. By grace ye are saved through faith not of your selves it is the gift of God We cannot get it of our selves a meer imagination and thinking of Christs death is easie but to bring the soul and Christ together requires the power of God Ephes 1. 19. We cannot merit it and therefore it is a pure gift God bestoweth it on them that can give nothing for it works before conversion cannot engage God and works after conversion cannot satisfie God Well then let us asmire the mercy of God in the Covenant of grace Christ is a gift John 4. 10. If thou knewest the gift c. His righte ousness is a gift Rom. 5. 16. The free-gift is of many offerces unto justification and faith which receiveth this righteousness is a gift so that all is carried in a way of grace in the Covenant of grace nothing is required but what is best owed Again it teacheth us whither to go for faith seek it of God 't is his gift all the endeavour and labour of the creature will never procure it But must we not use the means of prayer meditation and hearing c I answer Yes For 1. God dispenseth it in a way of means Mark 4 24. With what measure ye meet it shall be measured to you again and unto you that hear more shall be given According unto the measure of our hearing if the Lord will work is the measure of our faith Acts 16. The Lord opened Lidia's heart to attend to the things spoken by Paul God stirreth up to the use of means and whilest we are taught we are drawn 2. Though faith be Gods gift mans endeavors are still necessary for supernatural grace
eternity to the everlasting enjoyment of the same inheritance those obligations which last onely for this world cannot be so firme a tye 3. The next Objection is How can God call upon them to beleeve whom he hath passed by in the Counsels of his Will and intendeth never to give them grace without which they cannot beleeve I Answer God may require men to beleeve though he never intended to give them faith for there is a great deal of difference between his Decree and his Law his Law sheweth what must be his Decree what shall be God never said all shall beleeve but he hath said the contrary 2 Thes 3. 2. but all must beleeve that he hath said again and again the Gospel doth not signifie this or that man shall be saved but Whosoever beleeveth shall be saved as truly as it can be said to John or Thomas or any elect person If you do not beleeve you shall be damned so surely may it be said to a Reprobate to Judas or any other If you beleeve you shall be saved if the Reprobate have a like favour with the Elect in the general offer of grace they are left without excuse the tender being so great and so far the same unto both though the Elects receiving be the effect of specia grace yet the Reprobates rejecting is without excause he voluntarily turnig back upon his own mercies So much briefly for the vindication of this Doctrine 4. Let me now apply it 1. Let the Elect so much the more admire Gods love to them because that some are passed by your mercies are not every ones mercies Gods ayme herein was to commend his mercy to the Vessels of mercy Rom. 9. 23. If he had passed us by we could not have blamed his love if he had punished us eternally we could not have blamed his justice consider God hath as much interest in them as in you All souls are mine saith the Lord Ezek. 18. 4. he was their Creator as well as yours and we are all in our blood involved in the same condemnation he saw as much of original sin in you as in them we lay in the same polluted Mass Oh that free grace should make such a difference He had as much reason to chuse Judas and Simon Magus as you was not Esau Jacobs Brother Mal. 1. 2. in all points alike but only in Gods choise when men chuse 't is for worth who would chuse crooked timber to make Vessels of honour yet thus doth the Lord single out the worst and most depraved natures to form them into a people for himself how sensibly many times did God make a distinction between you and others in the same Ordinance One is taken and another left and one is taken to grace and another left to perish in his own ways others it may be were hardened by the same Sermon by which you were converted Oh how ravishing is the sight of Gods love in election and the distinct courses of his providence 2. To press us to diligence To make our Election sure that we may be out of the fear of being in the number of Reprobates the great question that concerneth the comfort of thy soul is Whether thou be ordained to eternal Life or no Now if thou beest negligent and careless and refuseth to use the means of salvation the case is decided though little to thy comfort thou judgest thy self to be unworthy of eternal life Acts 13. 48. A lazy carnal careless man doth but provide matter of despair for himself there are some steps to the accomplishment of the Decree of Reprobation As sottish obstinacy against the counsels of the word a being given up to the spirit of error a constant neglect of means an hardening of our selves in the abuse of grace c. all these are black marks a man may recover but your soul is nigh to death therefore beware lest thou be found one of them who by sin are ordained to come to judgement Elyes Sons hearkened not to the Counsel of their Father because the Lord had a mind to slay them 3. We are now come to that part of the description ungodly men The word signifyeth without worship and is sometimes applyed to Heathens and men that live without the knowledge and worship of the true God at other times to wicked men that acknowledge the true God but walke unsuitably to their knowledge and profession that we may find out who are these men let us see what is ungodliness a sin much spoken of but little known the word as I said signifyeth without worship Worship is the chiefest and most solemn respect of the creature to God and therefore 't is put for the whole subjection and obedience that we owe to him and when any part of that service respect or honour is denyed or withheld we are guilty of ungodlyness That Pagans and men out of the Church are signifyed by the term ungodly appeareth by 1 Pet. 4. 18. If judgement begin at the House of God where shall the wicked and ungodly appear where the ungodly are plainly opposed to the House of God Again the unjustifyed estate is expressed by ungodlyness as the Apostle when he speaketh of the justifying of Abraham and David he gave the Lord his Title Rom 4. 5. God that justifyeth the ungodly and so Christ is said to dye for the ungodly Rom. 5. 9. The reason of which expression is because the people of the Jews were divided into three ranks or sorts there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ungodly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good or to keep their own terms there were Reshagnim the wicked or violent and Tsidikim the just and Chasidim the good or the bountiful now saith the Apostle scarcely for a righteous man would one dye that is for a man of a rigid innocency but for the good man that is the bountiful the useful a man would even dare to dye but Christ dyed for us when we were Reshagnim sinners enemies c. Again more especially ungodliness implyeth the transgression of the first Table as Rom. 1. 18. where all sin is distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungodliness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness ungodliness in respect of duty to God and unrighteousness in respect of the duty to men and also where sin is distinguished into ungodliness and wordly lusts Tit. 2. 12. So that it chiefly signifyeth that part of sin whereby we rob God of his honour respect and service established by the first Table and it may be described to be a not giving God his right or due honour To clear it further let me tell you that there are four Notions which are the ground of all Religion 1. That God is and is One. 2. That God is none of those things that are seen but something more excellent 3. That God hath a care of humane affairs and judgeth with equity 4. That the same God is
that he doth approve your Doings 4. Christ may be denyed though there be a stricter Profession of his Name and some faint love and relish of his sweetness Besides the loose National Profession of Christianity which God in a wise Providence ordaineth for the greater safety and preservation of his Church there may be a strict personal profession taken up from inward conviction and some tast and feeling and yet Christ may be denyed for all this as some that had tasted the good Word turned aside to the world and so are said to crucifie him rather then to profess him Heb. 6. 4 5 6. The Apostle intendeth some Hebrews that did mix Moses with Christ and Judaism to save their goods So elsewhere he speaketh of some that had a form of godliness but denyed the power thereof 2 Tim. 3. 5. By the Form meaning the strictest garb of Religion then in fashion this is to deny Christ when we deny the Virtue and Power of that Religion which he hath established and will not suffer it to enter upon our hearts 5. The means to discover false Profession is to observe how we take it up and how we carry it on whether we embrace it upon undue grounds or match it with unconsonant practises 1. We embrace it upon undue grounds if we take it up meerly upon Tradition without a â—ight of that distinct worth and excellency which is in our Religion for then our Religion is but an happy mistake the stumbling of blind zeal upon a good object and all the difference between you and Pagans is but the advantage of your Birth and Education standing upon an higher ground doth not make a man taller then another of the same growth and stature that standeth lower their stature is the same though their standing be not the same So you are no better then Pagans only you have the advantage of being born within the pale and in such a Country where the Christian Religion is professed You do according to the Trade of Israel and live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the fashion of your Country will carry it and as Beasts follow the Track so you take up that Religion which is entayled upon you 2. If we match it with unsutable practises These may be known if we do consider what is most excellent in the Christian Religion Elsewhere I have shewed that the glory of the Christian Religion lyeth in three things In excellency of Rewards and purity of Precepts and sureness of Principles of Trust â— In the Fulness of the Reward which is the eternal enjoyment of God in Christ therefore they that do not make it their first and chief care to seek the Kingdom of God and his righteousness Matth. 6. 33. that are like Swine in preferring the will of carnal pleasures before communion with God or in the Scripture expression Love pleasures more then God or prefers the profers of the world before everlasting happiness they whose lives are full of Epicurism Atheism Worldlyness 't is not a pin to those whether they be Pagans or Christians for acting thus heathenishly thus brutishly they do but polute that Sacred and Worthy Name 2. The perfection of the Percepts which require a full conformity of the whole man to the Will of God More particularly Christian precepts are remarkable for Purity and Charity for Purity and therefore revellings and banquettings and chambering are made to be customs of the Gentiles 1 Pet. 4. 3. things abhorrent from the Christian Religion they that are yokeless and live according to the swinge of their own lusts or else that only fashion the outward man make no conscience of thoughts lusts c. they do not live as Christians for Charity nothing is more pressed then giving 't was Christs maximé It is better to give then to receive Acts 20. 35. and also forgiving one great strain of his Sermon is Love to enemies Matth. 5. 43 44 45 46 47 48. Christ when he brought from heaven the discovery of such a strange love from God to man would settle a wonderful love on earth between man and man 3. For sureness of Principles of Trust the whole Scripture aimeth at this to settle a trust in God and therefore it discovereth so much of Gods mercy of his particular providence of the contrivance of salvation in and by Christ so that to be without hope is to be like a gentile for they are described to be men without hope 1 Thes 4. 13. and carking and distrustful care is made the sin of the Gentiles Matth 6. 31 32. this kind of solicitude is for them that know not God or deny his providence over particular things Well then Take heed of denying Christ 't is an heavie sin it cost Peter bitter sorrow Matth. 26. 75. Will you deny Christ that bought you 2 Pet. 2. 2. Now they deny Christ whose hopes and comforts are only in this world Christ is not their God but their Belly Phil. 3. 19. Libertines are not Disciples of Christ but Votaries of Priapus Merciless and revengeful men do condâ—mn that Religion which they do profess in short they do not only deny Christ that question his Natures or make void his Offices but they that despise his Laws when they do not walk answerably or walk contrary VERSE 5. I will therefore put you in remembrance though ye once knew this how that the Lord having saved the People out of the Land of Aegypt afterwards destroyed them that believed not WE have done with the Preâ—ace I come now to the examples by which the Apostle proveth the danger of defection from the Faith the first is taken from the murmuring Israelites The second from the Apostate Angel the third from the beâ—stly Sodomites Tâ—at you may see how apposite and apt for the Apostle's purpose these instances are I shall first insist upon some general Observations First Observe That Gods ancient Judgements were ordained to be our warnings and examples The Bible is nothing but a Book of Presidents wherein the Lord would give the world a Document or Copie of his Providence All these things are hapned to them for examples 1 Cor. 10. 11. When we blow off the dust from these old experiences we may read much of the counsel of God in them their destruction should be our caution His Justice is the same that ever it was and his Power is the same his vigour is not abated with yeers God is but one Gal. 3. 20. that is always the same without change and variation as ready to take vengeance of the Transgressors of the Law as of old for that 's the point there discussed So 2 Tim. 2. 13. He abideth â—aithful he cannot deny himself In all the changes of the World God is not changed but is where he was at first Surely we should tremble more when we consider the examples of those that have felt his Justice for God keepeth a proportion in all his dispensations If he were strict and
great judgements if great sins come between as after their deliverance out of Aegypt they were destroyed for Vnbelief This may be proved from Christ's advice to the man cured on the Sabbath dâ—y John 5. 14. Thou art made whole sin no more lest a worse thing come unto thâ—e There is the mercy the duty thence inferred and the judgmâ—nt that doth avenge the quarrel of the abused mercy Often it cometh to pass that many mens preservation is but a reservation to a worse thing to a greater judgement So see Joshua 24. 20. He will turn again and do you hurt after he hath done you good So Isa 63. 10. He bâ—re them in the arms of his Providence but they rebelled and vexed his spirit and he was turned to be their enemy None usually have greater judgements then such as formerly have had sweet experience of mercy Why There is no hatred so great as that which ariseth out of the corruption of love Disappointed love abused love groweth outragious When Amnon hated Tamar 't is said The hatred wherewith he hated her was greater then the love where with he loved her As 't is thus with men such a proportionable severity we may observe in the Dispensations of God after a taste of his mercies Joshua 23. 15. It shall come to pass as all good things are come upon you which the Lord your God promised you so the Lord shall bring all evil things upon you until he hath destroyed you when ye have transgressed the Covenant of the Lord your God No evils like those evils which come after mercy No sins are so great as those sins which are committed against mercies there is not only filthiness in them but unkindness Psal 106. 7. They provoked him at the Sea even at the red Sea Mark 't is ingeminated for the more vehemency that at the Sea even at the red Sea where they had seen the miracles of the Lord and had experirience of his glorious deliverance that there they durst break out against God See the contrary in Judges 2. 7. Certainly the more restraints the greater the offence when we sin not only against the laws of God but the loves of God c. Well then 1 It informeth us that there may be danger after deliverance there are strange changes in providence Man in his best estate is altogether vanity Psal 39. When you are at your best as the Sun at the highest there may be a Declension 2. 'T is a warning to those that enjoy mercies Sin no more lest a worse thing come unto you The next judgement will be more violent There are some special sins which you should beware of even those which testifie our unthankfulness after the receipt of mercies As 1. Forgetting the vows of our Misery Jacob voweth Gen. 28. 22. but he forgets his vow and what followed Horrible disorders and confusions in his Family Dinah deflowred Reuben goeth into his Fathers Bed a murder committed upon the Sichemites under a pretence of Religion and then Jacob remembreth his Vow We promise much when we want deliverance and when we have it God is neglected but he will not put it up so by sad and disastrous accidents he puts us in mind of our old promises 2. When you kiss your own hand bless your dragge ascribe it to your merit and power Habb 1. 16. Deut. 9. 4. for these things are our mercies blasted 3. When we grow proud self confident If you were never so high God will bring you low enough 't is a great skill to know how to abound She remembred not her last end therefore she came down wonderfully Lam. 1. 4. when we forget the changes and mutations to which all outward things are obnoxious God will give us an experience of them 4. When you continue in your sins the judgement is but gone cum animo revertendi to come again in a worse manner See Psal 106. 43. 2. The next observation is taken from the cause of their destruction intimated in those words that believed not Many were the peoples sins in the wilderness murmuring fornication rebellion c. But the Apostle comprehendeth all under this they believed not Vnbelief is charged upon them as the root of all their miscarriages elsewhere as Numb 14. 11. and Deut. 1. 32. Whence observe That unbelief bringeth destruction or is the cause of all the evil which we do or suffer In handling this point I shall open 1. The hainousness of Vnbelief 2. The Nature of it 3. The Cure of it 1. The hainousness of the sin that we will consider in general or more particularly The general considerations are these 1. No sin doth dishonour God so much as unbelief doth 't is an interpretative blasphemy a calling into question of his mercy power justice but especially of his truth 1 John 5. 10. He that believeth not God hath made him a lyar You judge him a person not fit to be credited the giving of the lye is accounted the greatest injury and disgrace amongst men for truth is the ground of commerce and humane society So that to say a man is a lyar is as much as to say a man is unfit to keep company with men But especially is this a great injury to God because he standeth more upon his word then upon any other part of his name Psal 138. 2. He hath magnifyed his word above all his Name We have more experience of God in making good his word then in any other thing As faith honoureth God so doth unbelief dishonour him what God doth to the creature that doth faith to God God justifieth sanctifieth glorifieth the creature and faith is said to justifie God Luke 7. 29. To justifie is to acquit from accusation So doth faith acquit Gods truth in the word from all the jealousies which the carnal world and our carnal hearts do cast upon him Faith is said to sanctifie God Numb 20. 12. To sanctifie is to set a part from common use and God is sanctified when we set God aloof above all ordinary and common causes and can believe that he will make good his word when the course of all things seems to contradict it Faith is said to glorifie God Rom. 4. 20. We glorifie him declaratively when we give him all that excellency which the word giveth him Now because unbelief accuseth God limiteth him to the course of second causes and denyeth him his glory therefore is it so hainous and hateful to God 2. 'T is a sin against which God hath declared most of his displeasure Search the Annals surveigh all the monuments of time see if ever God spared an Unbeliever Hence in the wilderness the Apostle saith they were destroyed for Vnbelief Many were their sins in the Wilderness Murmurings Lustings Idolatry but the main reason of their punishment was they believed not look to their final excision and cutting off why was it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for unbelief were they broken off Rom. 11.
20. not so much for crucifying the Lord of life the Gospel was tendred to them after Christ was slain 't was for not believing or refusing the Gospel If you will know what company there is in hell that Catalogue will inform you Fearful and Vnbelievers c. Rev. 21. 8. if you look to temporal Judgements that Nobleman was trodden to death for distrusting Gods power 2 Kings 8. 2. and could only see the plenty but not taste of it Nay 't is such a sin as God hath not spared in his own children Moses and Aaron could not enter into the land of promise because of their unbelief Numb 20 12. So Luke â— Zechary was struck dumb for not believing what God had revealed Christ did never chide his Disciples so much for any thing as for their unbelief Luke 24. 25. O ye fools and slow of heart to believe and Why doubt ye O ye of little Faith Matth. 8. 26. he chideth them before he chideth the wind the storm first began in their own hearts 3. 'T is the mother of all sin the first sin was the fruit of unbelief we may plainly observe a â—aultring of assent Gen. 3. 3 4 5. and still 't is the ground of all miscarriages of hardness of heart and Apostasie Heb. 3. 12 13. He that believeth not the judgements and threatnings of the word will not stick to do any evil and he that doth not believe the promises will not be forward to any good All our neglect and coldness in holy duties cometh from the weakness of our faith there is a decay at the 〈…〉 did we believe heaven and things to come we should be more earnest and zealous Many are ashamed of Adultery Theft Murder but not of Vnbelief which is the mother of all these 4. Final Vnbelief is an undoubted evidence of Reprobation See John 10. 26. Ye believe not because ye are not of my sheep And Acts 1â— 48. Unbelief is God's prison wherein he keepeth the reprobate world Rom. 11. 32. He hath shut them up under unbelief c. And shall I continue such a black note upon my self I know not how soon God may cut me off and if I die in this estate I am miserable for ever Lord I desire to believe help my unbelief 5. 'T is a sin that depriveth us of much good of the comforts of providence Nothing doth ponere obicem bar and shut out God's operation in order to our relief so much as this sin Mark 6 5. He could do no mighty work c. So John 11. 40. Said I not unto thee if thou would'st believe thou shouldst see the glory of God So also of the comfort of Ordinances Heb. 4. 2. The Word profited not because it was not mixed with faith in them that heard it So for Prayer James 1. 7 8 9. Nay it barreth heaven gates it excluded Adam out of Paradise the Israelites out of Canaan and us out of the Kingdom of heaven Heb. 3. 17 18. Well then Let us see if we be guilty of this sin Take heed saith the Apostle Heb. 3. 12. lest there be in any of you an evil heart of Vnbelief Many have an unbelieving heart when they least think of it 'T is easie to declaim against it but hard to convince men of it either of the sin or of lying in a state of Vnbelief 't is the Spirit 's work The Spirit shall convince of sin because they believe not in me There are many pretenses by which men excuse themselves some more gross others more subtile Many think that all Insidels are without the pale among Turks and Heathens alas many too many are to be found in the very bosome of the Church The Israelites were God's own people and yet destroyed because they believed not Others think none are unbelievers but those that are given up to the violences and horrors of despair and do grosly reject or refuse the comforts of the Gospel but they are mistaken the wholl word is the object of Faith the commandments and threatnings as well as the promises and carelesness and neglect of the comforts of the Gospel is unbelief as well as doubts and despairing fears Matth. 22. 5. But they made light of it He is the worst unbeliever that scorns and slighteth the tenders of Gods grace in Christ as things wherein he is not concerned Briefly then Men may make a general profession of the name of Christ as the Turks do of Mahomet because 't is the Religion professed there where they are born a man may take up the opinions of a Christian Country and not be a whit better then Turks Jews or Infidels as he is not the taller of stature that walketh in an higher Walk then others do They may understand their Religion and be able to give a reason of the hope that is in them and yet lie under the power of unbelief for all that as many may see Countries in a Map which they never enter into The Divel hath knowledge Jesus I know and Paul I know c. And those that pretend to knowledge without answerable practise do but give themselves the lye 1 John 2. 29. Besides Knowledge there may be assent and yet unbelief still the Divels assent as well as know they believe there is one God James 2. and 't is not a naked and inefficacious assent but such as causeth horrors and tremblings They believe and tremble and they do not only believe that one article that there is one God but other articles also Jesus thou Son of God Art thou come to torment me before my time was the Divel's speech where there is an acknowledging of Christ and him as the Son of God and Judge of the world and increase of their torment at the last day upon his sentence Assent is necessary but not sufficient Laws are not sufficiently owned when they are believed to be the Kings Laws there is somthing to be done as well as believed In the primitive times Assent was more then it is now and yet then an unactive assent was never allowed to pass for faith Confident resting on Christ for salvation if it be not a resting according to the word will not serve the turn there were some that leaned upon the Lord Micah 3. 11. whom he disclaimeth 't is a mistaken Christ they rest upon and upon him by a mistaken Faith 'T is a mistaken Christ for the true Christ is the eternal Son of God that was born of a Virgin and died at Jerusalem Bearing our sins in his Body upon a Tree that we being dead unto sin might be alive unto righteousness 1 Pet 2. 24. the true Christ is one that gave himself for us that he might purifie us to be a peculiar people zealous of good works and is now gone into heaven there to make Intercession for us and will come again from heaven in a glorious manner to take an account of our works Tit. 2. 13 14. But now when men lie
under the power and reign of their sins and yet pretend to rest upon Christ for salvation they set up another Christ then the word holdeth forth and as the Christ is mistaken so is the Faith 't is not an Idle trust but such as is effectual to purge the heart for the true faith purifieth the heart Acts 15. 9. If besides profession knowledge assent and a loose trust they should pretend to assurance or to a strong conceit that Christ died for them and they shal certainly go to heaven this will not excuse them from unbelief this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grand mistake that the strength of Faith lieth in a strong perswasion of the goodness of our condition and the stronger the perswasion the better the faith If this were true hardness of heart would make the best faith and he that could presume most and be most secure and free from doubts would be the truest believer and the goodness of our condition would lie in the strength of our Imagina ion and conceit Alas many make full account they shall go to heaven that shall never come there The foolish Virgins were very confident and the foolish Builder goeth on with the building never suspecting the foundation nay let me tell you Assurance of a good condition as long as we lie under the power and reigne of sin is the grossest unbelief in the world for 't is to believe the flat contrary to that which God hath revealed in the word therefore none abuse the Lord and question his Truth so much as these do Where hath God said that men that live in their sins shall be saved nay he hath expresly said the contrary be not deceived neither Fornicators nor Adulterers nor Idolaters c. 1 Cor. 6. 9. so that you give God the lie or conceit that he will break his word for your sakes nay in a sense you even dare him to make good his truth He hath said Be not deceived you shall never enter c. and you say Though I am an Adulterer a Drunkard a Worldling I shall go to heaven for all that Now in a little while you shall see whose word shall stand God's or yours Jer. 44. 28. Once more The word is not supposed to be without all kinde of power men may have some relish of good things and some experience of the powers of the world to come and yet be in an unbelieving state See Heb. 6. 5. Where the Apostle speaketh of a common work opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to things that do accompany salvation v. 9. or have salvation necessarily annexed to them they may have some feeling of the power of the truth and yet afterwards make defection out of a love to the world and worldly things they may have many spiritual gifts change their outward conversation make a glorious profession and be thereupon enrolled among the Saints yea be of great use and service in the Church though for their own ends and interests remaining all this while unrenewed and having their worldly inclinations to honour esteem pleasure profit unbroken and unmortified for there is no such enemy to faith as a carnal worldly heart Therefore let men pretend what they will when they are as eager upon the world as if they had no other matters to mind and the love of outward greatness doth sway with them more then the love of heaven and the praise of men more then the approbation of God and carnal ease and pleasure more then delight in God How can they be said to believe John 5. 44. for such kind of lusts and earthly affections are inconsistent with the power and vigour of saving faith therefore till the bent of the heart be towards heavenly things and carnal affections be soundly mortified unbelief reigneth I pitch it upon this evidence partly because the great drift of conversion is to draw off the soul as from self to Christ and from â—in to holiness so from the world to heaven See 1 Pet. 1. 3. Begotten to a lively hope and 1 John 5. 4. He that is born of God overcometh the world Assoon as we are converted the heart is drawn and set towards heavenly things partly because the main thing to be believed next to God's Being is his Bounty Heb. 6. that we may make God our rewarder and partly because the main work of Faith is to draw off the soul from sensible things to things unseen and to come Heb. 11. 1. so that whatsoever glorious profession men make or whatsoever service they perform in the Church or whatsoever experience they have in the enlargement of gifts yet if they be careless of things to come and eager after the things of the world Faith is not throughly planted for a main thing wanting in these temporaries was a resolution to serve God for God's sake or to make him their pay-master which can never be till carnal inclinations to the honours pleasures and profits of the world be subdued and we are willing to lay down all these things at Christ's feet taking only so much as he shall fairly allow us for our use Thus much for the hainousness of unbelief in the General 2. Let me tell you that all unbelief is not alike hainous as will appear by these considerations 1. Total reigning unbelief is a black mark such as lie under it are in the high way to hell John 3. 18. He that be-@2lieveth not is condemned already The Law hath condemned him and whilest he remaineth in that estate the Gospel yeildeth him no hope John 3. 36 The wrath of God abideth on him and if he die in it he is miserable for ever Rev. 21. 8. Fearful and Vnbelievers are reckoned among the Inhabitants of hell First he is condemned by that ancient sentence That whosoever sinneth shall die which is not reversed but standeth in full force till faith in Christ John 8. 24. If ye believe not that I am he ye shall die in your sins and if we continue refusing the counsels of the Gospel to the condemnation that is already to the condemnation of the Law there is added a new condemnation for despising the Gospel But now partial unbelief where faith prevaileth though there be many doubts and fears leaveth a man obnoxious to temporal judgements but not to eternal ruine 2. All unbelief is the more hainous the more means you have to the contrary as counsels warnings promises clearly held forth See John 15. 22. If I had not spoken to them c. and John 2 19. Light is come into the world c. The word is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a witness Matth. 24. 14. with Mark 13. 9. first to them and if not received then against them Did not I warn you saith Reuben to his Brethren Every offer and warning will be as so many swords in your Consciences One observeth well That twice Christ marvelled once at the unbelief of his Countrymen the Galileans that
had so much means Mark 6. 8. and another time at the faith of the Centurion a stranger Mat. 8. 10. who had so little means 't is a thing to be marvelled at that a people should have so much means and profit but little Wonder is a thing that proceedeth from ignorance and Christ though not ignorant yet would express all humane affections and the rather that we might look upon it as a strange and uncomly thing not to believe after so many helps vouchsafed to us 3 The more experiences comforts evidences and manifestations of God's power and presence we have had the greatâ—r the unbelief This was that which provoked the Lord against Israel to destroy them in the Wilderness Numb 14. 11. How long will it be ere ye believe in me for all the words that I have shewed God traineth up his people by experience that they may know what he can or will do for them and therefore by every experience we should grow up into a greater courage and strength of faith and as David draw inferences of hope against the present danger from the Lyon and the Bear 1 Sam. 17. 36. or as Paul he hath and doth and therefore will 2 Cor. 1. 10. otherwise these experiences are given in vain Christ was angry with his Disciples for not remembâ—ing the miracle of the loaves Matth. 16. 9. when they were in a liâ—e straâ—t again when we shew a child a letter here and the same letter again in another word and the same again in a third if he should be to seek when we shew him again the same letter in the next word we are angry and think our teaching lost So when God giveth an evidence of his power and care in this strait and in a condescention to our weakness giveth us a like evidence again and in a third strait he teacheth us how to read and apply a promise and yet upon the next difficulty we are to seek again God is angry with us because his condescentions are lost and in this sense God is more angry with the unbelief of his children then of others because they have more experiences and are so ready to distrust him that never failed them 4. The more deliberate our unbelief is the worse in times of inconsiderate passion and in a fit of temptation it may break out from God's children David when he spake in haste was fain to eat his words Psal 116. 11. I said in my haste all men are lyars Samuel and all who had told him of the Kingdom I shall never live to see the promise fulfilled so Psal 31. 22. I said in my haste I am cut off nevertheless thou heardest the voice of my Supplications in a fit discontent may break out but 't is presently opposed and checked but when it groweth into a setled distâ—mper then 't is worse as that in Psal 73. was a more lasting temptation therefore David calleth himself Beâ—st vers 22. for his foolish and brutish thoughts of providence 5. Where unbelief is expressed and put into words there 't is more hainous Vnbelieving thoughts are a great evil but when they break out into murmurings and bold expostulaâ—ions with or against God then they are worse 't is better to keep the temptation within doors that if the fire be kindled the sparks may not fly abroad to enkindle others you grieve God by your thoughts but you dishonour and disparage him when they break out into words Mal. 3. 13. Your words have been stout against me saith the Lord 'T is a greater daring to avow openly and publish our suspicions of God â—nd discontents against him Deut. 1. 34. The â—ord heard he voice of your words and was wroth saying not one of these shall enter my rest Others may be perverted and make ill use of our infirmities 6. Where there are professions to the contrary there the unbelief is the worse After these things do the Gentiles seek Matth. 6. 32. Christians are not only instructed to do better but profess to do otherwise Distrust is a Pagan sin you are acquainted with a particular providence with an heavenly father with the happiness of another world and for you to be worldly distrustful to make it your business what you shall eat and drink that 's a most unworthy thing for a professed Infidel that believeth not eternity that never heard of God's fatherly care nor of heaven or hell to be altogether in the world this were no such marvel but for you that profess to believe the Gospel to have your hearts fail and sink upon every occasion and to be under the tyrannie of distracting cares how sad is it Thus much for the hainousness of Vnbelief which I was willing to represent thus at large that you might see what just reason there was that God should destroy those in the wilderness that believed not The next thing thing is to open the nature of it I shall here give 1. The kinds 2. The Notes whereby this sin may be discovered For the kinds of it Unbelief is two-fold Negative Positive 1. Negative Vnbelief is found in those to whom the sound of the Gospel never came or to whom God hath denyed the means whereby faith might be wrought in them the want of means is not their sin but their punishment or misery at least and therefore they are not condemned so much for want of Faith in Christ as for not obeying the Law of Nature for sinning against that knowledge which they received in Adam now they never received the light of the Gospel in Adam neither had Adam the knowledge thereof revealed to him but by special grace after the fall when he stood in the quality of a private person then was the promise of the Womans seed revealed to him therefore they that never heard of Christ are not condemned simply for not believing in him â— for their sins against the law they are condemned not for their unbelief against the Gospel that 's the reason why Christ when he had said John 3. 18. Every one that believeth not is condemned already presently addeth by way of explication This is the condemnation that light is come into the world c. as restraining it to positive Infidelity though without Christ they can never be saved yet God will not damn them for this reason for not believing in Christ for he never gave them the means of the knowledge of Christ 2. Positive Vnbelief which is found in them that have means to believe in Christ and yet neglect and refuse him and the offers of grace and life in him and so continue in the state of nature This is two-fold 1. Total 2. Partial 1. Total unbelief in those that continue professed Infidels after the tenders of the Gospel as the Word where it came found different success as at Antioch Acts 13. 48. at Iconium Acts 14. 1 2. at Athens Acts 17. 34. many refused to make any profession 2. Partial When men are
and included in the general promise and precept and are accordingly affected then are we saâ—d to believe in Psal 27. 8. the injunction is plural seek ye my face but the answer is singular thy face Lord will I seek thus must all truths be applied and that in their method and order for there is an Analogy and proportion between them as the Doctrine of mans misery that I may consider this is my case and having a feeling of it may groan for deliverance the Doctrine of redemption by Christ that we may put in for a share and assure our own interest the Doctrine of the thankfull life that we may deny our selves take up our crosse and follow Christ in the obedience of all his Precepts The first Doctrine must be made the ground of complaint the second of comfort â—nd hope the third of resolution and practise But when we suffer these truths to hover in the brain without application or hear them onely as children learn them by rote never thus reflecting What am I What have I done What will become of me c unbelief remaineth undisturbed 7. By Apostacy or falling off from God the great businesse of faith is by patient continuance in well-doing to look for glory honour and immortality Rom. 2. 8. but now to tire and grow weary or to fall off from God as not worthy the waiting upon argueth the heighth and reign of unbelief what ever faith we pretended unto for a flash and pang 8. Desperation when conviction groweth to an heighth and legal bondage gets the Victory of carnal pleasure Gen. 4. 13. My sin is greater c. and Jer. 18. 12. Thâ—re is no hope c. when men think 't is in vain to trouble themselves their damnation is fixed and therefore resolve to go to hell as fast as they can such desperate wickednesse may there be in the heart of a man 2. Unbelief in part broken and so it implyeth the remainders of this natural evil in the Godly in whom though faith be begun yet it is mixed with much weaknesse Mar. 9. 24. Lord I beleeve help my unbeleef this unbelief is manifested 1. By a loathness to apply the comforts of the Gospel 't is the hardest matter in the World to bring God and the soul together or to be at rest in Christ when we are truly sensible we draw back depart from me saith Peter for I am a sinfull man and he should rather say draw â—igh to me the poor trembling sinner thinketh so much of the judge that he forgets the father though the soul longeth for Christ above all things yet it is loath to take him for comfort and reconciliation but floateth up and down in a suspensive hesitancy 2. By calling Gods love into question upon every affliction and in an hour of temptation unravelling all our hopes see Psal 77 7 8 9 10. If the Lord were the God of the Mountains and not of the Valleys we are wont to say if God did love us why is this befallen us those are fits of the old distemper Christ when crucified would not let go his interest but crieth out My God My God 3. By fears in a time of danger carnal fears such 〈…〉 do perplex us when we are imployed in Christs work and â—ervice as the Disciples that were imbarked with him were afraid to perish in his company Why are ye so fearful O ye of little faith Matth. 8. 26. filial fear or reverence of God is the daughter of faith as distrustfull fear is the enemy of it trouble is the touch-stone of faith if we cannot commit our selves to God in quietnesse of heart it argueth weaknesse God hath undertaken to bring his people out of every streight in a way most conducing to his glory and their welfare Rom. 8. 28. and therefore when the word yeeldeth up no support Psalm 119. 50. and the promises of God cannot keep us from sinking and despondency of heart we bewray our unbelief 4. By Murmurings in case of carnal disappointment discontent argueth unbelief they quarrel with Gods Providences because they believe not his promises Psal 106. 24. They believed not his Word but murmured in their Tents 't is ill and they cannot see how it can be better So Deut. 1. 32. with 34. in this you believed not the Lord your God 5. By carking in case of streights bodily wants are more pressing then spiritual here faith is put to a present tryal and therefore here we bewray our selves Matth. 6. 30. Shall he not much more cloath you O ye of little faith he doth not say of no faith for the temptation is incident to a Godly man they do oftener bewray their unbelief in distrusting God about outward supplies then about eternal life which yet I confesse is very irrational for if a man cannot trust God with his estate how shall he trust him with his soul and to a considerate person there are far more prejudices against eternal life than against temporal supplies look as it was a folly in Martha to believe that Lazarus should rise at the general resurrection and to distrust his being raised from the dead after four days lying in the Grave John 11. 24. so 't is a great folly to pretend to expect life eternal and not to be able to depend upon God for the supplies of life temporal 6. By coldness and carelesnesse in the spiritual life if men did beleeve that heaven were such an excellent place they would not so easily turn aside to the contentments of the flesh and the profits of the world men have but a conjectural apprehension of things to come of the comforts of another World as things at a distance sometimes we see them and sometimes we lose their sight so that we are not certain whether we see them yea or no so it falleth out in heavenly matters we are poor short sighted creatures 2 Pet. 1. 9. sometimes we have a glimpse of the glory of the World to come some flashes and again the mind is beclouded and that 's the reason why we mind these things so little and seek after them so little a steady view and sound belief would ingage us to more earnestnesse they that beleeve the high price of our calling will presse on to the mark Phil. 3. 14. surely men do not believe that heaven is worth the looking after otherwise they would seek it more diligently Heb. 6. 14. a poor beast that is going homeward goeth chearfully 8. Indirect courses to get a living and subsistance in the World as if God were not All-sufficient Gen. 17. 1. to break through where God hath made up the hedge argueth that we do not depend upon him as by temporising or by unjust gain This for a fit and in some distemper may be incident to Gods Children 3. The last thing in the method proposed is the cure of unbelief God by his mighty power can onely cure it Eph. 1. 19. but the means
which we must use may be reduced to two hearts 1 Cautions 2 Directions 1. Cautions 1 Take heed of setting God a task Psalm 78. 20 Can the Lord prepare a Table in the Wildernesse c. so Matth. 26 40. if thou be the Son of God come down from the Crosse this is to go beyond the promise and to indent with God upon conditions of our own making so Matth. 4. if thou be the Son of God turn these Stones into Bread so when we prescribe to God in matter of allowance We would have God maintain us at such a rate be so fed so cloathed have so much by the year such Portions for our Children he that will be rich c. 1 Tim. 6. 9. God never undertook to give us meat for our lusts when we subject his Providence to our direction and prescribe what he shal do for our satisfaction we do but make a snare for our selves 2. Take heed of betraying faith by distrusting present means 't is an usual thing Luke 16. If one come from the dead they would beleeve if we had Oracles or Miracles or God did speak to us from Heaven as heretofore then we should not faulter in our trust as we now do but by this excuse you impeach the Scriptures Moses and the Prophets are a sufficient ground for saith and extraordinary means will not work on them upon whom ordinary do not prevail there were weaknesses then and so there will be whatsoever Dispensation God use Man is Man still they beleeved not though he opened the Clouds and commanded Manna from Heaven Ps 78. 23. 3. Take heed of â—ff's in principles of Faith Foundation stones if laid loose indanger the whole building take notice of the first hesitancy Gen. 3. Yea hath God said So Matth. 4. 3. If thou be the Son of God c. there was a plain Oracle from Heaven determining it a little before Thou art my beloved Son but the Divel would fain draw it to an IF 4. Beware of sin doubts are the fumes of sin like the vapours that come from a foul stomack uprightnesse begetteth serenity and clearnesse as in nature there is often a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circular generation vapours beget showers and showers beget vapours so in moral and spiritual things there is such a circular generation unbelief maketh way for sin and sin for unbelief sin will weaken trust it cannot be otherwise shame and horrour and doubt these are the consequences of sin God never undertook to bear us out in the Divels work 2. Directions 1. Strengthen your Assent to the Word of God fire if well kindled will of it self burst out into a flame so assurance and comfort would more easily follow if there were a through and undoubted assent to the truths of the Word we take them up hand over head and then when a temptation commeth no wonder that the building tottereth when the foundation is so weak there are several degrees of assent conjecture which is but a lighter inclination of the mind to that which is probable opinion which is a stronger inclination to think that that which is represented is true but there is formido oppoâ—ti 't is mixed with hesitancy and doubts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak faith or firm adherence upon sufficient conviction yet doubts may arise and in time of temptation this degree of Assent may be overborn but above this there is a through certainty or assurance of understanding Col. 2. 2. We should never cease till we come to this 't is a great mistake to think that we need not look after the setling of our assent to the truths of the Word but take these for supposed but in an hour of temptation we are made sensible of our folly herein and if I am not mistaken much of our carelessenesse and unsetlednesse of life doth proceed from hence 2. In setling assent begin with natural principles and then go on to those which are spiritual and mystical As Gods Being and Gods Bounty in the everlasting rewards Heb. 11. 6. the necessity of purity and holinesse Heb. 12. 14. the fall and misery of the creature and then our redemption by Christ c. I observe the Apostles when they came to gain men to faith began with truths suited to their capacity and present understanding With the vulgar they evince Creation and Providence by arguments taken from showers of rain and the courses of nature Heb. 14. 16 17. with the Philosophers they urge the notions of a first cause and a first mover and those inclinations in nature towards an eternal good Acts 17. 3. Urge your hearts with the truths you assent too and work them upon your affections Rom. 8. 31. Heb. 2. 3. and Job 5. 27. 4 They observe the disproportion of your respects to things present and things to come If the Judgement Seat were fiâ—ed and the Books opened how would natural men tremble now faith should make it as present Heb. 11. 1. the Apostle â—aith I saw the dead small and great stand before the Lord c. Revel 20. 12. faith which is the evidence of things not seen should see it as if it were in being the light of faith differeth not from the light of Prophecy in regard of the certainty of the thing which is to come or the assured expectation of it the light of Prophecy requireth a special Revelation and differeth in degree from the light or sight of â—aith as it causeth rapture and exstatick motions but as to the seeing of things to come with certainty there they agreed well then if you would discern the strength or weaknesse of your faith observe how differently you are affected with what is present and what is future So also how differently you are â—ffected with things visible and things invisible with things temporal and eternal if upon easie terms you might have a good bargain for lands and riches how readily would men imbrace the offer for temporal profit what pains will they take but now in things of soul-concernment we are not alike affected which is an argument we do not beleeve them in all cases t is good to put spiritual things in a paralel temporal instance we are taught that wisdom Mal. 1. 8. Offer it now to the Governour c. would we do thus to an earthly Potentate as we do to God If an able potent friend promise help in troubles how are we cheared with it If God promise the same things we are little comforted if every offence that we commit were liable to the notice of man our punishment should be to hold our hand in scalding Lead for half an hour men would be more afraid to offend then now they are in the sight of God who knoweth all their thoughts and hath threatned eternal torment if the tasting of such a meat would bring present death who would be so fool-hardy as to meddle with it nay when a thing is but likely to do us hurt as
promises of God Let us now apply this 1. It informeth us that we may look for the reward without sin Those men would be wiser than God that deny us a liberty to make use of the Spirits motives they begrudg Gods bounty to what end should the Lord propound rewards but that we should close with them by faith graces may be exercised about their proper objects without sin it requireth some faith to aim at things not seen the world is drowned in sense and present satisfactions they are Mercenaries that must have pay in hand their Souls droop and languish if they do not meet with credit applause and profit they make man their pay master they have the spirit of a servant that prefer present wages before the inheritance but to do all upon the incouragements of the mercy of Jesus Christ unto eternal life argueth grace 'T was a relief to the Soul of Christ to think of the reward Heb. 12. 2. Christ as man was to have rational comforts and humane incouragements that is sinful indeed when we would have the reward but neglect the work when we would be Mercenarii but not Operarii we sever the reward from the duty like Ephraim are willing to â—â—ead the corn but not break the clods Hos 10. 11. Again we look amiss upon the reward when we have a carnal notion of heaven as some Jews looked for a carnal Messiah so do some Christians for a carnal Heaven for base pleasure and fleshly delights for a Turkish Paradisâ— such kind of hopes debase the heart or else when we look for it as merited by us as if we could challenge it by our works then we are Mercinaries indeed 't is here looking for the mercy of Jesus Christ c. Again our own happiness must not be our last end there is a personal happiness that results to us from the enjoyment of God now the glory of God must be preferred before it 2. If you would persevere in the love of God and a good frame of heart revive your hopes and set the Soul a looking and a longing for eternal life if we keep the rejoycing of our hope firm to the end then we are safe Heb. 3. 6. Courtiers are more polite in their manners than ordinary subjects because they are more in their Princes eye and company the oftner we are in Gods Court the more holy Well then be as much as you can in actual expectation of this blessedness To this end 1. Believe it there is a mist upon eternity to a carnal heart they are led by sense and reason and believe no more than is evident to a natural principle but now faith is the evidence of things not seen Heb. 11. 1. fancy and nature cannot ouâ—-see time and look beyond death faith holdeth the candle to hope and then we have a prospect into the other world and can see an happy estate to come 2. Apply it 't is a poor comfortless meditation to think of a blessed hope and the certainty of it unless we have an interest in these things an hungry man taketh little pleasure in gazing upon a feast when he tastes not of it the reprobate hereafter are lookers on and David speaketh of a table spread for him in the sight of his enemies hope hath never a more lively influence than when we can make out our own propriety and interest 1. Job 19. 26. I know that my Redeemer liveth 2 Cor 5. 1. We know that if this earthly Tabernacle were dissolved we have a building not made with hands eternal in the Heavens 2 Tim. 4. 8. Hence forth there is laid up for me c they do not only believe there is an Heaven but apply it for me You will say is hope only the fruit assurance I answer 't is the fruit of faith as well as of assurance or experience but the sense of our interest is very comfortable and in some sort necessary before we can hope any thing for our selves our qualification is to be supposed in a matter of such moment a man should not be at an uncertainty canst thou be quiet and not sure of Heaven not to look after it is a bad sign a godly man may want it but a godly man cannot slight it 'T is possible a man may make an hard â—hift to creep to Heaven through doubts and fears and may be scarcely saved whilest others have an abundant entrance but then you lose your Heaven upon earth which consisteth in peace and joy in the Holy Ghost and lose much of the efficacy of hope for uncertain wavering thoughts work little therefore assurance cannot be sleighted further I adde by shewing what application there must be if we cannot attain to assurance there are three degâ—ees of application beneath assurance there is acceptation adherence and affiance 1. Acceptation of Gods offer upon Gods terms Job 5. 27. Know thou it for thy good put in for these hopes and take God to his word upon this confidence make good thy part of the stipation in the Covenant and he will not fail thee this application there must be in all an answer to the demands of the Covenant 1 Pet. 3. 21. Exod. 24. 6 7 8. 2. Adherence Stick close to this hope in a course of obedience if we do Gods work we shall not fail of wages 1 Car. 9. 26. I run not as one that is uncertain 3. Affiance resting waiting upon God for the accomplishment of this blessedness though not without some doubts and fears as to our own interest though you cannot say 't is yours yet you will cast your self upon the mercy of God in Christ as 't is in the Text. Looking for the mercy of Christ you dare venture your Soul in that bottom this is that committing your selves to him as unto a merciful and faithful Creator which the Apostle speaketh of 1 Pet. 4. 18. You will go on with your work and put your selves in Gods hand for your eternal happiness because he is merciful faithful See also Rom. 2. 7. 3. Meditate on it often med taâ—ion is a temperate extasie a survey of the Land of promise God biddeth Abraham take a view of Canaan Gen. 13. 14 15. Surely the more we lift up our thoughts in the contemplation of this blessed estate the more lively will our hopes be if every morning we spent a thought this way it would season the heart against the love of present things the morning is an emblem of the Resurrection when we awake out of the sleep of death and the day cometh which will never have night more Psal 17. 15. So in time of troubles we should be reckoning upon a better estate Rom. 8. 18 so when you are by bodily sickness summoned to the grave and you are going down to converse with worms and skulls then think of a blessed eternity Job 19. 26. The next Point is from that elause the mercy The ground of our waiting and looking for