The Souls Vocation, Part 3 (2 of 6)
Vſe 1 The firſt uſe is for information to rectifie our judgements for the right underſtanding of the nature of faith, and the frame of this bleſſed grace in the ſoule; and that which wee collect is this; ſaving faith is no part of that holineſſe which Adam had, nor no part of that image to which we are reſtored by ſanctification: in a word, faith is a worke of effectuall vocation, and no part of ſanctification, neither of the image in which Adam was created, or to which wee are renewed, and this followes from the Doctrine thus: If it bee ſo that faith is the maine eſpeciall …nſtrument, whereby the ſoule goes to God to fetch a principle of grace, and the Image of grace whereby wee may live, then it is not the image which formerly wee had in Adam, nor to which we are renewed againe in ſanctification. But the firſt is true, namely, that it is faith that goes to fetch that ſpirituall power from God, which wee …oſt in Adam, therefore it is not that ſpirituall power, this is the point of information: Beloved …n our Saviour Chriſt, I am not ignorant that many learned godly judicious Divines, whoſe parts I reverence, are of another opinion, yet I remember their different opinions, and therefore I hope …o man will be offended with mee, though I dif…er from ſome, for I muſt needs differ from ſome; …nd it hath ever beene my care not to trouble a …opular congregation with any matter of diſ…ute, and I hold that it rather ſhould bee the care of Miniſters to winne men to faith, than to trouble them with matters of this kinde, and I hold it the greateſt part of zeale to get them to holy hearts, and to exact lives and converſations: Therefore I am marvellous hardly drawne on to the leaſt diſpute in this kinde, and yet at the earneſt requeſt of ſome, and alſo becauſe this is the proper place where this queſtion falls, and to cleare ſome doubts according to my promiſe, and becauſe haply ſome good m…n may ſtumble at ſome things, therefore let mee deliver thoſe thoughts which I have many times heretofore intended to impart, and I ſhould bee very willing to heare of better arguments, if any ſhall be ſuggeſted, theſe are ſpirituall paſſages, and hard and difficult, therefore this I would tell you.
Firſt, what the controverſie is, and wherein it lies.
Secondly, the reaſons of it.
Thirdly, ſhew the order of Gods proceedings in this worke of grace in the ſoule, and when theſe are done, the point will be very plaine.
Firſt for the firſt, namely, wherein this controverſie lies; It is confeſſed of all hands that Adam in his innocency did not beleeve in a Saviour, he needed it not, onelyonly here lies the maine point of controverſie, that though Adam did not beleeve in a Saviour, and God did not require it, yet men conceive, and ſome judicious Divines too, that Adam had ability, that if Chriſt had beene revealed he could have beleeved; for they ſay thus, a man is able having a cleere eye to ſee but one world, becauſe there is no more, but if there were five worlds, the ſame eye that ſeeth one, the ſame eye would ſee them all if they were viſibly made. So Adam did not beleeve a Saviour, becauſe the Lord Chriſt was not revealed, and adminiſtred to him; but Adam had that ſpirituall power of faith, if the Lord Jeſus Chriſt had been revealed, hee was able to beleeve in him and ſo to reſt upon him, as men doe now in the time of the Goſpell; this is the controverſie which we flatly deny.
Secondly, the reaſons to confirme this point that Adam had not this, grace of faith: The reaſon is this, this beleeving in the Lord Jeſus Chriſt …is that which doth directly croſſe the eſtate of Adam in his innocency; and the innocency of Adam wherein he was created, and therefore cannot by no means agree to him, and that appeares thus: for a man to have a principle of life in himſelfe which Adam had, and to fetch a principle of life from another, which wee doe by faith, theſe are contrary the one to the other, hee lives well, and to bee ſaved by living well, and to bee ſaved by another, and to live well by the power of another, theſe are contraries one to the other, to have all in himſelfe as Adam had, and to have all from another, and not in himſelfe; theſe are contradictions the one to the other, and therefore cannot ſtand together, and therefore obſerve it, the manner and phraſe of Scripture is this, and it is very ſtrange, Phil. 3.9. That I may bee found in him, not having mine owne righteouſneſſe, as if he ſhould ſay, Adam in his eſtate of innocency was in himſelfe, and had his owne righteouſneſſe, he had a power to pleaſe God, and to ſave himſelfe by it: but now in the time of the Lord Chriſt, the caſe is cleare, wee are not, nor cannot …he found in our owne righteouſneſſe, or in the workes of the Law, but in the righteouſneſſe of God by faith imputed to us, and of his grace beſtowed on us, ſo that theſe two cannot ſtand together. So then I reaſon thus, that which is croſſe to the innocencie of Adam, and contradicts the eſtate of Adam in his innocency, that can never agree to the eſtate of Adam, but for a man to beleeve in the Lord Jeſus Chriſt, and to have all from him if it had beene revealed, this had beene croſſe to the nature of Adam, and therefore it is not poſſible that he ſhould have this faith in him; now I come to anſwer ſome objections.
Object. .1 Firſt, if Adam had not this faith, and if the Lord did not require it at his hands, then it ſeems that not beleeving in Chriſt is not a ſinne againſt the Law of God, for God commanded it not i… the Law.
Anſw. 1 To this I anſwer, that not beleeving in the Lord Chriſt, is not a ſinne againſt the morall law, but it is a ſinne againſt the Law of the Goſpell, 1 Iohn 3.23. This is his Commandement, that wee ſhould beleeve in the Name of the Lord Ieſus Chriſt: the want of this faith is a ſinne not ſo much againſt the ten Commandements, as againſt the Goſpell properly, as Rom. 3.28. By what Laws boasting excluded? by the Law of faith; ſo that there is a Law even of faith, not onelyonly a law morall, but a law of faith.
Object. 2 Againe they object, did not Adam then truſt in God, and put his confidence in God:
Anſw. 2 I anſwer, there is a kinde of confidence which Adam had, but it is not that which is of faith, and which we now ſpeake of in vocation, and Divines do truly ſay that we are bound to truſt in God by the firſt Commandement, but that truſt is not this faith, but it is of a marvellous farre different nature: Know therefore that to truſt and be…eeve in Chriſt ſavingly is thus much, when the ſoule is wholly pluckt off from it ſelfe, and goes wholly to another for that which it hath not of it ſelfe: this Adam had not, for Adam could not ſeeke to another for a principle of life, for hee had it in himſelfe, neither was …t ſinne in him, for the Angels themſelves doe not beleeve in Chriſt, neither is it required of them. Againe, Adam had a kinde of truſt and confidence in God, but not this truſt, nor this faith; but it was this, ſo farre as the creature be…ng a ſecond cauſe, ſhould ſtay and move it ſelfe according to the firſt cauſe, and to concurre with the firſt cauſe unto any worke: This Adam had, …nd the Angels have it in Heaven, which beleeve not in Chriſt. The bleſſed Angels have a power ſpirituall in themſelves, and they ſay that all power is firſtly in God, and that he doth governe them and all the Heavens too, and ſtay themſelves upon God firſtly, and ſo co-worke with God: but this is farre different from ſaying thus; the Angels ſtay themſelves firſt upon God, as being the firſt cauſe of all created ſubſtances, and to goe to God, to fetch a principle of life from God, theſe are contraries.
Object. 3 The maine objection of all is this; If (ſay they) Adam never had power to beleeve, and ſo beleeving in Chriſt was not in the ſtate of his innocency; then why doth God condemne … for not beleeving, ſeeing they have not this power, and Adam had it not? It is all the difficulty that lies upon the point: The anſwer is plaine, open, and naked, and therefore I anſwer it by diſtinction thus:
Anſw. 3 Infidelity and not beleeving doth imply two things thus: the firſt is the meer want of the power of faith, and the abſence of ability to reſt upon another; and to fetch the principle of grace from another, neither the Law nor the Goſpell, nor God himſelfe doth condemne thee for this: nay the Goſpell doth not require this, that a man ſhould have power of himſelfe to beleeve, not God doth not require it, but the promiſe breeds faith, and feeds faith, it begets faith, and continues faith in the ſoules of all thoſe that have it; and this is all that God would have, that the ſoule of a poore ſinner ſhould be contented to taked from him, and bee under the Spirit, that would inable him to beleeve, and to goe to him for the which may make him beleeve that hee might be made ſtrong in the power of the might of Jeſus Chriſt, as in that place of the Epheſians, the Goſpell ſaith, thou art a poore miſerable ſinner, her is mercy, only be contented that I ſhould worke upon thee for thy good, and convey merciemercy to thee; ſo that the bare want is not the cauſe why God doth condemne a man; the Angels in heaven this day have not this ſaving faith, and yet there is no ſinne in them: againe, beſides … are want of this confidence, there is an averſnes …f heart, and a croſſeneſſe of ſoule, to the meanes of grace, and the Goſpell, and againſt the Spirit …f grace, that would worke faith, and draw my …ule out of my ſinne, and plucke my ſoule to my …aviour … ſinfull ſoule is faſtned to his folly, and …ettled upon his baſe corruptions, and hee reſts here with a kinde of reſolution, not to goe off …om his diſtempers, and he will hold his corrup…ons, and maintaine his luſts, ſo that when mer…e is offered, he ſaith, I will not have merciemercy, but …y ſinne; and the Spirit of God ſhall not plucke …y corruptions from mee, but I will have my …nne rather than a Chriſt, thought I periſh for it; …is reſiſting againſt the meanes of grace, the pro…iſe, and merciemercy, and the moſt bleſſed Spirit of …ace, this flowes from originall corruption, and …refore Adam never had this, and comming …om ſinne, and being a fruit of ſinne, a man ſhall …nd muſt juſtly bee condemned for it: though …dam had not faith, yet he would not have oppo…d the Spirit of grace, it would have wrought …pon him: this is the infidelitie which the Scrip…ure ſo often makes mention of, becauſe the …eart is proud and ſturdy, and ſetled upon his …es, and ſaith, What, ſhall Jeſus Chriſt come to …fer me grace, and to plucke away my ſinnes and …rruptions, and to give mee grace? I will none … this Chriſt, not I; if thou doeſt want grace, be…uſe thou haſt reſiſted grace, thou art juſtly to …e condemned as a ſinner: this is the whole …urſe of Scripture, Ioh. 3.19. This is the condemnation, that light is come into the world, and men love darkneſſe better than light, becauſe their wayes are evil; that is, they love their ſinne, luſts, and corruptions, and chuſe them, and faſten to them, and will have them, and will not have a Chriſt; this is the ruine of a ſinner, and this is the infidelity which the Lord ſpeakes of, and this is nothing elſe but the reſiſting the grace and merciemercy, which would worke grace in him, and this is properly unbeleefe; to ſee how unbeleefe bankes the way to heaven, a man that is a covetous wretch, cloſe hearted, the word reveales this, and condemnes this, and ſaith hee, I will not forſake the world; and the adulterer ſaith, I will not forſake my luſts, and the drunkard faith, I will not forſake my companions, hee is ſtaked downe to his corruptions, ſo that all the Angels in heaven, and all the promiſſes of the Goſpell cannot perſwade him to forſake his corruptions, but he is ſtaked downe to his corruptions, and hugs them, and ſaith, I will hug my ſinne in deſpire of all the world, and God himſelfe; this is a curſed fruit of originall corruption, this is ſinfull and fearfull, and a man is juſtly condemned for it; ſo then no man is condemned for want of power to beleeve, but becauſe he reſiſts grace and merciemercy, and will not receive power to beleeve.
Thirdly, now I come to ſhow how the Lord workes upon the heart, this is eaſie for all of you to apprehend, and you may the better ſee the order of Gods worke, if yee obſerve theſe foure rules; the maine weight lies upon the third, and the fourth; therefore we will onelyonly propound the two former to make way for the reſt.
Firſt, when God comes to worke upon a poore ſinner, hee findes him dead in ſinne, and hee hath no good at all in him, no ſaving ſupernaturall good, and hee is not able to worke any good in himſelfe by all the meanes in the world, and he is not able to receive any ſpirituall good in the uſe of thoſe meanes; ſo the Apoſtle ſaith, I know that in my fleſh dwelleth no good thing; and our Saviour, Iohn 3.6. Whatſoever is borne of the fleſh, is fleſh; whatſoever comes from man, from corrupted fleſh, is uncleane; ſo Rom. 8.7. The carnall or the fleſhly wiſdome is not ſubject to the law of God; ſo that a man not only hath no good in himſelfe, but he is not able to receive any good, but rather oppoſe it.
Secondly, hence it is cleare, that all ſaving workes are the proper gifts of God, and the peculiar operations of his good Spirit in the hearts of thoſe that have it, for if every man by nature is dead in ſinne, and hath no good of himſelfe, and can receive no good, but rather oppoſe it, then if hee have any ſaving worke wrought in him, it is Gods free gift: therefore firſt the Lord meets with a poore ſinner, and reveales himſelfe to him before he be aware of it, as many a man haply drops into the congregation, or fals into a houſe where there is conference, and mercy, and grace, ſhines upon him, before he is aware of it, and doth effectually draw the ſoule home from ſinne to God; as Ioh. 6.44. No man comes to me, except the Father which hath ſent me, draw him; the Lord bindes the ſtrong man in preparation and humiliation, for the Devill will not goe out by intreaty; no, the Lord Jeſus muſt binde him, and then the Lord Jeſus is pleaſed to ſeparate the ſoule from ſinne to himſelfe, and he takes poſſeſſion of him, and in vocation hee perſwades the ſoule effectually, and brings it home, and when he is brought home, he gives him his good Spirit to ſanctifie him.
Thirdly, (and this I would have you marke) though all grace come from the Lord Jeſus Chriſt, and the power of his Spirit, yet the Lord workes the worke of his grace and Spirit, after a divers manner: and the manner eſpecially, which is remarkable, is this; no man hath grace by nature, nor any good, and all that he hath is the proper worke of God, and this God workes, though differently; ſome workes God workes upon us, to bring us to himſelfe, and ſome workes God workes in us, to bring us into a nearer communion; and 2 Tim. 1.14. That excellent thing which was committed to thee, keepe faſt, how? by the Spirit that dwels in us; this excellent thing was the doctrine of the Goſpell; now Saint Paul perſwades us, to keepe it by the Spirit that dwels in us, this is a matter which blindes many a poore ignorant man, that otherwiſe would beſtow himſelfe upon the free grace of God; we truly ſay, that all grace comes from Chriſt, hereupon many a man thinkes that he muſt firſt be in Chriſt, before he can have any grace; we receive Chriſt by faith, and therefore we muſt have faith, before we can have him, and wee come to Chriſt by faith, and therefore we muſt have faith before wee can come to him: now the Lord Jeſus is the Authour of all grace in the hearts of his owne; the Lord workes ſome grace upon us to bring us himſelfe, as the worke of preparation and vocation, this is a ſaving worke of Chriſt, but yet it is the worke of the Lord to bring us home to himſelfe, but now when we are come by faith, then God conveyes another worke to us, he doth juſtifie a ſinner, and adopt him, and ſanctifie him: as in this ſimilitude, the firſt Adam by way of a naturall generation, muſt beget a childe, before he can imprint his image of corruption upon him, and he muſt be the ſonne of Adam, before he can receive corruption from Adam, ſo that generation is the way to corruption, elſe it is no corruption, as in that place, Adam begat a ſonne in his owne image, that is, as blinde, as ſtubborne, as proud as Adam, ſo that generation is the way by which wee receive corruption from the firſt Adam: ſo it is in the ſecond Adam, he doth by ſpirituall regeneration, and after a ſpeciall manner worke upon the hearts of his, to bring them home to him, before he will imprint his image upon them, which is the image of ſanctification; the Lord Jeſus will by the worke of vocation and preparation, as by a ſpirituall union, bring the ſoule to himſelfe, before he will imprint his image upon him ſanctification; now preparation and vocation goe before ſanctification, and yet they are not ſanctification in the ſtrict ſenſe; as generation went before the imprinting of the fathers image, ſo vocation to Chriſt, is before the image of Chriſt can bee imprinted: I uſe to expreſſe my ſelfe by this ſimilitude, looke as it is with a clocke that hath the wheeles turned the rong way, what muſt a man doe to make theſe wheeles goe right? Firſt he ſtops the wheeles, and the wheeles doe not ſtop themſelves, and then he turnes the wheele, and the wheele doth not turne it ſelfe, and when hee hath done ſo, then he gives it a poiſe or pl…, and by vertue thereof the wheeles run right, and the clocke ſtrickes right, all theſe are ſeverall worke… upon the wheele, the ſtopping is not the turning, and the turning is not the ſtriking: ſo it is with the ſoule of a poore ſinner, the heart of man i… like this wheele, it was made for God to pleaſe him, and to ſerve him, and was altogether heaven-ward, but now it is hell-ward, and ſin-ward, and world-ward, and it is quite unjoynted: now how muſt God worke upon this heart, to bring it into the right frame againe? Firſt, the Lord ſtop… the poore ſinner, and that is by preparation, he ſhewes him his ſinne, and the puniſhment of it, and when he is poſting on to hell, the Lord writes bitter things againſt him, and ſaith, friend this is not the way to happineſſe, friend if you goe that way, there is the pit of deſtruction before you, and ſo with a mighty ſtrong commanding hand he ſtops the ſinner by godly feare, and ſorrow, and hatred, and turnes it from wickedneſſe. Secondly, the Lord turnes the heart to himſelfe in vocation, and the Lord ſaith, come hither thou poore ſinner, doe not goe to thy luſts, they will kill thee; but goe to the Lord Chriſt, and he will ſave thee; goe not to the world, it will delude thee; but goe to the Lord Chriſt, and he will inrich thee; thou art filthy, but goe to Chriſt, and he will purge thee; thou art miſerable, but come to Chriſt, here is happineſſe, and that will ſave thee: by thi… time the wheele is ſtopped, and alſo turned the right way, and every wheele is where it ſhould be: and then the Lord juſtifies a poore ſinner, and is well pleaſed with him, and is reconciled to him, and he giveth his Spirit in adoption, and that is as the poiſe, that ſo he ſhall no more be ruled by the world, nor by his luſts, but by the good Spirit of the Lord Jeſus Chriſt, and the hand of the Spirit of the Lord Jeſus Chriſt doth aſſiſt that poore ſoule for ever. Thirdly, the ſoule having received the Spirit by faith, as Gal. 4.5. receives hereby the adoption of ſonnes. Fourthly, now the whole frame of the heart runs right, and is towards God, and for God, and loves God, and hath the ſpirituall power, and a new principle of it ſelfe, and this is the maine worke of ſanctification: if you will take ſanctification in the ſtrickteſt ſenſe, all the reſt are ſaving workes, but this is the maine worke of all. Fiftly, as the clocke when it is thus framed, ſtrikes right, and when it is two, it ſtrikes two, and when it is three; it ſtrikes three: ſo the ſoule is thus led by the Spirit of God, as Rom. 8.14. and then it obeyes God, and doth every good duty, and loves God above all, and his neighbours as himſelfe, in truth, and in uprightneſſe, ſo that the ſoule is ſtopped in humiliation, and is turned in vocation, it receives the poiſe in adoption, and renovation in ſanctification, and it obeyes God in all things: then the concluſion is this, all theſe are ſaving workes, and ſuch as doe undoubtedly accompany ſalvation, but all this while, one is not another, for two of theſe are wrought upon us, that is, preparation and vocation, and theſe are by a paſſive worke: the wheele workes becauſe it is moved, and in the other three the Lord conveyes his Spirit to us, and mercifully workes the power of ſanctification in us, and makes us able to ſerve him and obey him; Acts 26.18. Paul was ſent to the Gentiles to open their eyes, to turne them from the power of darkneſſe to God, that they may receive forgiveneſſe of ſinnes, and an inheritance amongſt them that are called and ſanctified: marke all the paſſages of it, from darkneſſe and Sathan, that is, in preparation; to God and to light, that is, in vocation: and as Saint Peter ſaith, Acts 3.19. Repent, and be converted, that yee ma… receive the forgiveneſſe of ſinnes; repent, there is preparation; and bee converted, there is vocation; turned from Sathan, and the power of the Devill, that they may be under the power of the Lord Jeſus, and lye at his foot-ſtoole: as a ſouldier is turned from ſuch a captaine, when hee is content to be under another; ſo the ſoule is turned from ſinne, and is content to take preſſe money, and to become a ſouldier of Ieſus Chriſt. Thirdly, that he may receive forgiveneſſe of ſinnes, that is in juſtification and an inheritance among them that are ſanctified, thats in ſanctification, & all theſe are done by faith: the ſcope of the holy Ghoſt there, is to diſcover the frame of grace in the heart; and therefore it is not to be underſtood of the nature of Sanctification, but of the worke of it; that a man ſhould receive his ſanctification by faith, and yet is but ſanctified in part, theſe are contraries.
The fourth is onelyonly the worke of ſanctification, and laſtly from the queſtion thus reſolved; from hence that queſtion falls to the ground, and from hence, firſt a man may ſee it clearly that ſanctification comes after juſtification: and ſecondly, whether repentance is before faith, or whether repentance is before juſtification, or juſtification before faith and repentance: and thirdly, whether there be any other inſtrument to beleeve in Chriſt, but faith; No, there is no other, for they all concurre by faith: Thus much for the firſt uſe; a word of confutation, and information.
Vſe 2 Secondly, if it be ſo that faith is a reſting upon God, and a receiving of mercy from God, then this is a word of terrour to all that ſtill remaine in unbeleefe: they are to ſee their ſinne and miſery by ſinne, their ſinne is moſt hainous, and their plagues are intolerable; if it bee faith that brings a man to Chriſt, and ſuits a man with all comforts from Chriſt: then all you unbeleeving ſinners, let your ſoules ſhake in the apprehenſion of all theſe plagues, of which you are guilty. It is the miſery that befalls poore creatures, they are loth to be knowne to be drunkards, or theeves, or robbers, becauſe ſhame will come to them; but not to beleeve the promiſe, and to deſpiſe the Lord Jeſus Chriſt: you make nothing of this, you draw the harrowes lightly after you, you confeſſe this ſinne, and the other ſinne, and you doe welcome it: but in the meane time no man lookes to his unbeleeving heart, and yet this is the greateſt ſinne of all other, and brings the greateſt miſery; as Heb. 3.12. Take heed, why? whats the matter? For the Lord Jeſus Chriſt his ſake, take heed leſt there be in any of you an evill heart of unbeleefe, to depart from the living God: this unbeleefe makes you depart from the Lord God, you will take heed of whoring and drunkenneſſe, and you will ſay you are not ſo and ſo, but I ſay thou haſt an evill and unfaithfull heart, and thou art a dead man, and a miſerable man, and thou art gone from the Lord God, the God of all happineſſe, and therefore thou art but a damned man: This is the root and the worſt of all, take heed of an unbeleeving heart, it departs away from the living God; this is the nature and miſery of this ſinne. What is the eſtate of the damned in Hell? and this ſhall bee the ſentence that is paſt againſt the wicked in that day, when the Heavens ſhall melt, and the Goats ſhall ſtand on the left hand, and the Sheep on the right hand, and when ye ſhall ſee all the Heavens on a flame, and you ſhall heare that fearfull voyce, ſaying; ariſe you damned unbeleeving wretches, ſtand forth and heare your doome; what will bee your greateſt miſery in that day? even this, Depart from me yee curſed, into everlasting flames: this is the upſhot of vengeance, and the ſharpeſt ſentence; would you not thinke this terrible, if you did heare it?
Now therefore away thou varlet, bee gone to Hell; I doubt not but the very proudeſt wretch in hell would then be content to hang upon mercy before hee went to Hell, and hee would beg that he might yet breathe to call after mercy: If thou wouldeſt take heed of this ſentence, then take heed of an unbeleeving heart; for by unbeleefe, thou paſſeſt the ſentence againſt thy ſelfe, thou needeſt none other to condemne thee. Oh therefore get you home and humble your ſelves in ſecret, and ſay thus; The Lord hath given mee a heart to ſee the evill of my heart: I bleſſe the Lord, thou haſt kept my hand, my eye, my life, but good Lord I never ſaw the horrible nature of ſinne, which will be my bane; to this day I was never burthened with it: Oh that I might now take heed of it, what ſhall I ſay to mine owne heart? depart thou wretch to Hell, the Lord forbid. Oh ſtrive mightily with God, and with your owne ſoules, and reſt not till you get ſome ſtrength from Heaven, and ſay if that voice ſhould come againe, Oh, woe to mee for ever, well my unbeleeving heart doth this, and hath paſt the ſentence upon mine owne ſoule; you heare theſe, and if you would but take home theſe truths, they would make you ſtagger: See what our Saviour ſaith, Iohn 5.40. You will not come to mee that yee may have life: but I know you that yee have not the love of God in you: comming is beleeving, is this ſinne ſo heavy, the Lord faſten it upon your hearts: what, ſhall any man goe away and ſay, I will not beleeve there is ſuch a generation, whither will you goe? If the world calls, yee run; if the devill calls, ye goe preſently; but will you not come to the Lord Jeſus when he calls you? then Hell is to good for you, beare witneſſe of it; many a ſoule here this day is ſtill reſolved to goe on in his ſins, and ſayes, I am reſolved to have my owne courſes, and I will be as proud as ever, and ſweare, and drinke, as much as ever, and I will not goe to Jeſus Chriſt, whither will yee goe then? Will yee goe to deſtruction? I call the Angels and all the Saints to record, you will not come, then you muſt to deſtruction, there is no other way to come to Jeſus Chriſt, but by beleeving in him.
Now further to diſcover the fearfulneſſe of this ſinne, and the miſery of them that continue in it, let mee lay it open by foure particulars, whereby it ſhall appeare, that howſoever unbeleevers make no great matter of it, yet if they have the hearts of men about them, they ſhall ſee the miſery of their owne ſoules, and that in th…ſe foure particulars.
Firſt it keeps off the riches of mercies that are in Chriſt, from the ſoule, that it cannot enjoy them; there is no happineſſe but onelyonly by communion with God; and now infidelity keeps off God from us, and keeps out that goodneſſe which God is willing to beſtow upon us, if we had hearts fitted to receive it. Infidelity ſhuts up a poore ſinner that hee cannot looke out, nor looke up towards Heaven, and thats the reaſon why when the Lord chaines ups poore ſinner under the power of his chiefe diſpleaſure, he gives them up to hardneſſe of heart, and unbeleefe, Rom. 11.32. He hath ſhut up all in unbeleefe: it is a compariſon thus to be conceived, as it is with a hainous malefactour that hath conſpired againſt the King, and when he is taken they put him into little eaſe, or ſome ſuch cloſe darke dungeon, and clap cold irons upon him, and if any friend come to bring him any thing, hee cannot ſpeake with him, nor he cannot receive it becauſe he is cloſe priſoner: So the Lord doth in his heavy diſpleaſure, hee locks up the ſoule in unbeleef, and holds the heart in the chaines of unbeleef; that howſoever judgements paſſe up and downe the world, yet all theſe judgements cannot awaken him, nor all mercies; why? becauſe the unbeleever is ſure enough hee cannot ſo much as looke to that mercy prepared, and offered in Ieſus Chriſt; and thats the reaſon why when the Lord comes by in all his glory, and mercy, as he did Exod. 33.6.7. ſaying, the Lord, the Lord, ſtrong, mercifull and glorious. When all theſe paſſe by, the unbeleever fits in his ſeat, but his heart is lockt up, that hee cannot looke up, and thats the reaſon why the Apoſtle ſaith, Rom. 11.8. He hath given them the ſpirit of ſlumber, eyes that they ſhould not ſee, and eares that they ſhould not heare to this very day; that though he hath all the calls of mercy, yet he hath eyes and ſees not, and all is ſtill, and nothing ſtirring in the ſoule, nay, it is not onelyonly ſhut up and cannot come to God, but unbeleefe barres the doores, that Jeſus Chriſt cannot come to it: therefore, Iohn 1.11. He came to his owne, and his owne received him not; but in the 12. verſe, to as many as received him, to them he gave power to be the Sonnes of God: this unbeleefe barres the doores, and raiſeth Forts againſt him, and cloſeth every crevis of the heart, that not a beame of mercy, not a glimpſe of pitty, can be let into the ſoule, ſo long as it is in this condition. I beſeech you obſerve it, unbeleefe is a fin, not ſo much of one faculty of the ſoule, but it is that as carries the whole man with it: as when a man ſets himſelfe in any unruly will, and will be ruled thereby, ſo that it ſtops every paſſage, and there is no entrance for mercy; for looke as it is with faith, the root of it is in the will, but the rule of it is over all the whole man, and therefore faith carries all the whole ſoule to God; love, and hope, and joy, and all goes towards God, and the very ſame nature unbeleefe hath, to carry the ſoule from God; the root of it is in the will, but the rule of it is in the whole man, and keepes the ſoule under the power and authority of it, as by faith wee goe home to the Lord Jeſus Chriſt, and are content that he ſhould doe what he will with us; ſo unbeleefe keepes the ſoule under command, and will diſpoſe of all at his owne pleaſure, this is the poyſon and venome of this corruption, it ſtops all the paſſages of the ſoule, that Chriſt cannot come at it, nor it at Chriſt, ſo that if eternall life and happineſſe were laid downe upon the naile, yet unbeleefe will not ſuffer the ſoule to ſtretch out a little finger to it; and ſaith love and joy, I charge you, delight not in that mercy, and deſire, looke not out after it; nay, if the wrath of God bee revealed from Heaven againſt the ſoule, yet it ſtops the ſoule that the wrath of God moves it not, becauſe unbeleefe rules; and ſaith feare, tremble not at Gods judgements; and ſorrow, mourne not you for ſinne; come all this way and ſorrow for the loſſe of profits and pleaſures, and becauſe my will is croſſed, but I will not have you ſo much as looke after God. This is the curſed nature of unbeleefe, that there is nothing of God, of grace and happineſſe, can come neere the ſoule, unleſſe the iron gate of infidelity bee pluckt off the hinges, and the bars be broken aſunder: this is that which the holy Prophet ſpeakes of Iſay 7.9. when the Lord would expreſſe the power of himſelfe in an extraordinary manner, he bids Ahaz that he ſhould looke for a miracle; and yet he ſaith, If you beleeve not, you cannot be establiſhed: ſo that though God expreſſed never ſuch miraculous power of mercy and goodneſſe, yet ſo long as the heart is lockt up in unbeleefe, there is no mercy can come at him; nay, which is worſe if worſe can be, unbeleefe not onelyonly ſhuts the doore againſt Chriſt, and will not receive him when hee intreats for entrance, but it ſets open the doore to all baſe luſts, to ſinne and Satan, than which there can bee no greater indignity offered to the God of heaven and earth, as Ier. 2.12.13. Oh ye heavens be astoniſhed at this; why, what is the matter? my people have committed two evils; they have forſaken me the fountaine of living waters, and digged to themſelves broken pits that will hold no water: This is not onelyonly unreaſonable, but unnaturall, and the heavens they ſhake at it; it is againſt the courſe of nature, that a man ſhould depart from the Almighty that would ſtrengthen him, and to reſt upon his owne folly, and goe from the wiſedome of God, that would direct him in every good way; nay it chuſeth a mans owne baſe corruptions and luſts: and in the meane time departs away from the Lord, and his grace, and his mercy; and it preferres ſinne and the Devill before the Lord, and all that ſufficiency of good that is in him; and therefore the Prophet wiſheth the Heavens to bee aſtoniſhed at this: weake things naturally incline to that which may ſtrengthen them, and heavy things will not reſt, untill they come to the earth, becauſe that will ſuſtaine them. Oh what a baſeneſſe is this, the Heavens are weary of a baſe wretch, that will truſt to his owne corrupt heart, and renounce grace and Chriſt, and happineſſe and all: this is the firſt paſſage.
Secondly, unbeleefe it makes all means to bee unprofitable; that is, when a man is ſetled upon his folly, and is reſolved to reſt upon his rebellious will, and to bee ruled by that, hee will not looke out nor attend, nor give entertainment to whatſoever is revealed to the contrary. This makes all meanes unprofitable, bee the meanes never ſo precious and powerfull, and though they have done never ſo much good in quickning the hearts of others, yet they never doe theſe men good, this unbeleefe makes all meanes to be ſpilt upon the ground, and they never doe good to an unbeleeving heart; as Heb. 4.12. let us feare therefore, leſt at any time by forſaking the promiſe of entring into his reſt, any of you ſhould ſeeme to be deprived of the grace and mercy of God; for the word was preached firſt to us, as alſo unto them, but it did not profit them that heard it, becauſe it was not mixed with faith, there is the cauſe; be the reproofes and threatnings never ſo fierce, that it would almoſt affright the heart of a Devill, and the comforts never ſo ſweet, and the heart of a poore Miniſter never ſo enlarged, to worke upon the hard-hearted, yet infidelity is as the buckler that beares off all, and he ſaith, I will never beleeve it, all his words fall to the ground, and enter not unto the heart; no reproofe terrifies, no exhortation prevailes; the heart is unbeleeving, it beats backe, and ſhuts out all; this is the reaſon why the Devill labours to make up this fortreſſe above all the reſt, becauſe he knowes, if any man have an unbeleeving heart, it will make all meanes unprofitable; the Devill is content that men have parts and gifts, and theſe will carry a man to hell that hath an unbeleeving heart: and therefore many wicked men that are the Devils factours and ſchoolmaſters, the firſt lecture they read to a poore ſoule that is comming on, becauſe they feare that hee will bee wrought upon by the word, and the light of the word is come into his minde, and his eyes are inlightned, and hee ſaith, If this bee true that the word ſaith, then hee ſaith, I am a miſerable man, the Lord be mercifull to me: now ſee what the carnall wretch that is the Devils familiar, ſaith to him, I hope you have more wit, than to bee perſwaded of whatſoever he ſaith, he ſpeakes out of paſſion, and he muſt ſay ſomething, and threatned men live long, &c. thus nothing workes upon him, and the Miniſter had as good ſpeake to the pillars, for all comes to nothing, and we finde it in nature thus, that the not beleeving of any thing, keepes the heart from being affected with it, as for example thus; let there bee never ſo many threatnings, as that the Spanyard hath an invincible navie of ſo many ſhips ſet out, the merchant that underſtands any thing, knowes that the Spanyard cannot make ſuch a navie, and therefore they beleeve it not; but in eighty eight every mans heart begins to ſhake, and every man begins to beſtirre himſelfe: nay, let the promiſe be never ſo faire and ſweet, yet if wee are not perſwaded of it, we never care for his kindeneſſe, and we looke not after it, and ſay, theſe are good words, and faire words make fooles faine, but wee beleeve it not: juſt thus it is with an unbeleever, when hee comes to receive all the meanes of grace from the Lords hands, and when all judgements are denounced from heaven, and the wrath of God againſt ſinne; and the word ſaith, Be not deceived, God is not mocked; if you ſo… to the fleſh, and walke after it, you ſhall reape everlaſting perdition: and againe, No adulterer nor drunkard ſhall enter into the kingdome of heaven; they heare theſe, and conſider of them, and make a ſmall mater of it, and will not beleeve it, and therefore they tremble not at it, and are not affected with that curſed condition, in which they are; Deut. 29.18, 19. when the Lord had denounced all the judgements that could be expreſſed, all the mercies that could bee revealed; in the end he ſaith, Take heed leſt there be in any of you, any root of bitterneſſe; ſo then, when yee heare the words of this curſe, yee bleſſe your ſelves in this eſtate, and ſay, I ſhall have peace, though I walke in mine owne wayes; as if he had ſaid, if any man come to this, that hee can heare all the flaſhes that come from hell, and ſee hell gaping for him, and here the thundering of Gods judgements, and beleeves nothing, but bleſſeth himſelfe, and ſaith, the Prophets and Miniſters muſt ſay ſomething, and they muſt have leave to ſpeake, but yet I ſhall bee bleſſed for all this, this wipes of all the authority of the truth of God: looke as it is in nature, that phyſick which the ſtomack is not able to retaine (though it bee never ſo good) it will never purge; and the meat though never ſo comfortable, yet if the ſtomack cannot take it downe and digeſt it, it will never nouriſh a man: ſo be the word never ſo phyſicall and cordiall, yet if a man have … unbeleeving h…t, that he will not take downe the truth, it is marvellous certaine, that that word cannot profit an unbeleeving heart; and that… the cauſe of that curſe which Ieremiah ſpeakes of, chap. 17.5. Curſed bee the man that truſts in man, and hee that maketh fleſh his arme, and withdraweth his heart from the Lord, for hee ſhall bee like the barren heath in the wilderneſſe, that it ſhall not ſee when good commeth; as it is with a barren heath, though the ſeed bee never ſo good, and the ſeaſons never ſo comfortable, and though the ſunne ſhine never ſo fairly upon it, and though the dewes come from heaven never ſo ſweetly, yet there will not be a graine of good corne, becauſe it is a barren heath; ſo it is with that unbeleeving heart of thine, thy heart ſhall be like a barren heath, and thou ſhalt never ſee when good commeth, much good will come to thy family, it may be, there will one childe be humbled, and it will come to the ſame chamber; one ſervant is hardened, and another ſaved; the wife converted, and the husband is hardned; and the husband is converted, and the wife is wayward and froward ſtill: now though the dewes of heaven bee never ſo comfortable, ſo that one poore ſoule is ſtrengthened, and another poore heart cheared, yet thy unfaithfull heart is like a barren heath, no good ſhall come to thee in it, there is no mercy nor conſolation for that ſoule, in all the meanes that God continues and vouchſafes, this is the maine cauſe of all the inconveniences that come upon us, that after all the meanes continued and multiplied, there is almoſt no good at all done, every family is … a barren heath, there is no good comes to ſuch a childe, nor to ſuch a ſervant, they are all infidels, I doe not meane Pagans, but unbeleevers, and they receive not that mercy which Chriſt offers; nay it is juſt that it ſhould bee ſo, that thou ſhouldſt never get good, though all the Angels from heaven ſhould come and reveale Gods minde, and though all the Devils ſhould come from hell to terrifie thee, becauſe unbeleefe drawes away thy heart, and pluckes away the ſoule, and makes the power of the truth not to prevaile with it, ſo that when the Lord would come in upon the heart, unbeleefe pulls away the heart from the truth of God; Rom. 11.20. The Iewes were broken off, becauſe of unbeleefe; they were cut off from b…ing Gods people, and from enjoying the meanes of grace; that when the Lord would lay hold upon a poore ſoule, unbeleefe plucks the ſoule from the word, that it may turne from it.
Queſt. But ſome will ſay, if unbeleefe makes all meanes unprofitable, then an unbeleever ſhould uſe no meanes at all.
Anſw. I anſwer, Yes, uſe all the meanes as may be, becauſe the word may take away thy unbeleefe, and as thou uſeſt all meanes, ſo labour to have thy heart ſubdued and overmaſtered; the word tampers thy tongue and thy fingers, but looke thou up to the Lord, and ſay, Good Lord let thy word be powerfull to come in upon my heart, and to take away my unbeleefe.
Thirdly, it is unbeleefe that maintaines all ſinne in the heart of a ſinner, in the ſtrength and power of it, ſo much as may be in this caſe: unbeleefe is the mother of all corruptions, and breeds many, it nurſeth and nouriſheth them, ſo that they are fat and well liking, and they come up marvellous well; thats the meaning of the Apoſtles phraſe, 2 Theſſ. 3.2. That we may be delivered from the hands of unreaſonable and abſurd men; how came they to bee ſo? becauſe all men have not faith; that is, he that wants faith, will never want him; and he that wants faith, will ever be unreaſonable and abſurd: drunkenneſſe ſtares men in the face, and out-faces the officers, and contempt of God, and prophanation of the Lords day, and the world carries all before them, as if they were the only commanders of the world; whats the reaſon of it? all men have not faith, they doe not beleeve the word of God that condemneth thoſe ſinnes, and which would direct them to caſt away thoſe ſinnes, and therefore they goe on with marvellous violence; let the word of God come in publike or private, they make nothing of all theſe, but they will have their owne wayes: I uſe to call unbeleefe the protectour of the eſtate of corruption; as it is with ſome lower ſtates and princes, as in the Low-countries, and in Germany, they are not able to ſubſiſt of themſelves, and therefore they are in league with ſome other, that they may be protected by them, and receive ſuccour from them, and if they defend them, they hope to make their parts good with any: ſo this unbeleefe maintaines any ſinne, good in its rank and ſtate; indeed reſtraining grace, may curbe corruption, and keepe in the diſtempers of the heart; but there is nothing that can kill corruption, but onelyonly the Spirit of the Lord Jeſus Chriſt, by the power of his grace; Rom. 8.2. The law of the Spirit of life, which is in Chriſt Ieſus hath freed mee from the law of ſinne, and of death; ſinne ſets up a law, and rules in the heart, as you ſhall finde it in your owne hearts; pride ſaith, you ſhall bee proud, there is a ſoveraigne rule, and a tyranicall authority, which pride expreſſeth in the heart; now the Spirit of the Lord Ieſus, ſets up another law, and there is more commanding power in that, than in the corruption of the ſoule; and the law of the Spirit taketh away the power of ſinne, that would prevaile againſt a poore ſinner; the law of meekneſſe in Chriſt, takes away the law of anger in the heart; and the law of patience in Chriſt, takes away the law of impatience; and the law of courage, takes away the law of cowardize; and the law of chaſtity, takes a way the power of uncleanneſſe: ſo that there is no ſinne can be ſubdued, but by the power of Chriſt, and the work of his Spirit: now unbeleefe keepes the heart wholly from Chriſt, therefore it can receive no good from Chriſt, and from hence it is that all ſinne is maintained in the ſoule in the full vigour of it, there is no unbeleever in all the world, but he hath all ſinne ſtrongly in him, and not one ſinne that ever was ſlaine; it is ſtrange to ſee, when unbeleefe previles but a little in the heart of a poore Saint, how all other ſinnes put out their heads, and ſhew themſelves a maine; as Luke 22.32. Simon, Simon, Satan hath deſired to ſift thee, as wheat, but I have prayed, that thy faith faile thee not; Sathan laboured to ſhake the hold of Peters faith, and thereupon many corruptions were expreſſed in his life, becauſe Peter did faile, and did not beleeve that which Chriſt had ſaid to him; ſo ſoone as unbeleefe prevailes, then falſe-heartedneſſe expreſt it ſelfe, and he preſently denied his maſter; and then baſe cowardlineſſe ſayes, I know not the man; and his want of reverence to the name of God diſcovers it ſelfe, for hee fals to ſweare that he knew him not, and there was ſelf-love in all theſe: thus you ſee, when a man will not beleeve, every corruption breakes forth, and that amaine, and this unbeleefe will fat all corruptions in the ſoule, and all curſed diſtempers, and makes them fat and well-liking; as it is of faith in the ſpirituall man, ſo it is of fleſh in the corrupt man; 1 Pet. 2.11. The fleſh luſteth againſt the ſoule; there is a kinde of armour of the fleſh and of corruption, as well as the armour of the Spirit, which procures comfort to the ſoule; ſinne hath its armour as well as grace; now looke as it is in the ſpirituall armour of a Chriſtian, faith is a ſhield, a ſhield defends not only the body, but all the armour of the body; ſo faith, it defends not onelyonly the body, but the ſoule, and all the graces of the ſoule: ſo it is alſo with this infidelity, in regard of a mans corrupt nature, corruption it is maintained by infidelity, as by a ſhield, it is the ſhield of a mans corruptions, as faith is the ſhield of the ſpirituall man; I confeſſe that reformation, and the meanes thereof out of the ordinances of God, and the powerfull worke thereof, may marvellouſly ſnub and wound ſinne; but infidelitie will heale it againe, and will reſtore life to it againe. I compare reformation to the retreat of an army, when one ſide is weake, and the other ſide is too ſtrong, and they are not able to make their parts good, then they make a retreat, and goe home againe to their trenches, and hee that wiſely retreats himſelfe, though he may loſe the day, yet he loſeth not a man, and the Commander ſaith, ſuch a man was wounded, and ſuch a man was hurt a little, but we came all well home; they retreat into the trenches, and get more ſtrength, and then they levy our their forces againe. So it is with outward reformation, haply a man lives under a powerfull Miniſter, under a good maſter, and in a good family, and all theſe make ſin retreat; and hee dares not ſweare, and he cannot walke in his wicked wayes, his maſter curbs him, all this while his ſinnes make a retreat; but there is none of them gone, the life of never a one of them is gone, ſo long as he hath an unbeleeving heart: let the unbeleever enjoy never ſuch means, and live in never ſo good a family, yet he hath not one ſinne killed, they are onelyonly retreated, and ſo unbeleefe nurſeth them, and makes them grow out with greater violence. This I take to be the reaſon why many a man that hath profeſſed the Goſpell, and hath had much horror of heart, and many good reſolutions, and much care expreſſed outwardly after many yeers, his corruptions breake out againe and get ground, and they are armed afreſh, and they run violently, and for any thing a man knowes, they goe downe to hell: how many profeſſours have turned to be uncleane perſons, and to be drunkards, becauſe their old ſinnes were but onelyonly ſnubbed by good company and the word, &c. But they never had their hearts throughly broken; the root that nurſed all, was ſtill the ſame, and therefore they breake out notoriouſly, to the diſhonour of God, the ſcandall of the Goſpell, and the confuſion of their owne ſoules, if God be not mercifull.
Fourthly, as unbeleefe keepes God from the ſoule, and makes all meanes unprofitable, and maintaines all ſinne in the ſtrength and life of it: So laſtly, it makes the ſoule of a poor ſinner to be in a deſperate eſtate, and a man continuing in this condition, is paſt hope, help, & recovery; beleeving is the laſt covenant that ever God hath expreſt; a man may be ſaved and not doe the law, but a man cannot be ſaved if he doe not beleeve: thats the laſt covenant and condition of all, and if hee ſtick here, he is paſt all recovery without a wonderfull worke from Heaven, Heb. 3.18. There the Lord takes a ſolemne oath, that they that would not beleeve, ſhould never enter into his reſt: to whom did he ſweare thus? to them that beleeved not; God never takes an oath that hee that keeps not the law, ſhall not bee ſaved; or that hee that cannot performe to keepe all the Commandements, ſhall not be ſaved, and never ſee happineſſe: no, but he takes an oath, that they that beleeve not, ſhall never ſee happineſſe, and when God once ſweares, the thing is unchangeable. God never ſwore that if Adam did not doe, hee ſhould not live; but if he had not beleeved in that Chriſt that was promiſed, hee had never beene ſaved; but though we cannot live by exact doing, yet we may live by beleeving, and we may goe to another to doe what God requires of us; and this is the reaſon of that peremptory curſe which God ſeal…s downe upon the hearts of unbeleevers, Iohn 3.18. He that beleeveth is not condemned, but he that beleeveth not, is condemned already; hee hath one foot in hell, but why is it ſo?
I anſwer; looke as it is with a man that hath a caſe to be tried, if it be tried in all the courts of England, and he caſt in them all, there is no more trouble to bee made, nor no more hope of recovery: So it is in this, hee that beleeveth not, is caſt in all Courts in Heaven and earth: Law and Goſpell both condemne him; juſtice will not ſave him, for it muſt bee ſatisfied; and mercy will not ſave him, for he is an unbeleever; ſo that there is no trial to be lookt for, the ſentence is paſſed upon him in heaven and earth, onelyonly there wants a Jaylor to bring him to the gibbit, that is death and the devill, who is the hangman to turne him off into hell for ever, there to plague him: nay, unbeleefe bindes Gods hand, and hinders the power of God, as may be ſaid with reverence; he may juſtifie a ſinner, but he will not juſtifie an unbeleever in his eſtate of unbeleefe: Marke 6.5. He could doe no miracle there, becauſe of their unbeleefe: the text doth not ſay, hee did not great workes there: So S. Matthew hath it, but he could doe no great workes there; ſo the Lord, hee can doe mighty workes, he can juſtifie a ſinner, and comfort the diſcomforted, and cleanſe the polluted, and ſave the polluted, but he will not ſave the unbeleever, hee cannot worke this mighty worke upon him; and therefore doe not trouble thy ſelfe ſo much for mercy towards thee; if thou bee an unbeleever, never dreame of comfort, for God cannot ſave thee: will God goe againſt his owne words? then he ſhould not bee truth; hee hath ſworne that an unbeleever ſhall not enter into his reſt, this word and oath ſhall ſtand for ever. Therefore goe to God, that hee may give thee a beleeving heart, and then mercy will come, and pardon and glory will come to the ſoule; but remaining in unbeleefe, hee cannot ſave thee, hee will not deny his Word, nor his oath, for never an unbeleeving wretch under Heaven. Now if you doe conceive the nature of your ſinne, and your miſery thereby; then for the Lords ſake, you that heare the Word this day, all you unbeleevers that never had this worke of faith in your ſoules, hie you out of this miſerable condition, goe your wayes, and give no quiet to your ſoules, nor no comfort to your conſciences, before the Lord ſhew mercy to you in removing this corruption from your ſoules, and ſhew mercy to you: Now whether you have true faith or no, I ſhall ſhew afterwards when I ſhall come to trie every mans evidence: and that yee may come out of this unbeleeving condition, labour to ſee the danger of it in three particulars, and eſtabliſh thy heart with theſe conſiderations, that thou maiſt never bee in quiet, till thou have ſome power againſt them, and grace to come out of them.
Firſt, know and conſider ſeriouſly that whatſoever thou doſt ſo long as thou art an unbeleever, it is all unprofitable, and to no purpoſe at al: couldſt thou heare with attention, and remember ſufficiently whatſoever is revealed, and pray with abilitie and underſtanding, beſeeming a Chriſtian man in that caſe: didſt thou reforme whatſoever is amiſſe outwardly, thou ſeeſt the evill, and laboureſt to reforme it, and whatſoever ſervice is required to God or man, thou doſt it as thou art able, and walkeſt unblamably: all this is to no profit if thou remaineſt in unbeleefe. The God of Heaven never receives the prayers of an unbeleever, bee his prayers never ſo glorious, and his attendance on the means never ſo diligent, yet the God of heaven regards not the performances▪ and therefore ſay of thy unbeleeving ſoule, as Haman did of Mordecay, Ester 5.13. when the King had granted him all that his heart could deſire, and his requeſts were ever made good, and his malice ever ſatisfied, and the poſts diſpatched it to root out the Jewes, and was invited to the Queenes feaſt; yet one thing tooke away all the contentment of the other, when he ſaw Mordecay ſit in the Kings gate and reverenced him not; this overthrew all: as he did ſinfully and fooliſhly, ſo doe thou wiſely and with great judgement, and reaſon thus, and ſay, good Lord what availes it me to heare, and pray, and live unblamably, ſo long as I ſee this unbeleefe perking it ſelfe in this corrupt heart of mine. So long as this remaines, all my praiers will doe me no good, theſe will bring the wrath of God upon mee; nay, the wrath of God is upon mee, and I am condemned already, in my faſting, prayer, and all my holy duties.
Secondly, confider that all the good things thou haſt, will prove uncomfortable to thee, whiles this unbeleefe continues in thy ſoule; it is very obſervable, you know the heart of a man is ſometimes cheared, and the ſoule is contented, partly with the good things of the world which it receives, partly with other things, not onelyonly temporall, but alſo ſpirituall, which God gives; now I would have an unbeleeving heart take off the contentment of theſe with the feare of this danger, and this will daſh all thy delights, and ſpoile all thy pleaſures, and mar all thy mirth; let that alwayes come for a back reckoning: wee ſhould thinke of this, it might bee as gall to our corrupt hearts. Thou lifteſt up thy parts, and ſaiſt, my parts are greats my abilities many, I am able to conferre, to performe duties: bee it ſo, that thou haſt all theſe; and another ſaith, thou ſeeſt thy barnes full, and ſtore-houſe full, thou haſt honours to advance thee, and riches and all delights to give thee content; and I grant this, and yet thou haſt an unbeleeving heart to depart from the living God, and when thou haſt theſe, Oh, woe to that miſerable ſoule of thine. Good brethren thinke of theſe things, it is good to heare of this now, and better it is to know them now, than to know them when it is too late: now you have your houſes, and beds, and pleaſures, to comfort you, but you have an unfaithfull heart, goe thy wayes poore wretch, thou haſt enough, thou haſt that about thee that will ſink thy heart for ever. Oh, let this be written upon the palmes of your hands; and graven upon the teſtures of thy bed, and ſay this is a goodly houſe, and I have goodly riches, but I have an unfaithfull heart too: labour to be affected with this for the Lords ſake; you know what Eſau ſaid prophanely, when hee was like to die, Whats my birth-right to me, if I die for hunger? Gen. 25.32. I tell you it will be as gall and wormewood to you; when the drunkard is in his cups, and the adulterer in his dalliances, you may ſay I have this and that, but what availes theſe when I have an unbeleeving wretched heart about me, I carry my bane, and that which will be my breake-necke.
Laſtly, when you begin to ſee ſome ſinne, baſe, and vile, and odious, in the account of the world, and ſometimes in your owne account, then thinke thus with your ſelves, and ſay, doe I ſee a baſeneſſe in this and that ſinne? what then ſhall I thinke of my unbeleefe, which is the breeder of all theſe? could I ſee mine owne baſe heart, it is the mother and breeder of all theſe ſinnes: thou art loth to be ſeene drunke in the ſtreet, becauſe the boyes would hoot at thee, and thou art afeard of murder or theft, becauſe thou wouldſt not be taken for a jayle-bird, thou art aſhamed of theſe: wert thou but a witch, or a traitour, or a man condemned, wouldſt thou not be aſhamed? hadſt thou but reaſon in thee, thy ſoule would ſhake at it, and ſay, Oh wretch that I am, that I ſhould live to bring ſuch diſcredit upon my ſelfe, and all good men: Oh goe thy way, and looke into thy heart, and ſay, I may thanke an unbeleeving heart for all theſe, if I had not had an unbeleeving heart, I had not beene overtaken with any of all theſe ſinnes, nor diſhonoured God by this ſinne, as I have done: unbeleefe is the authour of all, and therefore to be hated more than all: I would faine have people looke inward; thou haſt ſtollen ſuch a thing from ſuch a man, and thou art aſhamed of it; now infidelity can rob God of his honour, and by this ſinne thou haſt refuſed the Lord Jeſus Chriſt; and thus dog thy owne heart ever and anon, and when thou haſt done ſo, be earneſt with the Lord, to take theſe curſed corruptions from thee, ſigh eſpecially under this ſinne, and labour above all to be freed from this ſinne, and then all the reſt will dye and decay in thee. I would have a poore unbeleever doe as the priſoners doe in New-gate; what lamentable cries will they utter, ſaying, good your worſhip, remember the miſeries of poore priſoners; good Gentleman ſpare a farthing to the wants of poore priſoners: ſo thou art ſhut up in unbeleefe, therefore looke out from the gates of hell, and from under the barres of infidelity, and crie, that God would looke on thee in mercy, and ſpare Lord, a poore unbeleeving wretch, lockt up under the barres of unbeleefe, good Lord ſuccour and deliver in thy good time; and as the Prophet David ſaith, Pſal. 79.11. Let the ſighing of the priſoners come up before thee; though that was meant of the bodily impriſonment, yet the argument prevailes much more, in regard of the ſpirituall thraldome; good Lord let the ſighing of the priſoners come before thee, ſo goe thou thy way home, and humble thy ſelfe in thy ſecret cloſet, and cry out of the priſon of unbeleefe, and ſay, Let the ſighing of poore diſtruſtfull ſoules come up before thy Majeſty, ſend helpe from heaven, and deliver the ſoule of thy ſervant from theſe wretched diſtempers of heart: deale in this caſe, as men that are ingaged for priſoners, ſo doe thou with the Lord Jeſus, Eſa. 49.8, 9. it is the office of Chriſt, and for this end hee came into the world; and the Lord ſaith, In an acceptable time I have heard thee, and in the day of ſalvation have I helped thee, that thou mayſt ſay to the priſoners, goe forth; and to them that are in darkneſſe, ſhew your ſelves; the Lord Jeſus came into the world in an acceptable time, and hee had this covenant made with him, that he ſhould draw poore ſoules out of darkneſſe, and ſay to the priſoners, come forth: God the Father hath ſent him for this end, and hath promiſed to heare him when he calls for mercy in the behalfe of poore ſinners: you poore creatures remember this; for I doubt not but here are ſome that have faith, though no queſtion, there are many of you in this place that are yet unbeleevers, and marke this, if you were never yet ſenſible of your unbeleefe, in ſome meaſure, I ſay, you never tooke one ſtep towards grace nor Chriſt; wee cannot helpe our ſelves, wee cannot goe to Chriſt, and Chriſt cannot come to us, ſo long as this iron barre is betweene us, therefore intreat him, for his covenants ſake, to accompliſh that he hath ſaid: and tell him, that thou art a poore priſoner, and that Chriſt came for this very end; plead hard with him, and ſay, Bleſſed Redeemer, it is but one word of thy mouth, ſay to a poore priſoner, and an unbeleeving heart, reſt thy ſelfe upon the promiſe, plead thus with the Lord, and this is the only way to obtaine this mercy of the Lord, it is a ſinne that undermines all our comforts, and makes all meanes unprofitable, whatſoever we have, and yet we never looke after it, nor care for it; Oh hate all ſinnes, but hate this infidelitie above all other ſinnes.
Vſe 3 In the next place, is it ſo, that the Spirit of the Father muſt perſwade the heart, before it can reſt upon the free riches of Gods merciemercy in Chriſt? then here we collect the difficulty of the worke of faith, the concluſion not onelyonly followes apparantly, but undeniably, that the worke of faith is of marvellous difficulty, and beyond the reach of all created power, and beyond all the power of man, to have power of himſelfe, to beleeve the promiſes of God: the point followes thus; if we cannot come to God further than God carrie… as, and if we have not legs to goe to the Lord Jeſus Chriſt, no further than the Lord gives us legs, I meane ſpirituall power, then let us all know it, and conclude it, that it is not only hard and difficult, but alſo impoſſible for man, from any power of his owne, to reſt upon Gods promiſes by the worke of faith; it is true indeed, we can doe thus much, wee can ſettle our ſelves upon our owne bottomes, and reſt our ſelves upon our owne ſufficiencie, and if a man have parts and gifts, wee can, wee doe naturally ſtay our ſelves upon theſe broken props, and our ſoules goe that way naturally, as heavie things naturally goe downward, this we can doe out of the power of corrupt nature, thus we are our ſelves, and we reſt upon our ſelves; in a word, when a man findes parts, and gifts, and meanes, and then to reſt upon God, and to caſt away all carnall confidence, and to caſt our ſelves upon the free grace of God, it will coſt us much worke to doe it, nay it is beyond all our power, it is the worke of God to doe it: I ſpeake this the rather for theſe two ends; Firſt, to cruſh that vaine conceit of a company of poore ignorant creatures, that make it a matter of nothing to beleeve in the Lord Jeſus Chriſt, and thinke it is all one to beleeve, as to ſay they beleeve, Oh they beleeve in their ſweet Saviour, and man nor Devils ſhall not perſwade them to the contrarie: hence is that ſpeech of a poore creature, ſtanding by a man ready to dye, when a Miniſter of God, who was there, did exhort him to reſt upon the promiſe, and urging him to many things that way, and the poore creature complaining much that hee could not beleeve, here upon his carnall friend ſtanding by, ſaid, Beleeve thou foole, canſt thou not beleeve? A man would not imagine it almoſt, but that experience hath made it good, and others have informed us of it, that many wiſe judicious men are not aſhamed to ſpeake it, that if people knew the current of the Scriptures, and were able to underſtand the texts of Scripture, it were not ſo hard a matter to beleeve as men would make it; but men are not able to dive into the nature of Scriptures, and to conceive of the myſteries thereof, which if they did, it were an eaſie matter to beleeve; this is the conceit of a company of poore deluded creatures, though otherwiſe learned and judicious; follow theſe men home, and you ſhall finde this true, that either they are careleſſe in their families, or elſe they have ſome tang of ſome ſtrong corruption: now to overthrow theſe two, let mee doe it upon theſe two grounds; Firſt, ſee the difficulty of the worke of faith, in regard of the feebleneſſe of all that a man hath or doth to make him beleeve: Secondly, in regard of the extraordinary greatneſſe of the worke, that may hinder a man from doing what he may; for the firſt, that which may diſ-inable all thoſe things that a man expects comfort from; there are but foure things that a man can put any confidence in; firſt, the excellencie of his parts; or, ſecondly, the height of his privileges; or, thirdly, the performance of his duties; or, fourthly, the powerfulneſſe of thoſe meanes that he hath: to ſumme up theſe briefly, and to overthrow them; firſt, hadſt thou that ſtrength of judgement, ſharpneſſe of wit, and quickneſſe of memorie, and all naturall abilities, none of all theſe can make thee able to worke faith in thy ſelfe; Matth. 11.25, 26, 27. when Chriſt had conſidered the hardneſſe and difficultie of the worke of faith, and had upbraided the Phariſees becauſe they beleeved not, at laſt hee ſaith, I thanke thee heavenly Father, Lord, becauſe thou haſt hid theſe things from the great and wiſe of the world, and haſt revealed them unto the babes; it is ſo, Oh Father, becauſe it ſeemed good in thy ſight; if wiſedome, and prudence, and skill in arts and ſciences, would have carried men to Jeſus Chriſt, the Scribes and Phariſees would then have gone to him; but God hath hid theſe things from the wiſe and prudent; ſo it will be in every man, bee his parts and abilities never ſo great, for the worke of faith, it is not in thy parts and gifts, but in the Lords revealing, it is not thy ſelfe, but the Lord that muſt worke it; babes themſelves ſhall have theſe things revealed, and ſhall be made able to beleeve, when thou with all thy parts, and gifts, and wiſdome, ſhalt be caſhiered, and thrown downe to hell; and then he ſhewes the reaſon of it, All things are delivered to me of my Father, and no man knoweth the Son, but the Father, and he to whom the Sonne will reveale him; ſo then, it is not what we have or doe, but what the Lord Chriſt can and will doe for us; all the wit in thy head, and all thy skill and parts, will never make thee able to know the Father, unleſſe the Lord Chriſt will make thee able to know him; if Chriſt make thee know him, then be muſt chuſe thee; and this we know, that hee chuſeth the weake and meane things of the world; nay all theſe excellencies are ſo farre from intereſting a man in the Lord Jeſus Chriſt, that it is a great ſuſpition, I doe not ſay, in alwayes certaine, but I ſay, it is a great ſuſpition, that the Lord Jeſus Chriſt will never reveale himſelfe to thee, becauſe be reveales himſelfe to the poore and weake, therefore thy parts cannot make thee beleeve, if thou hadſt all that ever any ſcholer under heaven had, becauſe it is the worke of grace: Secondly, all thy privileges are weake, and cannot reach the worke; as Saint Paul by experience proves it, Philip. 3.7.4. verſes, The things that I accounted gaine, they were loſſe unto me; If any man might be confident in the fleſh, much more I; what ſoule could ſay any thing for any outward excellencie, but Paul could ſay much more? were they circumciſed? ſo he was; were they Hebrewes? ſo was he; were they zealous? ſo was he; did they live unblamably? ſo did he; now were not all theſe able to carry him to heaven? no, ſaith he, I thought my ſelfe to be upon a good bottome, but I found them all to be loſſe; that is, they were all cauſes and hinderances, why he did come unto Chriſt; ſo farre were they from being an incouragement to come to Chriſt, that they were barres to keepe him from reſting upon a Saviour: if this could not profit Paul, no more will they profit thee, thou mayſt heare, and faſt, and pray, and read, and come to the ſupper of the Lord, which are appointed as a meanes to nouriſh the ſoule, and yet have an unfaithfull ſoule, and goe downe to hell.
Thirdly, all thy duties, though they were never ſo glorious in the eye of another, and never ſo great in thine owne apprehenſion, yet they are all too weake to worke this grace of faith in thy ſoule: Luk. 13.24. Strive to enter in at the ſtrait ga…e, for many ſhall ſeeke to enter in, and ſhall not be able: There are foure or five paſſages or aggravations, to helpe on this point; hee doth not ſay that idle and lazy people ſhall not enter in, but thoſe that ſeeke and take paines, and thinke they are at great coſt too, and not a few of them neither: but many ſhall ſeeke, and he doth not ſay they ſhall not bee able to run on in the wayes of godlineſſe, but they ſhall not be able to enter into that gate, it is beyond all their power and ability to make them enter in: So that were a man able to attend with never ſo much care, and heare with never ſo much reverence, and judgement, to reforme with never ſuch converſation, and were a man able to doe much in the profeſſion of the truth, yet hee might goe to hell, and never get faith, nor Chriſt: It is poſſible to goe thus farre, and to doe all theſe ſervices gloriouſly in mans fight, and yet never come at Chriſt, and ſo periſh ever: If ever man might have thought it to have done it of himſelfe, then Paul might have done it, as Acts 23.2. I am verily a man, which am a Iew, borne in Tarſus a famous City in Gilicia, but brought up in this City, at the feet of Gamaliel, and inſtructed according to the perfect manner of the Law of our fathers; and Gal. 1.14. Hee profited in the Iewiſh religion exceedingly, and yet all this while he confeſſeth that hee was an unbeleever, 1 Tim. 1.13.
Laſtly, the power of means are not able to frame the ſoule to this bleſſed gift of beleeving: a man would thinke that if a mans paines were great, and the means powerfull, that this would undoubtedly worke faith, but yet this will not doe it neither: for then Ieruſalem that had all the Prophets to foretell a Chriſt, and all the proclamations of Iohn Baptiſt, and Chriſt himſelfe preaching, that ſpake as never man did, and beſides all theſe, ſhee had miracles expreſſing the power of God, to confirme that doctrine, yet ſhe fals ſhort of the work; as, Iohn 12.37. Though they ſaw many miracles, yet they beleeved not in Chriſt: they had all the Prophets and Apoſtles, and all the ſacrifices and ſervices, and thither the Tribes went up, and all the helpe that ever any had, and yet they beleeved not: and therefore it is that Chriſt upbraids them heavily for their fearfull ſcandalous hardneſſe of heart, Matthew 11.16. He compareth them to little children ſitting in the market place, and calling unto their fellowes, ſaying, We have piped to you, and ye have not danced; wee have mourned unto you, and ye have not lamented: that is, no means in the world would worke upon them: Iohn Baptiſt came in the way of humiliation, and Chriſt came in the way of comfort, but all would not prevaile with their hearts, no Law, nor Goſpell.
Quest. But you will ſay, if this bee ſo, that neither a mans endevours, nor the means will make a man able to beleeve, then what will it availe a man to doe any duties, or to uſe any means?
Anſw. I anſwer, it is very profitable and uſefull, as the Apoſtle ſaith, becauſe though wee cannot worke faith in the uſe of the means, yet God by the uſe of the means can doe what he will: the begger muſt come to the doore, though the man in his love and bounty provides to give the doale, yet the begger muſt come to the doore to wait till it be given him. Acts 18.27. The Apoſtle confirmed thoſe which had beleeved through grace: So that the Word of God, & the meane of grace, and all the duties that we doe, theſe are but as Conduit pipes to convey what God is pleaſed to beſtow; he may ſtay the Conduit when he will, hee may worke with means and without means, but let us wait upon God in the uſe of them. The Lord in them may and haply will work upon thee: So that if the beſt meanes, and the chiefeſt privileges, and the beſt duties cannot worke faith, then I preſume it is not onelyonly difficult, but in regard of parts, and privileges, and all duties and means of themſelves, it is impoſſible ever to have this faith wrought, and therefore it is not eaſie to get this faith into the ſoule.
Secondly, as the weakneſſe of the means that ſhould doe this worke, ſhewes that it is difficult, ſo alſo the greatneſſe of the worke hinders us, that we are not able to compaſſe it by all the means we doe enjoy: Now the greatneſſe of the worke of faith will diſcover it ſelfe in three particulars: Firſt, becauſe there muſt be ſeverall hinderances removed, before there can be any room for faith; and theſe hinder the power of Satan, that takes poſſeſſion of the ſoule naturally, and the ſupreme ſoveraignty of ſin, it carries the whole man according to the luſts thereof, and the ſoule muſt bee brought from under both theſe, before it can be brought to Jeſus Chriſt: the ſoule muſt be brought from under the juriſdiction of ſin, and the dominion of Satan, before it can be tranſlated unto the kingdome of God, Acts 26.18. the Apoſtle was ſent to the Gentiles to open their eyes, and to turne them from darkneſſe to light, and from the power of Satan to God. Every man by nature is in darknes, and under the power of ſin, now the Apoſtle muſt turne them from the power of ſin, before he can bring them to God, and all this muſt be done before a man can receive remiſſion of ſins, and juſtification by the blood of Chriſt. Now darknes, and ſinne, and Satan, expreſſe their dominion over the ſoule, and wee cannot have ſinne and Satan to bee our Lord, and have Chriſt our Lord too: This muſt be wrought in preparation: Matth. 12.29. The ſtrong man muſt bee bound, and caſt out before another ſtrong man can come to take poſſeſſion: Satan is the ſtrong man, who by the power of ſinne takes poſſeſſion of the ſoule: now the power of ſinne and Satan muſt bee eaſt out by the power of preparation and humiliation. Now for a man to plucke a poore ſoule from the power of ſinne and Satan, and to wreſt the keyes from the hand of the devill; and to reſcue a poore ſoule from the malice of the devill, a… to breake that le…g… and combination betweene ſinne and the ſoule, and to withdraw the heart from theſe corruptions, and from that power which ſinne and Satan and Gods juſtice would expreſſe in the ſoule, no man can doe it, but onelyonly hee that hath a greater power than both theſe, which none but the Lord Jeſus Chriſt hath, Revel. 1.18. which hath the keyes of hell and of death: now the key is a ſigne of command: now the Lord Jeſus Chriſt only hath the key of hell & death: tis he that hath led captivity captive: tis he that triumphed over all his enemies: therefore he only can pull the ſoule from the government of ſin and Satan, and ſo prepare a way for faith, and thereby bring the ſoule to God.
Secondly, conſider the glorious nature and the excellencies of this grace of faith, looke upon the ſurpaſſing excellency of the worke of faith above all other graces; for we have made it good by argument heretofore, that faith is a worke above man in his corrupt eſtate: ſo that a man may truly ſay, that this worke of faith is more than naturall: now for nature to worke above nature, tis above common ſenſe: that a tree ſhould ſee and walke, and a beaſt to reaſon, theſe things nature abhorres. Now becauſe faith is above corrupted nature, therefore it is impoſſible for man to worke it in himſelfe: this I take to be the reaſon why this gracious worke of God findes more contradiction in the heart, than any grace I know. A man findes a greater doe with his owne heart, and a greater hardneſſe and croſneſſe in the heart to come in and beleeve, than to doe any thing elſe; a man will heare, and read, and pray, and doe any thing, and mourne, but to beleeve it is that which a man ſcarce conſiders of; and this is the reaſon of it, becauſe not onelyonly corruption oppoſes the worke of faith, but even a mans gifts, and ſelfe, and ſufficiency which God gives him, that now and then ſeemes to bee the hinderance of faith, its through our corruptions indeed: in other things it is not ſo; we would faine get ſorrow, and therefore we labour for it; and we would have love, and therefore we labour for it; But all this is out of our owne power or abilities; we would keepe us in our ſelves, but faith would have us goe out to Chriſt: and our parts would worke this in us; but faith ſayes wee muſt goe to the Lord Jeſus Chriſt, or elſe wee are not able to doe that which he commands.
So now you ſee that a mans parts and abilities are ſometimes great hinderances and barres to keep a man from beleeving; and this is the reaſon why, if God opens a mans eyes, and diſcovers a mans corruptions, by nature we fall to doing, to repenting formally, and all this while never ſee a need of a Chriſt, but reſt in our ſelves and our owne abilities, and will never goe to Chriſt: Thouſands goe to hell this way; the moſt that profeſſe the Goſpell, and periſh, they periſh upon this point. So then the work is more than naturall.