Commentary on Jude, Biblical commentary · Verse 5

Commentary on Jude · Biblical commentary · Verse 5

p. 241VERSE 5.

I will therefore put you in remembrance, though ye once knew this; how that the Lord having ſaved the People out of the Land of Aegypt, afterwards deſtroyed them that believed not.

WE have done with the Pre…ace, I come now to the examples by which the Apoſtle proveth the danger of defection from the Faith; the firſt is taken from the murmuring Iſraelites; The ſecond from the Apoſtate Angel; the third from the be…ſtly Sodomites. T…at you may ſee how appoſite and apt for the Apoſtle's purpoſe theſe inſtances are, I ſhall firſt inſiſt upon ſome general Obſervations.

Firſt Obſerve. That Gods ancient Judgements were ordained Obſerv. 1.to be our warnings and examples. The Bible is nothing but a Book of Preſidents, wherein the Lord would give the world a Document or Copie of his Providence; All theſe things are hapned to them for examples: 1 Cor. 10. 11. When we blow off the duſt from theſe old experiences, we may read much of the counſel of God in them; their deſtruction ſhould be our caution: His Juſtice is the ſame that ever it was, and his Power is the ſame, his vigour is not abated with yeers, God is but one, Gal. 3. 20. that is, always the ſame, without change and variation, as ready to take vengeance of the Tranſgreſſors of the Law as of old; for that's the point there diſcuſſed: So 2 Tim. 2. 13. He abideth …aithful, he cannot deny himſelf: In all the changes of the World God is not changed, but is where he was at firſt: Surely we ſhould tremble more when we conſider the examples of thoſe that have felt his Juſtice; for God keepeth a proportion in all his diſpenſations: If he were ſtrict, and holy, and juſt, then he is ſtrict, and holy, and juſt now. He that ſtruck An…nias, and Saphyra dead in the place for a lie, that made Z…chary dumb for unbelief, that kept Moſes out of the land of Promiſe for a few unadviſed w…rds that turned Lot's wi…e into a Pillar of Salt for looking back, is the ſame God ſtill, not a jot altered; his judgements may be more ſpiritual, but then more terrible.

p. 242Again, Anſwerable practiſes make us partakers of their guilt, and therefore involve us in their puniſhment… Imitation is an evidence of approbation; A man may have more ſins charged upon him then thoſe committed in his own perſon; you are partakers of their evil deeds that lived before you, if you do as they did; it may be the memory of thoſe that formerly fell under the weight of Gods diſpleaſure is execrable to you, yet your walking in the ſame courſe is a ſigne that you like their practiſes, and therefore you muſt expect their judgements with advantage and uſury▪ Matth. 23. 35. That upon you may come all the righteous blood that was ſhed upon the earth, from the blood of righteous Abel, to the blood of Zechariah the ſon of Barachia…; whom ye ſlew between the Temple and the Altar. Why upon them? And how did they ſlay him? No doubt the memory of Cum was accurſed among the Jews, but they walked in the way of Cain, and ſo were to receive Cain's judgement with advantage; No doubt the memory of the murtherers of Zechariah the Prophet was hateful to them, but they continued Prophet-killing, and Prophet-huting; and therefore did implicitely approve his murder, and ſo are ſaid to ſlay him: Jude 1…. 'tis ſaid, Theſe periſhed in the gain ſaying of Kora… ▪ How can that be, when they were not as yet born? Theſe Seducers lived long after, but following them in their ſin, in their rui…e they had a ſure pledge of their own deſtruction: when we ſee others fall into a deep pit, and yet will adventure the ſame way, as we ſin the worſe, ſo our judgement will be the greater.

Well then, Let us make every inſtance of the word à Ʋſes.warning, and apply it for our Uſe; 'tis excellent when we read the Scriptures with a ſpirit of Application in the miſcarriage of others, we have experience at a cheap rate, and in their miſery we have as ſure a proof of the evil of ſin, though not as coſtly, as if we had felt it our ſelves.

Again, When wicked men flouriſh, be not diſmayed: How hath God judged ſinners of like kind? What ſay your Scripture preſidents? I went into the Sanctuary, there I underſtood their end, Pſal. 73. 17.

p. 243Again, it ſheweth how vain their conceit is, that God will not deal ſo ſeverely with us if we continue in our ſins as he hath done with others in former times, when the Scriptures were written; Gods judgments (I confeſs) are more ſpiritual, but every way as ſevere to them that continue in their ſins; heretofore they were written with death, now with deadneſs: Nadab and Abihu were quickly diſpatchedLev. 10. 3. &cLev 10:3 for their unhallowed approaches to God in worſhip; many come now that do not ſanctifie God in their hearts: their judgement is more ſpiritual, the Ordinances which ſhould quicken, harden them: Bears devoured the children that2 Kings 2. 23▪ 24, 25.2 Kgs 2:232 Kgs 2:242 Kgs 2:25 mocked the Prophet; many ſit taunting by the walls that are not torn …n pieces by Bears, but they are poſting to hell apace; tarry but a little while, and God will tear them in pieces, …nd there ſhall be none to deliver, Pſal. 50. Korah, Dathan, and Abiram were ſwallowed up quick; the earth Num. 16.Num 16cleaves to receive them that made a cleft in the Congregation: Many act as tumultuouſly as they, and no doubt their day is coming: Lot's wife whoſe heart hankred after her poſſeſſions, was turned into a pillar of Salt for lookingGen. 19.Gen 19 back: They that revert, and after they are embarked with Chriſt, run aſhore again, aſſoon as they ſee a ſtorm a coming, ſhall have their reward in due time.

The next thing which I obſerve in theſe inſtances is, TheObſerv. 2. impartiali…y of Divine Juſtice; for in all the examples brought, there are ſome circumſtances upon which others would expect an exemption from wrath, as the intereſt of the Iſraelites, they were God's own people; the dignity of the Angels they were as it were fellows of God, and Courtiers of Heaven: the beauty and excellency of the country of Sodom: and in all the inſtances ye may obſerve the judgements fell on multitudes and ſocieties, or collective B…dies: All the murmuring …ſraelites, All the Apoſtate Angels, All the Inhabitants of the four Cities. Obſerve then, That no outward Priviledge can avail us in the day of wrath▪ and ſo 1. Gods …uſtice knoweth no relations; He ſpared not Chriſt, Rom. 8. 32. He ſpared not the Angels, 2 Pet. 2. 5. He ſpared not his people of Iſrael, &c. 2. None have a priviledge p. 244to ſin▪ and th…efore none are exempted from puniſhment, the Law includeth all, the Son, the Servant, them that ſit on the Throne, and thoſe that grinde at the Mill, none have a licenſe from heaven, and a priviledge to ſin above others. 3. Wicked men do not ſpare God, and therefore God doth …t ſpare them; They abuſe his Juſtice, his Mercy, they ſpare not his glory, his Laws, and as they are impartial in ſinning, no reſtraints with-hold them, ſo God is impartial in puniſhing.

Lean not then upon theſe reeds, when wrath maketh inquiſitionƲſes. for ſinners, outward privile…ges are of no uſe, 'tis happy for them alone that are found in Chriſt Phil. 3. the Avenger of blood had nothing to do with the man-ſlayer in the Ci…y of Refuge; when God is about to ſtrike, no…e but Chriſt can hold the blow; See the vanity of other things; 1▪ Outward Profeſſion is nothing, your Circumciſion becometh uncircumciſion; God diſclaimeth intereſt in a ſinful people; Thy people which thou haſt brought out of the land of Egypt (ſaith God to Moſes) when they had corrupted themſelves, Exod. 32. 7. in ſcorn and diſdain. Thy people, he will not own them for his Sheep, Deut. 32. 5. 2. No dignity can exempt us, the Angels were caſt down t… places of darkneſs. Dignity doth not leſſen, but aggravate ſin; where much is giv…n, much is owed, and much will be required. Tophet is prepared for Kings▪ for Princes is it prepared. 3. Not outward excellency, as the pleaſant Land of Sodom: The Diſciples thought the goodly buildings of the Temple, would move Chriſt to pity, Luk. 21. 5, 6. but Chriſt telleth them, not one ſtone ſhould be left upon another: Saul was checked for ſparing the beſt: Juſtice is not dazled with outward ſplendor. The Lord threatneth to puniſh the dainty Daughters of Sion with a ſcab▪ Iſa. 3. 17. &c. 4. Not any ſociety or multitudes of m…n: He ſpared not the old world, 2 Pet. 2. 5. No leagues and combinations can maintain your cauſe againſt God, though the wicked go hand in hand, they ſhall not ſcape unpuniſh…d Pro. 11. 21, Briars and Thorns may be intricated, and infolded one within another, but when a devouring flame cometh p. 245amongſt them, they do not hinder, but increaſe the burning. Univerſal evils are above mans puniſhment▪ but not Gods; there is no ſafety in following a multitude to do evil. So that nothing will ſerve as a fit ſcreen to interpoſe between wrath and you, but only Chriſt.

Thirdly, I obſerve, that in all theſe inſtances, there wasObſerv. 3. ſome preceding mercy, more or leſs: The Angels had the dignity of their Nature; the Iſraelites had the Teſtimony of Gods preſence, and were delivered out of Egypt; the Sodomites had Eternal Bleſſings, and the preaching of Lot, Gen▪ 19. 9. It's Gods uſual courſe to give a people a taſte of his mercy, ere he di…cover the power of his anger: Judgment is his laſt work there is ſome mercy abuſed before it cometh, which doth abundantly clear God in the judgements that come upon the ſons of men: Their ruine may be ſad but never undeſerved; God hath not left himſ…lf without a witneſs, but we are leſt without …xcuſe.

Fourthly, Once more I obſerve, that in all theſe InſtancesObſerv. 4. God had ſtill a care to put a diſtinction between the juſt and the unjuſt; the race of …ſrael was not deſtroyed, but only them that believed not: The good Angels were preſerved▪ the bad only fell from their firſt eſtate: Sodom periſhed in the flames, but Lot eſcaped; when the multitude is ſo corrupt, that we know not how they ſhall be puniſhed, and the reſt preſerved, let us think of theſe inſtances, let us refer it to God, he knoweth &c. 2 Pet▪ 2. 9.

I come now to the words, in which you have a preface; and the firſt inſtance of Gods judgement, which was on the unbelieving Iſraelites. In the Preface you may take notice of his purpoſe [I will put you in remembrance] his inſinuation [though ye once knew this]

I begin with the firſt part, his purpoſe [I will put you in remembrance] from thence ob…erve, That it is a great part Obſerv. 5.of a Miniſters duty to be a Remembrancer. We are remembrancers in a double ſenſe. 1. From the people to God, to put God in mind of his peoples wants; ſo 'tis ſaid Iſa. 62. 7. Ye that are t…e Lord's remembrancers: Chriſt is the Church…s advocate, but we are the Churches Solicitors, to p. 246repreſent the ſ…d condition of the Church to God. 2. From God to the people; and ſo we are to put them in mind of the being of God, the riches of his grace, the neceſſity of obedience, the preciouſneſs of their ſouls▪ the many dangers that lye in their way to Heaven, &c. Theſe are ſtanding diſhes at Chriſts Table: That this is a great part of our Office, appeareth by thoſe places, 1 Tim. 4. 6. I… thou put the Brethren in remembrance of theſe things, thou ſhalt be a good Miniſter of Jeſus Chriſt: And Paul ſpeaking of his Apoſtleſhip, ſaith, Rom. 15. 15. As one that putteth you in remembrance, through the grace given to me, See 2 Tim. 2. 14. Tit. 3. 1. 2 Pet. 1. 12. 13, 14. 2 Pet. 3. 1. So there are two Pſalmes that bear that Title; A Pſalme of David to bring to remembrance. Pſal. 38▪ and Pſal. 70. The great uſe of Sacraments is, to put us in remembrance of Chriſt, 1 Cor. 11. 24. Yea, one great employment of the Spirit, is to bring things to our remembrance, Ioh. 14. 26. all which intimateth. 1. Our forgetfulneſs and incogitancy, Truths formerly underſtood are ſoon forgotten, or not duly conſidered and kept in the view of conſcience. 2. The benefit of a good memory: A bad memory is the cauſe of all miſchief; but a lively remembrance of truths, keepeth the mind in a good frame. 3. That however it be with natural, yet ſpiritual knowledge, is a reminiſcence, or reviving the1 Cor. 15. 2. Heb. 12. 7.1 Cor 15:2Heb 12:7 ſeeds infuſed in the New Creation. 4. That a Miniſter diſchargeth his duty, when he teacheth his people things vulgar and already known, as well as thoſe which are rare and leſs known; if he be but a remembrancer tis enough; we are to bring forth things both new and old; we count him a wanton prodigal that only furniſheth his Table with rarities, neglecting wholeſome meats becauſe they are uſual. 5. The neceſſity …f a ſtanding Miniſtry, if not to inſtruct, yet to keep things in remembrance, becauſe the moſt neceſſary truths are few and ſoon learned; men preſently begin to think they know as much as can be taught them, and ſo neglect Ordinances; whereas one great uſe of the Miniſtry, is to keep truths freſh and ſavory in the thoughts and memory; the Heathens …oon loſt the knowledge of God▪ p. 247becauſe they were without a publike Monitor, that might keep this knowledge ſtill on foot; the ſound of the Trumpet infuſeth a new courage; ſo doth every Sermon beget new affections, though we knew the Truths delivered before: Coals will die without continual blowing; ſo will graces languiſh, without often warnings and admonitions.

The next thing in the Preface is the Inſinuation [though ye once knew this.] That word [once] needeth to be explained; his meaning is not that formerly they had known, but now forgotten it; neither is [once] to be referred to foreign as if the ſenſe were, I will once put you in remembrance, but by [once] is meant once for all; that is, ye have certainly and irrecoverably received this as a Truth: This clauſe will yeild us theſe Notes.

1. That it is the duty of every Chriſtian to be acquainted Obſerv. 6.with the Scriptures; the Apoſtle preſumeth it of theſe Chriſtians to whom he wrote: Now this is neceſſary in regard of our ſelves, that we may know the ſolid grounds of our own comfort: every man would look over his charter, Search the Scriptures, for in them ye think to have eternal life: John 5. 39. Particular and diſtinct Scriptures are a great advantage in temptations; Sic ſcriptum eſt, is Chriſt's own argument againſt Sathan, Matth. 4. No Chriſtians ſo unſetled in point of comfort or opinion, as thoſe that are unskilful in the word. Heb 5. 14. In regard of others 'tis neceſſary, that we may diſcharge our duty to them; Let the word d…ll in you richly, teachi…g and admoniſhing one another, &c. Col. 3. 16. None but full veſſels will run over:Job 32: 18.Job 32:18 Ignorant Chriſtians are barren and ſapleſs in diſcourſe; Private Chriſtians muſt be full of knowledge, not only to have knowledge enough to bring themſelves to heaven, but to admoniſh others, ſee Rom. 15. 14. Well then, do not put off this care to others, as if it were proper only to Scholers, and men of a publike calling, this is every mans work that hath a ſoul to be ſaved, 'tis popiſh ignorance to be contented with an implicite belief, you may beſt truſt your own eyes; when the Sun ſhineth, every man openeth his windows to let it in; we buſie our ſelves in other books, p. 248why not in the Word? Auſtin was pleaſed with Tully's Hirtenſius, but he caſt it away, becauſe he could not find the name of Chriſt there: 'tis the deſcription of a godly man, His delight is in the Law of God, and in his Law doth he exerciſe himſelf day and night Pſal 1. 2. There are the chaſt delights of a child of God, not in Play-books, and idle Sonnets; How many ſacrilegious hours do moſt ſpend in theſe trifles? Good Books ſhould not keep us from the Scriptures; Water is ſweeteſt in the Fountain: Luther profeſſethLuth. in Gen▪ cap. 19.Gen 19 that he could wiſh all his books forgotten and utterly laid aſide, rather then that they ſhould keep men from reading the Scriptures themſelves. Chriſtians ſtudy the Word more, that you may have Promiſes, Doctrines, Examples ready, and more familiar with you; to be ignorant in a knowing age, is an argument of much negligence, Heb. 5. 14. Now Religion is made every one's Diſcourſe, Will you alone be a ſtranger in Iſrael? As the many helps …all upon us to ſtudy the Word more, ſo the many Errors which are abroad: all errour cometh from unskilfulneſs in the Scriptures, Matth. 22. 29. Ye err, not knowing the Scriptures; in the dark a man may ſoon loſe his way.

To cure this miſchief, let me preſs you 1. To read the Scriptures in your Families, ſe… up this Ordinance among other parts of Worſhip there, 'tis a Family Exerciſe, that your children may be trained up in them, 2 Tim. 3. 15. 'Tis a good Cloſet exerciſe for your own private inſtruction, none of you is in too high a Form; the Prophets ſearched them diligently, 1 Pet. 11. 12.

2. Read them with profit, ſo as you may underſtand them, and apply the Doctrines and Examples you meet with there; Ask thy ſoul, Ʋnd…rſtandeſt thou what thou readeſt? Acts 8. 30 or as Paul▪ Rom 8. 31. What ſhall we ſay to theſe things? The Scriptures are not to be read for delight, but for ſpiritual profit and uſe.

3. In caſes of difficulty uſe all holy means, pray to God, the Spirit is the beſt Interpreter; Pray before, Pray after, as you do for food, if God anſwer not at firſt, cry …or knowledge, li…t up thy voice for underſtanding: Call in the helps p. 249which God hath given, many private helps of Commentaries, but above all, deſpiſe not Propheſying. Conſult with the Officers and Guides of the Church, Epheſ. 4. 14. Mal. 2. 7.

2. Obſerve again, That thoſe Truths which we underſtand Obſerv. 7.already▪ they had need be preſſed again, and revived upon us, See 1 John 2. 21. Our Knowledge is but weak, the eye of the mind is opened by degrees; our Memories are weak, and commands muſt be repeated to a forgetful Servant; our Affections are ſlow, not eaſily wrought up to the love of good things. When the Wedge will not enter with one blow, we follow it home with blow upon blow: Well then we ſay, 1. Repetitions are lawful for you, 'tis a ſure▪ thing, Phil. 3. 1. Chriſt in the Goſpels, and Paul in the Epiſtles do often repeat the ſame paſſages: Till you be affected with them, we muſt inculcate neceſſary Principles again and again: God ſpeaketh once, yea twice, when men regard it not, Job 33. 14. Conſider men are dull to conceive, ſlow of heart to believe: The way to pierce the hard ſtone, is by often dropping: apt to forget heavenly Truths: Leaky Veſſels muſt be filled again, Heb. 2. 1. We muſt repeat, to make ſhame more ſtirring. Peter was troubled when Chriſt ſaid the third time, Loveſt thou me, John 21. 17. Let this which hath been ſaid prevent cenſure, look upon it as a providence, when the ſame Truth or Sermon is preſented again, Surely I have not meditated enough of this truth, I am not enough affected with it, therefore the Lord hath again brought it to my thoughts, or there is ſome new temptation that I ſhall meet with, that I may find the need of this old Truth, &c. 2. That it is a ſpiritual diſeaſe, a Surfet of Manna, when men muſt ſtill be fed with new things; no truths are too plain for our mouths, or too ſtale for your ears; the itch of novelty puts men upon ungrounded ſubtleties, and that maketh way for errour, or hardneſs of heart, though you hear nothing but what you are acquainted with be content; they were carnal people that complained they had nothing but the old Burden, Jer. 23. 33, 34. Take heed of the Athenian itch, many times it argueth guilt: p. 250we cannot endure to have an old ſore rubbed again; as Peter was troubled when Chriſt ſpake to him the third time (as I noted before) that his Apoſtacie ſhould once more be revived. 3. It may juſtifie two duties of great uſe, Meditation, and Repetition in our Families. Meditation, for 'tis good to remember Truths that we do already know. Once hath God ſpoken, and twice have I heard it, Pſal. 62. 11. we ſhould go over and over it again in our thoughts▪ firſt we learn, and then we meditate; S…udy findeth out a truth, and Meditation improveth it; as firſt the meat is taken in, and then the digeſtion is afterward: Conſcience preacheth over the Sermon again to the heart; while the thing is new, it doth more exerciſe ſtudy then meditation; but when we have once learned it, then our thoughts ſhould work upon it; for meditation is the improvement of a known truth. 2. Repetition in our Families, let them hear it again and again, the third blow may make the nail go: If people were humble and ſober, they would have new and freſh thoughts every time a truth is revived upon them: at firſt hearing many are loſt through the wandring and diſtraction of our thoughts▪ things which upon the review may be brought to hand again, at leaſt youth and children muſt have line upon line, as when they learn to write the ſame letters, and the ſame Copie are written over again and again, till the figure of them be formed in their fancies.

I have done with the Preface, I come now to the firſt inſtance produced [How that the Lord having ſaved the people out of the Land of Egypt, afterward deſtroyed them that believed not] foreign, the term is of an honourable uſe in this place [the people] for the peculiar people of God, the holy and elect Nation▪ that had the Law and the Covenants of Promiſe, this people after they were delivered, and that by ſo great and ſolemn a deliverance as that out of the Land of Aegypt, were afterwards deſtroyed; ſo that 'tis ill ſtanding upon priviledges: Though many of them to whom the Apoſtle wrote, had renounced Gentiliſm, and were (as it were) come out of Aegypt, and made God's people by viſible p. 251profeſſion; yet after all this, they might be deſtroyed in caſe of diſproportionable practiſe, or diſobedience to God in that profeſſion. Of Iſrael's deſtruction, ſee Num. 14. 37. 1 Cor. 10. 10. Libertine Chriſtians ſhall fare as bad as obſtinate Jews, that's the drift of his Argument.

From this clauſe obſerve, That after great mercies, there Obſerv. 1.do uſually follow great judgements, if great ſins come between: as after their deliverance out of Aegypt, they were deſtroyed for Ʋnbelief: This may be proved from Chriſt's advice to the man cured on the Sabbath d…y, John 5. 14. Thou art made whole, ſin no more, leſt a worſe thing come unto th…e. There is the mercy, the duty thence inferred, and the judgm…nt that doth avenge the quarrel of the abuſed mercy: Often it cometh to paſs that many mens preſervation is but a reſervation to a worſe thing, to a greater judgement; So ſee Joſhua 24. 20. He will turn again, and do you hurt, after he hath done you good. So Iſa. 63. 10. He b…re them in the arms of his Providence, but they rebelled and vexed his ſpirit, and he was turned to be their enemy. None uſually have greater judgements, then ſuch as formerly have had ſweet experience of mercy: Why? There is no hatred ſo great as that which ariſeth out of the corruption of love: Diſappointed love, abuſed love groweth outragious. When Amnon hated Tamar, 'tis ſaid, The hatred wherewith he hated her, was greater then the love where with he loved her. As 'tis thus with men, ſuch a proportionable ſeverity we may obſerve in the Diſpenſations of God, after a taſte of his mercies, Joſhua 23. 15. It ſhall come to paſs, as all good things are come upon you, which the Lord your God promiſed you, ſo the Lord ſhall bring all evil things upon you, until he hath deſtroyed you, when ye have tranſgreſſed the Covenant of the Lord your God. No evils like thoſe evils which come after mercy. No ſins are ſo great as thoſe ſins which are committed againſt mercies; there is not only filthineſs in them, but unkindneſs, Pſal. 106. 7. They provoked him at the Sea, even at the red Sea: Mark, 'tis ingeminated for the more vehemency, that at the Sea, even at the red Sea, where they had ſeen the miracles of the Lord, and had experirience p. 252of his glorious deliverance, that there they durſt break out againſt God. See the contrary in Judges 2. 7. Certainly the more reſtraints, the greater the offence, when we ſin not only againſt the laws of God, but the loves of God, &c.

Well then, 1▪ It informeth us, that there may be danger after deliverance; there are ſtrange changes in providence, Man in his beſt eſtate is altogether vanity, Pſal. 39. When you are at your beſt, as the Sun at the higheſt, there may be a Declenſion.

2. 'Tis a warning to thoſe that enjoy mercies; Sin no more, leſt a worſe thing come unto you: The next judgement will be more violent. There are ſome ſpecial ſins which you ſhould beware of, even thoſe which teſtifie our unthankfulneſs after the receipt of mercies: As 1. Forgetting the vows of our Miſery. Jacob voweth Gen. 28. 22. but he forgets his vow, and what followed? Horrible diſorders and confuſions in his Family: Dinah deflowred, Reuben goeth into his Fathers Bed, a murder committed upon the Sichemites under a pretence of Religion, and then Jacob remembreth his Vow: We promiſe much when we want deliverance, and when we have it, God is neglected; but he will not put it up ſo, by ſad and diſaſtrous accidents he puts us in mind of our old promiſes. 2. When you kiſs your own hand, bleſs your dragge, aſcribe it to your merit and power: Habb. 1. 16. Deut. 9. 4. for theſe things are our mercies blaſted. 3. When we grow proud, ſelf confident: If you were never ſo high, God will bring you low enough; 'tis a great skill to know how to abound. She remembred not her laſt end, therefore ſhe came down wonderfully, Lam. 1. 4. when we forget the changes and mutations to which all outward things are obnoxious, God will give us an experience of them. 4. When you continue in your ſins, the judgement is but gone cum animo revertendi, to come again in a worſe manner: See Pſal. 106. 43.

2. The next obſervation is taken from the cauſe of their deſtruction, intimated in thoſe words [that believed not] Many were the peoples ſins in the wilderneſs, murmuring, p. 253fornication, rebellion, &c. But the Apoſtle comprehendeth all under this [they believed not] Ʋnbelief is charged upon them as the root of all their miſcarriages elſewhere, as Numb. 14. 11. and Deut. 1. 32. Whence obſerve, That Obſerv. 2.unbelief bringeth deſtruction, or is the cauſe of all the evil which we do or ſuffer.

In handling this point, I ſhall open 1. The hainouſneſs of Ʋnbelief. 2. The Nature of it. 3. The Cure of it.

1. The hainouſneſs of the ſin, that we will conſider in1. Hainouſneſs. general, or more particularly.

The general conſiderations are theſe.

1. No ſin doth diſhonour God ſo much as unbelief doth, 'tis1. In general. an interpretative blaſphemy. a calling into queſtion of his mercy, power, juſtice, but eſpecially of his truth; 1 John 5. 10. He that believeth not God, hath made him a lyar; You judge him a perſon not fit to be credited; the giving of the lye is accounted the greateſt injury and diſgrace amongſt men; for truth is the ground of commerce and humane ſociety: So that to ſay a man is a lyar, is as much as to ſay a man is unfit to keep company with men: But eſpecially is this a great injury to God, becauſe he ſtandeth more upon his word, then upon any other part of his name, Pſal. 138. 2. He hath magnifyed his word above all his Name: We have more experience of God in making good his word, then in any other thing. As faith honoureth God, ſo doth unbelief diſhonour him; what God doth to the creature, that doth faith to God; God juſtifieth, ſanctifieth, glorifieth the creature, and faith is ſaid to juſtifie God, Luke 7. 29. To juſtifie, is to acquit from accuſation; So doth faith acquit Gods truth in the word, from all the jealouſies which the carnal world, and our carnal hearts do caſt upon him. Faith is ſaid to ſanctifie God, Numb. 20. 12. To ſanctifie, is to ſet a part from common uſe; and God is ſanctified when we ſet God aloof, above all ordinary and common cauſes, and can believe that he will make good his word, when the courſe of all things ſeems to contradict it. Faith is ſaid to glorifie God, Rom. 4. 20. We glorifie him declaratively, when we give him all that excellency which the word giveth p. 254him: Now becauſe unbelief accuſeth God, limiteth him to the courſe of ſecond cauſes, and denyeth him his glory, therefore is it ſo hainous and hateful to God.

2. 'Tis a ſin againſt which God hath declared moſt of his diſpleaſure. Search the Annals, ſurveigh all the monuments of time, ſee if ever God ſpared an Unbeliever: Hence in the wilderneſs the Apoſtle ſaith they were deſtroyed for Ʋnbelief: Many were their ſins in the Wilderneſs, Murmurings, Luſtings, Idolatry but the main reaſon of their puniſhment was, they believed not; look to their final exciſion and cutting off, why was it? foreign for unbelief were they broken off, Rom. 11. 20. not ſo much for crucifying the Lord of life; the Goſpel was tendred to them after Chriſt was ſlain; 'twas for not believing or refuſing the Goſpel: If you will know what company there is in hell, that Catalogue will inform you, Fearful, and Ʋnbelievers, &c. Rev. 21. 8. if you look to temporal Judgements, that Nobleman was trodden to death for diſtruſting Gods power 2 Kings 8. 2. and could only ſee the plenty, but not taſte of it: Nay 'tis ſuch a ſin as God hath not ſpared in his own children: Moſes and Aaron could not enter into the land of promiſe, becauſe of their unbelief; Numb. 20 12. So Luke …. Zechary was ſtruck dumb for not believing what God had revealed. Chriſt did never chide his Diſciples ſo much for any thing as for their unbelief, Luke 24. 25. O ye fools, and ſlow of heart to believe: and Why doubt ye, O ye of little Faith? Matth. 8. 26. he chideth them before he chideth the wind, the ſtorm firſt began in their own hearts.

3. 'Tis the mother of all ſin; the firſt ſin was the fruit of… Qualitas malae vitae initium habet ab infidelitate. Aug. unbelief, we may plainly obſerve a …aultring of aſſent, Gen. 3. 3, 4, 5. and ſtill, 'tis the ground of all miſcarriages, of hardneſs of heart, and Apoſtaſie, Heb. 3. 12, 13. He that believeth not the judgements and threatnings of the word, will not ſtick to do any evil; and he that doth not believe the promiſes, will not be forward to any good: All our neglect and coldneſs in holy duties, cometh from the weakneſs of our faith, there is a decay at the … did we believe p. 255heaven, and things to come, we ſhould be more earneſt and zealous: Many are aſhamed of Adultery, Theft, Murder, but not of Ʋnbelief, which is the mother of all theſe.

4. Final Ʋnbelief is an undoubted evidence of Reprobation. See John 10. 26. Ye believe not, becauſe ye are not of my ſheep: And Acts 1…. 48. Unbelief is God's priſon, wherein he keepeth the reprobate world, Rom. 11. 32. He hath ſhut them up under unbelief, &c. And ſhall I continue ſuch a black note upon my ſelf? I know not how ſoon God may cut me off, and if I die in this eſtate, I am miſerable for ever; Lord I deſire to believe, help my unbelief.

5. 'Tis a ſin that depriveth us of much good, of the comforts of providence. Nothing doth ponere obicem, bar and ſhut out God's operation in order to our relief, ſo much as this ſin; Mark 6 5. He could do no mighty work &c. So John 11. 40. Said I not unto thee, if thou would'ſt believe, thou ſhouldſt ſee the glory of God. So alſo of the comfort of Ordinances, Heb. 4. 2. The Word profited not, becauſe it was not mixed with faith in them that heard it. So for Prayer, James 1. 7, 8, 9. Nay it barreth heaven gates. it excluded Adam out of Paradiſe, the Iſraelites out of Canaan, and us out of the Kingdom of heaven, Heb. 3. 17, 18.

Well then, Let us ſee if we be guilty of this ſin; Take heed (ſaith the Apoſtle▪ Heb. 3. 12.) leſt there be in any of you an evil heart of Ʋnbelief; Many have an unbelieving heart when they leaſt think of it: 'Tis eaſie to declaim againſt it, but hard to convince men of it, either of the ſin, John 16. 9.John 16:9or of lying in a ſtate of Ʋnbelief; 'tis the Spirit's work, The Spirit ſhall convince of ſin, becauſe they believe not in me. There are many pretenſes by which men excuſe themſelves, ſome more groſs, others more ſubtile. Many think that all Inſidels are without the pale among Turks and Heathens, alas, many too many are to be found in the very boſome of the Church: The Iſraelites were God's own people, and yet deſtroyed becauſe they believed not: Others think none are unbelievers but thoſe that are given up to the violences and horrors of deſpair, and do groſly reject, or refuſe the p. 256comforts of the Goſpel; but they are miſtaken, the wholl word is the object of Faith, the commandments and threatnings, as well as the promiſes, and careleſneſs, and neglect of the comforts of the Goſpel, is unbelief, as well as doubts, and deſpairing fears: Matth. 22. 5. But they made light of it: He is the worſt unbeliever that ſcorns and ſlighteth the tenders of Gods grace in Chriſt, as things wherein he is not concerned. Briefly then, Men may make a general profeſſion of the name of Chriſt, as the Turks do of Mahomet, becauſe 'tis the Religion profeſſed there where they are born; a man may take up the opinions of a Chriſtian Country, and not be a whit better then Turks, Jews, or Infidels; as he is not the taller of ſtature that walketh in an higher Walk then others do: They may underſtand their Religion, and be able to give a reaſon of the hope that is in them, and yet lie under the power of unbelief for all that; as many may ſee Countries in a Map, which they never enter into. The Divel hath knowledge, Jeſus I know, and Paul I know, &c. And thoſe that pretend to knowledge without anſwerable practiſe, do but give themſelves the lye, 1 John 2. 29. Beſides Knowledge there may be aſſent, and yet unbelief ſtill; the Divels aſſent as well as know; they believe there is one God, James 2. and 'tis not a naked and inefficacious aſſent, but ſuch as cauſeth horrors, and tremblings. They believe and tremble: and they do not only believe that one article, that there is one God, but other articles alſo, Jeſus thou Son of God, Art thou come to torment me before my time? was the Divel's ſpeech; where there is an acknowledging of Chriſt, and him as the Son of God, and Judge of the world, and increaſe of their torment at the laſt day upon his ſentence: Aſſent is neceſſary, but not ſufficient; Laws are not ſufficiently owned when they are believed to be the Kings Laws, there is ſomthing to be done as well as believed: In the primitive times Aſſent was more then it is now, and yet then an unactive aſſent was never allowed to paſs for faith. Confident reſting on Chriſt for ſalvation, if it be not a reſting according to the word, will not ſerve the turn, there were ſome that leaned upon the p. 257Lord, Micah 3. 11. whom he diſclaimeth; 'tis a miſtaken Chriſt they reſt upon, and upon him by a miſtaken Faith. 'Tis a miſtaken Chriſt, for the true Chriſt is the eternal Son of God, that was born of a Virgin, and died at Jeruſalem; Bearing our ſins in his Body upon a Tree, that we being dead unto ſin, might be alive unto righteouſneſs, 1 Pet 2. 24. the true Chriſt is one that gave himſelf for us, that he might purifie us to be a peculiar people, zealous of good works, and is now gone into heaven, there to make Interceſſion for us, and will come again from heaven in a glorious manner, to take an account of our works, Tit. 2. 13, 14. But now when men lie under the power and reign of their ſins, and yet pretend to reſt upon Chriſt for ſalvation▪ they ſet up another Chriſt then the word holdeth forth; and as the Chriſt is miſtaken▪ ſo is the Faith: 'tis not an Idle truſt, but ſuch as is effectual to purge the heart; for the true faith purifieth the heart, Acts 15. 9. If beſides profeſſion, knowledge, aſſent, and a looſe truſt, they ſhould pretend to aſſurance, or to a ſtrong conceit that Chriſt died for them, and they ſhal certainly go to heaven; this will not excuſe them from unbelief, this is foreign, the grand miſtake, that the ſtrength of Faith lieth in a ſtrong perſwaſion of the goodneſs of our condition, and the ſtronger the perſwaſion, the better the faith. If this were true, hardneſs of heart would make the beſt faith, and he that could preſume moſt and be moſt ſecure and free from doubts, would be the truest believer, and the goodneſs of our condition would lie in the ſtrength of our Imagina ion and conceit: Alas, many make full account they ſhall go to heaven, that ſhall never come there▪ The fooliſh Virgins were very confident, and the fooliſh Builder goeth on with the building, never ſuſpecting the foundation: nay, let me tell you, Aſſurance of a good condition as long as we lie under the power and reigne of ſin, is the groſſeſt unbelief in the world; for 'tis to believe the flat contrary to that which God hath revealed in the word: therefore none abuſe the Lord, and queſtion his Truth ſo much as theſe do; Where hath God ſaid that men that live in their ſins ſhall be ſaved? nay, he hath p. 258expreſly ſaid the contrary, be not deceived, neither Fornicators, nor Adulterers, nor Idolaters, &c. 1 Cor. 6. 9. ſo that you give God the lie, or conceit that he will break his word for your ſakes; nay (in a ſenſe) you even dare him to make good his truth: He hath ſaid, Be not deceived; you ſhall never enter, &c. and you ſay, Though I am an Adulterer, a Drunkard, a Worldling, I ſhall go to heaven for all that, Now in a little while you ſhall ſee whoſe word ſhall ſtand, God's or yours. Jer. 44. 28.

Once more, The word is not ſuppoſed to be without all kinde of power; men may have ſome reliſh of good things, and ſome experience of the powers of the world to come, and yet be in an unbelieving ſtate: See Heb. 6. 5. Where the Apoſtle ſpeaketh of a common work, oppoſed to foreign, to things that do accompany ſalvation, v. 9. or have ſalvation neceſſarily annexed to them; they may have ſome feeling of the power of the truth, and yet afterwards make defection out of a love to the world, and worldly things; they may have many ſpiritual gifts, change their outward converſation, make a glorious profeſſion▪ and be thereupon enrolled among the Saints, yea be of great uſe and ſervice in the Church, though for their own ends and intereſts, remaining all this while unrenewed, and having their worldly inclinations to honour, eſteem, pleaſure, profit unbroken and unmortified; for there is no ſuch enemy to faith, as a carnal worldly heart: Therefore let men pretend what they will, when they are as eager upon the world, as if they had no other matters to mind, and the love of outward greatneſs doth ſway with them more then the love of heaven, and the praiſe of men, more then the approbation of God, and carnal eaſe and pleaſure more then delight in God, How can they be ſaid to believe? John 5. 44. for ſuch kind of luſts and earthly affections are inconſiſtent with the power and vigour of ſaving faith, therefore till the bent of the heart be towards heavenly things, and carnal affections be ſoundly mortified, unbelief reigneth; I pitch it upon this evidence, partly becauſe the great drift of converſion is to draw off the ſoul, as from ſelf to Chriſt, and from …in to p. 259holineſs, ſo from the world to heaven; See 1 Pet. 1. 3. Begotten to a lively hope: and 1 John 5. 4. He that is born of God, overcometh the world: Aſſoon as we are converted, the heart is drawn and ſet towards heavenly things; partly becauſe the main thing to be believed, next to God's Being, is his Bounty, Heb. 6. that we may make God our rewarder: and partly becauſe the main work of Faith is to draw off the ſoul from ſenſible things to things unſeen, and to come, Heb. 11. 1. ſo that whatſoever glorious profeſſion men make, or whatſoever ſervice they perform in the Church, or whatſoever experience they have in the enlargement of gifts, yet if they be careleſs of things to come, and eager after the things of the world; Faith is not throughly planted: for a main thing wanting in theſe temporaries, was a reſolution to ſerve God for God's ſake, or to make him their pay-maſter, which can never be, till carnal inclinations to the honours, pleaſures, and profits of the world be ſubdued, and we are willing to lay down all theſe things at Chriſt's feet, taking only ſo much as he ſhall fairly allow us for our uſe.

Thus much for the hainouſneſs of unbelief in the General.

2. Let me tell you, that all unbelief is not alike hainous, 2. In particular.as will appear by theſe conſiderations.

1. Total reigning unbelief is a black mark, ſuch as lie under it, are in the high way to hell. John 3. 18. He that be-@2lieveth not, is condemned already: The Law hath condemned him, and whileſt he remaineth in that eſtate, the Goſpel yeildeth him no hope, John 3. 36, The wrath of God abideth on him; and if he die in it, he is miſerable for ever, Rev. 21. 8. Fearful and Ʋnbelievers are reckoned among the Inhabitants of hell. Firſt he is condemned by that ancient ſentence, That whoſoever ſinneth ſhall die; which is not reverſed, but ſtandeth in full force till faith in Chriſt, John 8. 24. If ye believe not that I am he, ye ſhall die in your ſins: and if we continue refuſing the counſels of the Goſpel, to the condemnation that is already, to the condemnation of the Law, there is added a new condemnation, for deſpiſing the Goſpel: But now partial unbelief where faith prevaileth, p. 260though there be many doubts and fears, leaveth a man obnoxious to temporal judgements, but not to eternal ruine.

2. All unbelief is the more hainous, the more means you have to the contrary, as counſels, warnings, promiſes clearly held forth; See John 15. 22. If I had not ſpoken to them, &c. and John 2 19. Light is come into the world, &c. The word is preached foreign, for a witneſs, Matth. 24. 14. with Mark 13. 9. firſt to them, and if not received, then againſt them; Did not I warn you ſaith Reuben to his Brethren? Every offer and warning will be as ſo many ſwords in your Conſciences. One obſerveth well, That twiceDeſpaigne on the C…eed. Chriſt marvelled, once at the unbelief of his Countrymen the Galileans, that had ſo much means, Mark 6. 8. and another time at the faith of the Centurion a ſtranger, Mat. 8. 10. who had ſo little means: 'tis a thing to be marvelled at, that a people ſhould have ſo much means, and profit but little: Wonder is a thing that proceedeth from ignorance, and Chriſt though not ignorant, yet would expreſs all humane affections; and the rather, that we might look upon it as a ſtrange and uncomly thing, not to believe after ſo many helps vouchſafed to us.

3 The more experiences, comforts, evidences, and manifeſtations of God's power and preſence we have had, the great…r the unbelief: This was that which provoked the Lord againſt Iſrael, to deſtroy them in the Wilderneſs. Numb. 14. 11. How long will it be ere ye believe in me for all the words that I have ſhewed? God traineth up his people by experience, that they may know what he can or will do for them; and therefore by every experience we ſhould grow up into a greater courage and ſtrength of faith and as David, draw inferences of hope againſt the preſent danger from the Lyon and the Bear, 1 Sam. 17. 36. or as Paul he hath and doth, and therefore will, 2 Cor. 1. 10. otherwiſe theſe experiences are given in vain: Chriſt was angry with his Diſciples for not rememb…ing the miracle of the loaves, Matth. 16. 9. when they were in a li…e ſtra…t again; when we ſhew a child a letter here, and the ſame letter again in another word, and the ſame again in a third, if he ſhould be to ſeek when we ſhew p. 261him again the ſame letter in the next word, we are angry, and think our teaching loſt: So when God giveth an evidence of his power and care in this ſtrait, and in a condeſcention to our weakneſs, giveth us a like evidence again, and in a third ſtrait he teacheth us how to read and apply a promiſe, and yet upon the next difficulty we are to ſeek again, God is angry with us, becauſe his condeſcentions are loſt: and in this ſenſe God is more angry with the unbelief of his children then of others, becauſe they have more experiences, and are ſo ready to diſtruſt him that never failed them.

4. The more deliberate our unbelief is, the worſe, in times of inconſiderate paſſion, and in a fit of temptation it may break out from God's children. David when he ſpake in haſte, was fain to eat his words, Pſal. 116. 11. I ſaid in my haste all men are lyars, Samuel, and all who had told him of the Kingdom, I ſhall never live to ſee the promiſe fulfilled; ſo Pſal. 31. 22. I ſaid in my haſte I am cut off, nevertheleſs thou heardeſt the voice of my Supplications: in a fit, diſcontent may break out, but 'tis preſently oppoſed and checked, but when it groweth into a ſetled diſt…mper, then 'tis worſe: as that in Pſal. 73. was a more laſting temptation; therefore David calleth himſelf Be…ſt, verſ. 22. for his fooliſh and brutiſh thoughts of providence.

5. Where unbelief is expreſſed and put into words, there 'tis more hainous: Ʋnbelieving thoughts are a great evil, but when they break out into murmurings and bold expoſtula…ions, with or againſt God, then they are worſe; 'tis better to keep the temptation within doors, that if the fire be kindled, the ſparks may not fly abroad to enkindle others; you grieve God by your thoughts, but you diſhonour and diſparage him when they break out into words, Mal. 3. 13. Your words have been ſtout againſt me, ſaith the Lord: 'Tis a greater daring to avow openly, and publiſh our ſuſpicions of God, …nd diſcontents againſt him, Deut. 1. 34. The …ord heard he voice of your words, and was wroth, ſaying, not one of theſe ſhall enter my reſt. Others may be perverted, and make ill uſe of our infirmities.

p. 2626. Where there are profeſſions to the contrary, there the unbelief is the worſe. After theſe things do the Gentiles ſeek, Matth. 6. 32. Chriſtians are not only inſtructed to do better, but profeſs to do otherwiſe; Diſtruſt is a Pagan ſin, you are acquainted with a particular providence, with an heavenly father, with the happineſs of another world, and for you to be worldly, diſtruſtful, to make it your buſineſs what you ſhall eat and drink, that's a moſt unworthy thing: for a profeſſed Infidel that believeth not eternity, that never heard of God's fatherly care, nor of heaven or hell, to be altogether in the world, this were no ſuch marvel; but for you that profeſs to believe the Goſpel, to have your hearts fail and ſink upon every occaſion, and to be under the tyrannie of diſtracting cares, how ſad is it!

Thus much for the hainouſneſs of Ʋnbelief, which I was willing to repreſent thus at large, that you might ſee what juſt reaſon there was that God ſhould deſtroy thoſe in the wilderneſs that believed not.

The next thing thing is to open the nature of it. I ſhall here give 1. The kinds. 2. The Notes whereby this ſin2. The nature of Unbelief. may be diſcovered. For the kinds of it: Unbelief is two-fold,

Negative.

Poſitive.

1. Negative Ʋnbelief is found in thoſe to whom the1. The kinds of it. ſound of the Goſpel never came, or to whom God hath denyed the means whereby faith might be wrought in them, the want of means is not their ſin, but their puniſhment, or miſery at leaſt; and therefore they are not condemned ſo much for want of Faith in Chriſt, as for not obeying the Law of Nature, for ſinning againſt that knowledge which they received in Adam; now they never received the light of the Goſpel in Adam, neither had Adam the knowledge thereof revealed to him, but by ſpecial grace after the fall, when he ſtood in the quality of a private perſon, then was the promiſe of the Womans ſeed revealed to him, therefore they that never heard of Chriſt, are not condemned ſimply p. 263for not believing in him; … for their ſins againſt the law At the laſt day there is a difference made between them that know not God (i. e.) by the light of nature, and thoſe that obey not the Goſpel (i. e.) anſwer not Gods ends in revelation of the Goſpel. 2 Theſſ. 1. 8.2 Thess 1:8they are condemned, not for their unbelief againſt the Goſpel; that's the reaſon why Chriſt when he had ſaid John 3. 18. Every one that believeth not, is condemned already, preſently addeth by way of explication, This is the condemnation, that light is come into the world, &c. as reſtraining it to poſitive Infidelity; though without Chriſt they can never be ſaved, yet God will not damn them for this reaſon, for not believing in Chriſt, for he never gave them the means of the knowledge of Chriſt.

2. Poſitive Ʋnbelief, which is found in them that have means to believe in Chriſt, and yet neglect and refuſe him, and the offers of grace and life in him, and ſo continue in the ſtate of nature. This is two-fold.

1. Total.

2. Partial.

1. Total unbelief, in thoſe that continue profeſſed Infidels after the tenders of the Goſpel; as the Word where it came found different ſucceſs, as at Antioch, Acts 13. 48. at Iconium, Acts 14. 1, 2. at Athens, Acts 17. 34. many refuſed to make any profeſſion.

2. Partial, When men are luſtred with ſome general profeſſion, and gained to ſome owning of Chriſt, but do not fully believe in him, not cordially embrace him; either through the weakneſs of their aſſent looking upon the Goſpel only as probable, or out of the ſtrength of their worldly and carnal affections, they reliſh not, and eſteem not the counſels and comforts of the Goſpel, not the comforts and hopes of the Goſpel, becauſe they are matters of another world, and lie out of ſight and reach, but worldly comforts act more forcibly upon them, as being more ſuited to their hearts, and at hand, and ready to be enjoyed: Thus Iſrael out of Unbelief deſpiſed the pleaſant land, Pſal. 106. 24. counted it not worth the looking after; and the counſels of the Goſpel they refuſe out of an indulgence to fleſhly luſts: as there is in the Goſpel the Hiſtory and Doctrine of ſalvation, ſo there are counſels of ſalvation which muſt be obeyed, p. 264and therefore we hear of obeying the Goſpel, 2 Theſ. 1. 8. and the obedience of Faith elſewhere.

This unbelief is again two-fold, 1. Reigning. 2. In part broken, though not wholly ſubdued.

1. Reigning Ʋnbelief is in all natural men, who are not only guilty of unbelief, but deſcribed by the term unbelievers, as being perſons never throughly gained to the obedience of the Goſpel, or the acceptance of Chriſt, and life and peace in him. It bewrayeth it ſelf, 1. By hardneſs of heart; they are not moved nor affected with their own miſery▪ nor with redemption by Chriſt, and the great things of eternity depending thereupon; nor the invitations of grace, calling them to the enjoyment of them, Acts 19 9. And divers w…re hardned, and believed not, &c. an hard heart is one of the Divel's impregnable Forts, not eaſily attached by the force and power of the Word: Men are born with an hard heart; we bring the ſtone with us into the world, and by poſitive unbelief, or by ſlighting offers of grace made to us, it increaſeth upon us: Hardneſs of heart is known by the fooliſhneſs of it, when ſeeing we ſee not, and hearing we hear not, Acts 28. 26, 27. when we have a grammatical knowledge of things, but no ſpiritual diſcerning; 'tis alſo known by the inſenſibleneſs of it, when men have no feeling of terrors by the Law, of peace, joy, and hope by the Goſpel, no taſte of the good word at all, but are as ſtones, unmoved with all that is ſpoken. 2. By a neglect of ſpiritual and heavenly things, they do not make it their buſineſs and work to look after thoſe things, Matth. 22. 5. **foreign, They would not take it into their care and thoughts.But they made light of it, and went one to his Farm, another to his Merchandiſe. Your callings are not your foreign, your work and main buſineſs, that is to look after an intereſt in Chriſt, therefore when, this is the leaſt thought of, and the Farm and the Merchandiſe ingroſſeth all our time and care men believe not; Could they ſlight Chriſt and holy things if they did ſoundly and throughly believe the Word of God? Would they not find ſome time to mind their ſouls? Looking after the inward man, that's the main care; and men would firſt regard it, if they did believe that the ſoul were p. 265ſo concern'd both in point of danger and hope, ſurely when men take no heed to the great offers of the Goſpel, they do not look upon it as a certain truth. 3dly. By ſecret ſuſpicions in their own ſouls againſt the truth of the Goſpel; that prophane wretch ſaid hae… fabula Chriſti▪ they look upon it as a Golden dream to make fools fond with it, and that all opinions in religion are but a Logomachy, a meer ſtrife of words, or a Doctrine to ſet the World together by the ears, as Gallio, Acts 18. 15. or a fancy and fond ſuperſtition, Acts 25. 29. and that we need not trouble our heads about it, theſe are the natural thoughts which men have of the Goſpel, ſuch thoughts may ruſh into the heart of a Godly man, but they are abhominated and caſt out with indignation, but in wicked men they reign and dwell, they live by theſe kind of principles: I remember Chriſt ſaith of his Diſciples, foreign, John 17. 8. they have known ſurely that I came out from thee, the light of faith is an undoubted certain light; but in wicked men, their aſſent is mingled with doubting, ignorance, errour, and ſottiſh prejudices againſt the Doctrine and Worſhip of God, Matth. 3. 14. natural Atheiſm in them is not cured; and that faith which they pretend to, and profeſſe, is but a looſe wavering opinion, not a grounded and ſetled perſwaſion of the truth of the Goſpel, **Coll. 2. 2▪the aſſurance of underſtanding (as the Apoſtle calleth it) dependeth upon experience and an inward ſenſe of the truth, and is wrought by the holy Ghoſt. 1 Cor. 2. 4. and therefore (I ſuppoſe) proper to the Godly. 4 By rejecting the counſels of Salvation, ſee Acts 13. 46. Luke 7. 31. all natural men, are children of diſobedience, …ph 2. 2. out of pride ſcorning either the meſſages of God, folly …o him, 1 Cor. 2. 14. or the meſſengers, …s not this the Carpenters Son? Mark 6. 3. …oining and fencing with the word, and defeating the methods of Grace uſed to gain them, Rom. 10. 21. guilty of an obſtinate frowardneſſe it is a people that do erre in their hearts, Pſal. 95. 11. not in their minds onelyonly, but their heart▪ as if they did ſay, we deſire not the knowledge of t…y w…i…s Job 21. 14. 5. By the unholineſſe of their lives, the Apoſtle ſaith, 2 Peter 3. 11. p. 266We that look for ſuch things, what manner of perſons ought we to be in all holineſſe and godlineſſe of Converſation? from whence we may plainly infer; that they which are not ſuch manner of perſons, do not look for ſuch things as faith inferreth, obedience: where the Prince is, there his train will be, ſo is unbeleef known by diſobedience; when men live as carnally and careleſly as an Infidel, there is not a pin to chuſe between them. 6. When men hear the Word, and never make application, or convert it to their own uſe, 'tis a ſign they are under the power of reigning unbelief, in faith there is aſſent or believing the Word to be the Word of God; or that it is a faithfull ſaying▪ 1 Tim. 1. 15. and then conſent or approbation of the Word, as a good word or worthy ſaying, and then application or converting the Word to our own uſe; ſo in unbelief many doubt of the truth of the Word, others acknowledge not the worth of it, they do not glorifie the word, Acts 13. 48. moſt that ſpeaks well of the word and approve it in their conſciences, do not urge their own hearts with it▪ What do we ſay to theſe things, Rom. 8. 32. and know it for thy good, Job 5. 27. the Word is far ſooner approved then applied, and yet till it be applied it worketh not, when we ſee our ſelves involved and included in the general promiſe and precept, and are accordingly affected, then are we ſa…d to believe, in Pſal. 27. 8. the injunction is plural, ſeek ye my face; but the anſwer is ſingular, thy face Lord will I ſeek, thus muſt all truths be applied, and that in their method and order, for there is an Analogy and proportion between them, as the Doctrine of mans miſery, that I may conſider this is my caſe, and having a feeling of it may groan for deliverance, the Doctrine of redemption by Chriſt, that we may put in for a ſhare, and aſſure our own intereſt; the Doctrine of the thankfull life, that we may deny our ſelves, take up our croſſe and follow Chriſt in the obedience of all his Precepts. The firſt Doctrine muſt be made the ground of complaint; the ſecond of comfort …nd hope; the third, of reſolution and practiſe: But when we ſuffer theſe truths to hover in the brain without application, or hear them onelyonly as children learn them by p. 267rote, never thus reflecting▪ What am I? What have I done? What will become of me? &c unbelief remaineth undiſturbed. 7. By Apoſtacy or falling off from God, the great buſineſſe of faith, is by patient continuance in welldoing, to look for glory, honour, and immortality, Rom. 2. 8. but now to tire and grow weary, or to fall off from God as not worthy the waiting upon argueth the heighth and reign of unbelief, what ever faith we pretended unto for a flaſh and pang. 8. Deſperation, when conviction groweth to an heighth, and legal bondage, gets the Victory of carnal pleaſure, Gen. 4. 13. My ſin is greater, &c. and Jer. 18. 12. Th…re is no hope, &c. when men think 'tis in vain to trouble themſelves, their damnation is fixed and therefore reſolve to go to hell, as faſt as they can, ſuch deſperate wickedneſſe may there be in the heart of a man.

2. Unbelief in part broken, and ſo it implyeth the remainders of this natural evil in the Godly; in whom though faith be begun, yet it is mixed with much weakneſſe, Mar. 9. 24. Lord I beleeve, help my unbeleef, this unbelief is manifeſted. 1. By a loathneſs to apply the comforts of the Goſpel; 'tis the hardeſt matter in the World to bring God and the ſoul together, or to be at reſt in Chriſt, when we are truly ſenſible we draw back, **Luke 5. 8.Luke 5:8depart from me (ſaith Peter) for I am a ſinfull man, and he ſhould rather ſay, draw …igh to me, the poor trembling ſinner thinketh ſo much of the judge that he forgets the father, though the ſoul longeth for Chriſt above all things, yet it is loath to take him for comfort and reconciliation, but floateth up and down in a ſuſpenſive heſitancy. 2. By calling Gods love into queſtion upon every affliction, and in an hour of temptation unravelling all our hopes, **See Iſa. 49. 14. and Judges the 6 and 13.Isa 49:14ſee Pſal 77 7, 8, 9, 10. If the Lord were the God of the Mountains and not of the Valleys, we are wont to ſay if God did love us, why is this befallen us? thoſe are fits of the old diſtemper, Chriſt when crucified would not let go his intereſt, but crieth out, My God, My God. 3. By fears in a time of danger, carnal fears ſuch … do perplex us, when we are imployed in Chriſts work and …ervice, as the Diſciples that were imbarked with him, were p. 268afraid to periſh in his company, Why are ye ſo fearful, O ye of little faith, Matth. 8. 26. filial fear or reverence of God is the daughter of faith; as diſtruſtfull fear is the enemy of it; trouble is the touch-ſtone of faith, if we cannot commit our ſelves to God in quietneſſe of heart, it argueth weakneſſe; God hath undertaken to bring his people out of every ſtreight, in a way moſt conducing to his glory, and their welfare, Rom. 8. 28. and therefore when the word yeeldeth up no ſupport, Pſalm 119. 50. and the promiſes of God cannot keep us from ſinking and deſpondency of heart we bewray our unbelief. 4. By Murmurings in caſe of carnal diſappointment, diſcontent argueth unbelief, they quarrel with Gods Providences, becauſe they believe not his promiſes, Pſal. 106. 24. They believed not his Word, but murmured in their Tents, 'tis ill and they cannot ſee how it can be better: So Deut. 1. 32. with 34. in this you believed not the Lord your God. 5. By carking in caſe of ſtreights, bodily wants are more preſſing then ſpiritual; here faith is put to a preſent tryal, and therefore here we bewray our ſelves, Matth. 6. 30. Shall he not much more cloath you, O ye of little faith, he doth not ſay of no faith, for the temptation is incident to a Godly man; they do oftener bewray their unbelief in diſtruſting God about outward ſupplies then about eternal life, which yet I confeſſe is very irrational; for if a man cannot truſt God with his eſtate, how ſhall he truſt him with his ſoul, and to a conſiderate perſon there are far more prejudices againſt eternal life, than againſt temporal ſupplies, look as it was a folly in Martha to believe that Lazarus ſhould riſe at the general reſurrection, and to diſtruſt his being raiſed from the dead after four days lying in the Grave, John 11. 24. ſo 'tis a great folly to pretend to expect life eternal, and not to be able to depend upon God for the ſupplies of life temporal. 6. By coldneſs and careleſneſſe in the ſpiritual life▪ if men did beleeve that heaven were ſuch an excellent place, they would not ſo eaſily turn aſide to the contentments of the fleſh, and the profits of the world, men have but a conjectural apprehenſion of things to come of the comforts of another World; as things at a p. 269diſtance, ſometimes we ſee them, and ſometimes we loſe their ſight, ſo that we are not certain whether we ſee them, yea or no; ſo it falleth out in heavenly matters, we are poor ſhort ſighted creatures, 2 Pet. 1. 9. ſometimes we have a glimpſe of the glory of the World to come, ſome flaſhes, and again the mind is beclouded; and that's the reaſon why we mind theſe things ſo little, and ſeek after them ſo little, a ſteady view and ſound belief would ingage us to more earneſtneſſe: they that beleeve the high price of our calling, will preſſe on to the mark, Phil. 3. 14. ſurely men do not believe that heaven is worth the looking after, otherwiſe they would ſeek it more diligently, Heb. 6. 14. a poor beaſt that is going▪ homeward goeth chearfully. 8. Indirect courſes to get a living and ſubſiſtance in the World, as if God were not All-ſufficient, Gen. 17. 1. to break through where God hath made up the hedge, argueth that we do not depend upon him, as by temporiſing, or by unjuſt gain: This for a fit and in ſome diſtemper may be incident to Gods Children.

3. The laſt thing in the method propoſed, is the cure of 3. The cure of Unbelief.unbelief, God by his mighty power can onelyonly cure it, Eph. 1. 19. but the means which we muſt uſe may be reduced to two hearts, 1 Cautions, 2 Directions.

1. Cautions, 1 Take heed of ſetting God a task, Pſalm 78. 20▪ Can the Lord prepare a Table in the Wilderneſſe, &c. ſo Matth. 26, 40. if thou be the Son of God, come down from the Croſſe, this is to go beyond the promiſe, and to indent with God upon conditions of our own making, ſo Matth. 4. if thou be the Son of God turn theſe Stones into Bread, ſo when we preſcribe to God in matter of allowance. We would have God maintain us at ſuch a rate, be ſo fed, ſo cloathed, have ſo much by the year, ſuch Portions for our Children, he that will be rich, &c. 1 Tim. 6. 9. God never undertook to give us meat for our luſts, when we ſubject his Providence to our direction, and preſcribe what he ſhal do for our ſatisfaction, we do but make a ſnare for our ſelves. 2. Take heed of betraying faith, by diſtruſting preſent means, 'tis an uſual thing. Luke 16. If one come from the dead they p. 270would beleeve, if we had Oracles or Miracles, or God did ſpeak to us from Heaven as heretofore, then we ſhould not faulter in our truſt as we now do; but by this excuſe you impeach the Scriptures, Moſes and the Prophets are a ſufficient ground for ſaith, and extraordinary means will not work on them, upon whom ordinary do not prevail there were weakneſſes then, and ſo there will be, whatſoever Diſpenſation God uſe, Man is Man ſtill they beleeved not though he opened the Clouds, and commanded Manna from Heaven, Pſ. 78. 23. 3. Take heed of …ff's in principles of Faith, Foundation ſtones if laid looſe indanger the whole building, take notice of the firſt heſitancy, Gen. 3. Yea hath God ſaid? So Matth. 4. 3. If thou be the Son of God, &c. there was a plain Oracle from Heaven determining it a little before, Thou art my beloved Son, but the Divel would fain draw it to an IF. 4. Beware of ſin, doubts are the fumes of ſin, like the vapours that come from a foul ſtomack, uprightneſſe begetteth ſerenity and clearneſſe, as in nature there is often a foreign, a circular generation, vapours beget ſhowers, and ſhowers beget vapours; ſo in moral and ſpiritual things, there is ſuch a circular generation, unbelief maketh way for ſin, and ſin for unbelief, ſin will weaken truſt, it cannot be otherwiſe; ſhame, and horrour, and doubt, theſe are the conſequences of ſin, God never undertook to bear us out in the Divels work.

2. Directions. 1. Strengthen your Aſſent to the Word of God, fire if well kindled will of it ſelf burſt out into a flame, ſo aſſurance and comfort would more eaſily follow, if there were a through and undoubted aſſent, to the truths of the Word, we take them up hand over head, and then when a temptation commeth, no wonder that the building tottereth, when the foundation is ſo weak, there are ſeveral degrees of aſſent, conjecture which is but a lighter inclination of the mind to that which is probable; opinion, which is a ſtronger inclination to think, that, that which is repreſented is true; but there is formido oppo…ti, 'tis mixed with heſitancy and doubts, foreign weak faith; or firm adherence upon ſufficient conviction, yet doubts may ariſe and in time of temptation, this degree of Aſſent may be overborn; p. 271but above this, there is a through certainty or aſſurance of underſtanding, Col. 2. 2. We ſhould never ceaſe till we come to this; 'tis a great miſtake to think that we need not look after the ſetling of our aſſent to the truths of the Word: but take theſe for ſuppoſed, but in an hour of temptation we are made ſenſible of our folly herein; and if I am not miſtaken much of our careleſſeneſſe and unſetledneſſe of life doth proceed from hence. 2. In ſetling aſſent begin with natural principles, and then go on to thoſe which are spiritual and myſtical. As Gods Being, and Gods Bounty in the everlaſting rewards, Heb. 11. 6. the neceſſity of purity and holineſſe, Heb. 12. 14. the fall and miſery of the creature, and then our redemption by Chriſt, &c. I obſerve the Apoſtles when they came to gain men to faith; began with truths ſuited to their capacity and preſent underſtanding: With the vulgar they evince Creation and Providence, by arguments taken from ſhowers of rain, and the courſes of nature, Heb. 14. 16, 17. with the Philoſophers they urge the notions of a firſt cauſe, and a firſt mover, and thoſe inclinations in nature towards an eternal good, Acts 17. 3. Urge your hearts with the truths you aſſent too, and work them upon your affections, Rom. 8. 31. Heb. 2. 3. and Job 5. 27. 4 They obſerve the diſproportion of your reſpects to things preſent, and things to come. If the Judgement Seat were fi…ed, and the Books opened, how would natural men tremble, now faith ſhould make it as preſent, Heb. 11. 1. the Apoſtle …aith, I ſaw the dead ſmall and great ſtand before the Lord, &c. Revel. 20. 12. faith which is the evidence of things not ſeen, ſhould ſee it, as if it were in being▪ the light of faith, differeth not from the light of Prophecy▪ in regard of the certainty of the thing which is to come or the aſſured expectation of it, the light of Prophecy requireth a ſpecial Revelation▪ and differeth in degree from the light or ſight of …aith, as it cauſeth rapture and exſtatick motions; but as to the ſeeing of things to come with certainty there they agreed; well then if you would diſcern the ſtrength or weakneſſe of your faith; obſerve how differently you are affected with what is preſent, and what p. 272is future. So alſo how differently you are …ffected with things viſible, and things inviſible, with things temporal and eternal; if upon eaſie terms you might have a good bargain for lands and riches, how readily would men imbrace the offer? for temporal profit what pains will they take? but now in things of ſoul-concernment we are not alike affected, which is an argument we do not beleeve them; in all caſes tis good to put ſpiritual things in a paralel temporal inſtance we are taught that wiſdom▪ Mal. 1. 8. Offer it now to the Governour, &c. would we do thus to an earthly Potentate as we do to God? If an able potent friend promiſe help in troubles, how are we cheared with it? If God promiſe the ſame things we are little comforted; if every offence that we commit were liable to the notice of man, & our puniſhment ſhould be to hold our hand in ſcalding Lead for half an hour▪ men would be more afraid to offend (then now they are) in the ſight of God, who knoweth all their thoughts, and hath threatned eternal torment; if the taſting of ſuch a meat would bring preſent death, who would be ſo fool-hardy as to meddle with it; nay, when a thing is but likely to do us hurt, as ſome meats, in caſe of the Cholick, Gout, or Stone, how cautious are we? To conclude all, let me give you Chryſoſtomes ſuppoſition, for beſides unbelief there is ſomewhat in the ſtrength of evil inclination, ſuppoſe a man mightily deſirous of reſt and ſleep, ſo that he can hardly hold open his eyes, and there were an offer made him of free and undiſturbed reſt for one night; but in caſe he gave way to it, to be held under an hundred years torment, would he venture and with ſo great an hazard gratifie his drowſie humour; yet ſuch is our fearleſſeneſſe and ſecurity, that we can run the hazard of eternal torment, for a little carnal ſatisfaction; if a man were ſentenced to death and in danger of execution every moment, would not he beſtir himſelf and improve all his intereſt for a pardon, we are all cond…mned already; but how few are ſolicitous to get a copy of their diſcharge. 5. Bewail the relicks of unbelief▪ Mar 9. 24. 6. Chide your hearts for your dejection and diſtruſt of Gods providence, as Pſ▪ 42. 5. p. 273Why art thou ſo diſquieted O my ſoul, &c. and Pſal. 77. 10. this is my infirmity, 'tis the duty of a gracious man to rebuke his fears, to chide himſelf for admitting miſtakes of Gods love, ſuggeſtions of unbelief and diſputes againſt the promiſes. 7. Conſider how willing Chriſt is to help you, he carryeth home the ſtray lamb upon his own Shoulders rejoicing, Luke 15. 5. how he prizeth the weak beginnings of faith, ſmoaking Flax will he not quench, Matth. 12. 20. taketh notice of the green Figs, Cant. 2. with a mild condeſcenſion indulgeth our infirmities, reach hither thy fingers Thomas, John 20. This for the Cure of Ʋnbelief.