The Way of the Spirit in Bringing Souls to Christ, Sermons 3 · Sermon 6
The Holy Ghoſt convinceth of Sin.
SERMON VI.
JOHN 16.9.
Of Sin, becauſe they believe not on me.
WE have already handled one point from theſe words, which was this;
That the firſt work of the Spirit of God upon the heart, in order to Converſion, is to convince the Soul of Sin.
Chriſt ſaith here, that he would ſend the Spirit after his departure from them; ſaith he, I will ſend the Comforter, and this he ſpake to ſupport and comfort the hearts of his Diſciples againſt his abſence, and therefore the end of his Spirit was to cooperate with their Miniſtry, it was in order to the Converſion of Souls; this is the matter of their comfort. Now this I have ſpoken to at large before, but now to come to the ſecond Note or Point, which doth plainly lye before us, which I ſhall deſire to ſpeak ſomething to at preſent, and that is this.
Doctrine.
That the great and ſpecial Sin that the Spirit of God doth uſually convince People of in order to their Converſion, is their Ʋnbelief, not believing on Chriſt.
For ſo ſaith Chriſt here, He ſhall convince the World of Sin. Of what Sin? He tells them of their Unbelief. Of Sin, becauſe they believe not on me.
That is, the great and ſpecial Sin that the Spirit of God is wont to convince people of in order to their Salvation, namely, their Ʋnbelief. It is indeed the work of the Spirit to convince of other ſins, as you heard before, but yet in a ſpecial manner 'tis the work of the Spirit, to convince of this ſin of Unbelief; He is ſaid ſo to convince of this Sin, as if there were no other ſins to be convinced off: he mentions no other ſins; But he ſhall convince the World of ſin, becauſe they believe not on me.
And this you ſhall find in part verified preſently after Chriſts Aſcenſion into Heaven. In a few dayes after Chriſts Aſcenſion into Heaven, he ſent the Holy Ghoſt, Acts 2. The Holy Ghoſt was poured down abundantly upon the Diſciples when they were met together, thereupon Peter preached a ſermon to the People that came wondring about him, and now Peter had experience of what Chriſt here promiſed, ſaith Chriſt, I will ſend the Spirit, and he ſhall convince the World of ſin by your Miniſtry; And at Peters Sermon, there was three thou-convinced at one clap, they were convinced of ſin, not only of their not believing on Chriſt, but of their murdering of Chriſt, that they had Crucified the Lord of Life; and when they heard this, then by the power of the Spirit, that went along with Peter's Sermon, 'tis ſaid, they were pricked at the heart and cryed out, Men and brethren, what ſhall we do? They ſaw now a need of Chriſt, and were glad now to receive Chriſt, and to believe in Chriſt. Well, for the proſecution of this point, I ſhall deſire briefly to ſpeak to three things.
1. Shew you, That not Believing on Chriſt is a ſin.
2. That it is not only a ſin not to believe in Chriſt, but a great ſin, one of the greateſt ſins that a ſoul can be guilty of.
3 That it is the work of the Spirit to convince a Soul of the ſin of Unbelief.
1. Then, that Unbelief is a ſin: It is that which very few are ſenſible of, they ſcarce look upon unbelief to be a ſin; they look upon believing rather as their preſumption, and for their not believing, they look upon it rather as their duty, as their humility. Now I ſay, Unbelief is a ſin; Such as do not believe on Chriſt, they are guilty of ſin. But mark, I do not ſay, that every one that doth not believe on Chriſt is guilty of the ſin of Unbelief: No, but Unbelief is a ſin only to them that have the Goſpel preached to them, and Chriſt offered to them; it is a ſin to them not to believe on Chriſt, 'tis not a ſin to others; and though Heathens and Pagans ſhall be condemned and damned in their unbelief, yet not for their not believing on Chriſt. Saith Chriſt, John 15.22. If I had not come and ſpoken to them, they had not had ſin, that is, they had not had the ſin of Unbelief, they had not been guilty of that ſin; but now they have no Cloak, no excuſe, for their ſin. Look now as it is with thoſe that have not the Law written, as the Apoſtle ſpeaks, Rom. 2.12, 14, 15. They that ſin without Law, ſhall be judged without the Law: They ſhall not be judged and condemned by the written Law, but they ſhall be judged and condemned by the Law that is written in their hearts and conſciences. So now here, thoſe that never had the Goſpel preached to them, as a great many Nations in the World, Pagans, Heathens, and Infidels, and Indians, they never had the Goſpel preached to them, Chriſt was never revealed to them, the Name of Chriſt never ſounded in their ears, now they ſhall not be condemned for their not believing on Chriſt, 'tis not a ſin to them. And therefore ſome tell us, there is a twofold Unbelief. There is a Negative or Privative Unbelief, that is the Unbelief of thoſe that never had the means of Faith offered them, and it is not a ſin for them not to believe on Chriſt, becauſe they never heard of him. But when there is a Poſitive Unbelief (as they call it) that is, the Unbelief of ſuch as live under the ſound of the Goſpel, under the hearing of Chriſt. Chriſt is preached to them, and held forth to them, and they are called upon to believe on Chriſt, and yet they believe not; this is a Poſitive unbelief, and this unbelief is a ſin: And that it is a ſin, let me give you two or three Demonſtrations.
1. It appears to be a ſin, becauſe it is the tranſgreſſion of the Moral Law, or the Law of the Ten Commandments. Where there is no Law, ſaith the Apoſtle there is no Tranſgreſſion; Sin is not imputed where there is no Law, Rom. 5.13. But ſin is a tranſgreſſion of the Law, and this ſin of unbelief a tranſgreſſion of the Moral Law, of the firſt Commandment.
Objection.
How ſo, you will ſay? Was believing on Chriſt then commanded to Adam in the firſt Commandment?
Anſwer.
I Anſwer, Yes Virtually. The firſt Commandment you know was thus; Thou ſhalt have no other gods before me. That is, thou ſhalt own the true God for thy God, and no other. Now how do we own God? When we give him that worſhip that he requires of us; now the firſt Commandment requires that we ſhould worſhip God with a natural worſhip, which is due to God from us as we are his Creatures; that is comprized in the firſt Commandment; You ſhall worſhip God as God; worſhip him, How? Obey him, fear him, love him, reverence him, believe in him, put truſt and confidence in him. The firſt Commandment requires that we ſhould yield obedience to God in whatſoever is required of us; Then this is virtually required in the firſt Commandment. 'Tis our duty by virtue of the firſt Commandment to believe in Chriſt. Now if it be commanded in the Law, then our unbelief is a ſin, becauſe it is a tranſgreſſion of the Law.
Objection.
But you will ſay (a little for the clearing of this) but this was inconſiſtent with the ſtate of Innocency, for Adam to believe on Chriſt as a Mediator, as a Saviour to ſave him from ſin, becauſe Adam was in a ſinleſs condition, he had no guilt upon him in his Innocency, it was then inconſiſtent with Adams ſtate to believe on Chriſt as a Mediator and Saviour, then it ſeems Adam had no power to believe on Chriſt, and if ſo, then certainly not believing on Chriſt, is not a tranſgreſſion of the firſt Commandment.
Anſwer.
For Anſwer to it let me briefly clear this in two things.
1. It is granted, it is true, that it was inconſiſtent with Adams ſtate of Innocency to rely upon Chriſt, and to believe on Chriſt as a Saviour to ſave him from ſin, for he had no ſin, he was Innocent, therefore it was inconſiſtent with his ſtate to believe on Chriſt as a Saviour; yea, it was inconſiſtent with the wiſdom of God to require Adam to believe on Chriſt, to command ſuch a duty of Adam; yet notwithſtanding, (mark I pray) Adam had a principle, and a virtual power for to have believed on Chriſt, if God had required it of him; Though its true it was inconſiſtent with his ſtate, that God ſhould require it of him, yet Adam had this principle, this virtual power put into him with his firſt Creation, in the image of God, He had this power put into him, that he had a virtual power to obey God in every thing that he ſhould require of him, whatever God ſhould reveal to be his will, he had power to believe it, and yield obedience to it: Though it is true it was inconſiſtent with his State actually to believe, yet he had a power to have believed on Chriſt, if God had required it of him. For Adam had a power to do that which was inconſiſtent with his ſtate of innocency, as for example, Adam had a Principle and virtual Power to ſhew Mercy and Compaſſion to any that were in miſery, but that was inconſiſtent with his ſtate, for there was none in miſery then. There was no need of the Compaſſion of Adam, yet Adam had a principle, a virtual power to have done this; ſo in this caſe, though 'tis true, believing on Chriſt as a Saviour was inconſiſtent with his ſtate, yet he had a principle, and virtual power to have believed on Chriſt as a Saviour if God had required it of him, Or elſe it were not our ſin now not to believe on Chriſt, if there were never a power given to Adam in the ſtate of innocency to have believed, if God had required it of him, for we are now condemned for not believing on Chriſt, the power being once given us: Though we have loſt the power, yet that doth not excuſe us for the ſin of Unbelief. That is one Anſwer. But
2. Though it is true, Believing on Chriſt was not expreſly required in the firſt Commandment, yet notwithſtanding, It was and is implicitly required, namely thus, It was and is required in the firſt Commandment, that we ſhould yield obedidience of faith to whatever God ſhould require of us; now then, though Believing on Chriſt was not expreſly required and commanded, yet notwithſtanding believing on Chriſt was implicitly required, thus, that when ever God ſhould reveal and make Chriſt known to us, when ever God ſhould command us to believe on Chriſt, this was required that we are bound by vertue of the firſt Commandment to believe on Chriſt, though 'tis true it was inconſiſtent with that ſtate, yet notwithſtanding it is implicitly required in the firſt Commandment, as to inſtance, You know Goſpel-Worſhip, or the Worſhip that God requireth now in the Goſpel, it is inconſiſtent with that Worſhip that God required in the time of the Law, yet notwithſtanding, Goſpel-Worſhip was implicitly required in the ſecond Commandment; now 'tis true, Goſpel-Worſhip is not expreſſed in the ſecond Commandment, yet notwithſtanding it is virtually implyed, becauſe we are bound by virtue of that Commandment, to worſhip God with that Worſhip which God ſhould inſtitute or appoint; God hath now appointed Goſpel-Worſhip under the new Teſtament, and by vertue of the ſecond Commandment, we are bound to yield obedience to it now, though it was inconſiſtent with the Worſhip in the time of the Law. So the fourth Commandment requires that we ſhould keep holy the Sabbath Day, the expreſs letter of the Commandment is to ſanctify the ſeventh day from the Creation; now that we ſhould keep the firſt day of the Week for the Sabbath, under the Goſpel, this is not expreſſed in the fourth Commandment; yet it is implicitly required, namely, that we ſhould keep holy that ſeventh day that God hath appointed, or ſhould appoint: If God do change the ſeventh day to the firſt day of the Week, ſtill by vertue of the fourth Commandment, we are bound to ſanctify and celebrate the firſt day of the week for the Sabbath: ſo now in this caſe, though the firſt Commandment did not expreſly require our faith in Chriſt, yet implicity we are bound by vertue of that Commandment, to yield obedience of faith to whatever God ſhould reveal or make known to us, or command us to believe any time afterward. So that now, if our believing on Chriſt be required in the firſt Commandment, then unbelief is a tranſgreſſion of the firſt Commandment, and ſo a Sin. This is the firſt Demonſtration.
2. It appears to be a ſin, namely becauſe, Not believing on Chriſt, is a Tranſgreſſion of the Commandment of the Goſpel, Not only a Tranſgreſſion of the firſt Table of the Law, but it is a Tranſgreſſion of the great Commandment of the Goſpel. Brethren, the Goſpel is a Law, it is called the law of faith, Rom. 2.27. Where then is Boaſting? it is excluded, by what Law? of Works, nay, but by the Law of faith, What is that; that is the Goſpel. The Goſpel is the Law of Faith, wherein God requires our faith and believing on Chriſt, and therefore faith is called the Obedience of Faith, Rom. 16.26. But now is it made manifeſt by the Scriptures of the Prophets, according to the Commandment of the everlaſting God made known to all Nations for the Obedience of faith. That is, that the Nations ſhould believe on Chriſt, and ſo yield obedience to the Goſpel by believing; it is the Command of the Goſpel, therefore, now not believing on Chriſt is a tranſgreſſion of a Goſpel Command. Where doth the Goſpel command our believing on Chriſt expreſly? why every where, to name but a place or two. John 6.29. ſaith Chriſt, This is the Work of God that ye believe on him whom he hath ſent; This is the work of God, not only the work that God worketh in us, that is not the meaning of the place, but this is the Work that God requires and commands, the ſpecial work and duty that God requires, that you ſhould believe on the name of his Son Jeſus Chriſt. And you have a more expreſs place, 1 John 3.23. This is his Commandment, that ye believe on the Name of his Son Jeſus Chriſt: This is the great Commandment of the Goſpel, that we ſhould believe on the name of Jeſus Chriſt, therefore now not to believe on Chriſt, being commanded in the Goſpel, is a tranſgreſſion of the Commandment of the Goſpel, and the tranſgreſſion of a Goſpel Command is a ſin as well as any tranſgreſſion of the ten Commandments. Now believing on Chriſt being expreſly required in the Goſpel, unbelief is a tranſgreſſion of the Command of the Goſpel, and therefore it is a ſin: That is the ſecond Demonſtration.
3. Not believing on Chriſt appears to be a ſin, though we make nothing of it, becauſe, God doth inflict puniſhments for not believing on Chriſt. God doth puniſh men for not believing on Chriſt. Now God doth never inflict puniſhment for that which is no ſin; puniſhment properly is the conſequent and effect of ſin, where there is no ſin, there is no puniſhment therefore when God takes away the guilt of ſin in Juſtification; then God pardons a ſoul, the ſoul is free from all puniſhment for ſin. There is therefore no condemnation, no real puniſhment for ſin to them that are in Chriſt Jeſus. Now then that God doth puniſh for unbelief, though not total unbelief, it is apparent. You know Moſes was puniſhed for not believing, and honouring of God by believing, at the Waters Meriba, Numb. 20.12. And the Lord ſpake unto Moſes and Aaron, becauſe ye believed me not to ſanctify me in the Eyes of the Children of Iſrael, therefore ye ſhall not bring this Congregation into the Land which I have given them. Moſes pleaded hard with God, that he might go over and ſee the good Land; ſaith the Lord, ſpeak no more of it, I will not hear you in this thing, you ſhall ſee it indeed but you ſhall not enter into it becauſe you did not honour me by believing. God puniſhes unbelief, and therefore unbelief muſt be a ſin; and ſo the Iſraelites, for their unbelief God did puniſh them, Pſal. 78.32, 33. For all this they ſinned ſtill, and believed not for his wondrous works, and what follows? therefore their days did he conſume in vanity, and their years in trouble. Therefore God puniſhed them for their unbelief. So Heb. 3.17, 18, 19. ſaith the Apoſtle there, But with whom was he grieved fourty years? was it not with them that had ſinned? why? what was their ſin? was it not unbelief? and to whom ſware he, that they ſhould not enter into his reſt; but to them that believed not? So we ſee that they could not enter in becauſe of unbelief; ſo that God doth puniſh unbelief, 2 Theſſ. 1.8. Chriſt ſhall come in flaming fire to render vengeance on them that obey not the Goſpel; Now what is obedience to the Goſpel, but believing on Chriſt, which is the great Command of the Goſpel. They ſhall be puniſhed with everlaſting vengeance that do not obey the Goſpel. Therefore thoſe things do evidently demonſtrate that not believing on Chriſt is a ſin. That is the firſt: But,
2. Unbelief is not only a ſin, But it is a very great ſin, It is one of the greateſt ſins, one of the ſpecial ſins of all other ſins. It is the Saying of a Reverend Holy Man, ſaith he, The Sin of Ʋnbelief, it is a greater ſin, than Adultery, than Blaſphemy, than Murder, than Sodomy, nay, ſaith he, 'tis greater than all theſe ſins put them all together. And methinks, Chriſt here in the Text expreſſing and making mention of this one ſin, above all other ſins that the Spirit ſhall convince the World of, doth evidence the greatneſs of this ſin; when Chriſt ſaith, He ſhall convince the World of ſin, he doth not ſay he ſhall convince the World of Murder, or Adultery, or Sodomy, or Blaſphemy — but of Ʋnbelief, he only mentions this to imply, that this is the moſt provoking ſin of all, and ſo Chriſt ſpeaks, John 15.22. If I had not come and ſpoken to them, they had not had ſin, they had had no guilt of ſin at all, in compariſon of this ſin of unbelief, if Chriſt had not come and preached the Goſpel to them, they had not had ſin, that is, no guilt at all in compariſon of this guilt of not believing on Chriſt, this is the ſin of all ſins, this not believing on Chriſt when he is preached and ſet forth. And how doth that appear?
To make it a little out that not believing on Chriſt when the Goſpel is preached and Chriſt is tendered, and held forth, that now not to believe on Chriſt is a very great and ſpecial ſin, one of the greateſt of all other ſins. Though for the generality thoſe that do look upon unbelief as a ſin, yet they look upon it but as a ſmall matter, and they are but little humbled for the ſin of unbelief, they can be humbled for other ſins, and acknowledge other ſins, but as for this ſin of unbelief, it is very rarely laid to heart in any manner, as it ought to be, becauſe people do not look at this ſin of unbelief as the great ſin, as the ſin above all other ſins. Now a little to demonſtrate this, that if the Lord pleaſe by his Spirit to go along and concur with it, we may be convinced of the greatneſs of this ſin, or elſe 'tis not all I can ſay can convince us of the greatneſs of this Sin.
1. It appears from hence that the ſin of unbelief is a great ſin, namely, From the greatneſs of the Puniſhment that God doth inflict upon men for this ſin. God doth puniſh all ſin, but now as for the Sin of unbelief, God doth viſit that, and puniſh that with the greateſt puniſhment, and that argues 'tis a great ſin: God is a righteous and juſt God, and he never puniſheth a ſin beyond what it deſerves, ſaith the Apoſtle, Rom. 2.6. He renders to every man according to his works. Now he renders to unbelievers (to them that do not yield obedience of faith to the Goſpel, that are not brought by the Goſpel to believe on Chriſt) he doth render vengeance with a witneſs unto them, as the Apoſtle ſaith, 2 Theſſ. 1.8. Chriſt ſhall come in flaming fire, Chriſt will appear all in a light fire, to render vengeance upon them that obey not the Goſpel; he doth not ſay to render vengeance upon them that are adulterous or unclean (though he will render vengeance to them) but here will be the vengeance of all vengeance to them that live under the Goſpel, and have been intreated and perſwaded to accept of Chriſt, and do refuſe it, he ſhall come in flaming fire to render vengeance to them. Mat. 11.22.24. Chriſt is there upbraiding thoſe places where he had been preaching the Goſpel, and they had not received it, Verſe 21. Wo unto thee Chorazin, Wo unto thee Bethſaida, Wo unto thee Capernaum, Thoſe were the places that had been lifted up to heaven in regard of the means of Salvation, Chriſt came himſelf, and preached the Goſpel to them, but now ſaith Chriſt, Wo unto you, I tell you, it ſhal be more tolerable for Sodom and Gomorrha in the day of Judgment than for you; You know Sodom was given to moſt deſperate and abominable wickedneſs, the ſin of Sodomy had its name from Sodom, and God did viſit the ſin of Sodom with an exemplary Judgment from Heaven, fire and brimſtone from Heaven, and Sodom went down into Hell: Ay, but ſaith Chriſt, their Hell will be a lighter Hell, a leſſer Hell, a more tolerable Hell, than the Hell of thoſe that have lived under the Goſpel, under the preaching of the Goſpel, where Chriſt hath been revealed and held forth, and yet have not yielded obedience of faith; I tell you, ſaith Chriſt, It ſhall be more tolerable for Sodom and Gomorrha, in the day of Judgment, than for thoſe places. And I remember what Chriſt ſpake in the Parable, Luke 12.46. about that Servant that ſaid in his heart, My Lord delayeth his coming, and thereupon fell to eating, and drinking, and abuſing his fellow-ſervants, The Lord of that Servant will come in a day that he looketh not for him, and in an hour when he is not aware, and will cut him in ſunder, and will appoint him his portion with unbelievers, he doth not ſay he will appoint him his portion with murderers and unprofitable Servants, but amongſt unbelievers, as if the portion of unbelievers was the greateſt portion of wrath of all others, he will appoint him his portion with unbelievers. Brethren, from the very vengeance and puniſhment that God doth viſit and puniſh unbelief withall, we may eaſily conclude and gather, that unbelief is one of the greateſt ſins.
2. That unbelief is ſuch a great ſin (and Oh! that the Lord would open our Eyes, that we may ſee it and be made ſenſible of it), it appears, (though people are leaſt ſenſible of it) Becauſe it is that which doth caſt the greateſt reproach upon God of all other ſin, It caſts the greateſt reproach upon the God of truth, it ſtrikes at the very Being of God, though people do not conſider it; I ſay, unbelief, or not believing on Chriſt, it ſtrikes at the very Being of God, he is a God of Truth: Truth is the very eſſential Property of God, it is his very Being, his very Eſſence, for he is a God of Truth, and in compariſon of him, all men in the World are liars, Let God be true, and every men a liar, Rom. 3.4. He is ſo infinitely true, that he is Truth it ſelf; and it is impoſſible for him to lie, as the Apoſtle ſaith, Tit. 2. God muſt ceaſe to be God, if any untruth ſhould be found in him; and yet now mark, Unbelief doth caſt ſo great a reproach upon God, as to ſay, God is a liar; You have it expreſly, 1 John 5.10, 11. He that believeth not on the Son of God, hath made God a liar, becauſe he believeth not the record that God hath given of his Son; Now what is the record that God hath given of his Son? Verſe 11. This is the Record that God hath given to us, Eternal Life, and this Life is in his Son. Here is the Record, that God from Heaven doth hold forth in the Goſpel, here is eternal life, and Salvation to be had through Jeſus Chriſt to every one that doth believe; this is the great Truth that the Goſpel doth hold forth, now ſuch as do not receive this Truth and Teſtimony, Unbelievers that remain in their unbelief, they go on every day to make God a liar.
Queſtion.
But you will ſay, how do we by unbelief make God a liar?
Anſwer.
How? briefly thus, When a Soul goes on notwithſtanding God holds forth this Record, that here is Eternal Life to be had by believing on Chriſt, this is the great Truth that God doth bear witneſs to in the Goſpel, now when people do no more regard this ſo great Truth, though it be daily held forth to them, yet they regard it no more than they do the Words of one that they know to be an arrant Liar. Now one that is known to be a liar, if he ſhould promiſe a man never ſo much, he would make no great matter of it, he promiſeth to furniſh him with mony at his need — but he doth not truſt to it, he knows he is a liar, and therefore he is fain to provide for himſelf, as well as he can. Thus it is, God doth promiſe eternal life to the ſoul that doth accept of Jeſus Chriſt, if you will believe on Chriſt here is eternal life for you, this is the great Truth that God doth bear witneſs to in the Goſpel, now this Goſpel is preached, and publiſhed, and proclaimed. Now when people have no more regard to this great Truth of the Goſpel, than they have to the words of a liar, then they make God a liar; they ſay this is a lie, let God ſay what he will, I will not believe a word of it, but we will look for ſalvation another way, we will ſhift for our ſelves as well as we can by our own duties and ſervices, we will find the life in our own hands; ſo long as any poor ſoul goes on in a courſe of unbelief, he goes on continually to ſay that God is a liar. O Brethren! would it not make your ears tingle, and your hearts ake, to hear a man go up and down the ſtreets, ſaying, God is a liar, I will not believe one word that he ſaith; you would ſay, if the man were in his wits, it is pity that he is ſuffered to live, thus to blaſpheme the true God; Why truly, this is the caſe and courſe of every one that lives under the Goſpel, under this Record that God doth bear concerning Jeſus Chriſt, and eternal life to be had in him, and yet they go on in a courſe and ſtate of unbelief, and make nothing of all this, they do proclaim and ſay that God is a liar, and I do not believe one word that he ſaith what deſperate and horrible blaſphemy is this? It may be you make no great matter of this, but notwithſtanding thus it is, the Holy Ghoſt ſaith, He that believeth not the Record that God hath given of his Son, he makes God a liar. And is not this a great ſin? to ſtrike at the very Being of God; for if God be not a God of Truth, he muſt ceaſe to be God.
That is the ſecond Demonſtration, That Unbelief as it is a ſin, ſo it is the greateſt of ſins. But then,
3. Unbelief appears to be a great ſin, Becauſe it is that whereby people do deſpiſe with the greateſt deſpite the greateſt kindneſs and favour that God can ſhew to poor creatures; they do as it were ſpurn and kick away the kindneſs of God, with a ſpurn of the foot. God in the Goſpel doth hold forth the greateſt kindneſs, and favour, that can be ſhown to poor ſinners, he offers to them life and ſalvation, peace, and pardon, and reconciliation. — Now for perſons not to regard this, O! it is a deſpiſing with the greateſt deſpite, the higheſt kindneſs and favour that God can ſhew to poor ſinners. I pray do but conſider three or four things, that you may ſee what a high contempt it is of the greateſt kindneſs that can be ſhown to poor creatures.
1. Conſider but the State and Condition of thoſe to whom God doth offer and tender his Grace in the Goſpel? What are they to whom God proclaims his Goſpel, and offers pardon, and reconciliation, and peace, and life, and ſalvation? Who are they? A company of poor condemned creatures, that are under the ſentence of eternal death and condemnation, poor hopeleſs, and helpleſs, undone creatures; We are all under a ſentence of eternal death continually, ſo long as we are in a ſtate of unbelief. The ſoul that ſinneth it ſhall dy: God hath pronounced this ſentence upon every ſinners head; Now that God ſhould offer and tender, and ſhew himſelf ready to ſhew kindneſs unto poor undone creatures, poor condemned creatures, condemned to eternal death, and for ſuch poor creatures to ſlight this kindneſs, Is not this a ſin and provocation with a witneſs? Is it not a great kindneſs for a King to ſhew ſuch favour to a poor condemned creature, that is ready to the Gallows, if the King ſhould ſend him his pardon? It would be counted a kindneſs and a favour indeed. Truly Brethren, we are all condemned creatures, ſentenced to eternal death, now that God ſhould be pleaſed to have any intendment of good will and favour towards ſuch as we are, eſpecially if you conſider the ſtate of Angels, that fell, and are under a ſentence of eternal condemnation, that God ſhould leave them hopeleſs, and helpleſs for ever, paſs by them, and ſhew favour to poor ſinful mankind, here is a favour and kindneſs indeed: We might all have periſhed, and God had loſt nothing at all, he had been infinitely glorious and juſt for ever. And then again.
2. Conſider how God hath ſet his infinite Wiſdom on work to contrive and find out a way, to manifeſt his goodneſs and favour to poor ſinners, which all the Angels in Heaven could never have done, that there ſhould be a way found out to ſave ſinners, that have infinitely offended and wronged the juſtice of God, and yet the juſtice of God not ſuffer! here is the infinite wiſdom of God ſet on work to find out this way. Brethren, there was a great deal of the Wiſdom of God ſeen in the contrivance of the World, and of the creatures, framing of the Creation. Saith the Pſalmiſt, ſpeaking of the creatures, In Wiſdom haſt thou made them all, Pſal. 104.24. Ay, there is much of the Wiſdom of God ſeen in the creation of the World. The Heavens declare the Glory of God, Ay, but Brethren, in the work of the redemption of loſt man, ſhewing grace, and favour, and kindneſs to poor undone creatures as we are, herein appears the manifold Wiſdom of God. Eph. 3.10. To the intent that now, unto the Principalities and Powers in heavenly places might be made known by the Church the manifold Wiſdom of God. Here was Wiſdom and manifold Wiſdom, Wiſdom upon Wiſdom, to find out a way for God to ſhew kindneſs and favour to poor condemned creatures as we are. And then
3. Conſider further that you may ſee the kindneſs of God about the ſalvation of man. Conſider that God ſhould make it known that he is freely and fully willing to ſave undone creatures, that he is willing to ſave any poor ſinner that is willing to venture on Chriſt, to lay hold on him by Faith; it was the great intendment of God in ſending his Son from Heaven to be made a man, and to be made under the Law, and to ſuffer the wrath and Curſe of God for the transgreſſion of the Law, to make peace and attonement for ſinners, here is now the manifold Wiſdom of God, the wonderful Wiſdom of God, and that God ſhould reveal this, and make this known unto poor ſinners, that God is freely willing and fully willing that poor ſinners find grace in his ſight, that they might have pardon and reconciliation, whoſoever they be that will believe on Chriſt, and accept of him. And not only ſo, But
4. Conſider that God ſhould ſend his Servants, and Meſſengers about, up and down the World, for that end, that he might ſhew favour and kindneſs to poor ſinners, he ſends them in his name to publiſh and proclaim his Grace, to make known his everlaſting Goſpel unto poor ſinners. Go, ſaith Chriſt, Mark 16.16. Preach the Goſpel, and tell them, He that believeth ſhall be ſaved, and he that believeth not, ſhall be damned. There will be his puniſhment. Now Brethren put all theſe together, here is kindneſs and grace indeed; that God ſhould have favour for poor undone ſinful creatures as we are, that are ſentenced to eternal death, and that he ſhould come and offer it and tender it as he doth. Now conſider what a ſin it is, not to receive it, not to embrace it, and accept of it▪ but to ſlight it, and refuſe and deſpiſe it, as every unbeliever doth. God comes and offers eternal life and ſalvation in the Goſpel, if you will receive it, you ſhall be ſaved; if you do venture your ſouls upon it, you ſhall be eternally ſaved: now for poor creatures, as it were, to kick this away with the foot, to ſpurn at this grace and kindneſs of God, to caſt it behind your back as not worthy the regarding, you will ſay, certainly, this cannot be but a very great and high provocation: As now, ſuppoſe, the King ſhould ſend a pardon to a poor condemned Malefactor, and he ſhould take the pardon, and caſt it behind his back; you will ſay this mans caſe is very ſad. This is the caſe of every unbelieving ſoul; the pardon that God offers in the Goſpel, he makes a very wiſp of it, and caſts it behind his back. Now conſider, if this be not a ſin; doth not this deſerve condemnation with a witneſs? This is the condemnation, — That is the third.
4. Let me name one more, that if the Lord pleaſe to open our Eyes, we may ſee a little more into the evil of this ſin of unbelief. Our not believing on Chriſt, is the higheſt Contempt put upon the eternal Son of God that can be; In refuſing and ſlighting of Chriſt, we trample upon the Blood of the infinite, and eternal, and beloved Son of God. You will ſay, that is a ſin with a witneſs indeed, if a man ſhould have taken the Blood of Chriſt, that ran out of his ſide, and ſtampt it under his feet in diſdain and contempt, you will ſay, that mans ſin is a very great ſin. Brethren, thoſe that have Jeſus Chriſt offered, and tendered to them, (as Jeſus Chriſt is tendered and offered to every ſinner that ſits under the Goſpel) there is his Blood offered and tendered to us; now if we refuſe it, we do as it were trample upon the very Blood of the Son of God. 'Tis the expreſſion of the Apoſtle, Heb. 10.29. Who have trodden under foot the Son of God, They trample the very Blood of the Son of God under their feet. Brethren, Jeſus Chriſt in the Goſpel comes and tenders himſelf, he tenders his Blood, the price and merit of his Blood, here is peace, here is pardon and reconciliation with God, here is eternal life and ſalvation, the very price of my Blood. Now for us to make nothing of all this, to make no more of the Blood of Chriſt, than we would do of the Blood of a Beaſt, certainly this cannot but be a very high Provocation. I remember the Parable, Mat. 21. of a Vineyard that was let out to Tenants, ſo the Maſter of the Vineyard ſent in ſeaſon for the fruit of his Vineyard: well, 'tis ſaid, v. 31. The husbandmen took his Servants and beat one, and killed another, and ſtoned another; at laſt ſaith the Maſter of the Vineyard, I will ſend my Son, they will reverence my Son; and at v. 38. When they ſaw the Son, they uſed him as deſpitefully and ſhamefully as the other. What ſhall become of thoſe huſbandmen that inſtead of reverencing his Son, they caſt him out of the Vineyard and ſlew him? 'Tis ſaid, v. 40. When the Lord of the Vineyard comes he will miſerably deſtroy thoſe husbandmen. Why, Brethren, this is the caſe of every unbelieving ſoul, the Son of God comes and tenders his Blood, here is my hearts blood, the price of my Blood which I have ſhed, he tenders it to us to accept of it, to accept of peace, and pardon, and ſalvation, which is the price of my Blood, and we make no account of it, is not this a high provocation? and do we not deſerve to be miſerably deſtroyed?
So now you have ſeen the ſecond thing opened, That unbelief is not only a ſin, but it is a great ſin; one of the greateſt ſins of all others, And O! that we had eyes to ſee it. But then,
3. Thirdly, To ſhew you, that it is the work of the Spirit in order to Converſion, to convince a Soul, as of other ſins, ſo eſpecially of this great ſin of unbelief. I ſhall briefly name two or three things to ſhew you what the Spirit doth in order to the convincing of the ſoul of this great ſin of unbelief, you ſhall find uſually that the Spirit in convincing a ſoul of unbelief, in order to converſion and eternal ſalvation, it uſually doth theſe three things.
1. The Spirit doth come and reveal to the Soul the great evil of the ſin of unbelief, ſets it before the ſoul, and makes it to ſee it, therefore the Spirit is called the Spirit of Revelation, becauſe it doth reveal the Goſpel, and the great ſin that is againſt the Goſpel. Eph. 1.17. That God would give unto you the Spirit of Wiſdom and Revelation. Brethren, it is not natural Conſcience that can convince a man of the ſin of unbelief. A natural Conſcience may poſſibly help to convince a ſoul of other ſins, it may check the ſoul for other ſins, as Murder or Blaſphemy, — For indeed a natural Conſcience is ready to accuſe of ſin, Rom. 2.15. Their Conſciences in the mean while, excuſing or accuſing one another. Natural Conſcience may accuſe for ſome ſins, but not for this ſin of unbelief. The Law may help a ſoul to be convinced of ſome ſins that are expreſly againſt the Law, but the law cannot convince any man or woman of unbelief, no, though 'tis true as I ſaid before, That believing on Chriſt is virtually required in the firſt Commandment, yet it is not expreſly commanded, but only implicitly, and virtually, therefore it is not in the power of the law of the Commandments to help to convince a ſoul of the ſin of unbelief, no more than the ſecond Commandment is a means and inſtrument to convince us of our neglect of Goſpel worſhip, becauſe it is not expreſly commanded there but implicitly and conſequentially; Therefore I ſay it muſt be the work of the Spirit alone, to convince of the ſin of unbelief. The Law and Conſcience may help to convince the Soul of other ſins, but none but the Spirit of God can convince the ſoul of the evil of the ſin of unbelief. This is the firſt thing that the Spirit doth in the ſoul, in order to the convincing of it of the ſin of unbelief, namely, to open the eyes of the underſtanding, and to reveal and diſcover to the ſoul, the evil that is in the ſin of unbelief.
2. Another work of the Spirit in order to it is this, namely, to cauſe the Soul to underſtand and know plainly that all his beſt duties and ſervices that he can perform in this World cannot be acceptable unto God, nor make his perſon acceptable without faith in Chriſt. Truly this now is the work of the Spirit to convince a Soul of this, to diſcover this, that it is not all my duties, and ſervices, and performances, that can procure my acceptance with God without faith in Chriſt. Brethren, this the Holy Ghoſt ſpeaks in Scripture, and this the Holy Ghoſt makes a ſoul ſenſible of, That without faith it is impoſſible to pleaſe God. The ſoul, it may be, is ready to think that he can pleaſe God with the performance of duties and ſervices,— But when the Spirit of God comes to convince the ſoul of the ſin of unbelief, it ſhews him that all theſe things are not pleaſing to God, but are diſpleaſing to him without faith in Chriſt; neither our perſons, nor any thing we can do, can be accepted of God without faith; Eph. 1.6. ſaith the Apoſtle, Wherein he hath made us accepted in the Beloved, Our perſons are accepted in the Beloved, and our ſervices are accepted in the Beloved, in Chriſt, and through Chriſt; otherwiſe nothing can be accepted and pleaſing to God that we can do; and hereby now, by the operations of the Spirit, the Soul comes to ſee the ſad and miſerable Eſtate of unbelief. That is the ſecond.
3. Another Work that the Spirit doth in order to convince a Soul of the Sin of Ʋnbelief, is this; namely, to cauſe the Soul to ſee plainly, that it hath been out of the Way of Salvation all this time. The Soul hath gone on it may be in a courſe of duties, and ſervices, and performances, it hath been careful and ſtrict to walk exactly, to wrong no body, to be diligent in its calling, to be careful in all its dealings, to be abundant in duties and ſervices, giving attendance to the Word, waiting upon God in every Ordinance. The Soul goes on in this way, and thinks now it is in a way of ſalvation. I would not diſcourage and diſhearten any from going on in ſuch a way, but ſtill without faith this is not the way, we are out of the way of ſalvation, and we are all of us naturally enclined to ſeek for ſalvation in this way, in walking exactly, and being conſcientious in the performance of duties, and being diligent in our vocations and callings, this was the way wherein the poor Iſraelites did miſcarry, and periſh. Saith the Apoſtle, Rom. 9.30.31. What ſhall we ſay, that the Gentiles which followed not after Righteouſneſs, have attained to Righteouſneſs: but Iſrael which followed after the Law of Righteouſneſs, hath not attained to the Law of Righteouſneſs; wherefore? becauſe they ſought it not by faith, but as it were by the Works of the Law. Ay, they went about, ſaith the Apoſtle, to eſtabliſh their own righteouſneſs, and ſo would not ſubmit to the Righteouſneſs of God. They went about to eſtabliſh their own Righteouſneſs; truly this is natural to every one, to walk on in the way of the Covenant of Works, to look for life in that way that Adam ſhould have found life in if he had continued in his obedience; I ſay, 'tis natural for every one to walk on in ſuch a courſe, to expect eternal life and ſalvation in that way, whereas when the Spirit of God comes to convince a Soul of the ſin of unbelief, it makes the ſoul to ſee it hath been out of the way of life and ſalvation all this time; I have taken a wrong courſe all this time, and now the Soul begins to be amazed to think he hath loſt all his time and all his labour, and now the Soul ſees that this is not the way to life and ſalvation, but the way of ſalvation is in the way of believing on Chriſt, and now the ſoul is ſet in that way and courſe of believing on Chriſt, and this is the Word behind us, which the Prophet Iſaiah ſpeaks of, Iſa. 30.21. Thou ſhalt hear a voice behind thee, ſaying, this is the way walk in it. The Spirit of the Lord comes and whiſpers in our ear, and tells us this is the way of life and ſalvation, you will never find life by your own doings, but this is the way walk in it, if you would find life. Thus the Holy Ghoſt doth ordinarily thoſe three things in order to the convincing a Soul of the ſin of unbelief. So now you have heard the Point opened and cleared. Now to make a little Application in a word or two, and ſo I have done.
Application. 1.
Hence we may ſee the reaſon why ſo many Profeſſors do ſee ſo little evil in the ſin of unbelief, why and whence is it that ſo many Profeſſors are ſo little ſenſible of the ſin of unbelief; though unbelief be ſuch a great ſin, the greateſt of all ſins, as you have heard, though it be ſuch a ſin as to make God a liar, and it doth kick and ſpurn away the loving kindneſs of God, and by our not believing we put the greateſt contempt upon the Lord Jeſus Chriſt the Son of God that can be, yet I fear there are very few Chriſtians do really and truly ſee the greatneſs of this ſin, they can be humbled for other ſins, and confeſs how they have provoked God by ſlighting and deſpiſing his Word, by being formal and careleſs and wanton,— and prophaning Sabbaths and Ordinances,— but this ſin of unbelief is little laid to heart, there is little real humiliation for that, and what is the reaſon? becauſe it is the work of the Spirit of Chriſt only to convince of this ſin. And therefore as we do deſire more and more to ſee the evil of this ſin of unbelief, truly we had need to look up for the Spirit to diſcover it to us, that all that we can do can never pleaſe God, unleſs we do believe on Chriſt, whatever prayers we make, whatever duties we perform, yet all doth not pleaſe God, but we muſt be accepted only by faith in Chriſt, and it is the work of the Spirit to ſhew us how we have been out of the way of ſalvation all this time; I have gone on in a courſe of duties and performances in a way of moral Righteouſneſs, but I have been out of the way of life and ſalvation all this time. If the Spirit do not convince us, we ſhall never be convinced of this ſin of unbelief, it is not all that I have ſpoken, nor all that all the Saints in the World can ſpeak in laying open this ſin of unbelief, that can convince us of it, except the Spirit of the Lord come and convince of this ſin of unbelief. Therefore look up for the Spirit, and wait for the Spirit to be given out to convince us of this ſin of unbelief. That is the firſt.
2. To end all, hereby we may come in ſome meaſure to diſcern our ſpiritual eſtate and condition, whether we be in a way of ſalvation or no, Brethren, you may ſee it plainly in the Text, ſaith Chriſt, I will ſend the Spirit, and he ſhall convince the World of ſin, of this ſin of unbelief in order to ſalvation. Well then, Conſider, I pray ſeriouſly between the Lord and your own ſouls, whether or no you have been convinced of ſin, and eſpecially of this ſin of unbelief, hath the Holy Ghoſt diſcovered the evil of this ſin to you? I pray conſider ſeriouſly of it, for this is the work of the Spirit in order to ſalvation to convince of this ſin of unbelief.
Objection.
You will ſay, Well, I hope the Lord hath been at work upon my ſoul, I hope the Spirit hath been convincing me of ſin, I think I have been convinced of many ſins, I hope the Spirit hath made me to ſee my original ſin, and hath convinced me of the ſins of my youth, the Lord hath written bitter things againſt me, and made me to poſſeſs the iniquities of my youth, he hath brought to my remembrance how I have been diſobedient to my Parents and Superiors, the Spirit, I ſuppoſe, hath convinced me, that I have been given to lying, to purloining, defrauding, and ſtealing, from Parents and Maſters, and I have been convinced of Sabbath-breaking, &c.—
Anſwer.
But I pray conſider, have you ever been convinced of this ſin of unbelief; I pray conſider it ſeriouſly, what of the evil of unbelief hath the Spirit diſcovered to you? I tell you Brethren, if ſo be you have not been convinced and ſeen ſomething of the evil of unbelief, truly you have cauſe to queſtion whether ever the Spirit of God hath been at work upon you in order to ſalvation. Let me tell you plainly, and I pray bear with me, you may have been convinced of ſin, and yet the Spirit hath never been at work upon you in order to ſalvation. No, when the Spirit doth work in order to ſalvation, it doth ſooner or later convince of this ſin of unbelief. Therefore if you be perſwaded that the Spirit hath been at work upon your hearts in convincing you of ſin in order to ſalvation, then wait for it, and look that the Spirit ſhall diſcover this ſin of unbelief to you; wait for it, for the Spirit will go on if he have begun a convincing Work in order to ſalvation, and eternal life, he wil convince you of the evil of unbelief ſooner or later, you will be brought in ſome meaſure to ſee the real evil and ſinfulneſs of it, therefore look and wait for it, and then alſo wait for the work of the Spirit to convince you of Righteouſneſs, for ſo it follows in the next words; I will ſend the Spirit, and when he is come, he ſhall convince the World of Sin, becauſe they believe not on me; And of Righteouſneſs, becauſe I go to the Father, and ye ſee me no more. But thus much ſhall ſuffice for this time.