Exposition of the Apostles Creed, Sermon 3
HEB. 3.12, 13.
12. Take heed, brethren, lest th…r… …e in any of you an evil heart of unbelief, in departing from the living God.
13. But Exhort one another dayly, while it is called to day, lest any of you be hardned through the deceitfulness of sin.
Chrysost.THE advice is good, that Gods Embassadours make choice to insist on that part of their message as may be most profitable to them to whom they are sent, and make deepest impressions on their hearts; because it is very uncertain whether they shall ever have opportunity to speak againe, or the people life to hear them. This hath alwayes moved me to select such portions of holy Writ, and open them before you, as might be of special use; neither perish in the eare, nor yet scatter in the ayr, but warme you to the heart; as well knowing the uncertainty, whether we shall ever meet againe in this place, I to speak, or you to heare. And for this I have a president, the Authour of this Epistle, that makes choice of an old fit Text out of the 95. Psalm, and allots no longer time than the present to heare it. Hodie si vocem, To day if you will hear his voice; and repeats it,Ve…. 7. & 13. & 15. cap. 4.7. and dwells upon it, and applyes it four several times as a circumstance never to be forgotten.
But this was not the sole reason that drew my eyes to these words. In my former Medications I commended unto you Religion, to which there is not such an enemy as Infidelity, such a friend as Faith; the first discouraging and retarding, the other inciting and giving life to all Christian duties. I thought I could not more powerfully give you a Caveat of the danger of the one, and move you to hold fast the other, than by renewing this counsel of our Apostle, Take heed, Brethren, lest, &c.
The substance of his Sermon, is, that Christ and his Gospel is most diligently to be heard.
1. Heard before the Prophets, Fathers, Angels,Cap. 1.2. because he is in Nature and Office far superiour to them.
2. Heard before Moses, because in his Ministry much beyond him:Cap. 3. ad ver. 1. ad 6. Moses being but the Servant in the House, he the Lord of the House.
3. And for the circumstance of time, heard presently, without delay,Verse 7. to day; because there may be no more dayes of hearing.
And that all this may come the warmer to their and our hearts, he proposeth the dayes of old, how God had dealt with their fore-fathers upon their Exodus out of Egypt, and how they had dealt with him. God gave them a Law, and a day to heare it; a day of forty yeares long in the Wilderness; but they and their fathers were gynhedlaeth gyndin, Psal. 78.8.a stubborne and rebellious Generation; a people much like your gyndin stiff ground with a stubborn heart; as unfit to receive any motions of Gods Spirit, as an unturn'd fallow is for seed. And because by Moses meekness, nor by Gods immediate voice they would not be broken up, that Generation God broke off;Verse 17. their carkasses fell in the Wilderness, which fearful example the Apostle here proposeth, and inforceth upon them by an Argument drawn à minori ad majus, from the less to the greater. If they fell who would not heare Moses, much more you who will not heare Christ; if they perished who would not obey the Law, much more you who will not be obedient to the Gospel; if they were destroyed who would not believe the Servant, much more you who will not accept of the Lord himself; and therefore my Brethren Take heed, &c.
In the first of these Verses, the Apostle stands as it were upon his Watch, and gives warning, Cavete. In the second, he calls up the City to make Head against the Enemy, Exhort one another. In the first he discovers who this great Enemy is; In the second he shews how he may be prevented, and defeated.
1. The General that leads in all sin upon us, is Ʋnbelief. The Summe of the 12. verse.The Caution is punctually against that: About which the Apostle discovers
1. The Original. The naughtiness of our nature. Evil.
2. The Seat. The heart.
3. The purpose. To make us Apostates. To depart.
4. And that from no less Master than the living God.
To such an Enemy no man must give place; no not for an hour; for to that end the Apostles Caution extends
1. To all times. foreign, a word omitted in the Translation. Take heed, lest at any time.
2. To all persons. Not in any of you.
The Enemy is apparent, Ʋnbelief. The Summe of the 13. verse.But after good take-heed the readiest munition against him is exhortation. Good admonition, and continual instruction is the most effectual means to defeat unbelief. About which the Apostle exhorts,
1. That we do exhort, or call upon.
2. That it be done in Charity, mutually, Exhort one another.
3. Seasonably, continually, dayly, or day after day.
4. Speedily, without delay or tergiversation. It may not be put off till to morrow, but done it must be, while it is called to day.
For if it be either omitted, or delay'd, the consequence may be dangerous; no less than a dry, hard heart; the heart may be hardned by sin, by the deceitfulness of sin. Two Ne's, two Adverbs of forbidding we meet with in these two verses, and they both give us reasons; one of the Caution, the other of the Exhortation. The first not attended, and the last omitted or deferr'd, may produce a lamentable effect.
1. Attend not to the Caution, and there may follow Apostacy from the living God; and therefore Cavete Ne, &c.
2. Omit or defer the Exhortation, and there may follow hardness of heart; and therefore exhort, Ne, lest any of you be hardned, &c.
Here then is good Christian counsel given, and that it may be the better taken, the Apostle ushers it in with a word of love, Brethren.
1. Brethren.
Had Saint Paul by this appellation intended to bring to their memory, only his alliance and neerness of blood with the Hebrews, as one descended of the same stock with them, it had been a powerful motive to gain attention; for such was his heaviness, and continual sorrow for these his Brethren, his kinsmen in the flesh,Rom. 9.2, 3. that he could wish himself accursed from Christ, conditionally they might be ingraffed.
But evident it is that many of these Hebrews to whom he writes, were of a more noble Brother-hood;cap. 12.13. 1 Pet. 2.17. that Brother-hood which Saint Peter gives in charge to love. By this name then as a cunning Oratour, he doth captare benevolentiam, insinuate into their good-will. For this being granted, as indeed it must, that all Christians (ever since Christ himself was not ashamed to call them Brethren) are of the same house and Brother-hood:Heb. 2.11. Paul a Brother to them, they Brethren to him; it cannot be conceived that he will be the Authour of evil counsel; it were not the part of a Brother to seduce, to teach them what should do them hurt.
foreign.Naz. Ep. He that breaths from the same spirit is compassionate, and compassion ariseth from bowels of pity, and bowels of pity may be believ'd to give good counsel. They are truly affected that are Brethren, will wish no more hurt, nor give worse advice to a Brother than to themselves. Dives would not do it in hell;Luke 16.28. that damn'd ghost had a care of such; a suit he made that they might not come into that place of torment. They then certainly have less charity than those accursed spirits, that wish so ill to their Brethren, that counsel so ill against their Brethren.
All we that speak in the spirit of meekness, dare not be suspected for such ill counsellours. We know that we are not so much Brethren in the flesh, as Brethren in the Lord; we have the same God for our Father, the same Church for our Mother, the same Christ for our Elder Brother, the same Spirit for our Informer. We are begotten of the same immortal seed, washed in the same Laver, joyn'd by the sinews of the same faith, nourished by the same Milk. All these bonds then of Brotherly love, in which we are united, enforceth us to stand upon our Watch; and as from some high Pharos, at the approach of any danger, to lift up our voice as a Trumpet, and cry to our Brethren.
2. foreign, Look about you, Beware, Take heed.
Now what and if we should cry nothing else in your eares, make up all our Sermons of Cavete's, were it any more than needs? for we walk in the midst of snares; not only near them, but in the very midst of them; within, without, on the left, on the right hand they are; and would not then a Caveat do always well? No question, it were a wise and a pious meditation thus for a man to discourse with his own soul in the morning; This day I am to enter into the World, and snares are set for me in every place; be it that I be not very cautelous, no help for me but I must be taken. Suppose I am going to prayer, my heart will be ready to suggest some idle thought; whence our Saviour puts in his Caveat for that, Take heed how ye pray. Mat. 6.Be it that I am ready to do some charitable deed, some thought of vain-glory may marre it; whence Christ puts in a Caveat for that too,Mat. 6.1. Take heed that you do not your almes before men. The like may be said of every good work; the best may be marr'd for want of good take heed. And if it be thus with the good, how much more caution is to be used about the bad? Those be vitious and dangerous in their own nature, not in circumstance only. Take special heed, when you are tempted to any of them; for lust when it hath conceived, brings forth sinne; and sinne when it is finished, James 1.15.brings forth death.
There is no duty then so necessary for us to press as that which hath Cavete annexed unto it. For our eyes can never be quick enough for our heart; a deceitful piece it is, and will put a fallacy upon us if we look not to it; and in no one thing sooner than about our Faith; perswading us either not to believe at all, or else to believe what, and as we list; so much as shall be consonant to sense and reason, and no more. The advice then that the Apostle here gives, is Brotherly.
3. Take heed that there be not in any of you a heart of unbelief.
We need not go farre to search into the nature of this sin; for the Apostle hath in this place lively set it forth before our eyes, by the seat, the cause, the effect; the seat where it rests, is the heart; the cause, the naughty malignant quality of the heart; the effect, Apostacy, revolt, separation; it withdraws from the living God.
For whereas Divine Revelations, Gods comfortable promises, his fearful judgements, obedience to his Commandments, are the object of our faith; unbelief seated in the heart, labours to perswade that these are neither good, nor true, nor necessary. Not good, for they oppose our appetite; not true, for they contradict our reason; not necessary, for we can well live, nay live more contentedly without them; and being not true, we need not believe them; and being not good, nor necessary, we need not obey them.
This is that which God so much complains of by his Prophet,Hosea 8.12. I have written unto them the wonderful things of my Law, and they accounted them a strange thing; strange to their judgements, for they did not prize them, nor esteem them, but lay them by, as some refuse stuff; strange to their thoughts, for they did not minde them, not meditate on them; strange to their affections, they loved them not, they liked them not, could finde no taste, no relish at all in them; strange to their practice, for they cast them behind their back, and scorn'd to live after them; and all this practical Atheism arose from an incredulous heart. Our Saviour makes it evident, when he breaks thus pathetically upon his Disciples, or the multitude rather, O faithless, and perverse generation! Mat. 17.17.faithless first, and perverse after; intimating that the untoward perverseness of their wills proceeded from their weakness of faith; perverse they had never been, had they not been faithless.
For infidelity is the great grandame of all mischief; it multiplies sinnes, and encreaseth these accursed Brats from generation to generation; to me it seems very like the Indian figtree,Clusius. or arbor de raes, which growing out of the ground with many boughs, yields certain gummy strings of the colour of gold; these roping down to the earth, do there take root, and make as it were new trees, or a wood of Trees; from the first stock there spring so many plants by a perpetual succession, that they cover by this means the best part sometimes of a mile. This is a lively embleme of infidelity; for where it roots, it shoots, and every sin is a branch of it; and these so chain'd and linked together, that they cover a whole Country. There is not a wickedness to be named, that one way or other hath not its rise and dependence from this root; the overflowing of sin is from hence; so that notwithstanding the specious Titles of Christians, Believers, Professours, a man may yet propose the Prophets Question,Isa. 53.1. Who hath believed our report? Our Saviour allows us to judge of the Tree by the fruits; and the fruits I am sure, Proclaime that there is in most Christians, an unbelieving heart.
First, The presence of Gods eye is not believed to be at our thoughts, over our actions. For we are ashamed to do many things in the eyes of men, that we colour not to plot and act in the eye of God; did we believe that God were by, we would stand in awe; at least not be audacious to sin. The Psalmist tells us of men that encourage themselves in mischief, and lay snares; and upon what ground but this,Psal. 64.5. Psalm 73.11. That God was not in their thoughts? Tush, say they, how should God know? is there knowledge in the Most High? This is the first-born of infidelity.
Secondly, Neither do most men believe the particular providence of God; a general Father perhaps confess him they may; but no kinde Father to provide for them; and therefore they will provide for themselves. In their wants they trust to their wits; Hab. 1.16. Jer. 17.5. 1 Sam. 28.7. 2 Kings 1. Psalm 18.30.in their distresses, to some arme of flesh; in their sickness, some run to the Witch at Endor, or the god of Ekron. God is forsaken upon the least occasion, or least trusted, though he hath promised never to forsake those that trust to him; and this is another childe of infidelity.
Thirdly, Again, many call him Lord, Lord, but believe not so; for why should men conceive and call him Lord,Mat. 7.21. Luke 6.46. Jer. 35.8, 15, 16, 17. and do so little that he bids them? The words of Jonadab the son of Rechab that he commanded his sons, are performed; but I, saith the Lord, have spoken, Do this, and yet there is no more heed given to my Commands, than to dreames; as little account made of what I say, as if my injunctions were not given in earnest, I meant not what I said, nor intended to call for an account of what I commanded. This is Infidelities impudent and graceless son. For could this bold disobedience be found in any professour of Religion, did he believe that his Lord is a great and a jealous God? of Authority to command, of power to punish?
Fourthly, Farther yet believed it is by some, that there be other expiations of sin than by effusion of blood;Socinus and his followers. and upon it there be that erre in the prime Article. For an example of holy life, they will admit the life of the Son of God; and his death for a pattern of patience, but not for a satisfaction, not for a ransome. The goodness or God, they tell us, may make amends to his justice, the blood of his Son was not requisite: Whereas the Scripture in plaine terms informs us, That when Christ suffered,Rom. 3.…5. Lam. 1.12. Isa. 53.10. Mark 10.46. 1 Tim. 2.6. there was a Demonstration of his justice, and a full Declaration of his anger, that he made his soul an offering for sin; with which God was so well-pleased, that he did accept this his precious blood, foreign, for a sufficient price; and foreign, a price in exchange for the sinnes of the world.
Fifthly, But this, as it is not believed by some, so it is not regarded by others; for many tread under foot the Sonne of God, crucifying by their prophane life him afresh; who beare their heads so high,John 19.30. as if Christ had never bowed his head, and given up his soul upon the cross for them. And these are two twins of infidelity, of a later birth; for the innocent and Orthodox Christians of the Primitive Church knew them not; whereof the first believes not his Doctrine, and the last seem to dis-believe his Death.
Sixthly, As for heaven and the glory thereof,Ezek. 33.31, 32. they are entertain'd as the musique of a pleasant song; much commended they are for the aire, and for that vouchsafed the hearing, and yet in a trice as little remembred of the one, as of the other. Whereas were men fully perswaded that an inheritance in heaven were a reality, a Crown, a Kingdome, there would be more suit made for it; they would, that they would foreign,Col. 3.1. set aside earthly things, and set themselves to seek the things above. This supine carelesness is the sixth issue of an incredulous heart.
Seventhly, Lastly, The terrours of the Lord, are no terrours to many;2 Cor. 5.11. nor the Angels Trumpet, nor the last judgement, nor the ensuing torments; for were men fully convinc'd of the wrath and vengeance of that day,John 2.2. Zeph. 1.15. Acts 24.25. Dan. 4.27. 1 Cor. 11.31. the darkness, the gloominess, the fearful and final sentence, and that the paines of hell were such as indeed they are, they would tremble with Foelix when they heard a discourse of the last judgement; they would break off their sins by repentance, and judge thems…lves that they be not judged. And this security is the seventh birth of an unbelieving soul.
To collect all, since the presence of God, nor yet his providence, since the Commands of the Almighty, nor yet his only Sons Sacrifice, since the joyes of heaven, nor the sorrows of hell can have a sufficient influence to better mens lives; Evident it is, that all are not Israel, that are of Israel; Rom. 9.6. 1 John 2.19.that such as dwell among us, are not of us; in plaine English, that among Christians there be Infidels; and therefore there is yet use of the Apostles Caution, Take heed that ther… be not in any of you an evil heart of unbelief. The seeds, with the former-mentioned fruits of Infidelity, in some degree or other, at one time or other, are in most men; take heed then even of these; but however beware of this core of unbelief.
4. A heart of Unbelief. A heart.
By the heart of man in the Scriptures, is comprehended the understanding, the will, the affections; blindness then and ignorance in the understanding, wilfulness, obstinacy, and perverseness in the will; No sence, nor love, nor delight, nor content of what God hath done for our Redemption, make up this incredulous heart, or to speak in the Hebraisme, this heart of unbelief, a heart inform'd, full fraught, delighted with it, set upon it.
To help all this, God hath given man sufficient means,Psal. 119.105. Rev. 3.18. Psal. 119.18. Luke 24.31. would he make use of them. His Word to be a Lanthorne, an eye-salve to remove ignorance and darkness from the minde; and the act is called illumination, or the opening of the …y…s; John 16.7, 13. Acts 2.2, 3. Mal. 3.3. Acts 16.14.his Spirit to be the Comforter and Counsellour; a fire, and a winde; a winde to beat down the stubbornness and perverseness; and a fire to melt out the malice and pride of our wills; and this is call'd the opening of the heart. Lastly, his grace he hath bestow'd upon us to remove our coldness, and disorderly affections of honour, riches, pleasures, and other sensualities, and to beget in us a pious love, delight, and good-will to himself, and Religion, and with joy and great content to apply the sweet promises of the Gospel unto our selves. Now when men will have no care to know the things that belong to their peace, Luke 19.42.nor yet assent to them after they are made known, but rather oppose them; nor yet bear any affection or love to them, nor care to apply them, but rather slight and contemn them; guilty they are, and carry about with them this same heart of unbelief; of which the Apostle gives his Caveat, Ne sit, that it be not in any Professor.
The Caution is directed against three sorts of men.
1. Against those that know not.
2. Against those that know and assent not.
3. Against those that know and assent to, yet apply not to themselves the sweet promises of the Gospel.
1. First then of those that know not; and beware of that kinde of incredulous Heart.
A Latitude there is in the apprehension of the object of faith; and to set a bound to this, and strictly to define just how far you must know in every particular, or incur damnation, is no work for my shallow capacity.
I can easily admit the school distinction of explicita & implicita fides, in a good sense, and yet neither plead for the Colliers faith, nor maintain that ignorance is the Mother of Devotion. By fides explicita, we mean a cleare, distinct, and particular faith or belief of any Point or Article of Christian Religion. By fides implicita, a more dark, secret, or hidden belief implied, and as it were wrapped up in the belief of another more general Article. As for example; in the Article of Christs Incarnation, we do believe clearly and distinctly, not only that Christ the Son of God was made flesh for us, but further, that in particular there were in him two Natures, but one person; two distinct wills; the humane Nature passible, the Divine impassible. But yet some other men are not bound to know these and other particulars so distinctly as Schollars; it sufficeth that they know them by an implyed faith. The Article they must know and believe distinctly, viz. That the Son of God was incarnate for mans Redemption; but the consequences of it no farther than their capacities or education, time, station can reach to. God forbid that we should tye up every unlearned man to that measure of knowledge which is requisite in the Priest and greatest Clarks; who, be they never so learned, must believe also many mysteries in the Scripture, which they are not able to explain with an implicite faith, or else God help them.
Luke 12.48.1. This I know, that to whomsoever God hath given more, more of him shall be required; as well in belief as obedience; and therefore many things may be necessary for a knowing mans salvation, which are not so necessary for a poor simple soul.
2. This again is most certain, that the peremptory establishing of many points (which are remote deductions from the first agreed on principle) to be believ'd as matters of faith necessary to salvation, hath lost the peace and unity of the Church, as is evident by the Trent Articles.
3. And the Learned and Judicious have been very sober and charitable in their judgements to weaker capacities, whatsoever zealous Gnosticks press to the contrary. A false conceit is crept into the minds of men, to imagine that the points of Religion that be manifest, are but some petty points; scarce worth the learning; Those to be great, and none to those that have subtile disputes about them.
Whereas Christ Epitomizes the whole Law of obedience into these two great Commands, the love of God, and the love of our Neighbour. Mat. 22.37, 39. Heb. 11.6.And the Apostle the whole Law of belief to these two principles; 1. He that cometh to God, must believe that he is. 2. That he is a rewarder of them that diligently seek him. Which our Saviour hath, though as briefly, yet more fully expressed, This is life eternal to know thee to be the only true God, John 17.3.and Jesus Christ whom thou hast sent.
Thomas Aquinas had reason to say,22 ae. q. 1. Art. 10. Articuli fidei sunt sicuti principia per se nota, The Articles of our Creed, are as it were, principles known of themselves; a way without Controversie that lies fair enough, and plaine enough, were men peaceable; and foreign,Nazianzen. that hath made those things plaine that are necessary, and those again not necessary not plain. In one word, I am of Hilaries opinion; in absoluto & facili est nobis aeternitas, Eternal life is proposed in an absolute but easie summe; he means in respect of knowledge; that to know the Trinity in Unity,Hilar. lib. 8. de Trin. and Unity in Trinity as set out in the Creed; God to be the Creatour, Christ to be the Redeemer, with the whole story of the Redemption of mankind, as it is there expressed; the Holy Ghost to be the Lord and giver of life, who spake by the Prophets; that God hath his Church, his people, to whom there belongs Remission, Resurrection, life eternal, is a sufficient knowledge of salvation for simple men. Cedat curiositas fidei, cedat gloria saluti; Tertul. de prescript. c. 14.certè aut non obstrepant, aut quiescant adversus regulam, Nihil ultra scire, omnia scire est, &c. Let curiosity of searching yield to faith and believing; let the vain-glory of disputing, give place to the study of our salvation; and at leastwise let them not brabble at all, or let them be silent against this rule of faith; for to know nothing beyond this, is to know all things.Augustin. Turbam non intelligendi vivacitas, sed credendi simplicitas tutissimam facit. The vulgar sort of Christians are made most sure of their salvation, not by the vivacity or quickness of their understanding, but by the simplicity of believing. But in what degrees this knowledge must be had (the gifts of God are so various, and the persons that receive these gifts of so several capacities) that for my part, I hold it impossible for the ablest pen to express.
Beware then about these absolute necessary foundations of faith and obedience, of wilful ignorance. The Apostles Caveat is against that, that is a great part of the heart of unbelief; and Ne sit, that it may not be in any of the Hebrews, he instructs them in this Epistle about the Nature. Person, Office, Priest-hood, and Sacrifice of Christ. These no man may be ignorant of, as neither of the other Articles as far as his capacity reacheth. As for what is above it, I no way doubt but there shall be an indulgence granted; Thou shalt be accepted not according to that thou hast not, nor couldst not have, but according to that thou hast. The dying Ideots short prayer, was without doubt heard by him that inspired it,2 Cor. 8.11. Lord require no more than thou hast given.
2. Against those that know and assent not.
This is the case of simple, honest, ignorant people. A…d yet if these (as some are very rigid, and fix upon this people accursed, John 7.49.because they know not the Law in as nigh a degree as themselves) must be reckon'd among Infidels; sure I am that there are another sort, that much more worthily deserve the name.
These are Sciolists, that know much, but assent to nothing.Naz. foreign. Men who foreign, calling reason to counsel, and not God, agree to, and approve so much of Religion as shall seem probable unto them, for the near affinity it hath with reason.
But these men must know, that the height and sublimity of many mysteries in Divinity is such, that they are to be believed and assented to meerly upon Gods Revelation, since they do surpass the poor capacity and reason of man; such as are the Creation of the World of nothing, the mystery of the Trinity, the Incarnation of the Son of God, his birth of a Virgin, and the Resurrection of our bodies. These, humane reason cannot reach to, though they be not contrary to it, but above it; To these then we must assent, and not discourse; believe, though we have no other evidence than Gods bare word for them.Augustin. tract. 79. in Joan. Athanas. tract. de advent. 1. cont. Apol. For laus fidei est, si quod creditur, non videtur; the praise of faith stands in this, that the thing be not seen which is believed. For fides de re evidenti concepta, fides dici non potest, faith conceiv'd of an evident matter, cannot be call'd faith.
Out of this I infer, that every one ought to come, and intreat of these high mysteries that immediately belong to faith and belief, with great reverence, respect, modesty, and submission; not condemning that which his sense and reason cannot fathome, nor making the depth of his own capacity, the rule and measure of his belief. Be it that our reason and sense resist and rise against it;2 Cor. 10.5. yet Saint Paul requires that we captivate our understanding, or bring into captivity every thought to the obedience of Christ.
But what then? is there no place for reason in matters of faith? may there not from thence be fetch't motives to gaine our assent? Yes certainly, for besides those above-named mysteries, there are other Articles of our faith, which are both believ'd, and taken up upon sound reason, because they may be demonstrated, as that there is a God, that he is but One, that he by his providence governs the World; that he hath ordain'd rewards for the good, and punishments to the bad; so that he shall be not only no Christian, but no man that assents not to these: And for these we have a double light; one of reason, the other of Revelation; yet so as to perswade the conclusion, we farre prefer the Medium of Revelation, before that drawn from reason; concluding rather as a Divine, than a Philosopher.
And yet for all this, we may use many other Arguments to gaine assent. For it being supposed, which in reason must be granted, that God created man for happiness; and happy be could never be without the true knowledge of him; and this knowledge could not be had without Revelation; and this Revelation is extant in no Book but the Scripture; it will necessarily follow, that the Scripture is the Word of God deliver'd to the Prophets; and consequently, whatsoever is in the Old Testament, is to be believ'd; which being granted, it is not hard to prove and demonstrate the Truth of Christian Religion against either Jew or Gentile.
For God, who hath delivered to us the Truth, and requires at our hands reasonable service, Rom. 12.1.or an obedience founded upon reason, hath left unto us many proofs and Arguments of perswasion and inducement, call'd argumenta credibilitatis, reasons of credibility; which being laid together, and well pondered, may justly move any indifferent prudent man to yield h…s assent thereunto, and to rest fully satisfied in the Truth; and to render them unexcusable that will not believe the same;Rom. 2.1. such are the constant Test…mony of men of all Ages; These men of a holy and a godly life, far surpassing the founders of any other Religions; and of that integrity, that they spared not themselves, nor their friends, but impartially related their own, and others faults,Amos 7.14. Acts 4.13. as well as their vertues; and some of these altogether i… iterate, never train'd up in Schoole, and yet shew the depth of wisdome. The matter they deliver is heavenly, the Harmony sweet, their words full of Majesty; they perswade not by reasons, as Oratours, but command in the Name of the Lord, and require credit; their end and scope is Gods glory, and the salvation of the soul; to which they propose a good and Religious life to be the sole way. What should I say, that the hatred that the devil and all his Instruments have borne to this Religion, their endeavour to the utter extinguishment of it! Gods goodness yet in its preservation, the miracles by which he confirmed it, the foretelling so punctually, and fulfilling all things about it, are Arguments more than humane to gain our assent, and to keep us from this heart of unbelief; whether passive or active (for so the Hebrew Genetive Case of the Substantive sometimes signifies) from the passive, that it take no root in us, much less that it be active, pragmatical, and working, raise in us a spirit of contradiction against so approved a Truth.
And to give countenance to these Arguments of credibility,2 Pet. 1. à 17. ad. 21. we have the example of Saint Peter; who the better to prevaile with those to whom he Writ, first assures them that he was not induced by vain fables, but that he had strong motives for the same; as First, That he and the rest of the Apostles had conversed with Christ, and were all eye-witnesses of his doings. Secondly, That a voice from Heaven, the Bath-Col, at his Masters Transfiguration on Mount Tabor, was by him heard, which did assure him that Christ was the Son of God, and to be heard. Thirdly, That this was consonant to the predictions of the old Prophets, who had foretold the Birth, Life, Death, Resurrection, of the Sonne of God; to which they should do well to take heed, as a Light that shines in a dark place.
And the wise and Learned Fathers of the Church,Just. Mart. Tertul. August. Eusebius, &c. treading in the steps of this great Apostle, have produced and set forth to the world, very many Arguments of perswasion and credibility for the Truth of Christian Religion, to gain mens love to it, as may be seen in their Books and Apologies they made in defence of it. These well weighed, with the absurdities of all other Religions set forth by them, do make our faith more credible, and are sufficient to make any wise, discreet man to believe the same, though they do not inforce him.
The Use that I shall make of this Discourse,Ʋse. is that to which the Apostle directs this Caveat, That we keep our heart from unbelief; that we assent to, and never contradict those high and sublime mysteries of our faith; which could never have been known, had they not been revealed; and therefore must be believ'd, though our own reason arrive not to penetrate the same; About these, submission, humility, reverence becomes a Christian, and not a consultation with flesh and blood. Gal. 1.16.For whosoever once openeth his eares to let in the Syrene Charms of humane reasons against the mysterious Articles of his faith, he is in danger either to lose his assurance and faith, or else the peace, comfort, and tranquillity of his minde; and to cast open a wide gap to the Devil and all his Instruments; as well Infidels, as Hereticks; to make an inrode upon, and to trouble his conscience.
Th…s hath been the way of Infidels; they alwayes objected against the Trinity, Christs Incarnation, the Resurrection, the unreasonableness thereof; whence Julian with his Sophists was thus wont to twit the Christians;Naz. foreign. among you foreign, you sing to us no other Song but Believe, Believe only you inculcate, but give us no other reason.Tertul. This was the course of those Patriarchs, of Hereticks: And this is the course of Hereticks themselves. The Arrians were wont to deceive many by this Legerdemain;Theodoret. draw forth they would their handkerchiefs, which being square, ask the people they would, Whether three corners thereof could be one or no? and thereupon infer deceitfully, No more could three persons be one God. And from the same shop are fetched all the fallacies of the Antitrinitarians, Jews, and Turks, against this mystery. Upon this anvil also are forged the disputes of the Sadduces, and such as deny the Resurrection of the flesh. It seems impossible unto them, that dead bones should live; that that which the Wormes, Time, Corruption hath devour'd, shall be collected, and again covered with a fresh skinne; but not so to the Prophet who tells us, That the Spirit of the Lord should quicken those bones; Ezek. 37.5.nor yet to the Apostle who informs us, That this should be done by that mighty working, whereby he is able to subdue all things to himself; Phil. 3.21.and therefore asks the Jews before Agrippa, Acts 26.8.Why should it be thought a thing incredible with you, that God should raise the dead? And of the like bran are those specious sophisms of the Anabaptists against Poedobaptism; for is it reasonable, say they, that such as can neither repent nor believe, should be baptized? but I ask, Hath not God out of mercy taken them into the Covenant, and what art thou that deniest them the seal? I could be infinite in this Argument. The Familists denial of a local Hell, and blowing up the fire in a mans conscience; The Brownists scorne of absolution; Socinus his blasphemies, and sleighting of Ordination; and the Independent collecting Churches, and committing the power of the keys to Vulgar hands, have received growth and countenance from this root, while reason must be heard to babble against Gods Order; and Scripture, except taken in their own sense, must be silent. In a word, Popular Arguments have done the mischief, and set the Church in a light flame. The audience given to reason (not that which is truly enlightened, but that which is darkned and partial) being the high way to all infidelity, Atheism, mis-belief, and Schism.
Beware then how you give eare too much to humane reason in the great Mysteries and Secrets of Religion, lest there be in you a Heart of Ʋnbelief.
2. But an assent once given to the Word of God, and in that sense too, as the Catholick Church (I mean not Rome) hath universally, unanimously, and constantly interpreted it; since that God hath left us such store and variety of Arguments of credibility, every man according to his Talent and station, ought to be diligent and careful to seek out and use the same, and not suffer himself to be over-borne by a sort of cavilling and quarrelsome people, without looking out, and looking into his evidences he hath for the same: This is as supine a negligence, as if a man were sued at Law for a Mannor to which he hath a good Title, and having in his Custody good store of Writings that would set forth his just Title, should suffer himself to be cast and overthrown in his suit for a little laziness, because he would not look over and view those Deeds which would clearly set forth his Interest. Let us then painfully and diligently search out, and well consider all those motives, all those perswasive reasons, all those inducements, which the Fathers of the Church have left us to gaine our assent to the verity of Christian Religion; and doubtless they will keep us from this bane of an incredulous heart.2 Tim. 3.7. August. in Donat. We shall not be men of unstable mindes, alwayes learning, but never setled. We shall not be men of imaginations, Quod volumus sanctum, making that holy which we please, and unholy that we like not. We shall not be superficial; all for the Rine and Husk, but nothing for the substance, Lastly, we shall not be obstinate, stubborne, and perverse, but easily yield our assent, and readily submit our understanding and will to the mysteries and depths of faith; and so be far from this same heart of unbelief, of which the Apostle gives us warning.
3. Against those that know and assent, but affect not, nor apply the promises of the Gospel.
Seen you have in faith, that knowledge is necessary, and therefore you must take heed of affected ignorance. Then that assent is necessary, and therefore you must take heed also of obstinate and wilfull opposition. One thing is yet behinde, which is indeed the Key to open and let you in to the fruition of all that faith proposes to you, which is a pious and purged affection, and after an application of what the Gospel promiseth to a believer, without which you will be but miserable and uncomfortable Christians.
1. For first, if your affections be not cleansed, all the Arguments of credibility in the world will no more work a man from Infidelity, than the perswasions of John wrought with Herod; Luke 9. Acts 24.nor Saint Pauls conference with Foelix. And the cause is, that however the understanding enlightens, and reason it were that the will should follow that light, yet the predominancy of the affections is so powerful, that they carry the matter; As a man is affected, or dis-affected, so goes our judgement and understanding also.
— Ʋideo meliora, proboque,Ovid.
Deteriora sequor.
I see the best, saith the understanding; I approve it, saith the will, but I follow the worst upon the verdict of the affections. When the affections are not rightly moved, there will be no true choice made, nor of faith, nor any other good.
This is that which our Saviour asks the Jews, How can ye believe, John 5.44.seeing ye seek glory one of another? Their affections were ambitious, and that was an impediment to their faith so long as they were transported with vain-glory; nor his Sermons, nor his Miracles, nor Johns mourning, Luke 7.32.nor his piping, could free their hearts from unbelief. So that where this pious affection is not, no love of, nor no delight in the Truth, or at least where it is not in some degree purged from the love of our selves, the love of honour, riches, and other sensualities, that it remaineth with some indifferency of desire to know and follow the Truth, there can be no good hoped for. It behoves then every man that intends to cast away this heart of unbelief, to dispossess himself of his passions, which raise in him sinister prejudices against the Truth; (of which these Hebrews were very guilty) and that he place himself in such an indifferency and evenness of minde, that he may be able to look upon, and discerne the Truth with an unpassionate eye when presented to him.
2. Lastly, After we do affect the Truth, necessary it is also that we apply it to our own souls; for Application is the very life of faith; the sole water that can revive a fainting spirit, Jonathans honey, Hagars well. 1 Sam. 14. Gen. 21.19.And faithful people have been studious to keep this water by them, and stored up in their bosomes; it was their care to be fully perswaded, that there was no mercy, no grace, no promise, no favour, no pardon, which belong'd not to them. They were not contented with the Word of God, that like Maries Alabaster box, contain'd sweet oyntment or precious spikenard, John 12. Psal. 18.1, 2. Job 19.25. Luke 1.47. John 20.28.except they brake it, and shared it among them. David takes his share, God is my Rock and my Salvation. Job claims his part, I know that my Redeemer liveth. Mary will have hers, My spirit rejoyceth in God my Saviour. Thomas his, My Lord, and my God. To dye for the world, was a benefit at large; enough there were to share of that, and St. Paul ne're the better; and therefore he brings his Lord home and layes him in his bosome.Gal. 2.20. Christ saved me, and gave himself for me, dyed for me.
And this is usually call'd particular faith, which respects not so much the object, as is an infused habit into man. It is not the faith which we believe, as that faith by which we believe. A quality then it is, and therefore as all other qualities it must admit of degrees. So that in respect of the Subject or person in whom it is, it is more or less; for there is a strong faith, and a weak faith. A strong faith there is, such as was in Abraham, who stagger'd not in the promise through unbelief. Rom. 4.20.Such was in the woman of Canaan, to whom our Saviour gives this Testimony, O woman, great is thy faith! And there is a weak faith;Mat. 15.28. Luke 17.6. Matth. 14.31. Luke 17.5. faith like unto a grain of mustard seed; such was in the Disciples, O ye of little faith! and they pray for an encrease of it, Lord increase our faith.
And yet this little faith is of the same nature with the great. For magis & minus nos variant speciem, more or less do never alter the nature of any thing; The same then I say it is; and though it have not the same comfort, yet it hath the same promise. Give eare to those comfortable words of our Saviour, Blessed are they which hunger and thirst after righteousness, for they shall be satisfied. Matth. 5.6. Chilling. part 1. c. 1. sect. 8, 9.Though men are unreasonable, yet God requires nothing but reason. They will not be pleased without a down weight, but God is contented if the scale be turn'd. They pretend that heavenly things cannot be seen but by a midday light, but God will be satisfied if we receive any degree of light, which makes us leave the works of darkness, and walk as Children of the light. Eph. 5.8.He will accept of the weakest and lowest degree of faith, if it be living and effectual to obedience. For he it is that will not quench the smoaking flax, nor break the bruised reed. He did not reject the prayer of that distressed man, that cryed to him, Lord, I believe, help my unbelief; Matth. 12.20. Mark 9.24. Rom. 14.1.And commands us by St. Pauls mouth, to receive them that are weak in faith, by which he declares that he receives them.
Now according to the degree of faith, such is the apprehension; and as a man apprehends, so he applies. Where the apprehension is stronger, there the Application is stronger; and where it is weaker, that is weaker also; To some, God gives the spirit of confirmation and obsignation, as in those I now named; as in particular to St. Paul, who could say with comfort, I have sought a good fight, I have kept the faith; henceforth is laid up for me a Crown of righteousnesse, &c. and happy are they, thrice happy, that have this assurance; which if another man cannot say with the same confidence, it will not presently be want of faith in him, as long as this want proceeds not from any distrust of the Truth of Gods promise, but a… humble feare, and conceit of his own Repentance, that it is too sight and short.
Thus it fares with such a man, as with him who is fallen into a deep river,2 Tim. 4.7, 8. Archb. of Armagh. ex Bern. and carried down the streame; by the way he spyes and layes hold on some bough that hangs over the water; this he catcheth at, clings to with all his might; and seeing no other succour but that, ventures his life upon it. This man so soon as he was fastned to the bough, was in a safe condition; though terrent jam nubila mentem, all feares and terrours are not out of his minde, untill he comes to himself, and sees himself out of danger; Then he is sure he is safe, but he was safe before he was sure. Just so it is with a believer; Faith is but the espying of Christ as that bough, the only meanes to save a life, and the reaching out the heart as the man his hand, to lay hold on him; it informes the soul, God hath ordain'd his Sonne to be his Saviour. So soon as the soul with joy apprehends this, God imputes the righteousness of his Son unto it, and it is actually justified in the Court of Heaven, though it is not presently quieted in the Court of conscience; that may be afterwards done by degrees, in some sooner, in some later as God pleaseth. For I doubt not but the Spirit of God being implored by devout and humble prayer, and sincere obedience, may and will by degrees advance his Servants higher, and give them the certainty of adherence beyond their certainty of evidence; but what he gives as a reward to believers, is one thing; and what he requires as a duty, is another; and what he will accept out of grace and favour, is a Third.
The duty he expects is this;Dr. Hammond. pract. Catech. p. 33.
First, A confident perswasion, that if I faile not on my part, Christ will not faile on his; if I do repent and believe, no power in heaven, earth, or hell, shall deprive me of any part of his promise.
Secondly, That I set my self seriously to perform the condition upon which this promise is made.
Thirdly, To examine my heart how farre I have perform'd the condition; and upon evidence of conscience given of the performance, conclude, that I am one of those to whom the promise belongs, if I persevere and continue. But there being very much uncertainty whether I judge rightly of my self, the conclusion drawn from thence, can be no stronger than the evidence of my conscience; and then I shall apply Christ with no more assurance and comfort to me, than the degrees of faith and repentance are in me; weakly if weak, and strongly if strong; yet comfortably in both; because as I said, Blessed are they who hunger and thirst after righteousness.
This have I spoken, or collected rather out of three Learned Divines, that they who are of a feeble heart, and of a weak faith, may receive comfort; Too too often they are dejected, when they read those severe words written by men of great credit, that every man is bound to be certain of his Salvation without doubt, and to believe it as certainly as an Article of his Creed.
Take this position rigidly, and it cannot be true; for those we believe upon Gods Revelation, whereas the other can have no other evidence than the Ce tificate of our own soul; that Testimony is Divine, this but Humane, and therefore not of equal strength with the other. If it be said, that this weakness is supplied by the work of Gods Spirit in the conscience; I answer, that this work is not in all the faithful alike; and therefore all have not, nor are bound to have the same assurance. He must needs have more, who hath received a greater measure of the Spirit; and he less, to whom the Spirit is given in a lesser degree. Oh the happy condition of that soul, to whom the Spirit hath sounded and sealed those gracious words,Luke 7.48. Thy sinnes are forgiven thee! But let not him despaire neither, who upon the view of his imperfect faith, and imperfect repentance doth doubt, whether the promises of pardon and salvation belong to him; for all doubting doth not exclude faith, nor all despaire hope; if that doubt, or not hope, (rather than despaire) be grounded in a false judgement of his own repentance and sincerity, suggesting to him that he is no penitent, when he is, no believer, when he is, this will not be the sin of despair, which commonly makes men run on in wickedness, and take desperate courses; nor yet the sin of infidelity, which properly makes a man apostatize, and draws him to dis-believe the opposite to what he believ'd before. For fides non excludit omnem dubitationem, sed dubitationem vincentem & trahent…m ad oppositum credibilis; Seat. 3. dist. 23.Faith excludes not all doubting, but that doubting which prevails, and conquers, and draws the will to choose the contrary to that to which he gave credit; as for example, the world for God, a false Religion for the true, Moses or Mahom…t for Christ. Faith then may yet dwell with doubting, and hope with a holy despair, when these proceed from an humble soul conscious of its own wants, unworthiness, and imperfections, and not from this evil heart of unbelief which draws from the living God.
One Question I shall yet demand of this disconsolate soul, Whether when he doubts, he would not doubt? whether when he despairs, he would not despair? to which if he shall answer his heart is against both, then I dare assure him, that he neither wants faith nor hope, for he desires both; and these desires are accepted of God, and make him a happy man.
Here again I shall ingeminate to him, that never too often repeated, and that never to be forgotten promise of our Saviour, Blessed are they that hunger and thirst after righteousness. Mat. 5.6.Which verse containing the most comfortable promise that ever was made to a poor dejected, but penitent and believing Sinner, I shall first Explaine, then apply to my purpose.
By righteousness we are to understand, 1. That which is inherent. 2. Then that which is imputed. The inherent is imperfect, proportionable to our estate, consisting in true sanctification and holiness, enabling a man to mortifie his sinnes and lusts, Rom. 8.13. Mat. 3.8. 1 Cor. 13.13. Tit. 1.16.33. 1 Pet. 2.8.and to bring forth the fruits of repentance, and to beautifie his soul with the vertues of Faith, Hope, and Charity; so that there be none truly foreign, but they who are foreign, none unbelievers but the disobedient. And happy is the soul that hungers and Thirsts after this righteousness.
But because this righteousness in what degree soever is unperfect, necessary it is,Luke 17.10. Phil. 3.12. Rom. 3.23. Rom. 9.30, 31, 32, that we hunger and Thirst after another, which is the righteousness of Christ arising out of his obedience, whereby he fulfilled the Law, and satisfied the punishment in his life, and in his death for us; which obedience both merited the Remission of our sinnes, and effectually wrought the righteousness of the Law, and acceptation of our persons in Christ. For the deriving whereof to us, two things must be done; one on Gods behalf, the other on ours. That which God doth, is call'd Imputation; That which we do, is call'd Believing in Christ, and so receiving that which God offereth. And happy is that soule to whom this Righteousness is imputed.
And now behold in this promise the tender mercies of our good God. The comfort is, that the promise is made to those who hunger and Thirst for this righteousness,Luke 1.78. Isa. 54.7.55.3. and not to those that have it. That the Possessours of it are a blessed people, is without question; but that those should be blessed also who unfainedly desire it, is a wonderful condescension and indulgence, and the greatest stay to a fainting soul, that possibly can be. For how many are there whose faith is so weak, that they cannot perswade themselves of Gods good-will toward them, that their sins for Christs sake shall be forgiven, that God is reconciled to them, and will save them? How many again, that finding themselves fall short of that righteousness, and holiness, mortification, Repentance and purity, which the Gospel exacts, are ready even to give up the ghost!
Now that which only can revive the spirit, and give assurance to such a gasping soul, is, That Christ hath promised blessedness to our desires; desires like to that of a hungry and Thirsty man, which will best teach us how these desires must be qualified.
1. They must be eager, earnest, impatient, unsatiable, serious; for such is our appetite to meat and drink when we are hungry and Thirsty. True desires then are no faint desires, but affectionate, proceeding of a real sense of what we want, and without the obtaining of which it will not be satisfied.
2. They must be laborious and painful, content to undergo any paines to be satisfied. For Hunger and Thirst, we say, will break stone walls, make a man feed upon his own flesh rather than starve. True desires then are no lazy or idle desires, but will be up and doing;Numb. 23.10. not only wish to dye the death of the righteous, but labour to live the life of the righteous. The formal man finds it an easie matter to believe; Satan troubles him not, his heart smites him not. But the true believer is often in a conflict;2 Cor. 7.5. without fightings, within feares; without Satan assaults him, pleading his faith as naught, and within his flesh opposes and feares him, that Satan sayes true. Whence Saint Paul calls it, foreign, the difficult work of faith.1 Thes. 1.2.
3. They must be constant desires; last and continue, though they have their intervals, fits, and swoonings; as Thirst half quenched, and Hunger half slaked, they alwayes return. Nunquam expletur, nec satiatur hujus cu…iditatis sitis, The Thirst of this righteousness is never fill'd, nor satisfi'd; though he have never so much of it to day, yet he longs for more of it to morrow; and therefore constantly and dayly cryes to heaven, Give, Give, ever more good Father give me of this water; John 4.15.6.33.of this bread that came down from heaven. Earnestness, painfulness, and constancy, are the true Ingredients of these desires; earnestness excludes formality, labour laziness, and constancy instability and levity.
These give Title to men of all the merciful promises of God. The desire of Reconciliation to God in Christ so qualified, is Reconciliation it self.Perk. Graine of mustard. Concl… 3. The desire of faith with those conditions, is faith it self. The desire of repentance, repentance it self. Not so in the Nature of the thing; for I know well, that the desire is one thing, and the thing desired another: But so it is in Gods acceptation, otherwise he had never said, Blessed are those that hunger and thirst; and past his word, I will give to him that thirsts, Rev. 22.17.to drink of the water of life freely.
And thus much I shall now demonstrate unto you, and that by the chief kinde of demonstration, the foreign, from the cause to the effect. For from whence come these desires? whence this hunger and Thirst to be reconciled to God? from the flesh, or from the Spirit?Rom. 8.7. James 4.4. Gal. 5.17. From the flesh they can never come; for the desires of the flesh are enmity to God; The flesh lusteth against the Spirit; riseth, opposeth, and labours to continue the Quarrel betwixt God and man. It must then surely proceed from the Spirit of God that dwells in us, which lusteth against the flesh, and moves us to Thirst for that justice which we feel we want. These holy desires then being the motions of the Holy Ghost within us, are sure Testimonies of our faith, though they be small and weak; For as a woman that feeles the motion of a childe within her womb, though it be scarce sensible, yet assures her self that she hath conceiv'd. So if we have these motions, these desires, these holy affections so qualified as I but now mentioned, we need not doubt but we have receiv'd a portion of Gods Spirit; and consequently, that we belong to him; for hereby we know that he abides in us, 1 John 3.24.by the Spirit that he hath given us.
To knit up this Point, the Summe is, That every true believer is bound to lay hold on Christ by the hand of a particular faith; that this hand in all is not of equal strength, that it may hold fast when it feels not; and that God hath promised blessedness to those who seriously, eagerly, laboriously, and constantly keep their hold-fast, wrastle with him all night,Gen. 32.26. and will not let him go without a Blessing. This is the comfort of a dejected, gasping, and Thirsty soul.
But two sorts of men are like to receive discomfort from it. 1. The careless. 2. The over-bold.
First, A careless sort of men there are, that think it enough to know there is a God, and that by his Son he Redeemed the World, in which they exceed not, nay come short of Satan. But to be assured how far God is their God, and to have a Seal for their particular pardon, they trouble not themselves. No pains is taken for this assurance, this Third Act of faith, without which they can have no comfort in Christ.
Rev. 22.2. Jer. 8.22. & 46.11.The leaves of the Tree might have vertue to heale the Nations; The b…lm of Gilead a soveraign medicine to cure all running ulcers; The pool of Bethesda effectual for all aches; and yet who can doubt, but there be many who were then sick in Israel, John 5.2.and bruised throughout the world? The fault must not be laid upon the Tree, the Balm, or the Water. Many among the Nations would none of the leaves, and divers a stubborn Israelite undervalued the balsome and the water; and so deservedly they were sick and sore still.Psalm 130.7. Thus it is in this case; With God there is plenteous Redemption; merit enough in the blood of Christ to save more than have, or shall live; and yet there is many a sore, many a sinner nor cured by him; and the reason is,Zach. 13.1. Jer. 8.22.46.11. Luke 10.34. because the fountain of his blood is not taken, nor the balsome of his passion applied, and laid to the festred ulcers, and running sores of mens soules.
Take heed then, you that be at ease in Zion, be not wanting to your selves in this part of belief.Amos 6.1. For this application can alone cure you, and must be your comfortable Certificate in your way to heaven; without which you shall dye without hope, Ezek. 37.11. Ephes. 2.12.and can promise to your selves no more benefit by Christ, than can an Infidel.
Secondly, And on the other side, take heed of presumption too, for there is a great errour committed that way: An errour that leads more to hell, than the other; for too too many there are, that apply Christ in their own conceits, when the Truth is nor so, nor so. They salute Christ, when be re-salutes them not;Heb. 11.13. Mat. 7.22. and take acquaintance of him, when he will not know them Eo die. A day will come, when a multitude of people will tell him to his face, that they gloried in his Name, were his best Servants, and zealous Saints waited upon him, fought for him, prophesied, and went up and down, and Preached a multitude of Sermons in his Name, propagated the Gospel, and did wonders, and thereupon challenge a kindnesse from him;Matth. 7.23. whom yet he will discharge with a Nescio vos, Depart from me, for I know you not. Their application, by the scorne put upon it, appears to be but a fancy swimming in their braine; like the eating of bread, or drinking of Wine in a dream.Isa. 29.8. And that no man be hereafter deluded with it, give me leave to set down some certain Characters, by which it may be known, whether the application of Christ be true or presumptuous.
First, He that applyes Christ truly, falls in love with Christ; he seeks him not for the Loaves and Fishes, John 6.26. 2 Kings 10.16. Cant. 4.11.nor labours to erect Christs Kingdom, that he may set up his own, but he loves him for himself, and follows him for that vertue that is in him. His Saviours lips drop like an honey-comb, and his desire is to hang upon them. And he loves whatsoever is his; his Servants,Jer. 15.16. Psal. 119.105.24. his Wayes, his Works, but his Word above all things; This he makes his light to see by, his counsel to learne by, his Law to live by, his Glass to look into, and mend what is amiss. His Faith works by love.Gal. 5.6.
Secondly, And out of this love there ariseth a desire of Reconciliation before any thing in the world. Too often he knows, he hath given Christ occasion to fall out with him; and therefore he is never at rest, till he hath recovered his good-will again. The frownes of his Beloved break his heart, and therefore he hungers and thirsts after peace.Psal. 42.1, 2. The chased Hart desires not so much the water brooks, as his soul pants to be in favour with his God. Upon any falling out, He, or rather the Spirit that helps his infirmities, Rom. 8.26.intercedes with sighs and groanes within him, and with him seriously and constantly, till God say unto his soul, The Lord hath put away thy sin. 2 Sam. 12.13.This is not the desire of a half Christian, who much regards not the justice of the Almighty, nor much feares his anger. Salvation he would fain have, and will often beg, but Reconciliation comes not heartily, nor constantly into his Petition.
Thirdly, This is his love, these his desires; and next I shall present you with his Humility. The faith of presumptuous men is windy, and foreign,1 Cor. 8.1. puffs up; abundance of Revelation makes them mad, and lean to their own wisdome. The Pharisee that was knowledge all over, was at God, I thank thee I am not like other men, nor as this Publican. Luke 18.11.And at the applause of the multitude, they boast of their own feathers, pick, and proine, and oyle, and spread them, as if their knowledge alone would mount them to heaven. Whereas the true believer is alwayes an humble man;Job 42.6. Psal. 143.2. Psal. 6.1. Psalm 51.1. Luke 18.14. sees and abhorres himself in dust and ashes; cryes to God, Ne intres, Enter not into judgement with thy servant; and that if God take him to Task, that it be not in his fury, and heavy displeasure; for it is by a Psalme of mercy he hopes to be saved; and therefore knocks his breast with the Publican, and cryes, Lord be m…rciful to me a sinner. His faith presents unto him what he is, and what God is; what he hath deserved from God, and what God hath deserved from him; and at every word he speaks out of the dust; Dignus, & non dignus. Thou, O Lord, art worthy to receive glory, Rev. 4.11. Mat. 3.11. Luke 15.21.and honour, and power, but I a creature most unworthy to give it. Thou a most worthy Father, but I unworthy to be call'd thy son. This is the language of a true poor believing heart,Zach. 12.10. that at every word speaks humility and supplications.
Fourthly, And yet he is not so farre dejected out of the sense of his baseness and unworthiness, that he growes desperare. Believe he will even above sense, and beyond reason. So it was with David, Psalm 116.3, 4The sorrows of death compassed me, and the paines of hell gat hold upon me; I found trouble and sorrow. Then call'd I upon the Name of the Lord; O Lord, I beseech thee, deliver my soul. So it was with Job, Though he slay me, Job 13.15. Jonah 2.4.yet will I trust in him. So with Jonah, I am cast out of the sight of thy eyes, yet will I look toward thy holy Temple. Mat. 15.21, &c.But above all in the woman of Canaan; small comfort (God wot) she had; at the first Christ gave her ne're a word, the Disciples would have her sent away; Christ told her he was not sent to her; that it was not fit to take bread prepared for children, and cast it to Dogs; but she picks advantage out of that reproachful name, replying, That Dogs might lick up the lost crummes; and why not she be fed with some crummes of mercy, though no better than a Dog? Thus have Gods Servants kept their hold; and in the greatest sorrows,Rom. 4, 18, 20. against hope believed in hope, giving glory to God.
Fifthly, Lastly, When God is pleased to look up again, and shew the light of his countenance, and give that acclamation to their faith, that he did to the Woman of Canaan, Great is thy faith: Be it as thou desirest:Mat. 15.28. The soul takes more joy, delight, content in this, than all the delights of the world. Then foreign, the promises are bid welcome, kiss'd,Heb. 11.13. Psalm 4.7. and embraced in both armes. Farre more joy than when the Corne, and Wine, and Oyle is encreased; and no marvaile; for as Tertullian hath it,Tertul. de Spectac. cap. 29. Quid est jucundius, quam Dei patris cum p…cca…ore Reconciliatio? What content can be greater to the soul, than the Reconciliation of God the Father with a sinner?
CONCLƲSIO.
By what I have spoken, you may discerne whether this Caveat will reach to you or no. It is the desire of my heart, there may be no need of it; that among so many, there may not be found one faithless man, no malignant Infidel among you.1 John 3.20. But if your heart accuse you, God is greater than your heart, and knows all things; it will be wisdom to have an eye to the Caution.
1. Against Ignorance, especially affected; that you be not blind in the necessary points of Religion.
2. Then against Obstinacy and Wilfulness; that you malicously shut not your eyes, and wilfully with-draw not your assent from the Truth of God, from his mercy and judgement.
3. Lastly, That you make use of your knowledge, fall in love with the Will of God revealed in his Word, delight in it, and affect it sincerely: and also apply to your own souls the benefits of Christs passion, and the promises of the Gospel.
Rom. 10.10.This if you do, you shall finde, that as with the heart you shall believe unto righteousness, so with the mouth confession will be made unto salvation. That faith in the heart will draw from you a confession with the tongue, a profession in your life. And your life being every way answerable to your Christian Confession, will have a blessed end, and a happy reward. Your dayes shall set in peace, upon which shall follow that peace which passeth all understanding, that which God hath prepared for those that love and trust to him.