Three Decades of Sermons, Decade 3 · Sermon 8
THE GRAND SIN, AND MISCHIEFE OF INFIDELITY, SET FORTH FROM
Joh: 8. verſ. 24. For if yee believe not, that I am he, yee ſhall dye in your ſinnes.
THAT part of this Chapter which relates to my Sermon 8. Preached at St. Marye's Oxon. Nov. 27. 1659.Text, conſiſts of ſeverall Dialogues betweene Chriſt and the Jewes: And they begin viz, and conclude with the Chapter. My Text is a good Reply to a bad Anſwer. Chriſt foretold, Verſ. 21. Whither I go, yee cannot come. Upon theſe Words the Phariſees fram'd a moſt malitious conſtruction, and ſuggeſted nothing leſſe then ſelfe-murther: Verſ. 22. Then ſaid the Jewes, will he kill himſelfe? becauſe he ſaith, whither I go, yee cannot come. Chriſt now rejoynes an Anſwer, wherein he puts them in mind of that vaſt difference there was between them, and him: even as great as between earth and heaven, Verſ. 23. And he ſaid unto them, yee are from beneath, I am from above: yee are of this world, I am not of this world. Chriſt came from the Father, and was to go againe to the Father. This grand myſtery tranſcended the capacity of Scribes and Phariſees: Their wiſdome was earthly, and their affections were earthly. But this wiſdome of the Goſpell is heavenly and myſterious: This only a ſpirituall man can underſtand. This wiſdome can none learne unleſſe ſuch in whom the ſpirit formeth it, as *Nemo idoneus erit Chriſti Diſcip…lus, niſi quem ſpiritus formaverit. Hinc fit, ut tam raraſit in mundo fides. Calv. in loc.Calvin obſerves: 1 Cor. 2. 14, 15.and afterward, he draweth an Inference very pertinent: Hence (ſaith he) it comes to paſſe, that faith is ſo rare a thing, becauſe naturally all man-kind is eſtranged and averſe from Chriſt. They only believe, who are effectually wrought upon by the ſpirit of God. No marvaile then, that the Phariſees paſt ſuch a falſe judgment on Chriſt, conſidering that they were carnall: Chriſt was ſpirituall, they were from the earth, Chriſt from above. Chriſt was above the world, a conqueror of the world, they were ſwallowed up with the love of the world.
Wherefore my Text ingeminates what was before delivered, viz. That they ſhould dye in their ſinnes. The difference lyes only in this, there it is ſaid foreign, in the Singular number: here, foreign, in the Plurall number: So then the words containe a Grand ſinne, and a grand judgment.
1. For the ſinne: It's ſaid foreign, If yee believe not. 1. A grand ſinne.This great ſinne of unbeliefe, is the meritorious Cauſe of the greateſt of Judgments. As if the Lord Chriſt ſhould ſpeak to this effect: You may lay the blame at your own dores, every one may caſt the firſt ſtone upon himſelfe, conſidering that I have been at ſo great paines with you: Although I have been a long time preaching the Deut. 18. 15.Goſpell unto you, yet you will not believe that I am the Prophet promiſed, Gen. 49. 10.Shiloh, a ſtarre coming out of Jacob, the Meſſiah, the Saviour of the world, the Redeemer, unto whom all the Prophets beare witneſſe: becauſe you believe not that I am he, but deſpiſe the Dan. 9. 25.great Salvation which I tender unto you: You ſhall dye in your ſinnes, (i. e.) in your impenitency and Infidelity: This I ſaid before and I will repeate now, I ſaid therefore unto you that yee ſhall dye in your ſinnes, for if ye believe not that I am he, yee ſhall dye in your ſinnes.
From the words thus divided and expounded, I ſhall lay down one only point of Doctrine, for the Foundation of my enſueing Meditations.
That of all ſinnes, Infidelity eſpecially is a grand-damning ſinne Doct. againſt the Goſpell.
For the Inlargment of this Doctrine my method ſhall be,Method.
1. To ſhew what Infidelity is.
2. To produce Scripture Teſtimony for proofe of the Doctrine.
3. To Confirme the ſame by Demonſtrative Arguments.
4. To inferre ſome practicall uſes and apply them particularly.
My firſt inquiry is, what Infidelity is, or wherein it chiefly conſiſts? 1. What Infidelity is.For Anſwer by way of Character I ſhall endeavour to repreſent the nature of Infidelity in theſe Particulars.
1. Infidelity conſiſts in not knowing of, nor believing that there 1. Infidelity is the not knowing of a Chriſt.is a Chriſt: This is a Negative ignorance, which is called Ignorantia purae negationis. By beholding of the Sun, Moon, and ſtarres, even by this naturall light, or book of nature, they may be convinced that there is one God, Creator and Governour of all things, that this God is the abſolute Being, Firfi cauſe, Being of Beings: But without the Book of Scriptures, we cannot know, nor believe that there is a Chriſt. This myſterie of Chriſt incarnate, Chriſt crucified, Chriſts merits, Chriſts purchaſes is only revealed in the Goſpell, which is hidden unto Infidells, a book ſealed unto them, above the ken, apprehenſion, and faith of the moſt learned Heathens. Wherefore all ſuch opinions that hold, that the Sun, Moon, and Starres are ſufficient to teach them Chriſt, and faith in him are abhominable and curſed opinions. We muſt fetch our faith out of the Book of Scripture; Faith in Chriſt is a myſterie, it's of a ſpirituall cognizance, beyond the capacity of a naturall man, 1 Cor. 2. 14. And notwithſtanding the negative ignorance, and unbeliefe of Heathens, they are not excuſable. Tis true that thoſe that ſinne againſt knowledge, ſhall have a hotter Hell, but all ignorant perſons are under a dreadfull curſe, Jer. 10. 25.
2. Infidelity conſiſts, (and this is the height of it) in not believing Jeſus to be the Chriſt; the Turkes account Chriſt as a great 2. Infidelity conſiſts in not believing Jeſus to be the Chriſt.Prophet, and will not ſuffer him to be reviled, and blaſphemed, but they account him not a Jeſus, a Chriſt: for they preferre Mahomet that grand Impoſtor before Chriſt: The Jewes believe that a Meſſias ſhall come; that then ſhall come that Prophet Moſes propheſied of, that Shilo that Meſſias, that Jacob, and Daniel foretold, but as for Chriſt that they crucified at Jeruſalem they reject him altogeather, and account him no better then a deceiver and the veyle to this day is yet upon their hearts, and their eyes are blinded, and God hath given them the ſpirit of ſlumber: Some Atheiſticall ſcepticks we have now adaies, that fancy to themſelves a Platonick Chriſt, a Chim…ra of their own addle braines, theſe are better skill'd in the books of Plato, then in the Bookes of holy Scripture, this is but what Chriſt long agoe foretold, that there ſhould ariſe falſe Chriſts, Mat. 24. 24. Inſomuch (that if it were poſſible they ſhould deceive the very elect) But there is a comfortable Parentheſis. My ſoule trembles to think of the blaſphemies, hereſies, and all ſorts of abominations that ſprings from this curſed fountaine of Platonick ſcepticiſme. I ſhall remind you of theſe ſpeciall Scriptures, which if the Lord ſet home upon your hearts, will abundantly throw downe the Devils great ſtrong holds of new deviſed whinſicall opinions, hammerd upon the Anvill of an Atheiſticall ſpirit, Read them deliberately, Act. 2. 39. Act. 4. 12. Joh. 17. 3. 1 Tim. 2. 5. And this is the very ſcope of this Text. Where it is ſaid if yee believe not that I am he yee ſhall dye in your ſinnes. Is videlicet quem eſſe me dico verus ille vobis promiſſus Liberator. So Beza on the place (i. e.) the ſame I ſay I Beza.am the promiſed Redeemer. Quaecunque ſcriptura Meſſiae tribuit, & ab ipſo ſperare jubet, ſo Calvin. Regula fidei eſt ut non modo credamus Calvin.eſſe Chriſtum, ſed eum quem ſcriptura docet verum ſc: foreign, Gualter.ſo Gualter. We muſt not only believe that there is a Chriſt, but that he is the true Chriſt God and man, which the ſcripture teacheth and expreſſeth to be the only Phyſitian, Saviour, Fountaine of living water, bread of life, our great high Prieſt, the Meſſiah, the annointed of God. Piſcator gives one Piſcator.ſhort, but pithy note; Eum ſc. quem dico me eſſe videlicet Chriſtum. Now the not believing this Chriſt here teaching in my Text, (who was afterward crucified at Jeruſalem) to be the only Chriſt, the only Mediator, the only price of our redemption is a grand damning ſinne againſt the Goſpell.
3. Infidelity conſiſts in not believing of the Word of God, Joh. 3. Infidelity conſiſts in not believing Gods word.5. 38. Pſal. 106. 24. Neither believed they his wondrous works, Pſ. 78. 22. A ſtrange unbelieving people who neither for the Word, nor for the workes of God, would yet believe, Every threatning and commination in the Word muſt be believed, yet notwithſtanding how many bleſſe themſelves as Deut. 29. 19. That they ſhall have peace &c. Every promiſe muſt be believed, but what a great queſtioning of, and what diſputing againſt promiſes by unbelievers? Many profeſſe that Jeſus is the Chriſt, yet when it comes to particulars, they walke not anſwerably to their profeſſion; For inſtance do they believe that they muſt be redeemed from their vaine converſation, that they muſt be in Chriſt, and be new creatures, and be pertakers of the divine nature, they muſt be borne againe, if ever they expect to come to heaven? Theſe things they believe not, theſe are hard ſayings ſay they who can heare them, yet the Word of God is reſolute and peremptory, and not the leaſt tittle thereof ſhall fall unto the ground: Is this Scripture believed, Iſa. 3. 10. Say yee to the righteous it ſhall be well with him, and Verſ. 11. Woe unto the wicked, for it ſhall be ill with him. Did men believe the Word and cleave to it? Did men believe that the Judgments againſt the wicked, and the promiſes made to the godly ſhould be fulfilled, they would not lead ſuch lives as they do, living without God in the world? As one ſaid either this is not Goſpell, (holding up the Bible in his hands) or you are not Chriſtians: But this is Goſpell, that if we believe not, we ſhall dye in our ſinnes: therefore we that live in our unbeliefe are not Chriſtians.
4. Infidelity conſiſts in this, when we live by ſenſe and not by 4. Infidelity is a living by ſenſe.faith, we believe no more then what we ſee: if our ſenſe and our reaſon failes, our faith failes; as in the caſe of Thomas, Joh. 20. 27. But we ought to live by faith and not by ſenſe. Many will believe nothing but what they can give a reaſon for, though the waies of God are moſt reaſonable, and religion is a reaſonable foreign. Rom. 12. 1.profeſſion; and a reaſonable ſervice is commanded: yet its above reaſon, and tranſcendeth the capacity of a naturall man. That perſon muſt have his ſenſes exerciſed, and a ſpirituall eye that will diſcerne the miſteries of God, ſee how the Apoſtle deſcribes faith, Heb. 11. 1. To be the ſubſtance of things not ſeen. And the Patriarches ſaw the promiſes a farre off, Heb. 11. 13. What then though ſenſe faile, and reaſon is nonpluſſed, yet the promiſes of God never faile: This ſometimes is the fault of Gods own children under deſertions, who conclude awry, and ſay they have no faith becauſe they want feeling: whereas feeling is an after thing, Eph. 1. 13. And faith may be in the Root alive, though the fruit appeare not preſently to the ſenſe; There is truth of faith, where there may be want of ſenſe and apprehenſion: In ſo much as faith and doubting may goe togeather as appeares, Mark. 9. 24. Lord I believe, help my unbeliefe. This living by ſenſe more then faith, is a great peice of Infidelity, hence it came to paſſe that Abraham, and Iſaac both denied their wifes, in them there was ſenſe, and fear joyned togeather. Sarah laughed at the promiſe, there was ſenſe, as appeares by her anſwer, Ge. 18. 12. Senſe acted in David and not faith; when he ſaid in his heart that he ſhould one day periſh by the hand of Saul, 1 Sam. 27. 1. Wherefore he betook himſelfe immediatly unto the Philiſtines, 1 Sam. 27. 1, 2. Heres the Triall, Senſe ſaith no, Faith ſaith yea: Senſe ſaith its impoſſible, Faith ſaith all things are poſſible to the believer; Senſe ſaith its incredible, and unreaſonable: Faith ſaith I believe though incredible and unreaſonable: Senſe ſaith, and reaſon pleads we can diſpute and argue no longer, Faith ſaith leave of diſputing and learne to believe; Thus did Abraham, and he acted upon a principle of faith, Ro. 4. 19, 20.
5. Infidelity conſiſts in the Non-application of promiſes upon 5. Infidelity conſi…ts in the Non application of promiſes. Gal. 2. 20.the termes of the Goſpell: for to belive Chriſt is a Saviour, and not my Saviour, what comfort can I take in it? To believe Chriſt dyed for ſinners▪ and to exclude my ſelfe from any benefit by his death; this is a dreadfull condition, Paul applied Chriſt to himſelfe, Gal. 2. 20. Who loved me and gave himſelfe for me. And ſo did Thomas my Lord and my God. Now heares a great difference between preſumptuous ſinners, and poore weak believers; Preſumptuous ſinners are too haſty to apply too much, and poore weak Chriſtians are too backward, and apply too little; Every preſumptuous ſinner would be bleſſed, and happy, and will ſay Chriſt dyed for him, but he is a ſtranger, and groſſely ignorant who they are to whom appertaines bleſſedneſſe: It's appropriated Matth. 5.to the poore in ſpirit, to the pure in heart, to thoſe that hunger and thirſt after righteouſneſſe: but poore weak believers are afraid to lay hold on promiſes, and queſtion their intereſt in them; Now to ſpeak to weak Chriſtians, whoſe faith is true though but little, let them know that their little faith is foreign like pretious 2 Pet. 1. 1.faith, they would faine have more faith, they pray for more, and they ſtrive for more, it's their griefe, and cauſe of heavineſſe that they have no more: do you not then whatever you are ſtand in your own light, O therefore taſt and ſee that God is good, ſtay upon his promiſes, and apply your ſelves unto Chriſt, the poorer you are in your own ſpirit, and the more ſenſible of your unworthineſſe, the more fit you are to receive Jeſus Chriſt, and if you dare not apply Chriſts promiſes unto you, be ſure that you apply your ſelves unto Chriſt, and his promiſes, relye, ſtay and leane upon them let them not goe. Faith is both a hand, and an eye, you muſt lay hold on Chriſt, and look unto him, as they did on the brazen Serpent in the wilderneſſe: This faith acts.
Q. O but I am afraid, I tremble, I dare not lay hold on Chriſt, I dare not make this application to my ſelfe.
Anſ. To anſwer hereunto, 1. Know a Paralitick trembling hand may receive a pretious pearle.
2. Chriſt invites thirſty, hungry, poore, naked, indigent, loſt creatures, ſuch as are undone in themſelves to come unto him. Art thou ſenſible of thy poverty, nakedneſſe, undone condition? thou art invited: why then doſt thou not make haſt unto Jeſus Chriſt?
3. Thoſe that come are accepted, ſuch I mean who come in faith ſo Chriſt declares, Joh. 6. 35, 37. And the not coming unto Chriſt damnes multitudes of ſoules, Joh. 5. 40.
But I proceed to the ſecond head propounded, the proofe of 2. Ʋnbeliefe hath ſeverall Aggravations.the doctrine from Scripture, that this ſinne of unbeliefe is ſuch a Grand-damning ſinne, and this will evidently appeare from thoſe ſeverall Aggravations mentioned in the Word of God.
1. Unbeliefe maketh the Word of God unprofitable unto us, Heb. 4. 2. The word profited not, becauſe not mixt with faith. We thrive not under Ordinances becauſe of unbeliefe: If in our eſtates we find out, that theres ſome waſtfull, licentious courſe of living, that hinders us from thriving, and cauſeth us to grow behinde hand, we ſhould carefully avoide that; Infidelity hinders our ſouls from thriving; hence comes a leanneſſe in our ſoules, notwithſtanding a fatneſſe of Ordinances, and great barrenneſſe, and unfruitfulneſſe becauſe we believe not the word.
2. This ſinne cauſeth Apoſtacy, Heb. 3. 12. Pſal. 78. 57.
3. It ſcapes not unpuniſhed in Gods own Children, Luk. 1. 20. Zachary was ſtruck with dumbneſſe, for not believing the Angell.
4. Unbelievers are joyned with the moſt abominable ſinners, Rev. 21. 8.
5. The Scripture pronounceth damnation to be the portion of unbelievers, in the future tenſe its ſaid, Mark. 16. 16. and Joh. 3. 36. He that believeth not ſhall be damned: but in the preſent tenſe, Joh. 3. 18. They are as ſure to be damned, as though the were already in hell: It's ſaid foreign, which hath the ſignification of the preſent tenſe, as if the unbeliever were actually damned, or in a damnable condition.
6. This ſinne labours to cut of the whole Goſpell by denying of Chriſt his Word, falſifying his promiſes, accounting him an unſufficient Saviour undervaluing the price of his blood, and contemning that great ſalvation tendred in the Goſpell, but this particular will fall in amongſt the Reaſons of the Doctrine, which follow now in the next place to be handled, for the further confirmation of the point, we have ſtrong reaſons drawn from Scripture, contributing further evidence to the Doctrine, amongſt many, Ile reduce them unto theſe demonſtrative Arguments.
1. Becauſe unbeliefe refuſeth Gods remedy offered to heale Arg. 1. Ʋnbeliefe refuſeth Gods remedy.and rejecteth a pardon tendred by deſpiſing Jeſus Chriſt the only mediatour, the only Saviour, and price paid for our redemption. God offereth the pearle of price the Lord Jeſus, an unbeliever cares not for it, and bids God take againe his commodity Exod. 5. 2.unto himſelfe. Pharaoh ſaid Who is the Lord that I ſhould obey his voyce? ſo an unbeliever ſaith, who is Chriſt that we ſhould believe in him, theſe are thoſe Gadareniſh Mammoniſts, who all petitioned that Chriſt might depart out of their coaſts, they preferred Mar. 5. 17.their ſwine before Chriſt: There were three predominant ſinnes in thoſe Gadarenes, viz: Ignorance, covetouſneſſe, and Infidelity, theſe are they that will not have Chriſt to raigne over them, ſee their doome, Luk. 19. 27. Theſe are they that deſpiſe Chriſt, and in deſpiſing of Chriſt, they deſpiſe God the Father, Luk. 10. 16. God would heale them and they would not be healed, Jer. 15. 18. Chriſt invites them, they all with one conſent make excuſes, Luk. 14. 18. Chriſt would gather them as a hen gathereth her chickens under her wings but they would not, Luk. 13. 34. Chriſt ſendeth Embaſſadors to entreat them to be reconciled but they will not, 2 Cor. 5. 20. Chriſt tenders a great ſalvation to them but they neglect it, Heb. 2. 3. And how ſhall ſuch eſcape? their perdition is from themſelves, Hoſ. 13. 9. Their condemnation is Juſt, they are their owne murtherers. The riches of Gods mercy is Jeſus Chriſt, unbelievers deſpiſe the riches of Gods mercy, the blood of Chriſt is the only ſoveraigne plaiſter, and healing Remedy, unbelievers throw away this plaiſter, trample under feet this medicine, and thus they judge themſelves unworthy of eternall life.
2. Unbelievers accuſe God and his Word of falſhood, wherefore Arg. 2. Ʋnbelievers accuſe God and his word of falſhood.the ſinne of Infidelity muſt needs be a grand God-provoking ſinne. To give a man the lye is accounted a great reproach and indignity; what is it then to put the lye upon the God of eternall truth? And ſo unbelievers endeavour to doe, 1 Joh. 5. 10. An unbeliever makes the Goſpell a Fable (what in him lyes) and Chriſt an Impoſtor: The comminations, and Judgments againſt ſinners are lookt on by unbelievers, but as ſo many ſcarre-crowes, they bleſſe themſelves, and promiſe to themſelves peace notwithſtanding all their rebellions, and as for the promiſes they look upon them but as flattering and deceitfull, they believe no further then ſenſe guides them. As for a reward to come, a reſurrection, a day of Judgment, they are in their hearts Sadduces either abſolutely denying the thing, or elſe wiſhing in their hearts, and hoping that there ſhall be no ſuch thing.
3. Unbeliefe after a ſort may be ſaid to binde the hands of Arg. 3. Ʋnbeliefe binds the hands of God.God: God will have his word believed, and he workes faith in thoſe whom he makes objects of mercy, though the fore ſight of faith doth not move him to ſet his heart on them, thats his foreign alone which moves him to ſet his heart on any: yet thoſe whom he loveth, he waſheth, and whom he elects unto happineſſe, and eternall ſalvation, he elects unto faith and repentance, and perſeverance in them both. Now Infidelity damnes up the ſtreame, barres and bolts the dore, and hinders mercyes and puts them in an incapacity of receiving any mercyes; Chriſt would do no mighty workes at Nazareth, becauſe of their unbeliefe. Chriſt Mat. 13. 58.would not ſuffer Pearles to be trampled under feet, he would not looſe the glory of a Miracle, and caſt away great workes upon an unbelieving people. The unbelieving Jewes entred not into reſt becauſe of unbeliefe. Unbeliefe barr'd multitudes out of Heb. 4. 6.temporall Canaan, and it barres multitudes out of the eternall Canaan.
4. Unbeliefe makes the Ordinances unfruitfull, and ineffectuall: Arg. 4. Ʋnbeliefe makes Ordinances unfruitfull. Jam. 1. 6. Jam. 5. 15.For inſtance it makes the Word, Heb. 4. 2. Prayer unfruitfull, Mat. 21. 22. Jam. 1. 6. Jam. 5. 15. To pray formally in a rode, as a lip-labour only without faith and fervency, ſo farre an Unbeliever may goe and reape no fruit from ſuch formall ſervices. Unbelievers hinder the working of the Sacrament of the Lords Supper; for indeed that is a diſtinguiſhing Ordinance, and appertaines not to unbelievers, It is childrens bread; Its a holy Sacrament, and holy things belong to holy perſons, (as in the Primitive time they were wont to ſpeak with a loud voyce, before the receiving of the Sacrament,) But what do Unbelievers get by this Ordinance, 2 Cor. 11. 29. foreign.if they will thruſt in, and participate thereof, it prooves but common bread, common wine to them: and further they eate and drink Judgment to themſelves.
5. And laſtly, Unbeliefe cauſeth dreadfull Judgments, Temporall, and Eternall, to the profane Prince, 2 Kings 7. 2. verſ. ult. To the Iſraelites how many of their Carcaſſes periſhed in the wilderneſſe, Moſes himſelfe was ſhut out of Canaan, Pſal. 106. 33. Comp. with Numb. 20. 10. which words heare now yee rebells, betrayed ſome diſtruſt of God, and eternall Judgments are the portion of all unbelievers, Luk. 12. 40.
More I ſhall not adde to the Doctrinall part, but through Chriſt that ſtrengtheneth me, I intend to make ſix Uſes of this Doctrine.
1. For Reproofe.
2. For Caution.
3. For Exhortation.
4. For Examination.
5. For Direction.
And 6. For Conſolation.
1. For Reproofe and Terror unto all unbelievers, how dreadfull Ʋſe 1. For Reproofe.is their condition, and they are not ſenſible of it, nor a whit affected with it, their Doome is terrible in the Text; they ſhall dye in their ſinnes; Their ſinne of Infidelity is enough of it ſelfe to damne them, but this is never alone, it hath a fraternity of ſinnes and abominations joyn'd with it, as Pride, unthankfulneſſe, earthly-mindedneſſe, Atheiſme, and many ſuch like fruits iſſuing out of the womb of Infidelity. What ſinne is there that hath not ſome ſpice, ſome tincture of Infidelity? As for inſtance, the ſinne of lying in Abraham and Iſaac, was mixt with Infidelity, Abraham denied Sarah, and Iſaac denied Rebeccah to be their wives, they were afraid of their lives, and that feare expoſed their wives to ſad temptations. Did not God tell Abraham that in him ſhould all the families of the earth be bleſſed, and that in Iſaac his ſeed ſhould be called, and yet he forgetfull of the promiſe betook himſelfe to a broken refuge of lying and equivocation. It was likewiſe another peice of Infidelity which cauſed Rebeccah and Jacob to uſe ſuch indirect meanes to get the bleſſing, God was faithfull that hath promiſed, and he needed not their lyes to bring his work to paſſe, yet Rebeccah gave Jacob Counſell, and he fained himſelfe to be his brother Eſau, but Jacob ſmarted full ſore by his Exile, and through Labans rigorous dealing: It was Infid…lity in David to ſay in his heart that he ſhould one day periſh by the hand of Saul, 1 Sam. 27. 1. Wherefore he betook himſelf to Achiſh King of Gath, and there he met with difficulties upon difficulties, as one wave of the Sea following another, and varieties of dangers, verifying our common Engliſh proverb, leaping out of the frying pan into the fire. Infidelity was in Zechary, and therefore Luk. 1. 20.he was ſmitten with dumbneſſe. Thomas he muſt ſee before he believe. This ſinne is incident to the generation of the juſt, but for this ſinne Gods deareſt children ſcape not unpuniſhed. But what ſhall we ſay of all ſpeculative Atheiſts, ſuch as in their Judgments and opinions deny God, Chriſt, the Holy Ghoſt, providence and Gods government in the world? And what ſhall we ſay of thoſe practicall Atheiſts; who live without God in the world, running into all ſinnes, and all manner of wickedneſſe, theſe believe not the truth of the Word of God, againſt ſwearers, Zech. 5. 3. Nor do they believe that a flying Roll is againſt them to cut them off, nor againſt drunkards, Iſa. 28. 1. Read what Judgments the Scriptures pronounceth againſt them that believe not, Joh. 3. 18. 2 Theſ. 2. 12. Heb. 3. 18. Jud. 5.
I proceed to a ſecond Uſe which is for Caution; O beware of Ʋſe. 2. For Caution.unbeliefe its a grievous grand-damning ſin, other ſinnes damne as well as this, yet this throwes away the remedy and bolts the dore, barres acceſſe, ſtops the current of mercy. Now multitudes flatter themſelves with a falſe faith, and ſo cheate themſelves unto all eternity, therefore there is great need to lay downe ſome previous Cautions which are theſe following.
1. Beware of a fond vaine perſwaſion and preſumptuous confidence: Caution 1. Beware of a fond vaine perſwaſion.many ſay alls well with them, and they believe as their Anceſtors did before them, and thus they flatter themſelves into a fooles Paradiſe, theſe vaine confident men never want woe, to be confident upon Goſpell promiſes is a ſure bottome to ſtay upon: but multitudes are confiddent by reaſon of outward riches, honours, pleaſures, proſperity, &c. becauſe they have abundance of outward bleſſings, hence they conclude that all ſhall be well with them unto eternity; But this is a falſe conſequence, a plaine Non ſequitur: I am happy in this world, therefore I ſhall be happy unto all eternity; For a man may be eternally miſerable, though he enjoy abundance of outward things, and he may be eternally happy, though he may want them all: By outward things no man can paſſe a certaine Judgment, you read how the Idolatrous Jewes bleſt themſelves in their condition, Jer. 44. 17. That they had plenty of victualls, when they burnt incenſe unto the Qeen of heaven. But ſee their doome, Verſ. 23. Thus many think alls well with them, (though they runne their owne courſes, and follow the deviſes of their own heart) by reaſon of the affluence of outward things, but they deceive themſelves.
2. Beware of a Temporary faith, Temporary believers may be Caution 2. Beware of a Tomporary faith. Mr Bolton.compared to the ſeed ſowne on ſtony ground, Matth. 13. 5, 6. Which for want of root withered, Its an inſtance of a Reverend Divine, ſuppoſe (ſaith …he) there be a Serving man following two Gentlemen, when they part it will be knowne to whom that Servant belongs, and whoſe Maſter he ſerves: So when it comes to parting and looſing, loſſeſſe, afflictions, perſecutions, it will ſoon be known whoſe ſervants we are, whether we ſerve God or Mammon, whether we ſerve our ſelves or our luſts: A Temporary Believer will pretend much, in Halcyon times of peace and tranquility: but when it comes to triall of ſuffering, bearing ſlaunder, ignominies, or loſſe of riches for Chriſt, then he is ſcandalized he will relinquiſh his profeſſion, and will not embrace Chriſt to his worldly diſadvantages.
3. Beware of diſtruſting Gods Word, though it may ſeem long 3. Beware of di…truſting Gods Word.in fulfilling what it promiſeth, Hab. 2. 3, 4. Though the viſion tarry, wait for it. Believers muſt wait Gods leaſure: And he that believeth maketh not haſt. The Lord promiſed that in Abrahams ſeed all the earth ſhould be bleſſed, this promiſe was long in fulfilling, and Sarah according to the courſe of nature was unlikely to beare a child, yet God accompliſhed what he promiſed to a tittle. Gods workes ſeemes to runne croſſe to his word, as you may ſee by comparing Gen. 17. 19. with Gen. 22. 1, 2. But our duty is to ſtay upon Gods Word, though his workes may ſeeme 4. Weake Chri…tians muſt beware of curious Queſtions.ſtrange and unlikely to bring his word to paſſe.
4. Let weake Chriſtians eſpecially beware of too high or curious Queſtions, nice and doubtfull diſputation…; ſome looſe themſelves and diſpute themſelves into Atheiſme and infidelity; As for inſtance concerning themiſteries of the Trinity, Chriſts incarnation, the proceſſion of the Holy Ghoſt, theſe are matters of our faith, and not of our reaſoning and diſputing, we muſt believe where ſenſe and reaſon failes; and becauſe God ſaith it, we muſt believe and obey, not diſpute his words and his commands.
Theſe foure Cautions premiſed, now in the third place I ſhall Ʋſe 3. For Exhortation.proceed to an Uſe of Exhortation: Is unbeliefe ſuch a ſpeciall damning ſinne, O labour for faith, There is no pleaſing God without faith, O! do not ſleepe in a ſtate of unbeliefe. The beſt of Gods ſervants have unbeliefe in them, but they complaine againſt it. Bradford a rare mortified man complained much of his unbeliefe, ſo we muſt complaine of our Infidelity, we muſt ſearch narrowly, make hue and cry after our unbeliefe, and labour to finde it out, and having found it, arraigne, condemne, and crucify it. Two Motives I ſhall urge.
Firſt, I'le draw ſome from the benefit of Faith.
Secondly, From the miſchiefe of unbeliefe.
1. Lets conſider the benefit of Faith. Firſt, It gives title and intereſt Motive 1. From the benefit of Faith.to the promiſes, all the promiſes are made unto believers, Joh. 3. 16, 36. Temporall promiſes are the portion of believers, their basket and ſtore is bleſſed, Deut. 28. Lev. 26. Spirituall promiſes are the portion of believers, and thoſe promiſes of giving a new heart, circumciſing the heart &c. are their portion; Eternall promiſes are their portion, for eternall life is their inheritance, Joh. 10. 28.
Secondly, Faith is a hand to lay hold on Chriſt: But not a working hand, as that hand of a labourer that earnes his living, upon his deſert and for his work receives his wages: But faith is a receiving hand of a poore man that layes hold on a pearle and receives all of mercy and favour from God: Hence faith is expreſt by receiving, Joh. 1. 12.
Thirdly, Faith gives inſight into heaven, and communion with God, Heb. 11. 27.
Fourthly, From Juſtification by faith flowes all our comforts, and priviledges, Rom. 5. 1.
2. But if the Conſideration of the benefit of Faith take no Motive 2. From the miſchiefe of unbeliefe.place, on the contrary take notice of the miſchiefe of Inſidelity. You heard before the reaſons of the Doctrine (after another ſort) how Infidelity bound Gods hands, refuſed the remedy, I will adde other great miſchiefes, which ſpring from the fountaine of unbeliefe, viz. theſe following.
1. Unbeliefe makes all our prayers unavailable: To pray and not in faith is ſinne, for whatever is not of faith is ſinne.
2. Unbeliefe cauſeth diffidence of, and ſtaggering at promiſes Rom. 4. 20.
3. It hinders and deprives men of Communion with believers, 2 Cor. 6. 15.
4. Every thing is uncleane, and deſiled to unbelivers, Tit. 1. 15. Their ſpirituall uncleanneſſe makes every thing uncleane unto them. The diſtinction of cleane and uncleane meates is diſanulled by the Goſpell, the uſe of them is pure to them who are cleanſed by Chriſts blood, and ſanctified by his ſpirit; but of unbelievers it is ſaid Their mind and Conſcience is defiled.
5. Unbelievers are given up to damnable deluſions, 2 Theſ. 2. 10, 11, 12. That they all might be damned who believed not the truth.
The fourth Uſe is for Examination, and Triall of Faith, and Ʋſe 4. For Examination.Infidelity: Every one is ready to ſay he believes but the number of believers is very ſmall. But where there is true faith it hath theſe ſingular Qualifications to inlighten the underſtanding, to purify the heart, to ſanctify the life and Converſation, to truſt God with all, to live by faith, (for that is the life of a Chriſtian,) To inlarge a little theſe Qualifications.
Firſt, True faith inlightens the underſtanding, Paul when of Qualific. 1. True faith inlightens the underſtanding.an unbeliever he became a believer, it's ſaid And immediatly there fell from his eyes as it had been ſcales, Act. 9. 18. Where God worketh faith he illuminates the underſtanding, Act. 26. 18. Joh. 2. 20.
Secondly faith purifieth the heart, it's a purifying grace, Act. Qualific. 2. Faith purifieth the heart.15. 9. The heart is purged and cleanſed from malice, this God calleth for, Jam. 4. 8. Jer. 4. 14.
Thirdly, Faith reformes the life, hence faith is called a holy faith Jude 20. An unfained faith, the Faith of Gods elect, a Pretious Qualific. 3. Reformes the life.Faith. For a true believer is a man of another Converſation; As it was ſaid of Caleb, Num. 14. 24. He had another ſpirit with in him: So true believers are of another ſpirit (i. e.) of a gracious ſpirit farre different from what they were in the State of unregeneracy, and farre different from the men of the world.Qualific. 4. Faith truſts God with all. Qualific. 5. the ju…t lives by faith.
Fourthly, Faith truſts God with all, David calls God his Rock, Fortreſſe, Bulwark, &c. Pſal. 18. 2. Pſal. 27. 1. A Believers heart is fixed and ſetled in unſetled times, Pſal. 112. 7.
Fiftly, Faith is that whereby the juſt lives, Hab. 2. 4. Gal. 2. 20. A believer in a ſtorme gets himſelfe upon a Rock, he hides himſelfe in the clefts of a Rock, Chriſt is the Rock of Ages, A believer climbes up thither, and there reſts: In dangers he goeth to God, hee's his Refuge, ſtrong Tower, and Bulwark of defence; In doubts God is his Counſellour, in diſtreſſe God is his comforter.
Now lets inquire after ſome ſignes and ſymptomes of an unbeliever.
The firſt (which is to be reckoned in the fore front) is partiall Signe 1. Partiall obedience.obedience, an unbeliever (whatever he pretends) is but obedient to halves, ſo was Saul in ſparing Agag &c. So was Ananias and Saphira in keeping back part of the price. Agrippa would be a Chriſtian foreign, Act. 26. 28. We have many ſuch al-moſt Chriſtians, halfe baked cakes like Ephraim, a cake not turn'd, Hoſ. 7. 18.
The ſecond ſigne of Unbeliefe is murmuring, and impatience: Signe 2. Murmuring.The Lord complaines often of the murmuring of the Children of Iſraell, Pſal. 106. 25. verſ. 29. And this is forbidden, 1 Cor. 10. 10. See their impatience, Num. 14. 44, 45. Murmuring and impatience go togeather: when God anſwers not at our time, we begin to murmur, and wax exceeding impatient, ſo did they Pſal. 78. 19. Can God furniſh a Table in the wilderneſſe?
Thirdly, Unbeliefe appeares evidently by that refuge which Signe 3. Broken Refuge.men betake themſelves unto in ſtreights, and difficulties. Saul went to a witch, Judas and Achitophel to a halter, Ahaziah ſent to Baalzebub the god of Ekron: The Foole in the Goſpell comforts himſelfe, with his riches, voluptuous men betake themſelves to their pleaſures, Ambitious men to their titles of honour, but all theſe are broken and deceitfull refuges, and wi…l faile in the greateſt difficulties, like cloath that ſhrinks in the wetting.
The fifth Uſe is for Direction, And this I ſhall branch into a Ʋſe 5. For Direction.few Duties.
Firſt be ſure to act faith upon the promiſes, have a word for Dir. 1. Act Faith upon promiſes.your warrant, I truſt in this word (ſaith David) I hoped in this word. Study promiſes, and apply them, live upon them, we read Joh. 3. 36. He that believeth hath eternall life. But I am a believer &c. make good this Aſſumption, and thou maiſt conclude that thou ſhalt be ſaved.
Secondly, Content not your ſelves with thoſe attainments and Dir. 2. Content not thy ſelfe with former attainments.meaſures of faith you have already got, but pray with the Apoſtles, Lord increaſe our faith, we read of ſome thing lacking in the faith of the Theſsalonians, 1 Theſ. 3. 10. Labour to get thy faith ſtrengthned, and thy heart eſtabliſhed upon God, Its no eaſy matter to believe: when the Son of man comes, ſhall he find faith in the earth?Dir. 3. Be Conſcientious in the uſe of Ordinances. Dir. 4. Often ſearch thy heart. Ʋſe 6. For Conſolation.
Thirdly, Be diligent and conſcientious in the Uſe of Ordinances, as hearing Gods Word, Faith comes by hearing, and hearing by the Word of God, Rom. 10. 17. And adde praying and receiving the Sacraments.
Fourthly, Often ſearch thy heart for feare leaſt a Temporary Faith lurke there. Much unbeliefe lurketh in thy heart, therefore watch and pray againſt it; labour to get it rooted out.
The laſt Uſe is for Conſolation unto Gods Children, they are true believers, and muſt needs be ſuch as to whom comfort appertaines; for they have great priviledges.
As firſt, Acceſſe unto the Throne of Grace, Rom. 5. 2. By whom alſo we have acceſſe by ſaith.
Secondly, They have Intereſt in all the promiſes, 2 Cor. 1. 20. For all the Promiſes of God in him are yea, and in him Amen.
Thirdly, They have Intereſt in ſpeciall providences diſtinguiſhing mercies, viz.
1. For their proviſion, Pſal. 34. 9, 10. They ſhall want no good thing.
2. For their Protection, Heb. 1. ult. The Angells are their Guardians.
3. For their direction, Chriſt is a Counſellour, and he directs them.
4. For their Conſolation he comforts them, Joh. 14. 18, 26, 27
5. They have all ſanctified what ever they injoy: The Creatures are ſanctified unto them.
Fourthly, Chriſt is theirs, 1 Cor. 3. 20, 21. Rom. 8. 32. And with Chriſt they have all things.
Fifthly, They ſhall injoy the preſence of God and be made pertakers of the bleſſed viſion, Mat. 5. 8. 1 Joh. 3. 2. Here they injoy God in his Ordinances, they have Communion with him, and feele ſpirituall Illapſes upon their ſoules, but this Ebbes, and flowes, they have many Interruptions and Intermiſſions but hereafter they ſhall injoy an uninterrupted Communion with God to all Eternity.
Yet notwithſtanding what hath been ſaid, there are many doubts and ſcruples raiſed, for there are three ſorts of perſons who make objections viz.
1. Ʋnbelievers.
2. Misbelievers.
3. Weak-believers.
1. I begin with Unbelievers, and theſe are to be conſidered, under a double capacity, Either ſuch as are Heathens, to whom the Goſpell hath not been preached, in whoſe land the voice of the Turtle hath not been heard, (i. e.) no publick preaching of the Goſpell: or elſe ſuch as live under the ſound of the Goſpell, who have heard of Chriſt and his Goſpell preached, and yet they remaine in a ſtate of unbeliefe.
Obj. Concerning the firſt ſort of unbelievers it's objected that Obj. 1 the Heathens and Infidells have not had the meanes, how then ſhall they believe on him on whom they have not heard? can it agree with the Juſtice of God to damne them for their unbeliefe ſeeing they never had the meanes of grace afforded, and never heard the Goſpell preached?
Anſ. I anſwer God is a moſt free agent, he is bound to none. Anſ. On whom he will he hath mercy, and whom he will he hardeneth: Faith is Gods free gift, to ſome he gives it, to others he denies it. And God may do what he pleaſeth with his owne, God is ſaid to conclude ſome under unbeliefe, Rom. 11. 32. The Phraſe is foreign, ſhut them up, hampered them, And the God of this world hath blinded their minds, 2 Cor. 4. 4. See what their Converſation is, Eph. 4. 17, 18, 19. And ſee their doome, Jer. 10. 25. Ignorance excuſeth not, nor exempeth from Judgment, though Ignorance may ſometimes extenuate and make a ſinne leſſe comparatively, yet it is a damnable ſinne: For a ſinne of Ignorance there was an offering to be offered unto God, Lev. 4. 27. And a blind mind is both a ſinne and a dreadfull judgment, Act. 28. 25, 26, 27. Let none therefore laviſh charity upon Heathens: If ever they be ſaved they ceaſe to be Heathens, and become Chriſtians: For aſſuredly there's no ſalvation but by Chriſt, Act. 4. 12. And no coming to Chriſt but by faith, Joh. 5. 40. Let God be true and every man a lyer, God is Juſt in all his waies and proceedings. Shall not the Judge of all the world do right?
Concerning the ſecond ſort of Believers who live under the meanes, it's commonly objected: It is not in our own power we Obj. 2 cannot believe, God commands things impoſſible for us to doe.
For Anſwer hereunto, Thoſe who thus argue do not ſay, they Anſ. would believe if they could, they lay not the fault upon their own will which is refractory and diſobedient, but they lay the fault upon God.
To give a full Anſwer Ile lay downe theſe Propoſitions.Prop. 1. Man cannot by his owne power turne himſelfe to God. Prop. 2. Converſion and all the fruits thereof are the Graces of Gods ſpirit Prop. 3. Good inclinations come from God. Prop. 4. We may not neglect our duty. Prop. 5. There is no Injuſtice in God to command things impoſſible.
1. It is not in the power of man to turne himſelfe unto God, O Lord, I know, that the way of man is not in himſelfe &c. Jer. 10. 23.
2. Converſion and all the fruits thereof, even all the Graces of the Spirit are the gift of God, ſo is faith and love: Every good and perfect gift comes from above.
3. Our wills and inclinations to any good, all come from God, He giveth to will and to do Phil. 2. 13.
4. Yet we are called upon to do our duty, to thirſt, come to the waters, buy and eate, Iſa. 55. 1. We are called upon to believe and repent, Mat. 4. 17. We muſt uſe the meanes that God hath appointed, we muſt do all we can, and put forth our endeavours to the utmoſt and yet expect no ſalvation from what we can do, but when we have done all we can, we muſt confeſſe we are unprofitable ſervants; ſome complaine I cannot profit by a Sermon. Will this be a ſufficient excuſe, to ſay I can not profit? thou muſt go to God and pray him to reach thee to profit, doſt thou pray and meditate, and call thy ſelfe to an account, and examination of what thou heareſt, let me aske ſuch as complaine that they have no power to believe, would you believe and do you ſtudy Scripture? Do you read the promiſes? Are you ſwift to heare? Do you uſe the meanes to get faith? If you neglect Gods meanes, and Gods waies, your deſtruction will be from your ſelves altogether, Hoſ. 13. 9.
5. It's no injuſtice in God to command things which are impoſſible to fleſh and blood to performe, and that I will evince by theſe Arguments.
1. God is not bound to give and keep a ſtock both, he gave us power and liberty of will in Adam, we loſt it and therefore its our duty to be made ſenſible of that great loſſe, and to be thoroughly humbled for it.
2. God hereby ſheweth us our duty what we ought to do.
3. Hereby we are put in mind to uſe the right remedy (i. e.) going to Jeſus Chriſt for ſtrength of aſſiſtance; For through his ſtrength we can do our duties, and without him we can do nothing. Let none therefore plead that they are not able to believe, nor repent, but though they are not able of themſelves, they ought to goe to Chriſt for ſtrength, for God hath laid help on one that is mighty, Chriſt is mighty to ſave, he it is that gives grace and glory. Let men examine their wills, are they not unwilling to come unto Chriſt, though life and ſalvation is tendred, yet they will not come unto Chriſt: they frame multitudes of excuſes, which their carnall hearts plead and reaſon againſt God. Chriſt offered to gather them, they will not: Chriſts offers to be their King, they will not be his ſubjects, they will not have him to reigne over them, unbeliefe and diſobedience are mens owne faults queſtionleſſe.
In the next place concerning Misbelievers, there are many objections made by Jewes and Mahumetans, they would be accounted Believers, becauſe they believe one God Creator and Governour: but theſe reject Jeſus Chriſt, they believe not in him. The Mahumetans preferre Mahomet before Chriſt. The Jewes believe him not to be come, now queſtionleſſe there is no true faith but that which hath Chriſt for its object, as we read Joh. 17. 3. The Papiſts go further, they believe in God the Father, and they profeſſe they believe in Chriſt, but they joyne their owne workes with Chriſts Merits, for they joyne with Chriſt Mediation the Mediation of Saints, and Angells, and ſo they in a high degree derogate from Chriſts interceſſion, For he is an Al-ſufficient Saviour, and the only Mediator, Heb. 7. 25. 1 Tim. 2. 5. But whatever Jewes, Turkes, and Papiſts may object; they will one day find all their deviſed worſhips, and misbeliefe to be abominable in the ſight of God. Likewiſe there are multitudes of looſe Proteſtants, and formall profeſſors, they aske what need all this adoe? what need ſo much faith? We perſwade our ſelves to be in a good condition already, becauſe we believe the Scriptures, thus many perſwade themſelves to be in a good condition, and think their condtion to be happy, and yet follow thoſe very waies that lead down unto the Chambers of death. If all thoſe that have a good perſwaſion of themſelves had been true believers, then the fooliſh virgins Matt. 25. 10.had not been excluded. Many ſay Lord, Lord, and Chriſt will ſay he knowes them not. Many will glory, and ſay that they have heard Chriſt preach in their ſtreets, that they have been in his preſence when he was upon earth, and yet Chriſt will not owne them. Farther yet, multitudes reſt contented with a temporary faith, an Hiſtoricall, and Dogmaticall faith, and yet all this while they arrive not beyond the faith of Devills, and Reprobates.
In the laſt place, there are weak believers and theſe make many objections, and becauſe their Conſciences are tender, they ought to be dealt more tenderly with all.
Firſt, They object that they have no faith at all, becauſe it is Obj. 1 very weake and little.
We muſt know. 1. That faith admits degrees: There are ſome Anſ. weaker, and ſome ſtronger believers: the ſtrongeſt believer muſt labour for more faith: and though he have a ſtronger faith, he may not conclude that he hath too much: and he that hath a weake faith may not conclude that he hath none at all. There is faith as little as a graine of muſtard ſeed: and yet it is accepted, Mat. 12. 20. A bruiſed reed ſhall he not breake, and ſmoaking flax ſhall he not quench, till he ſend forth judgment unto victory. There are Chriſtians of the higheſt, of the middle, and of the loweſt forme. The man in the Goſpell had faith and doubting togeather, Mark. 9. 24. Lord I believe, help thou mine unbeliefe. The diſciples had a little faith, and yet this was true and accepted.
2. A weake faith, if true, is like precious, 2 Pet. 1. 1. Simon Peter a Servant and an Apoſtle of Jeſus Chriſt to them that have obtained like precious faith with us: grace and peace be multiplyed unto you.
3. It hath the like pretious object, Jeſus Cdriſt; and he hath lambes as well as ſheep in his fold, Iſai. 40. 11. He ſhall feed his flock like a Shepherd; he ſhall gather his lambs with his arme, and carry them in his boſome, and ſhall gently leade thoſe that are with young.
4. Weak believers have Intereſt …in the like precious promiſes, Joh. 6. 37. Him that cometh to me, I will in no wiſe caſt out: And Joh. 6. 35. He that cometh to me ſhall never hunger, &c. Obj. 2
2. Weake believers object that they have no faith, becauſe they want feeling.
But we muſt know that faith may be where feeling may be Anſ. wanting, ſo the Apoſtle declares, Eph. 1. 13. In whom ye alſo truſted after that yee heard the word, the Goſpell of your Salvation; in whom alſo after ye believed, ye were ſealed with that holy ſpirit of promiſe. Who knowes how the bones of a child grow in the wombe? ſhall we conclude that they grow not, becauſe they are not diſcerned? But for avoiding miſtakes, it will be needfull to interpret a few Cautions.
1. We muſt not meaſure faith by our ſenſe and apprehenſion, Caut. 1. We may not meaſure faith by ſenſe.Pſal. 88. 14. David complaines of God's hiding his face, and ſo he doth frequently complaine elſe where, and yet a believer; Lord why caſteſt thou off my Soul? why hideſt thou thy face from me? And Gods hiding his face was a trouble unto him, Pſal. 30. 7. Thou didſt hide thy face and I was troubled.Caut. 2. A weake Chriſtian may not content himſelfe with a weak faith.
2. A weake Chriſtian may not content himſelfe with a weake faith: but he muſt labour for a ſtrong faith: There are many things lacking in their faith, 1 Theſ. 3. 10. Night and day praying exceedingly that we might ſee your face, and might perfect that which is lacking in your faith.
3. A weake believer muſt not neglect the Application of the Caut. 3. A weake Believer may not neglect the Application of Promiſes.promiſes, but ſearch them and bring them home unto their own ſoules. Thou haſt a weake faith: but the word is a ſtrengthening, and eſtabliſhing word. Wait believingly on God, and thou ſhalt have renewed ſtrength, ſo runs the Tenor of that choice word of Promiſe, Iſai. 40. 29, 30, 31. He giveth power unto the ſaint, and to them that have no might he increaſeth ſtrength. Even the youths ſhall faint and be weary, and the young men ſhall utterly faile: but they that wait upon the Lord ſhall renew their ſtrength, they ſhall mount up with wings as Eagles; they ſhall run and not be weary, and they ſhall walke and not faint.
4. Neglect not obſervation of experiences of former dealings Caut. 4. Neglect not experiences.of God towards thee; how he hath delivered thee out of ſix and ſeven troubles. He hath counſelled and comforted thee, and he is as wiſe and able as ever to help and relieve his people.
Laſtly, Some object againſt themſelves and conclude their faith Obj. 2 to be none, becauſe they come ſo ſhort of others.
For Anſwer hereunto and to conclude, This is not a ſafe way Anſ. to argue: I have not the ſaith of Abraham, therefore I have no faith at all. Should Zacheus becauſe he was not ſo high as Saul, conclude that he was no man at all? Look chiefly to the Quality, that this faith may be of a right kind, a genuine faith; ſuch as purifieth the Conſcience, worketh by love, and labour for more acceſſion of it, and God will accept the quality for the quantity, pence for pounds, the will for the deed. We read Heb. 11. 17. By faith Abraham when he was tried, offered up Iſaac. The faithfull intentions of Abraham was accepted in the accompt of God, as a reall performance: Let's all labour to be ſincere, and upright hearted, and this perfection of parts (i. e.) ſincerity will be accepted inſtead of perfection of degrees, which is an abſolute perfection without ſpot or wrinkle, which cannot be attained on earth by Militant Saints who are Viatores, but only by ſuch who are Comprehenſores glorified Saints in Heaven.