A Practical Commentary on the Epistle of Jude

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

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

1. Total. 2. Partial.

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

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

1. Reigning Unbelief is in all natural men, who are not only guilty of unbelief, but described by the term unbelievers, as being persons never throughly gained to the obedience of the Gospel, or the acceptance of Christ, and life and peace in him. It bewrayeth it self, 1. By hardness of heart; they are not moved nor affected with their own misery▪ nor with redemption by Christ, and the great things of eternity depending thereupon; nor the invitations of grace, calling them to the enjoyment of them, Acts 19 9. And divers w•re hardened, and believed not, &c. an hard heart is one of the Devil's impregnable Forts, not easily attached by the force and power of the Word: Men are born with an hard heart; we bring the stone with us into the world, and by positive unbelief, or by slighting offers of grace made to us, it increaseth upon us: Hardness of heart is known by the foolishness of it, when seeing we see not, and hearing we hear not, Acts 28. 26, 27. when we have a grammatical knowledge of things, but no spiritual discerning; 'tis also known by the insensibleness of it, when men have no feeling of terrors by the Law, of peace, joy, and hope by the Gospel, no taste of the good word at all, but are as stones, unmoved with all that is spoken. 2. By a neglect of spiritual and heavenly things, they do not make it their business and work to look after those things, Matth. 22. 5. ^*But they made light of it, and went one to his Farm, another to his Merchandise. Your callings are not your [Greek or Hebrew], your work and main business, that is to look after an interest in Christ, therefore when, this is the least thought of, and the Farm and the Merchandise engrosseth all our time and care men believe not; Could they slight Christ and holy things if they did soundly and throughly believe the Word of God? Would they not find some time to mind their souls? Looking after the inward man, that's the main care; and men would first regard it, if they did believe that the soul were ⟨p. 265⟩so concerned both in point of danger and hope, surely when men take no heed to the great offers of the Gospel, they do not look upon it as a certain truth. 3dly. By secret suspicions in their own souls against the truth of the Gospel;

1. Reigning Ʋnbelief is in all natural men, who are not only guilty of unbelief, but described by the term unbelievers, as being persons never throughly gained to the obedience of the Gospel, or the acceptance of Christ, and life and peace in him. It bewrayeth it self, 1. By hardness of heart; they are not moved nor affected with their own misery▪ nor with redemption by Christ, and the great things of eternity depending thereupon; nor the invitations of grace, calling them to the enjoyment of them, Acts 19 9. And divers w•re hardned, and believed not, &c. an hard heart is one of the Divel's impregnable Forts, not easily attached by the force and power of the Word: Men are born with an hard heart; we bring the stone with us into the world, and by positive unbelief, or by slighting offers of grace made to us, it increaseth upon us: Hardness of heart is known by the foolishness of it, when seeing we see not, and hearing we hear not, Acts 28. 26, 27. when we have a grammatical knowledge of things, but no spiritual discerning; 'tis also known by the insensibleness of it, when men have no feeling of terrors by the Law, of peace, joy, and hope by the Gospel, no taste of the good word at all, but are as stones, unmoved with all that is spoken. 2. By a neglect of spiritual and heavenly things, they do not make it their business and work to look after those things, Matth. 22. 5. ^*But they made light of it, and went one to his Farm, another to his Merchandise. Your callings are not your 〈non-Latin alphabet〉, your work and main business, that is to look after an interest in Christ, therefore when, this is the least thought of, and the Farm and the Merchandise ingrosseth all our time and care men believe not; Could they slight Christ and holy things if they did soundly and throughly believe the Word of God? Would they not find some time to mind their souls? Looking after the inward man, that's the main care; and men would first regard it, if they did believe that the soul were ⟨p. 265⟩so concern'd both in point of danger and hope, surely when men take no heed to the great offers of the Gospel, they do not look upon it as a certain truth. 3dly. By secret suspicions in their own souls against the truth of the Gospel;

1. *[Greek or Hebrew], They would not take it into their care and thoughts.〈non-Latin alphabet〉, They would not take it into their care and thoughts.

that profane wretch said hae• fabula Christi▪ they look upon it as a Golden dream to make fools fond with it, and that all opinions in religion are but a Logomachy, a mere strife of words, or a Doctrine to set the World together by the ears, as Gallio, Acts 18. 15. or a fancy and fond superstition, Acts 25. 29. and that we need not trouble our heads about it, these are the natural thoughts which men have of the Gospel, such thoughts may rush into the heart of a Godly man, but they are abominated and cast out with indignation, but in wicked men they reign and dwell, they live by these kind of principles: I remember Christ saith of his Disciples, [Greek or Hebrew], John 17. 8. they have known surely that I came out from thee, the light of faith is an undoubted certain light; but in wicked men, their assent is mingled with doubting, ignorance, error, and sottish prejudices against the Doctrine and Worship of God, Matth. 3. 14. natural Atheism in them is not cured; and that faith which they pretend to, and profess, is but a loose wavering opinion, not a grounded and settled persuasion of the truth of the Gospel, ^*the assurance of understanding (as the Apostle calleth it) dependeth upon experience and an inward sense of the truth, and is wrought by the holy Ghost. 1 Cor. 2. 4. and therefore (I suppose) proper to the Godly. 4 By rejecting the counsels of Salvation, see Acts 13. 46. Luke 7. 31. all natural men, are children of disobedience, •ph 2. 2. out of pride scorning either the messages of God, folly •o him, 1 Cor. 2. 14. or the messengers, •s not this the Carpenters Son? Mark 6. 3. •oining and fencing with the word, and defeating the methods of Grace used to gain them, Rom. 10. 21. guilty of an obstinate frowardness it is a people that do err in their hearts, Psal. 95. 11. not in their minds only, but their heart▪ as if they did say, we desire not the knowledge of t•y w•i•s Job 21. 14. 5. By the unholiness of their lives, the Apostle saith, 2 Peter 3. 11. ⟨p. 266⟩We that look for such things, what manner of persons ought we to be in all holiness and godliness of Conversation? from whence we may plainly infer; that they which are not such manner of persons, do not look for such things as faith inferreth, obedience: where the Prince is, there his train will be, so is unbelief known by disobedience;

that prophane wretch said hae• fabula Christi▪ they look upon it as a Golden dream to make fools fond with it, and that all opinions in religion are but a Logomachy, a meer strife of words, or a Doctrine to set the World together by the ears, as Gallio, Acts 18. 15. or a fancy and fond superstition, Acts 25. 29. and that we need not trouble our heads about it, these are the natural thoughts which men have of the Gospel, such thoughts may rush into the heart of a Godly man, but they are abhominated and cast out with indignation, but in wicked men they reign and dwell, they live by these kind of principles: I remember Christ saith of his Disciples, 〈non-Latin alphabet〉, John 17. 8. they have known surely that I came out from thee, the light of faith is an undoubted certain light; but in wicked men, their assent is mingled with doubting, ignorance, errour, and sottish prejudices against the Doctrine and Worship of God, Matth. 3. 14. natural Atheism in them is not cured; and that faith which they pretend to, and professe, is but a loose wavering opinion, not a grounded and setled perswasion of the truth of the Gospel, ^*the assurance of understanding (as the Apostle calleth it) dependeth upon experience and an inward sense of the truth, and is wrought by the holy Ghost. 1 Cor. 2. 4. and therefore (I suppose) proper to the Godly. 4 By rejecting the counsels of Salvation, see Acts 13. 46. Luke 7. 31. all natural men, are children of disobedience, •ph 2. 2. out of pride scorning either the messages of God, folly •o him, 1 Cor. 2. 14. or the messengers, •s not this the Carpenters Son? Mark 6. 3. •oining and fencing with the word, and defeating the methods of Grace used to gain them, Rom. 10. 21. guilty of an obstinate frowardnesse it is a people that do erre in their hearts, Psal. 95. 11. not in their minds onely, but their heart▪ as if they did say, we desire not the knowledge of t•y w•i•s Job 21. 14. 5. By the unholinesse of their lives, the Apostle saith, 2 Peter 3. 11. ⟨p. 266⟩We that look for such things, what manner of persons ought we to be in all holinesse and godlinesse of Conversation? from whence we may plainly infer; that they which are not such manner of persons, do not look for such things as faith inferreth, obedience: where the Prince is, there his train will be, so is unbeleef known by disobedience;

1. *Coll. 2. 2▪

when men live as carnally and carelessly as an Infidel, there is not a pin to choose between them. 6. When men hear the Word, and never make application, or convert it to their own use, 'tis a sign they are under the power of reigning unbelief, in faith there is assent or believing the Word to be the Word of God; or that it is a faithful saying▪ 1 Tim. 1. 15. and then consent or approbation of the Word, as a good word or worthy saying, and then application or converting the Word to our own use; so in unbelief many doubt of the truth of the Word, others acknowledge not the worth of it, they do not glorify the word, Acts 13. 48. most that speaks well of the word and approve it in their consciences, do not urge their own hearts with it▪ What do we say to these things, Rom. 8. 32. and know it for thy good, Job 5. 27. the Word is far sooner approved then applied, and yet till it be applied it worketh not, when we see our selves involved and included in the general promise and precept, and are accordingly affected, then are we sa•d to believe, in Psal. 27. 8. the injunction is plural, seek ye my face; but the answer is singular, thy face Lord will I seek, thus must all truths be applied, and that in their method and order, for there is an Analogy and proportion between them, as the Doctrine of mans misery, that I may consider this is my case, and having a feeling of it may groan for deliverance, the Doctrine of redemption by Christ, that we may put in for a share, and assure our own interest; the Doctrine of the thankful life, that we may deny our selves, take up our cross and follow Christ in the obedience of all his Precepts. The first Doctrine must be made the ground of complaint; the second of comfort •nd hope; the third, of resolution and practise: But when we suffer these truths to hover in the brain without application, or hear them only as children learn them by ⟨p. 267⟩rote, never thus reflecting▪ What am I? What have I done? What will become of me? &c unbelief remaineth undisturbed. 7. By Apostasy or falling off from God, the great business of faith, is by patient continuance in welldoing, to look for glory, honour, and immortality, Rom. 2. 8. but now to tire and grow weary, or to fall off from God as not worthy the waiting upon argueth the height and reign of unbelief, what ever faith we pretended unto for a flash and pang. 8.

when men live as carnally and carelesly as an Infidel, there is not a pin to chuse between them. 6. When men hear the Word, and never make application, or convert it to their own use, 'tis a sign they are under the power of reigning unbelief, in faith there is assent or believing the Word to be the Word of God; or that it is a faithfull saying▪ 1 Tim. 1. 15. and then consent or approbation of the Word, as a good word or worthy saying, and then application or converting the Word to our own use; so in unbelief many doubt of the truth of the Word, others acknowledge not the worth of it, they do not glorifie the word, Acts 13. 48. most that speaks well of the word and approve it in their consciences, do not urge their own hearts with it▪ What do we say to these things, Rom. 8. 32. and know it for thy good, Job 5. 27. the Word is far sooner approved then applied, and yet till it be applied it worketh not, when we see our selves involved and included in the general promise and precept, and are accordingly affected, then are we sa•d to believe, in Psal. 27. 8. the injunction is plural, seek ye my face; but the answer is singular, thy face Lord will I seek, thus must all truths be applied, and that in their method and order, for there is an Analogy and proportion between them, as the Doctrine of mans misery, that I may consider this is my case, and having a feeling of it may groan for deliverance, the Doctrine of redemption by Christ, that we may put in for a share, and assure our own interest; the Doctrine of the thankfull life, that we may deny our selves, take up our crosse and follow Christ in the obedience of all his Precepts. The first Doctrine must be made the ground of complaint; the second of comfort •nd hope; the third, of resolution and practise: But when we suffer these truths to hover in the brain without application, or hear them onely as children learn them by ⟨p. 267⟩rote, never thus reflecting▪ What am I? What have I done? What will become of me? &c unbelief remaineth undisturbed. 7. By Apostacy or falling off from God, the great businesse of faith, is by patient continuance in welldoing, to look for glory, honour, and immortality, Rom. 2. 8. but now to tire and grow weary, or to fall off from God as not worthy the waiting upon argueth the heighth and reign of unbelief, what ever faith we pretended unto for a flash and pang. 8.

Desperation, when conviction groweth to an height, and legal bondage, gets the Victory of carnal pleasure, Gen. 4. 13. My sin is greater, &c. and Jer. 18. 12. Th•re is no hope, &c. when men think 'tis in vain to trouble themselves, their damnation is fixed and therefore resolve to go to hell, as fast as they can, such desperate wickedness may there be in the heart of a man.

Desperation, when conviction groweth to an heighth, and legal bondage, gets the Victory of carnal pleasure, Gen. 4. 13. My sin is greater, &c. and Jer. 18. 12. Th•re is no hope, &c. when men think 'tis in vain to trouble themselves, their damnation is fixed and therefore resolve to go to hell, as fast as they can, such desperate wickednesse may there be in the heart of a man.

2. Unbelief in part broken, and so it implieth the remainders of this natural evil in the Godly; in whom though faith be begun, yet it is mixed with much weakness, Mar. 9. 24. Lord I believe, help my unbelief, this unbelief is manifested. 1. By a loathness to apply the comforts of the Gospel; 'tis the hardest matter in the World to bring God and the soul together, or to be at rest in Christ, when we are truly sensible we draw back, ^*depart from me (saith Peter) for I am a sinful man, and he should rather say, draw •igh to me, the poor trembling sinner thinketh so much of the judge that he forgets the father, though the soul longeth for Christ above all things, yet it is loath to take him for comfort and reconciliation, but floateth up and down in a suspensive hesitancy. 2. By calling Gods love into question upon every affliction, and in an hour of temptation unravelling all our hopes, ^*see Psal 77 7, 8, 9, 10. If the Lord were the God of the Mountains and not of the Valleys, we are wont to say if God did love us, why is this befallen us? those are fits of the old distemper, Christ when crucified would not let go his interest, but crieth out, My God, My God. 3. By fears in a time of danger, carnal fears such […] do perplex us, when we are employed in Christs work and service, as the Disciples that were embarked with him, were ⟨p. 268⟩afraid to perish in his company, Why are ye so fearful, O ye of little faith, Matth. 8. 26. filial fear or reverence of God is the daughter of faith; as distrustful fear is the enemy of it; trouble is the touch-stone of faith, if we cannot commit our selves to God in quietness of heart, it argueth weakness; God hath undertaken to bring his people out of every strait, in a way most conducing to his glory, and their welfare, Rom. 8. 28. and therefore when the word yieldeth up no support, Psalm 119. 50. and the promises of God cannot keep us from sinking and despondency of heart we bewray our unbelief. 4. By Murmurings in case of carnal disappointment, discontent argueth unbelief, they quarrel with Gods Providences, because they believe not his promises, Psal. 106. 24. They believed not his Word, but murmured in their Tents, 'tis ill and they cannot see how it can be better: So Deut. 1. 32. with 34. in this you believed not the Lord your God. 5. By carking in case of straits, bodily wants are more pressing then spiritual;

2. Unbelief in part broken, and so it implyeth the remainders of this natural evil in the Godly; in whom though faith be begun, yet it is mixed with much weaknesse, Mar. 9. 24. Lord I beleeve, help my unbeleef, this unbelief is manifested. 1. By a loathness to apply the comforts of the Gospel; 'tis the hardest matter in the World to bring God and the soul together, or to be at rest in Christ, when we are truly sensible we draw back, ^*depart from me (saith Peter) for I am a sinfull man, and he should rather say, draw •igh to me, the poor trembling sinner thinketh so much of the judge that he forgets the father, though the soul longeth for Christ above all things, yet it is loath to take him for comfort and reconciliation, but floateth up and down in a suspensive hesitancy. 2. By calling Gods love into question upon every affliction, and in an hour of temptation unravelling all our hopes, ^*see Psal 77 7, 8, 9, 10. If the Lord were the God of the Mountains and not of the Valleys, we are wont to say if God did love us, why is this befallen us? those are fits of the old distemper, Christ when crucified would not let go his interest, but crieth out, My God, My God. 3. By fears in a time of danger, carnal fears such 〈…〉 do perplex us, when we are imployed in Christs work and •ervice, as the Disciples that were imbarked with him, were ⟨p. 268⟩afraid to perish in his company, Why are ye so fearful, O ye of little faith, Matth. 8. 26. filial fear or reverence of God is the daughter of faith; as distrustfull fear is the enemy of it; trouble is the touch-stone of faith, if we cannot commit our selves to God in quietnesse of heart, it argueth weaknesse; God hath undertaken to bring his people out of every streight, in a way most conducing to his glory, and their welfare, Rom. 8. 28. and therefore when the word yeeldeth up no support, Psalm 119. 50. and the promises of God cannot keep us from sinking and despondency of heart we bewray our unbelief. 4. By Murmurings in case of carnal disappointment, discontent argueth unbelief, they quarrel with Gods Providences, because they believe not his promises, Psal. 106. 24. They believed not his Word, but murmured in their Tents, 'tis ill and they cannot see how it can be better: So Deut. 1. 32. with 34. in this you believed not the Lord your God. 5. By carking in case of streights, bodily wants are more pressing then spiritual;

1. *Luke 5. 8.
2. *See Isa. 49. 14. and Judges the 6 and 13.

here faith is put to a present trial, and therefore here we bewray our selves, Matth. 6. 30. Shall he not much more clothe you, O ye of little faith, he doth not say of no faith, for the temptation is incident to a Godly man; they do oftener bewray their unbelief in distrusting God about outward supplies then about eternal life, which yet I confess is very irrational; for if a man cannot trust God with his estate, how shall he trust him with his soul, and to a considerate person there are far more prejudices against eternal life, than against temporal supplies, look as it was a folly in Martha to believe that Lazarus should rise at the general resurrection, and to distrust his being raised from the dead after four days lying in the Grave, John 11. 24. so 'tis a great folly to pretend to expect life eternal, and not to be able to depend upon God for the supplies of life temporal. 6. By coldness and carelessness in the spiritual life▪ if men did believe that heaven were such an excellent place, they would not so easily turn aside to the contentments of the flesh, and the profits of the world, men have but a conjectural apprehension of things to come of the comforts of another World; as things at a ⟨p. 269⟩distance, sometimes we see them, and sometimes we lose their sight, so that we are not certain whether we see them, yea or no; so it falleth out in heavenly matters, we are poor short sighted creatures, 2 Pet. 1. 9. sometimes we have a glimpse of the glory of the World to come, some flashes, and again the mind is beclouded; and that's the reason why we mind these things so little, and seek after them so little, a steady view and sound belief would engage us to more earnestness: they that believe the high price of our calling, will press on to the mark, Phil. 3. 14. surely men do not believe that heaven is worth the looking after, otherwise they would seek it more diligently, Heb. 6. 14. a poor beast that is going▪ homeward goeth cheerfully. 8. Indirect courses to get a living and subsistence in the World, as if God were not All-sufficient, Gen. 17. 1. to break through where God hath made up the hedge, argueth that we do not depend upon him, as by temporising, or by unjust gain: This for a fit and in some distemper may be incident to Gods Children.

here faith is put to a present tryal, and therefore here we bewray our selves, Matth. 6. 30. Shall he not much more cloath you, O ye of little faith, he doth not say of no faith, for the temptation is incident to a Godly man; they do oftener bewray their unbelief in distrusting God about outward supplies then about eternal life, which yet I confesse is very irrational; for if a man cannot trust God with his estate, how shall he trust him with his soul, and to a considerate person there are far more prejudices against eternal life, than against temporal supplies, look as it was a folly in Martha to believe that Lazarus should rise at the general resurrection, and to distrust his being raised from the dead after four days lying in the Grave, John 11. 24. so 'tis a great folly to pretend to expect life eternal, and not to be able to depend upon God for the supplies of life temporal. 6. By coldness and carelesnesse in the spiritual life▪ if men did beleeve that heaven were such an excellent place, they would not so easily turn aside to the contentments of the flesh, and the profits of the world, men have but a conjectural apprehension of things to come of the comforts of another World; as things at a ⟨p. 269⟩distance, sometimes we see them, and sometimes we lose their sight, so that we are not certain whether we see them, yea or no; so it falleth out in heavenly matters, we are poor short sighted creatures, 2 Pet. 1. 9. sometimes we have a glimpse of the glory of the World to come, some flashes, and again the mind is beclouded; and that's the reason why we mind these things so little, and seek after them so little, a steady view and sound belief would ingage us to more earnestnesse: they that beleeve the high price of our calling, will presse on to the mark, Phil. 3. 14. surely men do not believe that heaven is worth the looking after, otherwise they would seek it more diligently, Heb. 6. 14. a poor beast that is going▪ homeward goeth chearfully. 8. Indirect courses to get a living and subsistance in the World, as if God were not All-sufficient, Gen. 17. 1. to break through where God hath made up the hedge, argueth that we do not depend upon him, as by temporising, or by unjust gain: This for a fit and in some distemper may be incident to Gods Children.

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

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

1. 13. The cure of Unbelief.

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

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

2. Directions. 1. Strengthen your Assent to the Word of God, fire if well kindled will of it self burst out into a flame, so assurance and comfort would more easily follow, if there were a through and undoubted assent, to the truths of the Word, we take them up hand over head, and then when a temptation cometh, no wonder that the building tottereth, when the foundation is so weak, there are several degrees of assent, conjecture which is but a lighter inclination of the mind to that which is probable; opinion, which is a stronger inclination to think, that, that which is represented is true; but there is formido oppo•ti, 'tis mixed with hesitancy and doubts, [Greek or Hebrew] weak faith; or firm adherence upon sufficient conviction, yet doubts may arise and in time of temptation, this degree of Assent may be overborne; ⟨p. 271⟩but above this, there is a through certainty or assurance of understanding, Col. 2. 2. We should never cease till we come to this; 'tis a great mistake to think that we need not look after the settling of our assent to the truths of the Word: but take these for supposed, but in an hour of temptation we are made sensible of our folly herein; and if I am not mistaken much of our carelessness and unsettledness of life doth proceed from hence. 2. In settling assent begin with natural principles, and then go on to those which are spiritual and mystical. As Gods Being, and Gods Bounty in the everlasting rewards, Heb. 11. 6. the necessity of purity and holiness, Heb. 12. 14. the fall and misery of the creature, and then our redemption by Christ, &c. I observe the Apostles when they came to gain men to faith; began with truths suited to their capacity and present understanding: With the vulgar they evince Creation and Providence, by arguments taken from showers of rain, and the courses of nature, Heb. 14. 16, 17. with the Philosophers they urge the notions of a first cause, and a first mover, and those inclinations in nature towards an eternal good, Acts 17. 3. Urge your hearts with the truths you assent too, and work them upon your affections, Rom. 8. 31. Heb. 2. 3. and Job 5. 27. 4 They observe the disproportion of your respects to things present, and things to come. If the Judgement Seat were fi•ed, and the Books opened, how would natural men tremble, now faith should make it as present, Heb. 11. 1.

2. Directions. 1. Strengthen your Assent to the Word of God, fire if well kindled will of it self burst out into a flame, so assurance and comfort would more easily follow, if there were a through and undoubted assent, to the truths of the Word, we take them up hand over head, and then when a temptation commeth, no wonder that the building tottereth, when the foundation is so weak, there are several degrees of assent, conjecture which is but a lighter inclination of the mind to that which is probable; opinion, which is a stronger inclination to think, that, that which is represented is true; but there is formido oppo•ti, 'tis mixed with hesitancy and doubts, 〈non-Latin alphabet〉 weak faith; or firm adherence upon sufficient conviction, yet doubts may arise and in time of temptation, this degree of Assent may be overborn; ⟨p. 271⟩but above this, there is a through certainty or assurance of understanding, Col. 2. 2. We should never cease till we come to this; 'tis a great mistake to think that we need not look after the setling of our assent to the truths of the Word: but take these for supposed, but in an hour of temptation we are made sensible of our folly herein; and if I am not mistaken much of our carelessenesse and unsetlednesse of life doth proceed from hence. 2. In setling assent begin with natural principles, and then go on to those which are spiritual and mystical. As Gods Being, and Gods Bounty in the everlasting rewards, Heb. 11. 6. the necessity of purity and holinesse, Heb. 12. 14. the fall and misery of the creature, and then our redemption by Christ, &c. I observe the Apostles when they came to gain men to faith; began with truths suited to their capacity and present understanding: With the vulgar they evince Creation and Providence, by arguments taken from showers of rain, and the courses of nature, Heb. 14. 16, 17. with the Philosophers they urge the notions of a first cause, and a first mover, and those inclinations in nature towards an eternal good, Acts 17. 3. Urge your hearts with the truths you assent too, and work them upon your affections, Rom. 8. 31. Heb. 2. 3. and Job 5. 27. 4 They observe the disproportion of your respects to things present, and things to come. If the Judgement Seat were fi•ed, and the Books opened, how would natural men tremble, now faith should make it as present, Heb. 11. 1.

the Apostle •aith, I saw the dead small and great stand before the Lord, &c. Revel. 20. 12. faith which is the evidence of things not seen, should see it, as if it were in being▪ the light of faith, differeth not from the light of Prophecy▪ in regard of the certainty of the thing which is to come or the assured expectation of it, the light of Prophecy requireth a special Revelation▪ and differeth in degree from the light or sight of •aith, as it causeth rapture and ecstatic motions; but as to the seeing of things to come with certainty there they agreed; well then if you would discern the strength or weakness of your faith; observe how differently you are affected with what is present, and what ⟨p. 272⟩is future. So also how differently you are •ffected with things visible, and things invisible, with things temporal and eternal; if upon easy terms you might have a good bargain for lands and riches, how readily would men embrace the offer? for temporal profit what pains will they take? but now in things of soul-concernment we are not alike affected, which is an argument we do not believe them; in all cases tis good to put spiritual things in a parallel temporal instance we are taught that wisdom▪ Mal. 1. 8. Offer it now to the Governor, &c. would we do thus to an earthly Potentate as we do to God? If an able potent friend promise help in troubles, how are we cheered with it? If God promise the same things we are little comforted; if every offence that we commit were liable to the notice of man, & our punishment should be to hold our hand in scalding Lead for half an hour▪ men would be more afraid to offend (then now they are) in the sight of God, who knoweth all their thoughts, and hath threatened eternal torment; if the tasting of such a meat would bring present death, who would be so fool-hardy as to meddle with it; nay, when a thing is but likely to do us hurt, as some meats, in case of the Colic, Gout, or Stone, how cautious are we? To conclude all, let me give you Chrysostoms supposition, for besides unbelief there is somewhat in the strength of evil inclination, suppose a man mightily desirous of rest and sleep, so that he can hardly hold open his eyes, and there were an offer made him of free and undisturbed rest for one night;

the Apostle •aith, I saw the dead small and great stand before the Lord, &c. Revel. 20. 12. faith which is the evidence of things not seen, should see it, as if it were in being▪ the light of faith, differeth not from the light of Prophecy▪ in regard of the certainty of the thing which is to come or the assured expectation of it, the light of Prophecy requireth a special Revelation▪ and differeth in degree from the light or sight of •aith, as it causeth rapture and exstatick motions; but as to the seeing of things to come with certainty there they agreed; well then if you would discern the strength or weaknesse of your faith; observe how differently you are affected with what is present, and what ⟨p. 272⟩is future. So also how differently you are •ffected with things visible, and things invisible, with things temporal and eternal; if upon easie terms you might have a good bargain for lands and riches, how readily would men imbrace the offer? for temporal profit what pains will they take? but now in things of soul-concernment we are not alike affected, which is an argument we do not beleeve them; in all cases tis good to put spiritual things in a paralel temporal instance we are taught that wisdom▪ Mal. 1. 8. Offer it now to the Governour, &c. would we do thus to an earthly Potentate as we do to God? If an able potent friend promise help in troubles, how are we cheared with it? If God promise the same things we are little comforted; if every offence that we commit were liable to the notice of man, & our punishment should be to hold our hand in scalding Lead for half an hour▪ men would be more afraid to offend (then now they are) in the sight of God, who knoweth all their thoughts, and hath threatned eternal torment; if the tasting of such a meat would bring present death, who would be so fool-hardy as to meddle with it; nay, when a thing is but likely to do us hurt, as some meats, in case of the Cholick, Gout, or Stone, how cautious are we? To conclude all, let me give you Chrysostomes supposition, for besides unbelief there is somewhat in the strength of evil inclination, suppose a man mightily desirous of rest and sleep, so that he can hardly hold open his eyes, and there were an offer made him of free and undisturbed rest for one night;

but in case he gave way to it, to be held under an hundred years torment, would he venture and with so great an hazard gratify his drowsy humour; yet such is our fearlessness and security, that we can run the hazard of eternal torment, for a little carnal satisfaction; if a man were sentenced to death and in danger of execution every moment, would not he bestir himself and improve all his interest for a pardon, we are all condemned already; but how few are solicitous to get a copy of their discharge. 5. Bewail the relics of unbelief▪ Mar 9. 24. 6. Chide your hearts for your dejection and distrust of Gods providence, as Ps▪ 42. 5. ⟨p. 273⟩Why art thou so disquieted O my soul, &c. and Psal. 77. 10. this is my infirmity, 'tis the duty of a gracious man to rebuke his fears, to chide himself for admitting mistakes of Gods love, suggestions of unbelief and disputes against the promises. 7. Consider how willing Christ is to help you, he carrieth home the stray lamb upon his own Shoulders rejoicing, Luke 15. 5. how he prizeth the weak beginnings of faith, smoking Flax will he not quench, Matth. 12. 20. taketh notice of the green Figs, Cant. 2. with a mild condescension indulgeth our infirmities, reach hither thy fingers Thomas, John 20. This for the Cure of Unbelief.

but in case he gave way to it, to be held under an hundred years torment, would he venture and with so great an hazard gratifie his drowsie humour; yet such is our fearlessenesse and security, that we can run the hazard of eternal torment, for a little carnal satisfaction; if a man were sentenced to death and in danger of execution every moment, would not he bestir himself and improve all his interest for a pardon, we are all cond•mned already; but how few are solicitous to get a copy of their discharge. 5. Bewail the relicks of unbelief▪ Mar 9. 24. 6. Chide your hearts for your dejection and distrust of Gods providence, as Ps▪ 42. 5. ⟨p. 273⟩Why art thou so disquieted O my soul, &c. and Psal. 77. 10. this is my infirmity, 'tis the duty of a gracious man to rebuke his fears, to chide himself for admitting mistakes of Gods love, suggestions of unbelief and disputes against the promises. 7. Consider how willing Christ is to help you, he carryeth home the stray lamb upon his own Shoulders rejoicing, Luke 15. 5. how he prizeth the weak beginnings of faith, smoaking Flax will he not quench, Matth. 12. 20. taketh notice of the green Figs, Cant. 2. with a mild condescension indulgeth our infirmities, reach hither thy fingers Thomas, John 20. This for the Cure of Ʋnbelief.