THE ARRAIGNMENT OF UNBELIEF, AS The Grand Cauſe of Our Nationall Non-eſtabliſhment: Cleared in a SERMON to the Honourable Houſe of Commons in PARLIAMENT, at Margarets Westminster, upon the 28th. of May, 1645. being the Day of their Publike Faſt.
By JOSEPH CARYL, late Preacher to the Honourable Society of Lincolnes-Inne, now Paſtor at Magnus neer the Bridge, London.
For all this they ſinned ſtill, and beleeved not for his wondrous works.
Therefore their daies did he conſume in vanity, and their years in trouble.
LONDON, Printed by G. Miller for Giles Calvert, at the Black-ſpread-Eagle at the Weſt end of Pauls, M. DC. XLV.
ORdered by the Commons aſſembled in PARLIAMENT, that Sir Robert Harley and Sir Peter Wentworth do from this Houſe give thanks to M. Caryl and M. Ford, for the great pains they took in the Sermons they preached this day at the intreaty of this Houſe at St. Margarets Weſtminſter (it being the day of Publike humiliation) and to deſire them to Print their Sermons; And they are to have the like priviledge in printing of them, as others in the like kinde uſually have had.
I appoint Giles Calvert to print this Sermon.
WHen I was called by your voice to prepare this Sermon, your affairs were much unſetled, and ſo were the hearts of moſt about them. This (beſides the everlaſting uſefullneſſe of the ſubject) was one ſpeciall motive leading me to this Text and theſe Meditations; It hath pleaſed God, ſince that, to ſhine very graciouſly upon your Counſels, and to proſper Thoſe Heroes who act abroad by your Orders and Authority, with amazing ſucceſſes: which raiſe this hope, that God inſtead of puniſhing, is healing our unbelief; as alſo that (poſſibly) this Sermon hath had (through his bleſsing) a hand in helping on the cure. When the woman touched Chriſt by faith, he quickly perceived that vertue was gone out of him: while we cannot but perceive that much vertue is gone out from Chriſt, in giving our late Victories; may we not conclude, that ſome body hath touched him? Faith may juſtly be ſirnamed Long-hand, it can reach to Heaven. And one battell wonne by the hand of faith reaching Heaven, is more glorious then a thouſand by an earthly naked ſword. We read (Num. 21. 14. ) of an ancient record (of which there are now no remains but that mention) whoſe Title-page, is, The Book of the warres of the Lord. And why the warres of the Lord? Surely, becauſe the Lord engaged for his people in thoſe warres. What ever elſe may, the actings of holy faith will engage the Lord. Act faith, and then the records of theſe times (on your ſide) ſhall bear thus to all poſterity, The Book of the warres and counſels of the Lord. If theſe words preached have had, or printed, ſhall yet give any advantage toward ſuch a Title of your Acts and Monuments, in the great work of our Nationall eſtabliſhment, you have the deſires and ends, which lye next to the glory of God, in the heart of,
Erratum. pag. 38. lin. 15. for proofs read reproofs.
AT the beginning of this Chapter we read a warre prepared, and a ſtrong confederacie entred againſt Judah and Jeruſalem: It was told the houſe of David, ſaying, Syria is confederate with Ephraim, ver. 2. It is worth our conſideration, who were joyned in confederacie, and againſt whom; Syria and Ephraim, are confederate againſt Judah. The Syrians were profeſt enemies to the Jewes, they had no civil relation to them, and their religion was at furtheſt diſtance: but Ephraim was near to Judah, both in religion and civill relation; and yet Syria and Ephraim (that is, the revolted ten Tribes) ioyn together, and mingle their forces and counſels to invade Judah, who held forth the true worſhip of God. Whence note,
2That mungrell corrupt profeſſors of true religion, will joyn with open enemies, againſt thoſe who are zealous and faithfull profeſsors of true religion. We ſee at this day Syria confederate with Ephraim, looſe libertine Proteſtants mixt with Papiſts, againſt thoſe who are cloſe-covenanting, and cloſe-walking Proteſtants. And there is a clear reaſon for it; corrupt hearts ſeek their own eaſe, and therefore will eaſier joyn with thoſe who are more looſe, then with thoſe who are more ſtrict then themſelves: Aſcents and improvements in holineſſe pinch corruption; nature had rather go backward, then come onne in religion, and thinks we have gone beyond all reproof, if we keep pace with our fore-fathers, and tread in their ſteps.
Syria is confederate with Ephraim.
This report being brought to Ahaz the King of Iudah, his heart was moved, and the heart of his people, as the trees of the wood are moved with the winde. We are ready to imitate, as the ſinfull actions, ſo the paſſions of Princes; when Magiſtrates and Leaders are afraid, the people ſeldome take courage. His heart was moved, and the heart of his people: All Iudah ſhakes from head to foot, they ſhake within as well as without, their hearts were moved. The heart (as Aſtronomers tell us of the higheſt ſphere,) is the primum mobile, the firſt mover, whoſe motion turns all the ſpheres of this leſſer world (man) If the heart be moved with fear, all the members of the body move with fear; if the heart be moved with joy, all the members of the body move with joy: This moved-heart is oppoſed to a fixed-heart (Pſal. 112. 7. ) his heart is fixed. The heart is like quickſilver, if you can fix that, you have fixed all; if that flee, all flees.
3His heart was moved, and the heart of his people.
When they were in this fit and feaver of fear, ſhaking at the very heart, behold the goodneſſe of God (ver. 3d.) Then ſaid the Lord unto Iſaiah, Go forth now to meet Ahaz, and ſay unto him; Take heed, and be quiet, fear not. Two things I will note from this, in paſſage.
Firſt, That God is acquainted, not only with our outward diſtractions and troubles, but with our inward fears and perturbations. He knows the ſtirrings of every heart: if your hearts do but pant at any danger, the Lord obſerves it. And then.
Secondly, That as ſoon as the Lord ſees a wound in the ſpirits of his people, he preſently provides a Phyſician, and ſends a plaiſter. As ſoon as ever it was ſaid, their hearts were moved, God raiſeth up his Prophet, and puts a healing reviving word in his mouth to ſtrengthen and ſettle them again: Go forth now to meet Ahaz, and ſay unto him, Take heed, and be quiet, fear not, &c.
As the Lord gives them counſell not to fear, ſo he ſhewes them reaſon why they ſhould not. Firſt, from the perſons who appeared ſo dreadfull, ver. 4. They are but two tails of ſmoaking firebrands. As if he had ſaid, You look upon theſe men as a devouring fire, or unquenchable flames; but I aſſure you they do but ſmoak, and they are but brands, and they are but tayls of brands, they have almoſt conſumed themſelves; they are but brands ends, and they are ſmoaking rather then burning. As that phraſe in the Goſpel, ſmoaking flax, notes the loweſt degree of grace which Jeſus Chriſt will not quench or put out: ſo here, ſmoaking firebrands, note the leaſt degree of remaining power, or malice almoſt ſpent and going out,4 not in regard of deſires, but abilities to do miſchief.
Again, As the Lord ſhewes their power, ſo neer extinct that they could do no great hurt; ſo he declares his own will that they ſhould not, verſ. 7. For thus ſaith the Lord, It ſhall not ſtand, neither ſhall it come to paſſe. Ther's no reaſon we ſhould run for fear, when we are aſſured the counſels of our enemies ſhall not ſtand: They are confederate, but they ſhall be broken: they have taken counſel, but it ſhall not ſtand, neither ſhall it come to paſse. The counſels of men ſtand or fall at the pleaſure of God. The oppoſition of all creatures cannot hinder one of his counſels, and all their endeavours cannot produce one of their own. Though a conclave of Achitophels (every one an Oracle) ſhould lay a deſign, yet it is at the will of God whether it ſhall ſucceed. The policie of man is no match for God: thus ſaith the Lord, it ſhall not stand. Not ſtand! why? who is able to throw it down? by whoſe hand ſhall it fall? Syria and Ephraim are mighty in power, as well as deep in policie, ſhall their counſels be made voide? The Prophet Amos knowing the weakneſſe of Iacob, queſtions (chap. 7. 2.) By whom ſhall Jacob ariſe, for he is ſmall? And the Prophet Iſaiah, knowing the ſtrength of Syria and Ephraim, might queſtion, By whom ſhall theſe fall, for they are great? Yes, ſaith God, I aſſure you how great ſo ever they are, they ſhall not ſtand; I can reckon up the greateſt of their ſtrength, and the top of their confederacies, The head of Syria (that is, the chief power and ſtrength of Syria) is Damaſcus (the mother City) and the head of Damaſcus is Rezin (the King of Syria) and in threeſcore and five yeers ſhall Ephraim be broken that it be not a people; And the head of Ephraim is Samaria (I can tell you likewiſe what ſtrength Ephraim hath, and who is the ſtrongeſt perſon5 there) The head of Samaria is Remaliahs ſonne: I can ſoon caſt up all the power of your enemies, I can go to the very head of it, it is but Damaſcus, and Rezin, and Samaria, and Remaliahs ſonne, this is the outſide of their ſtrength. We may quickly ſee an end of all worldly perfections, both in power and policie. Now, that which is ſecretly implied and couched in this contemptuous account of Ephraims and Syrias ſtrength, is, that Iudah had ſuch a head, as they were not able to reach, ſuch forces as they were not able to tell over, much leſſe to triumph over. It is as if he had ſaid, You ſee the head of Syria, and the head of Ephraim, but the head of Iudah is Ieruſalem, and the head of Ieruſalem is Jeſus Chriſt: Who is able to reach the head of Iudah, which is Jeruſalem, while that hath Jeſus Chriſt for the head of it? who is Rezin, or Remaliahs ſon, put into the balance with Jeſus Chriſt?
The Prophet having brought them this meſſage, not to fear, and ſtrengthened it with theſe reaſons, concludes all with an Epiphonema, in the words of the text, If ye will not beleeve, ſurely ye ſhall not be eſtabliſhed: As if he had ſaid, I have brought you as good newes as you can deſire, ſhould the Lord have ſent you down a blank from Heaven, and bid you write the wiſhes of your own hearts in this condition, and engag'd his own faithfullneſſe and allſufficiency to performe them, what could you have requeſted that I have not offered? could you frame any more ſutable mercies, as your caſe ſtands, then theſe? that your enemies ſhall fall, that their counſels ſhall not ſtand, that their projects ſhall not come to paſſe? yet let me tell you, ye may obſtruct theſe bleſſings, and deprive your ſelves of this promiſed deliverance; your unbelief may weaken the arm of your ſalvation, and re-inkindle theſe6 ſmoaking brands into a conſuming flame; your unbelief may ſhake your kingdome, more then your feares have hitherto ſhakt your hearts, If ye beleeve not, ſurely ye ſhall not be eſtabliſhed.
The words are diverſly read: The margin of our Bibles gives them thus out of the Hebrew; Do ye not beleeve? it is, becauſe ye are not ſtable: As if he ſhould ſay; What! after the report of theſe gracious promiſes, do ye perſiſt in your fear ſtill? are you yet in your trembling fit? ye are unbeleeving ſure, and therefore ye are unſtable. An unbeleeving heart, muſt needs be (when put to it) a trembling heart.
The Septuagint give us another ſenſe; If ye beleeve not, ye ſhall not underſtand: according to which tranſlation, the text is often cited by the Ancients, to prove that the Iewes did not therefore underſtand the Scripture, becauſe they did not beleeve: faith is the light, as well as the ſtrength of the ſoul; and they who are ſhut up in unblief, are uſually ſhut up in ignorance: Our reading ſutes the Prophets meſſage, and bears fair with the Grammaticall conſtruction of the text, If ye will not beleeve, ſurely ye ſhall not be eſtabliſhed: though ye have heard of much good, you ſhall not taſte a drop of it; though God hath infinite ſtrength for you, yet he will not put forth the leaſt of it, except ye beleeve. There is an elegant Paronomaſia•••phil〈…〉〈 in non-Latin alphabet 〉cr•d•d••, fi•it, in n•phal, tabile, ſtatum eſſe. 〈…〉〈 in non-Latin alphabet 〉 in the Originall: That word which in the active Conjugation ſignifies to beleeve, ſignifies to be eſtabliſhed in the paſſive.
If ye beleeve not.] Unbelief is of two ſorts; either, firſt, an impotencie or inability to beleeve; or ſecondly, a crookedneſſe or perverſeneſſe of diſpoſition againſt the means of beleeving: underſtand this text of the latter. 7Again, unbelief may be taken either in generall, in reference to the whole revealed will of God; or ſecondly, in particular, in reference to ſome ſpeciall manifeſtation of it. The Jewes, to whom the Prophet here ſpeaks, were all beleevers in the former notion, but many of them proved unbeleevers in the latter; even as on the other hand, the Ninevites, who were unbeleevers, in reſpect of the generall word, proved beleevers, in regard of that ſpeciall revelation by the Prophet Ionah.
Surely ye ſhall not be eſtabliſhed:] That is, ye, in your politike capacity, as a Kingdome and Commonwealth, ſhall not be eſtabliſhed.
Two points ariſe from the words; the firſt I ſhall but touch in generall: take it thus;
Promiſes of mercy from God include mans duty,
Acts of ſpirituall duty, and acts of corporall and civill duty. Deliverance and eſtabliſhment are promiſed to King Ahaz and his people; but they cannot enjoy either, except they beleeve. The Lord made glorious promiſes for the reſtauration of Iſrael, and concludes them all with this aſſeveration, I the Lord have ſpoken it, and I will do it (Ezek. 36. 36. ) nevertheleſſe he adds (ver. 37.) Thus ſaith the Lord God, I will yet, for this, be enquired of by the houſe of Iſrael to do it for them. What the Lord will do, we muſt beleeve he will do, and we muſt pray that he would do it: Theſe are acts of ſpirituall duty. And theſe are not all, when the Lord promiſes, we muſt not only ſet our hearts awork to beleeve and pray, but we muſt ſet our hands awork, to labour and do.
While Iacob was travelling to Padan-aram, the Lord appears to him in a viſion at Bethel, and thus encourages him: Behold, I am with thee, and will keep thee in all places8 whither thou goest, and will bring thee again into this land; for I will not leave thee, till, I have done all that I have ſpoken to thee of, Gen. 28. 15. And when upon the diſcourteous uſage of his uncle Laban, he meditated a departure from him; the Lord gives him his Paſſe-port (ch. 31. 2 ) Return unto the land of thy fathers, and I will be with thee. How might Iacob at the appearance of any danger have pleaded theſe promiſes, and reſted under the ſhadow of them for protection? Lord, I have thy word, ſurer then the foundations of Heaven and earth, for my ſafety; unleſſe thy truth, or thy power fail, I cannot miſcarry; let Eſau threaten and muſter all his forces againſt me, let earth and hell enter league and aſſociate themſelves againſt me; here I ſit under the banner of thoſe gracious promiſes which thou haſt diſplayed over me; I will not trouble my ſelf, Lord, thou ſtandeſt charg'd to keep me from all anoyance. But doth Iacob make this uſe of the promiſe? Nothing leſſe. He beleeves, but he is not careleſſe; he truſts in God, but he neglects not himſelf; though God had ſaid, I will keep thee whither ſoever thou goeſt, yet he labours to keep himſelf; read, how upon the approach of his bloudy brother, he ſends preſents to appeaſe him, how he divides his flocks and family, to make reſiſtance or eſcape him. That of Paul (Acts 27.) is eminent to this purpoſe; where, with his weather-beaten companions in that voyage, having been in great ſtreſſe at ſea, he ſteps forth (ver. 22.) to revive their fainting ſpirits, with a comfortable meſſage; Be of good cheer, for there ſhall be no loſſe of any mans life amongſt you, but of the ſhip; For there ſtood by me this night the Angel of the Lord, whoſe I am, and whom I ſerve, ſaying; Fear not, Paul, thou must be brought before Caeſar; and lo, God9 hath given thee all thoſe that ſail with thee. Pauls faith cloſes fully with this promiſe (ver. 25.) I beleeve God, that it ſhall be even as he hath told me: Yet at the 31 verſe, when the ſhip-men, under colour of caſting out Anchors, were about to eſcape in the cock-boat, Paul ſaith to the Centurion and the Souldiers, except theſe abide in the ſhip, ye cannot be ſaved; Not ſaved, Paul! where then is the word and promiſe of thy God, upon which thou didſt even now ſo confidently pronounce ſafety to us all? If we run out of the way of God, we run out of the word of God: To rely upon the word, and then go out of the way of God, is not faith, but preſumption: Providence will not ſerve our negligence, neither will the promiſe keep us, except we keep the condition of the promiſe: If ye beleeve not, ſurely ye ſhall not be eſtabliſhed. Obſerve ſecondly;
Without beleeving there is no eſtabliſhing: Vnbelief is a barre in the way of promiſed bleſsings.
I (ſaith the Prophet) have made you large promiſes, but take heed ye do not ſtraiten the hand of God, in giving out the mercy promiſed. As faith ſtops the ſevereſt threatnings of deſtruction, ſo unbelief ſtops the ſweeteſt promiſes of deliverance. Jonah propheſies (chap. 3. 4.) Yet fourty daies, and Nineveh ſhall be overthrown; but the faith of Nineveh overthrew that prophecie; the City ſtood, and the prophecie fell; Why? The people of Nineveh beleeved God, and proclaimed a faſt, &c. ver. 5. What faith can do to a prophecie of judgement, the ſame can unbelief to a promiſe of mercy, overthrow it.
The Pſalmiſt aſſignes this to the unbelief of the works of God, as well as of his word (Pſal. 78. 32, 33.) They beleeved not his wondrous works, therefore their daies did he conſume in vanity, and their years in trouble. But10 are not the daies of all men conſumed in vanity? Is not man at his beſt eſtate altogether vanity? Yes: but here was a ſpeciall vanity, and ſomewhat more poenall and judiciall lay upon that generation, for their unbelief, then lies upon man-kinde, as the fruit of ſinne in generall. And what was that? even the evil threatned in the text; they could not be eſtabliſhed: God lets them wander fourty years in a wilderneſſe, up and down, forward and backward, now in hope, anon in fear; now in joy, anon in ſorrow; now a ſucceſſe, by and by a diſappointment. They looked for Canaan, but to Canaan they could not come; they looked for a ſetled condition, but God kept them upon uncertainties; they went toyling about the wilderneſſe to ſeek a paſſage out, yet moſt of them found none, but at the door of the grave: this was the ſpending of their years in vanity; and they ſpent them thus, becauſe of their unbelief. The land of Canaan was ſo much promiſed to the Iſraelites, that it was called the land of promiſe, yet unbelief kept them out fourty years. The Apoſtle is as plain (Heb. 3. 19.) So we ſee, they could not enter in, becauſe of unbelief: Their unbelief built a wall between them and Canaan; it locked up the paſſages ſo faſt, that they could not enter in. And as it blockt up the way againſt the unbeleeving Iſraelites, ſo againſt Moſes, the Captain and conductor of Iſrael: he muſt deliver up his leadingſtaff, and reſign his Commiſsion to his ſervant Ioſhua, he muſt die on this ſide Iordan: The reaſon is given (Numb. 20. 12.) And the Lord ſpake unto Moſes and Aaron, ſaying, Becauſe ye beleeve me not, to ſanctifie me in the eies of the children of Iſrael; therefore ye ſhall not bring this Congregation into the land which I have given them.
The Prophet Ieremiah (chap. 17. 5. ) pronounceth a11 curſe upon the man, that truſteth upon man, and maketh fleſh his arm, and whoſe heart departeth from the Lord. The Apoſtle expounds whoſe heart that is (Heb. 3. 12.) Take heed leſt there be in any of you an evil heart of unbelief, in departing from the living God. An unbeleeving heart, is an heart departing from the living God. The antitheſis in the Prophet (ver. 7.) confirmes that expoſition; Bleſsed is the man that truſteth in the Lord, and whoſe hope the Lord is. Hope and truſt are the contraries to unbelief. But what is the portion of this unbeleeving heart? No good I warrant you. The ſixth verſe aſſures us ſo, He ſhall be like the heath in the deſert, and ſhall not ſee when good commeth. As unbelief locks ſinne upon our ſouls, ſorrows and judgements upon our bodies, ſo it locks our ſouls out of eternall, and our bodies out of temporall ſalvation. An unbeleever ſhall not ſee when good cometh, that is, he ſhall not taſte or enjoy good when it commeth. So Eliſha told that unbeleeving Lord, when in the name of the Lord he had promiſed plenty in Samaria; Behold, thou ſhalt ſee it with thine eies, but ſhalt not eat thereof, 2 King. 7. 2.
That text of the Apoſtle carries a ſhew of oppoſition againſt this truth. Rom. 11. 32. God (ſaith he) hath concluded them all (ſc. Jews and Gentiles) in unbelief, that he might have mercy upon all: It ſeems then that mercy rather comes in then is ſhut out by unbelief. God hath concluded them all in unbelief, that he might have mercy upon all, as if God intended to make his advantage and opportunity of ſhewing mercy to that people, by finding them in an unbeleeving condition.
I anſwer; There is a two-fold mercy; Firſt, the mercy of vocation; Secondly, the mercy of ſalvation; when the Apoſtle ſaith, that God concluded or ſhut them all up12 in unbelief, that he might have mercy upon them all, he means it of the mercy of vocation: The Gentiles in their time, were all unbeleevers, then God called them; and the Jews at this time are unbeleevers, they deny obedience to the Goſpell, yet God will call them again; the calling of the Jews hereafter (as heretofore the calling of the Gentiles) ſhall be of free grace; there was no preparation in the one, there ſhall be none in the other, to move God to call them to the knowledge of Jeſus Chriſt. God calls us to faith, when we have no faith: He calls to beleeve, while we are in unbelief: The mercy of vocation prevents faith; God doth not call men becauſe they are beleevers, or becauſe they have faith, but he calleth them to beleeve, he calleth them unto faith. So the Apoſtle arguing about that great mercy of juſtification (Rom. 3. 19. ) ſhewes how the Lord ſtops every mouth, and makes all the world become guilty before him. God doth not juſtifie any perſon becauſe he is guiltleſſe or holy; but that he may be guiltleſſe and holy: He doth not juſtifie any man becauſe he is free from ſinne, but that he may be free from ſinne. Thus the mercy of vocation prevents our faith, and the mercy of juſtification prevents our righteouſneſſe and obedience: God juſtifies the ungodly. But in giving the mercy of ſalvation, whether it be temporall or eternall ſalvation, God looks upon a people or a perſon beleeving; and therefore makes promiſes for faith to act upon, that we may be ſaved, that we may be eſtabliſhed.
A ſecond objection riſes againſt this point, from that ſpeech of Chriſt, in the cloſe of the Parable of the unjuſt Judge and the importunate Widow, where aſſuring his elect who cry unto him night and day, that he will avenge13 them ſpeedily, he adds, Nevertheleſſe, when the Sonne of man commeth, ſhall he finde faith on the earth? that is, he ſhall not finde faith on the earth: and yet then he comes upon a gracious deſign, the deliverance of his elect; It ſeems then that unbelief or want of faith, doth not hinder mercy, for this great mercy ſhall be given in, when faith ſhall not be found to beleeve it: See here a plentifull harveſt of comfort, and yet at the ſame time a dearth of faith; none to be found upon the earth.
I anſwer, firſt, The words import only a great declining of faith in thoſe times, not a totall decay of it.
Secondly, The intent of thoſe words is not to bring unbelief into any credit, but only to ſupport and cheriſh the faith of ſome few, in the appearing of much unbelief and deſpondencie in others: For in hard times we hear frequently ſuch complaints as theſe: Do ye not ſee, how the hearts of men fail, how their ſpirits are down, how they give up all for lost? Faith was never ſo low as now, and therefore ſurely we muſt ſhortly be lower then we are; this prevailing raign of unbelief among us, is a ſad argument that evils ſhall raign over us too: thus the heart miſgives.
To releeve ſuch, our Lord Chriſt ſaith, Nevertheleſſe, when the Sonne of man comes, ſhall he finde faith on the earth? As if he had ſaid, though all ought to encreaſe and ſtrengthen faith in darkeſt times, both in themſelves and others, yet let no man deſpair, becauſe ſome, or many do not beleeve: for as their unbelief ſhall not make the faith (that is, the faithfullneſſe or faith-word) of God without effect (Rom. 3. 3. ) ſo neither ſhall it make the faith of other men without effect. Yea, in this ſenſe, the leſse faith, the more hope. When you ſee the ſpirits of moſt drooping, their fleſh trembling, and their hands hanging down;14 This looks moſt like the time wherein Chriſt will come to avenge his elect, and do great things. And thoſe Saints, in whom faith bears up its head in ſuch times, may uſe the generall unbelief of their brethren, as a ſtrong advantage for their own faith; and repreſenting it to God in prayer, may plead thus, Lord, faith failes exceedingly, very few of thy oppreſſed people do, or can be perſwaded to beleeve that thou wilt help them; why, therefore Lord haſten in help now, come to our ſuccour; Is not this the day of thy comming? for thou ſhalt ſcarce finde faith on the earth to beleeve thou wilt come.
Thirdly, Though Chriſt will come at laſt to releeve his people, when little faith is to be found among them, yet it ſhall be beſt with thoſe in whom he findes moſt faith: and wo to thoſe who neglect the raiſing of their faith, becauſe they hear Chriſt will come when faith is down. The freeneſſe of his grace, in helping an unbeleeving generation, will be no excuſe, but a reproof of their unbelief. Our duty to beleeve is not the leſſe, becauſe his goodneſſe to thoſe who beleeve not, is ſo great: yea, they who (to put themſelves into a poſture for deliverance) caſt away their faith, are cloathed with preſumption: And though Chriſt may eſtabliſh thoſe who, through weakneſſe or want of faith, cannot beleeve, yet ſurely they ſhall never be eſtabliſhed, who, through boldneſſe with, or wantonneſſe upon his grace, ſtrive not to give him glory in beleeving.
To cleer which, I ſhall now proceed to give you ſome demonſtrations of this point, why unbelief is the barre and ſtop of bleſſings. This appears;
Firſt, From the greatneſſe of the ſinne of unbelief; Every ſinne, in the nature of it, is a barre in the way of15 mercy, Ier. 5. 25. Your iniquities have turned away theſe things, and your ſinnes have withholden good things from you. But unbelief is a huge mountain, and when once we have removed the mountain of unbelief, all other mountains will quickly become plains and vallies before us. Unbelief is a ſinne of a very high ſtature; a ſinne of the firſt magnitude; it is a ſpirituall wickedneſſe, and therefore a great wickedneſſe. There is much diſpute among the learned, whether unbelief were not the firſt ſinne, that which opened the door to let in every ſinne? I beleeve we ſhall not wrong unbelief, in giving it precedencie, or in affirming, that as unbelief now ſhuts the door, and keeps out mercy; ſo unbelief opened the door, to let in miſery upon the world: it was faith, reſpecting the threatning of God, which the Devil laid his firſt ſiege againſt, and againſt which he firſt prevailed: Man had never eaten the forbidden fruit, had he beleeved death was in the morſell. Hence unbelief is called a provocation: To be provoked, is more then to be diſpleaſed: Provocation notes the higheſt act of diſpleaſure, and therefore that ſinne which is a provocation, is one of the higheſt ſinnes. A day of unbelief is a day of provocation, Heb. 3. 8. Harden not your hearts, as in the provocation, in the day of tentation in the wilderneſſe. Now what was the provocation of that day? or by what did the people provoke God at that time? Was it the making of a molten Calf, and falling down before it? Was it the joyning themſelves unto Baal-Peor, and eating the offerings of the dead? Was adultery or uncleneneſſe acted in the day of that provocation? All theſe are provoking ſinnes, yet none of theſe denominated that day, a day of provocation; unbelief gave the name to that day: For the Iſraelites provoked God at the red ſea16 (Pſal. 106. 7. ) and that was before they made their idol calfe to worſhip it, and before they fell into thoſe bodily abominations and defiled themſelves; their fear and murmurings ſtoried (Exod. 14.) were but the overflowings of their unbelief, and theſe provoked God at the red ſea.
Again, The greatneſſe of the ſinne appears, from the many proviſions which God hath made againſt it. God hath even ſtudied the prevention, or the cure of this ſinne: He hath appointed faith, many helps, much aſſiſtance, he hath prepared many antidotes againſt, many remedies for unbelief. Now look how much the more proviſion God makes to keep us off, or pull us out of any ſinne, by ſo much the greater is that ſinne, if we fall into, or continue in it. When God gives many charges againſt a ſinne, and ſets many barres in the way to ſtop us from it, and yet we break thorow all, this mightily aggravates a ſinne, and makes it out of meaſure ſinfull. For the cure of unbelief, we have not only the Word of God; but ſecondly, the Promiſe of God; and thirdly, the Covenant of God; and fourthly, the Oath of God; fiftly, all elder and later experiences, the mighty works which God hath done, the ſignes which he hath given, the wonders and miracles which he hath wrought. Hence, after Chriſt had preached and done many wondrous works among his countrymen, it is ſaid, Mark. 6. 6. that he marvelled at the unbelief of the Iews: unbelief is a marvellous ſinne, and, which makes it moſt marvellous, Chriſt marvelled at it. We read not that Chriſt marvelled at any other ſinne of that generation; he marvelled not at their adulteries, or oaths, or hypocriſie, &c. why then doth he marvell at their unbelief? Not becauſe it is a ſinne above, or beſides the nature of man, nor becauſe it was a rare ſinne, a ſinne he had17 not ſeen before (Unbelief is as levell to our ſinfull nature, and as daily acted, as any ſin whatſoever) The reaſon then of this marvell, was, the ſtrange courſe which thoſe men ran, and all do, in acting their unbelief: They over-run and ſleight the word of God, the promiſe of God, the Covenant of God, the Oath of God, all the works, the wonders, marvels and miracles of God; is not this a marvellous ſinne which breaks thorow all theſe? Laſtly, Unbelief is a very great ſin, for, it is the mother of moſt ſins, and the ſweetner of every ſinne; many ſinnes had never ſeen the light, and all ſinne would be gall and wormewood, bitterneſſe in the acting, did man beleeve it would be (as it will be) bitterneſſe in the end: Unbelief gilds over that poiſonous pill, and wraps it up in ſugar, and ſo man takes it down as a ſweet bit, as pleaſant bread, with death, and hell and all.
If then a great ſinne be a barre to bleſſings, unbelief muſt; which was in order the firſt ſinne, which is in kinde a ſpirituall ſinne, in degree one of the greateſt ſinnes, a provoking ſinne, a marvellous ſinne, a mother ſinne, a promoter of ſinne.
Secondly, Unbelief is a ſtop in the way of bleſſing and eſtabliſhment, becauſe it diverts us from the fountain of bleſſings, from him who only can eſtabliſh, from him who bears up the pillars of Kingdoms when they ſhake and totter: If not, then, where and who is he? (Job 9. 24. ) ſhew me the creature, man or Angel, that can do theſe things. The Apoſtle deſcribes unbelief to be a departure from God (Heb. 3. 12.) That which carrieth us away from the fountain, carries us from the waters: that which carrieth us from the Sunne, muſt needs carry us from the light. If then unbelief carry us away from God, who is18 our fountain, who is our Sunne, who is all good, and who hath all good, how, or where, or by whom ſhall we be either comforted or eſtabliſhed? Is it poſſible to gain by deſerting him, who is our treaſure? upon what coaſts ſhall we trade to fraught our veſſels, when we have looſed and ſet ſayl from Heaven? As that Diſciple ſaid unto Chriſt, Joh. 6. 68. when he queſtioned them, Will ye alſo go away? Go away, ſaith Peter; Lord, to whom ſhall we go? Thou haſt the words of eternall life: Where ſhall we mend our ſelves? where ſhall we have life, if we go from thee, who haſt the words of eternall life? So may we ſay, to whom ſhall we go, when a dying diſtreſſed Kingdom lies upon our hands? where ſhall we get help, or ſtrength, or deliverance, if we depart from God, the living God, the God who gives and preſerves the life both of perſons and nations?
Thirdly, The ſtability of a people is founded upon promiſes, but unbelief attempts to ſhake the promiſes, and more, to make them of none effect. Though we have precious promiſes, laden and enricht with bleſſings, yet we can do nothing with them, nor make any earnings out of them, except we ſet faith to work upon them: Nothing can fetch out the ſweetneſſe of a promiſe, but faith; nothing can ſuck thoſe breſts, or draw water out of thoſe wels of ſalvation, but faith; faith makes a living out of a word of promiſe; but unbelief will let us die and ſtarve in the midſt and throng of all the promiſes; yea, unbelief (as to us) deſtroyeth the promiſes, and cuts the ſinews of them, ſo that they cannot ſtirre hand or foot to help us. Yet further, unbelief (as much as in it lies) turnes all the promiſes into fallacies, and the truth of God into a lie: Faith feeds upon the goodneſſe of the promiſes, and unbelief19 devours the truth of them: Surely they ſhall never receive the good of a promiſe, who deny and deſtroy the truth of a promiſe.
A fourth reaſon is this; Unbelief deſtroys all former mercies, therefore certainly unbelief will hinder future mercies: by unbelief God loſes all the favours he hath beſtowed upon us; when we beleeve not what is to be done, we unbeleeve all that God hath done. He that having been pardoned his ſinne, doth not beleeve that God will pardon him ſtill, unbeleeves that he was ever pardoned. It is ſo in the caſe of temporals: And can we think he will beſtow new favours, where he hath loſt thoſe he hath beſtowed? God will never truſt that, which diſtruſts him. The ſeven lean kine of Pharaoh, eat up the fat kine; though we have had ſeven fat kine, and full ears of corn; though God hath given us ſeven full mercies, ſeven great deliverances, yet unbelief will ſwallow them all at a bit (as it were) and yet be as lean and empty as before: We ſee it clearly in that paſſage of the people of Iſrael, Exod. 14. 11. God had wrought a great deliverance for them, he had brought them out of Egypt with a ſtrong hand, and they had ſeen the wonders of God ten times there; but as ſoon as ever they came to the red ſea, unbelief ſeized upon them: Oh, they ſhould never overcome that difficulty, never get paſt that danger: What doth this their unbelief? even what I have ſaid, it devoured all former mercies: Nay, it not only took away former mercies, but turned them into afflictions and croſſes, ſo we may enterpret their complaint, Becauſe there were no graves in Egypt, hast thou taken us away to die in the wilderneſſe? wherefore haſt thou dealt thus with us, to carry us forth out of Egypt? for it had been better for us to ſerve the Egyptians,20 then that we ſhould die in the wilderneſſe. See how angry they were at former mercies, how they preferre bondage before deliverance: Wherefore haſt thou dealt thus with us, to carry us out of Egypt? Can we judge a people who are angry with former mercies, fit to receive new mercies? Such is the language of unbelief at this day: How many in their diſtreſſes, when they are brought as it were unto the red ſea, wiſh that this Reformation had never been begunne; it had been better for them to have ſerved their old task-maſters, both in ſpirituals and in temporals, then to endure ſuch hardſhip, then to run ſuch hazzards, and be at ſuch coſt, to free themſelves? they look upon all the wonders which God hath wrought, as matters of their ſorrow: We ſee what we have brought our ſelves to, O that we had ſuffered any thing, rather then what we ſuffer.
Fiftly, Unbelief robs God of his honour: and that which takes glory from God, muſt needs hinder mercy from man: we can never enrich our ſelves by robbing God; unbelief is a God-robbing ſinne; and it robbes God of that which is moſt precious to him: unbelief is a bold ſinne, it goes into Gods Cabinet, and takes away his chiefeſt jewell, it takes away that which he ſaith he will not give away, his glory. The glory of God, is nothing elſe butIſa. 42. 8. that reputation which he hath in the world, (I ſpeak not of his eſſentiall glory, which he hath from all eternity, and ſhall have, whether men beleeve or no; but I ſpeak of his extrinſecall, manifeſtative and declarative glory) this unbelief obſcureth and caſteth a vail upon, yea ſteals quite away. You know a mans glory is gone when his credit is gone; if a man be in ſuch a condition, that no man will beleeve him, or take his word, or give him credit, that21 man hath loſt all his honour and reputation in the world: Now unbelief makes God of no credit in the world; let him ſpeak what he will, let him give his word, his hand, his covenant, his ſeal, his oath, he hath no credit among unbeleevers. It is ſaid of the old Saints (Heb. 11. 2. ) that by faith they obtained a good report: There is no grace brings ſo much honour to man as faith doth; and I do aſſure you, there is no grace brings God ſo much honour as faith doth; by faith God himſelf obtains a good report among the Saints: His Name is great among thoſe who are of great faith: Gods Name is up, when our hearts are up in beleeving; and his Name is down, when our hearts are down in unbelief. He that receiveth the teſtimony of God, ſets to hisJoh. 3. 33. ſeal that God is true; but he that will not receive the teſtimony of God, he (as much as he can) hath ſet to his ſeal that God is falſe. The Apoſtle quaeries, Rom. 3. 3. What if ſome did not beleeve? ſhall their unbelief make the faith of God without effect? His denying queſtion implies, that this was the attempt of unbelief, even to make the faith of God, that is, the faithfullneſſe of God of none effect: It is as if he ſhould ſay, This is it which theſe by their unbelief would do, or to do which, there is a tendencie in unbelief; God doth and will right himſelf in honour, ſhew himſelf faithfull, though all the world ſhould prove liars and unbeleevers: But no thanks to unbelief; that would put the higheſt diſhonour upon God, even that of falſehood to his own word, and unfaithfullneſſe to his people. Conſider this, can we thrive by endamaging God? or is it probable God will encreaſe our comforts, while we are decocting and waſting his honour?
From all theſe conſiderations, the point is clearly demonſtrated,22 that unbelief is the ſtop of publike bleſſings, and therefore I conclude for the truth of it, That Without beleeving there can be no eſtabliſhing.
Hence learn, firſt, how excellent and uſefull a grace faith is: Some think little of employing faith in any buſineſſe beyond the line of the juſtification of a ſinner: But (as the Saints of old) ſo we may make other improvements of it. For as by faith the walls of Jericho were ſhaken and fell down (Heb. 11. 30. ) ſo by faith the walls of Jeruſalem may be ſetled and raiſed up. As by faith thoſe ancient Worthies ſubdued Kingdoms: ſo by faith, at this day, we may eſtabliſh Kingdoms. We muſt not only go to prayer by faith, but to counſell by faith, and to warre by faith; by this grace we may wax valiant in fight, and turn to flight the Armies of the aliens, ver. 34. When Jehoſhaphats Armies went forth to battell, his military Oration had but this flower of holy rhetorique in it, Beleeve in the Lord your God, ſo ſhall you be eſtabliſhed; beleeve his Prophets, ſo ſhall you proſper, 2 Chron. 20. 20. The proſperity of our worldly affairs, as well as of our heavenly, depends upon, and flowes from the actings of our faith.
In the next place, Give me leave (Honourable and beloved) to be an informer this day againſt the Kingdoms greateſt enemy, and the hinderer of our National eſtabliſhment. It was the cuſtome of the Iews (as ſome of the Learned have obſerved from the ſtory of Naboth (1 King. 21. 10. ) upon the day of their ſolemn faſt, to accuſe and charge notorious offenders. How many things and perſons have been, and ſtill are ſuſpected, yea charged with (that notorious offence) the ſhaking of this nation, while that which is moſt guilty, is not thought on at all by many, and not enough thought on by any: I mean, and I'le23 name it, unbelief. And I mean not only unbelief abroad and at large, but your own, in whoſe ears I chiefely ſpeak this day, and into whoſe hands, that great and noble work of eſtabliſhing this ſhaken, and of uniting this divided Kingdom is committed. Though it be uncomely for me to charge you, yet it is the duty of this day, for you to enquire of your own hearts, whether your own unbelief hath not impeded that long prayed for, and long waited for effect and iſſue of your counſels, the eſtabliſhment of this Nation.
This Nation hath been long in counſell, and yet it is not eſtabliſhed; long in action, and yet it is not eſtabliſhed: We have prayed long, faſted long, and yet we are not eſtabliſhed. I have the text and my point to warrant, if I accuſe and arraign unbelief as the cauſe of all this.
Why, what hath unbelief done, or who hath ſeen it doing this evil? Unbelief is an inviſible enemy, and therefore a more dangerous enemy. But though it be inviſible in its nature, yet it is not only viſible, but palpable in its effects: as holy faith alſo is. Hence, as faith is called effectuall faith, and prayer effectuall prayer, becauſe theſe break forth and operate in glorious effects: ſo unbelief may be called effectuall unbelief, becauſe it breaks forth and operates in lamentable effects. And whatſoever is, or can be lookt upon as a cauſe of our continued troubles and ſhakings, is without any ſtrain or ſlander reducible to unbelief, as the cauſe of thoſe cauſes, and therefore the cauſe of thoſe effects.
Firſt, Some ſay, we are not eſtabliſhed, becauſe we are ſo divided. And are not our diviſions the fruit of our unbelief? Hearts not joyned in faith to God, cannot joyn, or not firmely joyn to one another in love. They that go off from24 God (and every act of unbelief in us, is a ſtep from him) ſeldome keep cloſe to one another, Faith is the cement and ſoder of affection.
Secondly, If it be ſaid, we are not eſtabliſhed, becauſe ſtill ſo unreformed, ſinne abounds ſtill, and therefore trouble abounds ſtill, I grant it. But whence is it that ſinne abounds? I muſt ſet that alſo upon the head of unbelief. It is unbelief which protects ſinne, and keeps it alive, notwithſtanding the ſentence of death hath gone out ſo often againſt it: Though it hath ſo often (in theſe ſin-mortifying duties of prayer and faſting) been carried out to execution. Sinne laughs at all our daies of ſorrow and humiliation, at our faſts and prayers, while unbelief backs and ſtands to it. For as faith is a ſhield to the new-man, which quenches all the fiery darts of the Devil: ſo unbelief is a ſhield to the old-man, which quenches all the holy darts of the Spirit. The word cannot wound a ſinner, while he is armed with unbelief. Sinne will ſave its skinne, much more its heart, till faith ſets it naked to the ſtroaks and ſmitings of the word.
Thirdly, If it be ſaid, Surely we are not eſtabliſhed, becauſe we are grown ſo careleſſe, ſo cold and formall in thoſe Kingdom-establiſhing duties, faſting and prayer. Many neglect to keep them, as counting ſuch daies loſt out of the calendar of their lives: But moſt are negligent in keeping them, and have turned the whole buſineſſe into a meer bodily exerciſe, or the hanging down of their heads for a day: This neglect to keep faſts, and negligent keeping of them, is ſo groſſe and notorious, that it makes many hearts to bleed while they think of it. Hence ſome have thought it moſt ſafe, to move for the ſuperſedeating of theſe duties, fearing that ſuch ſetled faſts will but more25 unſettle the Kingdom, and rather provoke the Lord, then pacifie him towards us. Reaſons may be given for the laying down of theſe Monethly, and the keeping only of occaſionall faſts: though in one ſenſe our monethly faſts are occaſionall, the great occaſion why they began, continuing to this day. But how ſad is it, to conſider that this ſhould be given as a reaſon, That we have laid down theſe faſts, becauſe we are weary keeping them, or are grown formall in keeping of them. To break off from ſuch a duty, upon theſe terms, is a lamentation, and will be one: What? have we faſted away the tenderneſſe of our hearts, and our ſenſibleneſſe of Gods hand? have we prayed away our zeal for God, and our love to communion with him? this is dreadfull.
But how dreadfull ſoever it is; this (which God forbid) if it be ſo, muſt be charged upon unbelief. Why do any neglect faſts? it is, becauſe they do not beleeve it will quit coſt to obſerve them; they beleeve more gain is to be got by working in their callings, and more comfort will come in by letting themſelves out in pleaſures: & therefore they will not forbear their labours, or abridge themſelves for a day of their pleaſures. No man will afflict his body (as in ſuch daies he muſt) much leſſe his ſoul (as in ſuch daies he ought) unleſſe faith ſhew him a benefit, which will bear his charge, and comforts, which will ſwallow up his ſorrows, in doing them.
And whence is it, that many who appear outwardly in theſe duties, are ſo formall, rather perſonating the faſter and petitioner, then being faſters and petitioners? is it not from unbelief? They who have ſlight thoughts of a duty, muſt needs act it ſlightly.
And whence is it, that prayer and faſting are at any time26 ſucceſſeleſſe and ineffectuall? is not this from unbelief? Praying without beleeving, is a taking of Gods Name in vain, and (in regard of any fruit) a vain help for man. Prayer without faith, is nothing but a noiſe of words, meer babling: it is but ſpeaking, not praying. In the ſixth of Matthew, Chriſt reproves thoſe, who thought to be heard for their much ſpeaking. We ſhall ſurely be heard if we pray but a little, but we ſhall never be heard how much ſoever we ſpeak. And if faith be mixt in the duty, how long ſoever we continue ſpeaking, how many words, yea repetitions ſoever we uſe in it, Chriſt will not call it much ſpeaking, but much praying: Though he reproved much ſpeaking, yet he neither did, nor ever will reprove much praying: Now unbelief makes that which is commonly called praying, how much ſoever it is, to be but much ſpeaking: And for that (becauſe Chriſt is not in it) neither man nor nation ſhall be heard. The eſtabliſhing of an unſetled Kingdom, calls (as for the higheſt and pureſt motions of reaſon in counſelling, ſo) for the holieſt and moſt ſpirituall motions of faith in praying: But as unbelief darkens the light of reaſon, that it cannot ſee, or holds it in unrighteouſneſſe; ſo it clips the wings of prayer, that it cannot aſcend, or returns it anſwerleſſe.
Fourthly, Should it be ſaid, Instruments have been unfaithfull, they have not acted up to the highest, either of their abilities, or of their duties, and therefore ſurely we are not eſtabliſhed: Then, I muſt return unbelief as guilty of this unfaithfullneſſe. Want of faith is the cauſe of all the unfaithfullneſſe that ever was in the world; the very root of apoſtaſie both from God and man. Faith keeps the heart ſteady, and will ſee us die, rather then offer a thought of withdrawing from a known duty: Faith blaſts all tempting27 objects; yea, it out-bids all tempers, ſhewing greater good in doing our duty, then the world can offer us for omitting or falling off from it; ſhewing us greater evil in neglecting our duty, then the world can threaten us with for doing or comming up to it. When Paul began to be jealous of his Theſſalonians (1 Ep. 3. 5, 6, 7.) Leſt by ſome means the tempter had tempted them, he preſently ſent a meſſenger to them, to know how their faith did; and as ſoon as the meſſenger returned, bringing good tiding of their faith; namely, that their faith was in heart, and in good plight, Paul was comforted; he knew, as long as their faith ſtood, they would ſtand againſt all temptations; he might turn them looſe into the world, they would take no hurt. A beleever is the greateſt conquerer. This is the victory that overcommeth the world, even our faith (1 Joh. 5. 4. ) and that which betrayes us into the hand of every temptation, is unbelief: It makes men act baſely, and render themſelves priſoners to every promiſe of preferment, or hope of profit, to every whiſpering threat of danger, and fear of loſſe. Where unbelief reigns, it either divides the man, or amazes him: either it makes him an hypocrite with two hearts, or a coward without a heart: And between thoſe who have two hearts, and thoſe who have no hearts, the beſt work in the world may ſoon miſcarry. Unbelief nurſes ignoble emulations, undue ambitions, baſe covetouſneſſe; it moves to ſelf-ſeeking, caries to ſelf-ends, makes the ſpirit poor and private; it bids us ſhift and comply with all humours, and adviſes to follow, not the reaſon, goodneſſe, truth or juſtice of an undertaking, but the ſucceſſes or advantages of it.
Fiftly, Some charge our unſettlement upon unreſolvedneſſe, fearfullneſſe and want of courage, in carrying on28 the work. If ſo, Theſe alſo (I ſee by their complexion) are the children of unbelief: for that is it, which cauſeth a man to hang like a meteor in the ayr, between Heaven and earth, not knowing which way to move. They who have little faith, have much fear, and they who have no faith are in a readineſſe to be all fear, to be ſlain by fear: ſo were they of whom the Prophet Jeremie ſpeaks (chap. 22. 1.) They are ſlain, and not by the ſword: Fear ſaves the enemy a labour; courage in battell is uſually flatted by unbelief; and though ſome may ſhew valour who have no faith, yet faith is the trueſt ſpring and ſupport of valour; By faith they waxed valiant in fight, Heb. 11. Courage in counſelling and reforming fades alſo and dies away by unbelief: Vnbelief makes a man afraid of diſpleaſing any one, but God: It ſpeakes as the meſſenger to Micaiah, (1 King. 22. 13.) Let thy word be like one of them, and ſpeak that which is good. Many have given counſell before, ſuiting both the humour and deſign of the King; therefore ſaid that meſſenger, do thou vote with them too, let there be no diſſent among the Prophets, ſpeak that which is good; that which is pleaſingly good, (he meant) no matter whether it be juſtly or truly good; elſe it may go ill with thee, thou mayeſt be caſt in priſon, and fed with the bread of affliction, and the water of affliction. With ſuch words as theſe, will unbelief (if it be admitted to ſpeak its minde) prepare the heart for counſell every morning: It tells ſuch fearfull ſtories, or lying prophecies rather, as will not let a man ſpeak or act beyond his own intereſts.
When Hezekiah made that bold reformation, removing the high places, breaking the Images, cutting down the groves, and breaking in pieces the brazen ſerpent that Moſes made (and was now made an Idol) calling it29 Nehuſhtan: to the record of thoſe noble acts, the Holy Ghoſt affixes the character of the agent, He trusted in the Lord God of Iſrael, 2 King. 18. 4, 5. What difficulty or danger will not truſt in God, carry man thorow, in Gods way: And ſutely it carried Hezekiah thorow very great ones in that his zealous reformation. What viſions of fear and danger might unbelief have repreſented to Hezekiah? What! remove the higheſt places? it may remove you from your high place: will you cut down the groves? that act may cut down your life: will you break the Images, eſpecially that famous one, the Brazen ſerpent? take heed it be not the breaking of your Kingdome: Do you not know how your people are engaged to theſe courſes? I grant they are ſuperſtitious, but this nation will not eaſily part with them, if you will be ſo ſtrict in reforming, you may embroil all: Conſider what the Kingdom will bear, enquire how the City will take this, and how the countrey; it is wiſedom to look to your own peace, and to follow ſafe counſels, as well as right or holy counſels. How did the faith of Hezekiah triumph over theſe diſcouraging baſe ſuggeſtions? And if ever any have been or ſhall be led into captivity by their power, reſolve it, that man was firſt captivated by unbelief.
Sixtly, Some charge our non-eſtabliſhment, upon our carnall confidence, our trusting in an arme of fleſh; They will tell us, we have made an Idol of the Parliament, an Idol of our Armies, we have leaned ſo much upon our ſtaves, that we have broken ſome of them, crackt others, and endangered the reſt.
If this be a true charge, I muſt lay it, as all the former, upon the back of unbelief. They who beleeve God too little, do alwaies beleeve man too much; that which30 makes God but as a man, will quickly make man as a God whereas faith, while it cauſes us to be ſo diligent in the uſe of means, as if God would do nothing for us, cauſeth us ſo to withdraw our truſt from the means, as if God were to do all for us; faith ſhews us as much need of God in our fullneſſe, as in our wants. It is a hard thing to depend upon God, in the weakneſſe and want of means, but it is harder to depend upon him in the fullneſſe and ſtrength of means. This is the nobleſt act of faith: And though (we know) in Heaven ſenſe will ſwallow up faith, yet on earth faith ought to ſwallow up our ſenſe; When we ſee, and hear, and enjoy moſt of the creature, we ſhould be as if we heard, and ſaw, and enjoyed nothing of the creature, but lived upon God alone. Obſerve this inſtanced in two great Kings: Aſa had an Army of men that bare targets and ſpears, out of Iudah three hundred thouſand, and out of Benjamin that bare ſhields and drew bowes, two hundred and fourſcore thouſand, 2 Chron. 14. 8. A gallant Army: Yet when Zerah the Ethiopian came againſt him with a more numerous Army, Aſa cried unto the Lord his God, and ſaid, Lord, it is nothing with thee to help with many, or with them that have no power, ver. 11. But are ſix hundred thouſand men no power? Aſa's faith ſaw no power in this compleat Army, that he might ſee all power in God, and engage him in the battell; We reſt on thee, let not man prevail againſt thee. He makes nothing of his Army, in caſe of victory, while he made nothing of it in caſe of an overthrow: Let not man prevail against thee.
That of Jehoſhaphat is yet more full, who had an Army of eleven hundred and threeſcore thouſand fighting men (beſides his Gariſons) for the field, as appears upon his muſter-roll, 2 Chron. 17. 14, 15, 16, &c. yet when the31 Moabites and the Ammonites made warre upon him, he prays thus (chap 20. 12.) O our God, wilt thou not judge them? for we have no might againſt this great company that commeth againſt us, neither know we what to do, but our eyes are upon thee. What, had he no might? knew he not what to do, when he had 1160000 men in the field? No, not he: He had no eye to ſee theſe or any thing, but God; and therefore ſaith, Our eyes are (not upon our Armies, but) upon thee. In this faith of the creatures nothingneſſe, and the all-ſufficiencie of God, he prevailed over the Ammonites, as Aſa had done before over Zerah the Ethiopian. We then receive moſt by humane helps, when we expect leaſt; unbelief either takes our hearts off from God, or (which is as dangerous) divides them upon the creature; for when we lean upon two, of which one is infirm, we ſhall not ſtand by that which is ſtrong, but fall by that which is weak: faith bids us uſe means, and unbelief bids us truſt it: And though faith will truſt ſome means, in regard of their faithfullneſſe, yet it will truſt none, in regard of effectualneſſe. As God calls for all our obedience, ſo for all our confidence; confidence in man is ever accompanied with jealouſies upon God; ſuch confidences God rejects, and therefore we have not, we cannot proſper in them.
Should this inquiſition be enlarg'd, and the lot caſt to finde out every accurſed thing, which hath obſtructed the influences of Heaven, from making this Land a quiet habitation, I might with like eaſe and cleerneſſe reſolve them all into unbelief; and therefore I leave unbelief under the guilt of this grand charge, The Kingdoms enemy, the helliſh vapour which continues this our long Churchquake, and State-quake; or in the word of the text, The ſtop of our eſtabliſhment.
32Let me then a while call in the help of faith, as the nobleſt expedient for the cure of all our evils? It is ſaid (Joh. 7. 37. ) that, In the laſt day of the feaſt, Jeſus ſtood and cried, ſaying; He that beleeveth on me, out of his belly ſhall flow rivers of living water: Will it not be ſeaſonable, in this great day of your Faſt and ſolemn humiliation, to lift up a voice for faith, and cry out, ſaying, If ye beleeve, ſurely ye ſhall be establiſhed? Set faith awork, in every work, let it be an ingredient in all your counſels, in all your actions. Ye act but as men, not as the people of God, as a Roman, not as a Chriſtian Senate, without faith. As by faith Abel offered God a better ſacrifice then Cain his brother; ſo by faith, one offers the Church, the state, better advice then his neighbour. When you prepare armes and Armies, arme your ſelves with this ſhield. Faith is the beſt weapon, It will quench the fiery darts of men, as well as the fiery darts of the Devil; if your Armies were weak, faith would recruit and ſtrengthen them; now they are ſtrong, faith will continue and encreaſe them: when your affairs are at a ſtand, faith will put them in motion, faith is a friend at a dead lift. If there be but a little meal in your barrell, and a little oyl in your cruze, faith will lead you into the ſtore-houſes of Heaven, and ſhew you all the treaſures and riches which are laid up there. As Hezekiah led the Ambaſſadors of Babylon from chamber to chamber, and ſhewed them all the riches and proviſions of his royall houſe, both for peace and warre; ſo will faith (but upon better principles) take you by the hand, and lead you from one attribute of God to another, and ſhew you all fullneſſe of all things, there unſearchable riches of mercy, here unchangeable faithfullneſſe, there infinite ſtrength, and here pureſt exacteſt wiſedom to improve and manage33 it: We can never be at a loſſe while we can beleeve, for that will finde out helpe for us, when ſenſe can ſee none, when reaſon and policie can project none.
If Information be deſired, how or when we act by faith towards publike eſtabliſhment, take it thus.
Firſt, Faith acts in the ſtrength, upon the truth and goodneſſe of a promiſe. Promiſes are the aire and element in which faith breathes and lives. Faith languiſhes, unleſſe fed and dieted by divine engagements; it reliſhes no fare, but of Gods own providing; it muſt have a promiſe in the word, or a promiſe in the works of God to reſt upon. The works of God have a promiſe in them, as well as the word of God, and are therefore the objects of faith, not only as faith notes the beleeving of what is done, but alſo as it notes the beleeving of what is to be done; In which ſenſe we are to underſtand that reproof of the Jews, Pſal. 78. 32. They beleeved not his wondrous works. They did beleeve, the hiſtory of his works, namely, that ſuch things as are there recorded, were done; They could not but beleeve that God had wrought wonders for them in Egypt, that he had drowned Pharaoh in, and brought them ſafe thorow, the red ſea: they ſaw theſe things, their ſenſes were witneſſes; but yet they did not beleeve the prophecie or promiſe, which was vertually in thoſe works, namely that God would do more wonders for them, till he had finiſht and accompliſht their deliverance: That hiſtory of their bringing thorow the red ſea, had this prophecie in it, that they ſhould be brought ſafe to Canaan; but they did not beleeve the voice of this prophecie: When God gave them water out of the rock, this work promiſed, that he would give them meat out of the clouds, if they needed it; but this they beleeved not:34 Hence the ſame Pſalme reports their unbelief, under this notion, ver. 19, 20. They ſpake againſt God, they ſaid, Can God furniſh a table in the wilderneſse? Behold, he ſmote the rock, that the waters guſhed out, and the ſtreams overflowed; Can he give bread alſo? Can he provide fleſh alſo for his people? When the Lord heard this (language of unbelief) he was wroth. Then faith moves in the higheſt region of holineſſe, when it ſees all to be done, in what is done; when it reads meat promiſed in waters given; and conquers a Goliah in the conqueſt of a Lion: when a ſlain Leviathan is its food in the wilderneſſe. And thus the Lord directs the faith of his ancient people (Deut. 7. 17. ) to outwreſtle the greateſt dangers, If thou ſhalt ſay in thine heart, theſe Nations are moe then I, how can I diſpoſseſſe them? thou ſhalt not be afraid of them, but ſhalt well remember what the Lord thy God did unto Pharaoh, and unto all Egypt, &c. Hence the reaſon why the people of Iſrael provoked God at the red ſea by their fears and murmurings, is thus given (Pſal. 106. 7.) They remembred not the multitude of thy mercies.
If then (at any time) you think your ſelves ſcanted in promiſes, ſend back your thoughts to thoſe many experiences, both of elder and later dates: The invincible Navy in 88. overcome; the ſecret Powder-plot diſcovered and blown up; your yeſterday protections, deliverances, ſucceſſes, victories, ſhould all be ſerved up to the table of your hearts, for faith to feed upon, and nouriſh it ſelf up into a holy confidence, That he who hath delivered you from ſo great a death, and doth deliver, will yet deliver you, that thanks may be given by us all in this behalf.
Secondly, As faith acts upon the truth and goodneſſe of a promiſe, ſo alwaies by the juſtice and holineſſe of a rule. No35 man can act that by faith, which is either unlawfull to be done, or is done unlawfully. Faith acts in the eye of God, and therefore muſt act holily. Faith tells us that God hath no need of our ſins, to promote his cauſe, and that we muſt not lye for God.
Thirdly, He that acts by faith, will look that his end be as good as his rule. As faith will not do evil that good may come of it, ſo neither will it do good that evil may come of it, or that ſuch a private perſonall good may come of it, as is over-balanc'd with publike generall evils. Faith never drives a trade (knowingly) for it ſelf, with wrong to the common ſtock.
Fourthly, Faith carries with it cheerfullneſſe oppoſite to worldly ſorrow, courage oppoſite to worldly fear, reſolvedneſſe oppoſite to baſe neutralitry, zeal oppoſite to lazie lukewarmeneſſe, boldneſſe oppoſite to ſinfull modeſty, and a ſober confidence of ſucceſſe, or an aſſurance that our labour ſhall not be in vain, oppoſite to all heart-ſinking doubts, and deſpondencies of ſpirit.
Thus he doth, who acts by faith, and all this, faith will do; yet, not every faith; True faith will do the former three, but the fourth is a task for ſtrong faith. It was the Apoſtles caution, Rom. 14. 1. Him that is weak in the faith receive, but not to doubtfull diſputations. The works of God put us as hard queſtions as his word. The diſputes of providence are often very hard diſputes: A weak faith may ſoon be overmatch by them. But where faith is ſtrong and vigorous, it will unty all thoſe knots, reſolve all thoſe doubts, run thorow all that work, with eaſe. That muſt needs keep our ſouls ſteady, and make us unwearied in the work of the Lord, which fetches in conſtant ſupplies, and feeds our lamp with oil as faſt as it ſpends, which wipes36 off our ſweat, and cauſeth us to act in his ſtrength, who can do all things.
But were it not better to fear alwaies, then to be ſo high ſlown in faith? were it not better to prepare for the worſt times, then to be confident of good, or better?
I do not counſell any to ſlacken their preparation for evil and worſer times, while I ſtirre up your mindes to beleeve and waite for the beſt. Sit down as oft as you pleaſe, and prepare for death, for ſword, for famine and for ſpoiling; Sit down, and commune with your own hearts upon your beds about theſe things: Put the caſe to your ſelves, and act the part of ſufferers under hardeſt preſſures: Think what to do if the ſword were at your breſts, and the fire in your houſes. But in the midſt of your preparations for evil, take heed of caſting away the hopes of good. An evil heart of unbelief, is ſeven fold worſe then all the evils that can fall upon you.
And though (all the unkinde diſtractions and diviſions at home, with the oppoſitions abroad being conſidered) the way of faith lies very much up-hill, yea up mountains and craggy rocks, yet know, There is no danger ſo great, or exigent ſo dreadfull, which can be a plea for unbelief. If any people might have been excuſed for their unbelief, the people of Iſrael might; for they had an Army behind them, the ſea before them, and the mountains on either ſide, ſo that the enemy ſaid, I will purſue, I will overtake, I will divide the ſpoile, my lust ſhall be ſatisfied upon them, I will draw my ſword, mine hand ſhall deſtroy them (Exod. 15. 9. ) yet their unbelief is taxed as a provocation. Never ſpeak of the greatneſſe of danger to leſsen faith: for dangers are the element of faith; among them faith lives moſt, becauſe among them faith findes moſt promiſes. 37When we have leaſt of the world about us, we have moſt of the word about us; and when we have moſt of the world againſt us, we have more of the word for us. Faith hath beſt food in famine, the fulleſt table in a wilderneſſe. Faith (like the Horſe (Job 39. 19. ) rejoyceth in its ſtrength, (for it is the ſtrength of God) and goeth out to meet the armed men. Faith mocketh at fear, and is not affrighted, neither turneth back from the ſword.
A ſecond ſort mannage the objection further: We know God is able (be the difficulties never ſo great) to deliver, but we are not acquainted with his will: How then can we act faith? how can we be confident as you would have us? We, indeed, may ſay as he in the Goſpell, Lord if thou wilt, thou canſt make us clean: thou canst ſettle and eſtabliſh us: But we are uncertain of his will, though we are ſure of his power.
To theſe I anſwer: Firſt, That howſoever the uncertainty of the will of God be uſually held forth as a plea for doubting and unbelief; yet moſt doubt and are unbeleeving upon ſuſpition of the power of God: For when faith is up, and acts ſtrongly upon this point, that God is able, it ſeldome doubts about his will. We have a great inſtance of this, Numb. 11. 19. when God promiſed Moſes to ſpread ſuch a table in the wilderneſſe, that all the Iſraelites ſhould eat fleſh, not only one day, or two daies, or five daies, or ten daies, or twenty daies, but even a whole moneth: Moſes begins to argue, ver. 21. The people, amongſt whom I am, are ſix hundred thouſand foot-men, and thou haſt ſaid, I will give them fleſh that they may eat a whole moneth (As if Moſes had ſaid; Lord, I pray conſider your words, are you able to make good your promiſe?) ſhall the flocks, and the herds be ſlain for them to ſuffice them? Or ſhall the fiſh of the38 ſea be gathered together for them to ſuffice them? What is the meaning of theſe queſtions? even that Moſes himſelf doubted whether God could performe this, whether God had not out-promiſed his own power. That it was ſo, is ſeen clearly by the anſwer that God makes, ver. 23. And the Lord ſaid unto Moſes, Is the Lords hand waxed ſhort? Thou ſhalt ſee now whether my word ſhall come to paſſe or not. The hand of God is the power of God, and the ſhortning of his hand, the ſhortning of his power. Is Gods power ſhortned? Moſes his queſtion intimated that it was: So Iſa. 59. 1. The Lords hand is not ſhortned that he cannot ſave: Now as in Common-wealths, good Laws ſhew ill manners (for Laws are medicines, applied by wiſe Magiſtrates, to cure the ſeverall diſtempers of a people) ſo good counſels and proofs ſhew the evil which is in the heart of man. When God askes the queſtion, Is my hand ſhortned? when he ſaith, My hand is not ſhortned, we may gather, Moſes and the Jews had an apprehenſion that Gods hand was ſhortned, that his power was not ſo great as he had reported.
Again, If it be not doubting of the power of God; why do we beleeve leaſt when dangers are greateſt? in little dangers we beleeve God is willing; why not in greater dangers? ſurely, becauſe then a greater power is required; ſo that the ſtick is at the power of God, though uſually his will be pretended. When Abraham, that mighty giant in beleeving, had overcome this difficulty, that God was able, nothing ſtood in his way, Rom. 4. 19, 20. Being not weak in faith, he conſidered not his own body now dead, neither yet the deadneſse of Sarah's womb, he ſtaggered not at the promiſe of God through unbelief, but was ſtrong in faith, giving glory to God, and being fully perſwaded, that he who had39 promiſed, was able alſo to performe. Obſerve, he doth not ſay that Abraham was fully perſwaded God was willing to performe what he had promiſed; Abrahams faith acted moſt, to aſſure and ſettle him that God was able to performe: And as ſoon as he gave glory to God by beleeving him all-ſufficient, his faith had no ſtop. So the holy Ghoſt expreſſeth the other great triall of his faith (Heb. 11. 19. ) when he was called to ſacrifice his ſonne, he was in a great ſtrait; but in what was his faith moſt tried? It was about the power of God; God had promiſed him a ſonne, and in that ſonne a great bleſſing to himſelf and all Nations; Now, the text ſaith not, that he doubted not of the will of God, but he accounted that God was able to raiſe him up from the dead: from whence alſo he had received him in a figure: when he was ſetled in that, he never ſtaid at the offering up his ſonne. And if we ſearch our hearts to the bottome, we ſhall finde that our doubtings reflect moſt upon the power of God, and we ſhorten his hand, though we commonly ſay, we are uncertain of his will.
I anſwer ſecondly, to thoſe who ſay they doubt of the will of God, and not of his power, that though we cannot directly and poſitively affirm, God will do a thing becauſe he can do it; yet there is a mighty argument to help faith out, that God will do a thing when we are aſſured that he can: Where there wants power, faith cannot work at all. When the woman in Samaria beſpake the King (2 King. 6. 27.) Help, my Lord O King; the King anſwered her, If the Lord do not help thee, whence ſhall I help thee? out of the barne-floor, or out of the wine-preſse. As if he had ſaid, There's nothing in the barne, nothing in the wine-preſſe; and I cannot make corne or wine. What could this woman40 expect further? Where power is at an end, faith is at an end too: But ſeeing the power of God is never at an end, therefore our faith in comming to him needs not.
Thirdly, God hath expreſt himſelf in Scripture, as much, yea more, for his willingneſſe, then for his power to help; therefore we need not make our uncertainty of his will the reaſon of our unbelief, when we ſay, we are aſſured of his power: God hath ſaid, He is Almighty; &c. but there are not onely words importing that God is willing to help his people, but promiſes and oaths that he will (Pſ. 50. 15.) Call upon me, and I will deliver thee, Eze. 33. 11. As I live, ſaith the Lord God, I have no pleaſure in the death of the wicked (that place is meant primarily of a civill death, a death in trouble) but that the wicked turn from his way and live. Yea, God hath manifeſted a willingneſſe to help a people, which his power hath not ſeconded; but he never manifeſted his power, when his will did not concurre: that moſt paſſionate exclamation, O Ieruſalem, Ieruſalem, How often would I have gathered thee! &c. Implies a generall willingneſſe in Chriſt to gather Jeruſalem, yet Chriſt did not act his divine power effectually for their gathering.
Laſtly, I ſay to ſuch, though we may not argue that God will do a thing becauſe he hath power; yet we may argue from the power of God, that a thing ſhall be done, if he hath already expreſſed any willingneſſe to do it, and made any offers or aſſayes towards the doing of it. The Apoſtle would have the weak brother received (Rom. 14. 1. ) upon this ground, He ſhall be holden up. (verſ. 4.) He affirmes confidently, that He ſhall be holden up; what doth he ground this confidence upon? upon the will of God? No, upon his power, For God is able to make him ſtand: But how could the Apoſtle argue thus peremptorily from41 the power of God that the thing ſhould be done? He gave intimation before of the willingneſſe of God, for he had ſaid in the cloſe of the third verſe, God hath received him; I ſee God hath favoured this man, though he be weak, therefore becauſe I ſee he is one, on whom God hath beſtowed ſome mercy already, I will therefore argue confidently, that mercy ſhall be perfected; he ſhall ſtand, becauſe God is able to make him ſtand, for he hath received him. We may argue thus for the publike; This Kingdom ſhall be holden up, for God is able to make it ſtand: How ſo? God hath received it: Do yee perceive no breakings forth of the love of God to his people in this Kingdom? Hath he done nothing which intimates he hath received this people? Surely, he hath, therefore we may argue; God is able to make us stand; therefore we ſhall be holden up, for God hath received us.
A third objection is thus raiſed: You will have us beleeve that we ſhall be eſtabliſhed, but I pray ſhew us a word for our faith: Can you give us any promiſe? Iſaiah here brought a promiſe immediatly from Heaven, he told the people from the mouth of God, that they ſhould be eſtabliſhed; can you do ſo too? Faith is a wiſe grace; Faith loves not to build upon the ſand, much leſſe to build caſtles in the ayr; Faith muſt have a ſure foundation, and nothing will ſerve faiths turne, but the word of God; It will not build upon the bare word of all the Preachers in the world; As the great Mathematician ſaid; Shew me a place where I ſhall ſet mine engine, and I will ſhake all the earth; ſo ſaith faith, Give me but a ſure word whereupon I may fix my foot, I will carry any thing; but where is that word to be found? whats the text, chapter and verſe, that England ſhall be establiſhed? or have you any extraordinary revelation, that it ſhall?
40'Tis granted, We have no ſuch revelations as Iſaiah brought to Ahaz and his people; but we have that which ſerves faiths turn ſufficiently; and ſo much as amounts to a particular promiſe. I may ſay, There is as much ground in Scripture for faith to build on, for the preſent temporall ſalvation of this diſtreſſed Kingdom, as any man at firſt hath, or had in Scripture to beleeve his eternall ſalvation. I clear it thus; Suppoſe we comming to a man lying in the ſtate of nature, and under trouble of conſcience for his ſinne, ſhould offer him Chriſt, and pardon, and he ſhould ſay, Shew a promiſe which belongs to me: What promiſe could we tender him? could we bring one, with his name literally in it? doth any promiſe ſpeak explicitely, Thomas, or John, do thou beleeve, and thou ſhalt be ſaved? There is no ſuch word for the ſalvation of any man. There are promiſes of three ſorts in Scripture. Firſt, Promiſes of free grace, that God will juſtifie the ungodly, and pardon ſinne, for his own Names ſake. Secondly, Promiſes of grace, that God will give faith, repentance, love, and a new heart, &c. Thirdly, Promiſes unto grace, that if we beleeve and repent, we ſhall be ſaved. Promiſes of theſe three ſorts, are all we have to build our faith upon for eternall ſalvation; and theſe we, or any other Nation that is under the ſame condition, hath to build aſſurance upon for temporall ſalvation. There are promiſes of free grace to Nations, that God will deliver and ſave them for his own Names ſake: ſuch a promiſe we have, though the Name of England be not expreſſed in it. Again, there are promiſes of grace to Nations, that God will poure out a ſpirit of repentance and humiliation upon them, and cauſe them to return. Laſtly, we have promiſes unto grace, that if a people call upon God, repent and turn from their evil waies, they43 ſhall be delivered, If my people which are called by my Name, do humble themſelves, and ſeek my face, and pray, and turn unto me, I will hear in Heaven and deliver, &c. 2 Chro. 7. 14. Theſe promiſes were made not only to the people of Iſrael, but to all people who are the Iſrael of God. Say not then, this ſtops your faith, ye cannot beleeve eſtabliſhment, becauſe ye want a promiſe of eſtabliſhment; theſe promiſes are ours, as well as this was Jeruſalems.
Theſe objections and ſtumbling-blocks being thus (I hope) anſwered and removed out of the way of faith: let your faith gird up her loynes, and rejoyce like a giant to run her race.
Act faith for the Kingdom, as you would for your own ſouls. Is it not a duty, to beleeve when you pray and ſeek God about temporals (in their degree and kinde) as well as when about ſpirituals and eternals in theirs? Hath not God given his people ſometimes as clear evidences, as ſtrong aſſurances that their prayers have been heard about temporals, as about eternals? What if we ſhould not be under the influences of thoſe promiſes which are made unto grace, to a repenting, reforming people: yet faith hath footing enough in thoſe which are made of grace, to give give repentance and reformation to a people, and in thoſe of free-grace, that God will ſave for his Name ſake, though a people are generally impenitent and unreformed. A probability of prevailing, is a ſufficient ground both for praying and beleeving. The Prophet Joel (chap. 2. 14) perſwades that afflicted people to faſt and pray (in that he perſwaded them to beleeve) upon this offer only, Who knoweth if he will return and repent? Nineve is carried up to beleeve by the ſame argument (Jon. 3. 9.) Who can tell, if God will return? A peradventure from God, is better then an abſolute44 promiſe from any creature. So long as God hath not ſaid, hee will not, though hee hath not ſaid hee will, let us venture; God hath not yet forbidden prayer, but rather beſpoken it in the hearts of his people: God hath not yet declared by any work of providence againſt England, as he did againſt Judah by his word (Jer. 15. 1, 2.) Though Moſes, and Samuel ſtood before me, yet my minde could not be towards this people; cast them out of my ſight, and let them go forth, ſuch as for death to death, &c. No, he hath rather declared his willingneſſe, if not his reſolvedneſſe to deliver, to ſave, to ſettle, to eſtabliſh us: His heart ſeems to work toward us, let our faith work toward him; yea, let our faith have a perfect work, and then (I doubt not) but God will perfect all our works, If we beleeve, ſurely we ſhall be eſtabliſhed.
Laſtly, If a ſhaking Kingdom be eſtabliſhed by beleeving, then, how precious are beleevers! Are they not the baſes and pillars of a ſtate? Job puts the queſtion concerning wiſedom (chap. 28. 12.) Where ſhall wiſedom be found? and where is the place of underſtanding? The depth ſaith, It is not in me, and the ſea ſaith, It is not with me, ver. 14. Should I put ſuch a quaerie about the point in hand, Where ſhall the ſtability of the Nation be found? and what is the place of its ſtrength? Your ſea would ſay, It is not in me, and your ſhips would ſay, It is not in us; your Gariſons in fortified Cities, and your Armies in the open field, your correſpondencies abroad, and your counſels at home, would, or muſt all bring in their diſclaimers, and ſay, Strength is not in us, in us establiſhment is not to be found. Where is it then? the text anſwers, Faith is our ſtrength, eſtabliſhing is by beleeving: Beleevers are establiſhers.
And if they be ſo uſefull, let them be as acceptable: It45 is but equall, that they who do the publike ſo much good, ſhould receive good from the publike: I am ſure it is not ſafe to let them be diſcouraged, by whom our ſafety is eſtabliſhed, much leſſe is it ſafe to let them fall, by whom (in their capacity) Kingdoms ſtand, or to caſt them down, who (by the rule of Divine politicks) are ſtate-upholders ▪ Stephen is deſcribed (Act. 6. 8.) A man full of faith and of power (where ſaith is, power is not farre off) yet this man was ſtoned (chap. 7. 59.) How ſad a ſpectacle was it to ſee a man ſtoned to death, whoſe life was (like a foundation or corner-ſtone) eſtabliſhment to the whole building.
Ob. But many pretend faith, who have no conſcience.
Anſ. I am no advocate for ſuch, for their faith is vain, and they are yet in their ſins. And yet (I conceive) it is better for a ſuppoſed faiths ſake to ſpare ſome, who (in the iſſue) will be found to have no conſcience, then for conſcience ſake to afflict any, who (in the iſſue) ſhall be found to have reall faith. It is our Lords warning to all, and it is a dreadfull one (Mat. 18. 6.) Who ſo ſhall offend one of theſe little ones, that beleeve in me, it were better for him, that a mil-ſtone were hanged about his neck, and that he were drowned in the depth of the ſea. A little one beleeving, or one beleeving though but a little (I mean little, in regard of the degree, not of the object) (I ſay, ſuch a little one beleeving) is a great one in the eye of Chriſt; an offence given to ſuch a ſcarce diſcernable beleever, may bring very diſcernable wrath upon his offenders.
And if Chriſt take it thus ill, when a little one beleeving in him is offended, will he not take it worſe, when a great one, an Abraham, a Stephen, a Paul in beleeving is offended? Where there is greateſt faith, there's greateſt worth, and tendereſt endearments to Jeſus Chriſt. When we ſee46 faith budding out and flouriſhing in noble and generous fruits of holineſſe, when faith hath ſo purified the heart, that it keeps hand and life pure, and acts viſibly; ſurely a mil-ſtone is not heavy enough, he ſhall have a mountain of mil-ſtones ſtrung together, for his neck, who knowingly and willingly offends ſuch a one.
Ob. But whatſoever their faith is, they differ in opinion, and will not meet us in the ſame practice.
Anſ. Holy love, muſt and will bear much, where it ſees holy faith. Charity (ſaith the Apoſtle, 1 Cor. 13. 7. ) beleeves all things; I am ſure it beleeves this, That they who indeed beleeve in God, cannot continue to be hurtfull to any ſociety of men. And though I nothing doubt, but that a good man may do very ill, and may very juſtly ſuffer for it too; yet of how narrow a uſe are thoſe excellent graces of love, of meeknes, of humility, of patience, of ſelf-deniall, if they are not (among other uſes) to be laid out and beſtowed in a brotherly, hearty, gracious, amicable compliance with, bearing of, and condeſcention unto thoſe, who having obtained like precious faith with us, do yet differ in ſome things which concerne order, they maintaining order amongſt themſelves, and peace with others?
I hope there is a good ſtock of charity yet among us, none of which ſhall be laviſht out in ſymbolizing with the ignorant and profane, or admitting them to a participation in ſpeciall goſpel-priviledges; nor will it all (I am perſwaded) be laid out (though that is like to be coſtly to charity) in admitting thoſe of competent knowledge, and unblameable carriage in their lives, who yet evidence little (if any thing) of the life of faith: But (when the former charge is defrayed) charity will have a faire remainder in banke for thoſe (to whom it is very due) who are unqueſtionably47 eminent and active in faith, though in ſome things they be found to differ in judgement, or in practices thereon depending.
As to bear all differences would make charity blinde, ſo not to bear ſome would make her more then lame. I know (Honourable Senatours) your wiſedom will eaſily finde and diſcerne the limit-ſtone, between liberty, and libertiniſme, between the humours of men, and their conſciences.
How deſireable is it, that all the Churches ſhould have, as one minde, ſo one way, that they ſhould all minde and do the ſame thing? How pleaſant, how bleſſed a ſight were it, to behold not only unity of ſpirit, but uniformity of practice in all who call on the Name of the Lord Jeſus Chriſt, both their Lord and ours? But how wofull a ſight will it be, (if ever it ſhould be ſeen) that with whom we agree in every doctrine of faith, in the ſubſtance of worſhip and government, and in many formes; that from them we muſt irreconcileably break, till we can be uniforme? What a wofull dearth of Goſpel-love will be found amongſt us, i•after all our former ſufferings together, our praying and faſting together, we ſhould upon theſe termes fall a vexing one another? If after we have poured forth our cries, our groanes, our ſighs, our tears together, in private chambers, and ſolemn aſſemblies before the Lord; if after we have poured out our bloud together in the high places of the field before the enemy; if (I ſay) after all this, we ſhall on theſe termes, (I ſay not, cruelly poure out the bloud of one another, but ſo much as) unkindly move a cry, a groan, a ſigh, or draw a tear from one another, what a wofull dearth of Goſpel-love48 will be found amongſt us? Would it not alſo argue that there is ſome accurſed thing, ſome provocation amongſt us, if, after the Lord hath given us ſuch clear light to pull down the pillars of Babylon, he ſhould yet give us up to ſuch thick darkneſſe, that with our own hands we ſhould (upon ſuch diſſents) pull down any, who are pillars in Sion?
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