Sermon 7

Isaiah 53:1 Who has believed our report? And to whom is the arm of the Lord revealed?

It's a sad matter, and much to be lamented, when the carrying of such good news as is the report of Jesus Christ in the Gospel, becomes unprofitable to them that hear it, and thereby burdensome to them that carry it. Folks would think that such glad tidings as make the heavenly host of angels to sing, would be very joyful and welcome news to sinners, and also most heartsome to them that carry them; and where the former is, there the latter will be also. Where the Word becomes useless and unprofitable to hearers, it is burdensome as to the concomitant and effect, to honest ministers that speak it. Though Isaiah brought these news in a very plain, powerful, pleasant and sweet manner to the people he preached to, and that frequently, yet in the midst of his sweet prophecies, he breaks out with this complaint, who has believed our report? He is carrying glad tidings, yet taking a look of the unbelief of his hearers now and then, he complains of it to God in his own name, and in name of all the ministers of the Gospel that should come after him.

We show that it was a very ordinary thing where the Gospel comes in greatest plenty and power, for the hearers thereof to meet it with much unbelief, a truth that was verified in Isaiah his time, and that he foresaw would be verified in the days of the Gospel. And therefore it's our report, not only is it the report of Isaiah, but it is the report of Christ, and of Paul, who make the same complaint, and cite the same words of Isaiah. And need we doubt of the truth of it, when Isaiah in the Old, and Paul in the New Testament, thus complain? Not to speak of their, and our Lord and Master, who came to his own and his own received him not, and of whom when He came they said, this is the heir come let us kill him. Need we, I say, doubt of the truth of the doctrine, or to think it strange to see it so in our time, and that we have the same complaint, when the means (at least the instruments) are incomparably far below what they were then, though it be still the same Gospel?

The Prophet's scope is, to give advertisement and warning to the hearers of the Gospel for the time to come, of this grave evil, even the abounding of unbelief in them that hear it. First, that he may prevent the scandal of the unfruitfulness of the Word where it comes. Second, that he may add a spur of excitement to the hearers of the Gospel to endeavour to make use of it, and not to rest upon means, however powerful and lively they be, but to press forward to the end they aim and shoot at. Third, that he may put folks to the trial, and that they may be brought to look in upon themselves, whether they be, or be not, in this black roll of them that receive not the report. And we think, if anything put folks to be suspicious of themselves, and to commune with their own hearts about their souls' estate, this should do it. Especially when they consider how this evil agrees to all times, and yet more especially to the times of the Gospel, and how it is an evil that abounds, not only among the profane, but among these who are civil and zealous too for the righteousness of the law, it should make them put themselves to the trial, and not to take every thing to be faith that they fancy to be faith. For either this doctrine is not true, that wherever the Gospel comes, it meets with unbelief in most part of its hearers, and cannot be applied to this generation, or, that there is much faith in this generation that we live in, that will not be counted saving faith. If all of you were believers, there were no ground for this complaint, and if we will take folks on their own word, we can hardly get a person but will say he believes, so that the generality of men's hearts run quite contrary to this truth. And therefore we say, it is the scope of this doctrine and the like, to give folks the alarm, and to put them to suspect and try themselves. I do not mean that any should cast the work of faith where it is indeed, for that is also a part of our unbelief, and ordinarily when unbelief falls on the one side, the Devil makes it up on the other, and makes tender souls question their faith when they begin to believe, as if they could mend unbelief with unbelief. But it is to such that we speak, who cannot be brought to suspect their faith. Certainly, you will wonder one day, that you should have heard such a plain truth, and yet would not so much as ask your own hearts whether there was reason to suspect your want of faith. As it's said that Christ marvelled at their unbelief who heard Him, so may we at yours, and who before long, you shall also marvel at yourselves on this account.

Before we prosecute this use, and the rest any further, we shall speak to another doctrine, and it is the last that follows from these words, tending to the same scope to make us scar at unbelief, which the Prophet makes such a heavy ground of complaint. The doctrine then is, that if there were never so many under unbelief, and never so many who refuse to receive Jesus Christ, yet unbelief is a sin, and a most sinful sin, which, though folks had no more, will seclude them from Heaven. There were no ground for this complaint if it were not so, even as the Prophet would have had no ground to complain of the people's unbelief if there were not many unbelievers. So unbelief is a very great sin in whomever it is, and makes them exceeding sinful. Or take the doctrine thus: it is a very great sin for a people to whom Christ is offered in this Gospel, not to receive Him, and rest upon Him for salvation, as He is offered to them therein. And it arises from this ground, that where Christ is not received, there the ministers of the Gospel have ground of complaint, for it supposes a great defect in their duty, seeing it is their duty to believe, indeed the great Gospel duty on which all other duties hang, and which is called for by many ties and obligations. This is his commandment, says John in his first epistle (1 John 3:23), that you believe on the name of his Son Jesus Christ, therefore it must be a great sin not to believe.

There are shortly three things comprehended in this doctrine, (speaking now of unbelief, not only as opposite to historical faith, which we commonly call infidelity, but as it's opposite to saving faith, which we show is that which is called for here:) 1. That unbelief, or not receiving of Christ, is a sin, or a thing in its own nature sinful: it's a sin as well as adultery, murder, stealing, lying, Sabbath-breaking, etc. are; indeed, and in the aggravations of it, a sin beyond these; it is as contrary to the Word and will of God, and is as contrary to the divine majesty, as drunkenness, murder, adultery, or any other sin is, the positive command of believing being as peremptory, plain, and particular, as these negative ones are, the breach of it must be as sinful. 2. That there is such a kind of sin as unbelief, beside other sins, and such a distinct duty as believing, that if folks could do all other duties, if this duty of believing be wanting, they will be still sinful, and there will be still ground of complaint; and if faith be a particular duty required, and distinct from other duties and graces, as it's clear it is (Galatians 5:21), then unbelief must be a particular sin, distinct from other sins, though it has influence on other sins, as faith has on other duties; so (Revelation 21:8) it's ranked among the most abominable sins, the reason why we mark this, is, because there may be some in whom some gross sins, as adultery, bloodshed, and the like, do reign, and they get that name to be called adulterers, murderers, etc. others may possibly be free of these, who yet have unbelief reigning in them, and therefore they get that name to be called unbelieving, and are ranked with the grossest of evildoers. 3. That even many in the times wherein the Scriptures were written, and in every age since, are found guilty of this sin, and condemned for it, who are as to several other things commended; hence it's said (Romans 10:3) of the Jews, that they had a zeal of God, which in itself is good, though not according to knowledge, yet it was their main hindrance and obstruction in the way to life, that being ignorant of God's righteousness, they went about to establish their own; for as much zeal as they had for the law of Moses, seeing they did not receive Jesus Christ, and His righteousness by faith, it made any other good thing they had unacceptable, and the reason why we mark this, is, that folks may see that it is not only for gross sins, and with gross sinners that the Gospel complains and expostulates, but it's also for not submitting to, and not receiving the righteousness of Christ, and therefore you are far mistaken that think yourselves free from just grounds of challenge, because forsooth, you are free of murder, adultery, drunkenness and the like; do you not consider that unbelievers are in the same rank and roll with abominable whoremongers, sorcerers, idolaters, and dogs? And is not unbelief contrary to the command of God, as well as murder, adultery, and these other gross sins? And therefore because folks think little of unbelief, though it be very rife, if they be free of other gross sins. 4. We shall add a fourth thing which the doctrine implies. That unbelief though there were no other sin, is exceeding sinful, and is first. The great ground that makes God expostulate with the hearers of the Gospel, and that makes them come under the complaint, (John 5:40) "You will not come to me that you may have life," and (Matthew 23:37) "How often would I have gathered you, and you would not;" and for substance, it's the Lord's great complaint of most of His professing people (Psalm 81:11), "I am the Lord your God, open your mouth wide, and I will fill it, but my people would not hearken to my voice, and Israel would none of me," and then follows, "O that my people had hearkened to my voice;" there is no sin the Lord complains more of than of this, and it's the great complaint of all His servants. Secondly, behold how the Lord threatens this sin, and punishes for it, see (Psalm 95:7) and (Hebrews 3:7) and (Hebrews 4:8) where He swears in His wrath against unbelievers, that they shall not enter into His rest; adultery and murder do not more certainly keep men from heaven than this sin of unbelief does, indeed, they are classed together (Revelation 21:8); see also (Luke 12:46) where the severest judgment that is executed, is upon unbelievers; and in the man that had the offer of Christ, and did not receive it, and put on the wedding garment (Matthew 22:12-13); see it also in the words that are pronounced against Chorazin, Bethsaida and Capernaum (Matthew 11) and our blessed Lord Jesus loves not (to speak so) to pronounce woes, but to bless His people, yet when they have the offer of life through Him, and will not receive it, He pronounces woe after woe upon them, and of what sort were they? Even beyond these that came upon Tyrus and Sidon, upon Sodom and Gomorrah; we think such threatenings as these, should make folks not to think unbelief a light, or little sin, and that there is no ground of quietness, so long as they are in a self-righteous condition, and have not their peace made with God through Christ. Thirdly, look further, to the greatness of this sin, in the strange names that the Lord puts upon it (1 John 5:11), "He that believes not, has made God a liar;" and is there any sin that has a grosser name or effect than this? For it receives not the report which He has given of His Son; He tells folks that happiness is to be gotten in Him only, and they think to be happy though they take another way; they believe not the report, for if they believed it, they would receive Christ as their life: see further what names are given to it (Hebrews 6:6) and (Hebrews 10:20) which though they be there given, with other aggravations of sinning willfully, with despite, etc. with respect to the unpardonable sin, yet who are they that live under the Gospel and believe not, but in a great measure they will be found capable of most of them at least? It's called a crucifying of the Son of God afresh, a putting Him to an open shame, etc. and who are they that do this, and on what ground? It's unbelievers through their unbelief, they think not Christ worth the having, and reject all that is spoken of Him, and cry away with Him, as the Jews did; and as to their particular guilt, they crucify Him, for they cannot refuse Him, without affronting Him, and can there be such an affronting of Him as when He condescends so very low, to think so little of Him? Fourthly, consider the expressions under which He sets out His being affected, (to say so,) with this sin; He was so affected with it (Mark 3:5) that it's said, He was grieved for their unbelief, He had many sorrows and griefs, and suffered many things, but this grieved Him in some way more than they all did; and it's said (Mark 6:6) that He marveled because of their unbelief, it's not said that He marveled at their adulteries, and their gross sins, but that when He was taking such a convincing way to demonstrate to them His Godhead, yet they would not believe on Him, He marveled at that; so (Luke 19:41) it's said, that when He came near to Jerusalem, He wept over it, and why? The following words tell us, "O that you had known in this your day, the things that belong to your peace," that is, O that you had believed, and received the Gospel, at least in this your day, (though you did it not before,) when you were, and are so plainly and powerfully called to this duty; and you may know that it had to be some great thing that made Him to weep, when all that the Devil and Pontius Pilate, and the Jews could do, made Him not to weep: it's said (Matthew 11) that He upbraided these cities that He had preached much in, on this ground; surely, when He that gives liberally and upbraids none, does upbraid for this sin, it shows how much He was pressed with it; and (Luke 14:21) it's said of this sin, that it angered Him, and He is not easily angered; sinners need not fear to anger Him by coming to Him, but when they come not, He is angry; it's said (Matthew 22:7) He was wroth at this sin, and it's on this ground, that (Psalm 2:12) we are bidden kiss the Son, lest He be angry, that is, to exercise faith in Him, for if we do it not, He will be angry, and we will perish. There are other aggravations of this sin, which we leave till we come to the application.

Use 1. Is there not as much here, though folks had no more but their unbelief, as may make them know it's an evil and bitter thing, and as may make them scare at it, and flee from it, and to fear lest they be found under the guilt of it, when called to a reckoning, especially when unbelief is so rife, that but few suspect themselves or fear it; there is hardly any ill but you will sooner take with it, than with this of unbelief, and there is no duty nor grace that you more readily think you perform and have, than this of faith, and it is come to that height that folks think they believe always, and know not what it is to misbelieve; do you think that this presumptuous and fancied faith will be counted for faith, or that Christ who sifts faith narrowly will let it pass for saving faith? No certainly.

Use 2. Is there not here ground of advertisement, wakening, rousing, and alarming to many, that think themselves free of other challenges; if the Spirit were coming powerfully to convince of sin, it would be of this, because they believe not, as it is (John 16:9). And we are persuaded many of you had need of this conviction, that never once questions your having of faith, or care not whether you have it or not: Put these two doctrines together, That unbelief is an abominable sin, and that it is notwithstanding, a very rife sin, and let them sink deep into your hearts, and they will put you to other thoughts of heart, if this plain truth of God prevail not with you, we know not what will do it; but the time comes when you shall be undeniably convinced of both, that unbelief is a great sin, and that it is a very rife sin, and of this also, that it is an abominable and loathsome thing, and very prejudicial and hurtful to you.

Use 3. And therefore, as a third Use, If it be so, let us ask this question, How comes it to pass, that so many in trying their state, and in grounding of it, lay so little weight on faith, and think so little of unbelief? I am speaking to the generality of you, and let not others wrong themselves, nor mistake the intent of this Scripture; How is it, I say, that the generality of you that hear this Gospel, come under this common and epidemic temper, or rather distemper, to maintain your peace and confidence, when you can (in the mean time) give so little proof of it? Think you that faith cannot be a missing, nor mistaken, or that it is ordinary and common, or that it is indifferent whether you have it or not? We are persuaded, that many of you think, that if you have a good mind, (as you call it,) and a square civil honest walk, and keep still your good hope, that all will be well; you never doubt nor question whether you have received Christ or not, but if unbelief lie in your bosom, (I mean not doubting-desperation, or questioning of the Godhead, but the not receiving of Christ and His righteousness,) though you had more than ordinary hypocrites have, you will for this sin of unbelief find yourselves under the standing curse of God, for our Lord says (John 3:18), He that believes not is condemned already, and verse 36, the wrath of God abides on him.

In pressing of this use, I shall show by a few aggravations of this sin, why the Lord lays so much weight upon it, and that, not so much as it opposes faith, as it is a condition of the Covenant of Grace, and a means to unite us to Christ, but mainly as it is [illegible] sin thwarting His command: And, 1. It thwarts with both the Law and the Gospel, it thwarts with the commands of the first table, and so is a greater sin than murder or adultery, or rather than Sodomy, though these be great, vile, and abominable sins; which may be thought strange, yet it's true, it makes the person guilty of it, more vile before God, than a pagan sodomite; the nature of the sin being more heinous, as being against the first table of the law, in both the first and second commands thereof, it being by faith in God that we make God our God, and worship God in Christ acceptably: Next, it's not only a sin against the law, but a sin against the Gospel, and the prime flower (to speak so) of the Gospel; it comes in contradiction to the very design of the Gospel, which is to manifest the glory of the grace of God, in bringing sinners to believe on Christ, and to be saved through Him; but He can do no great things of this sort among unbelieving people, because of their unbelief; it binds up His hands, as it were, (to speak so with reverence) that He cannot do them a good turn. 2. It strikes more nearly against the honor of God, and of the mediator, and does more prejudice to the ministry of the Gospel, and causes greater destruction of souls than any other sin; it's possible, notwithstanding of other sins, that Christ may have satisfaction for the travel of His soul, and there may be a relation bound up between Him and sinners notwithstanding of them, but if this sin of unbelief were universal, He should never get a soul to Heaven; the salvation of souls is called the pleasure of the Lord, but this obstructs it, and closes the door between sinners and access to God; it strikes also at the main fruit of the ministry, it makes them complain to God, that the Word is not taken off their hand, it frustrates the very end of the ministry, and it comes nearest the destruction of immortal souls; we need not say, it brings on, but it holds and keeps on the wrath of God on sinners for ever, he that believes not, (as we showed before from John 3) is condemned already, and the wrath of God abides on him. 3. More particularly, there is nothing in God, (even that which is most excellent in Him, if we may speak so, not excepted,) but it strikes against it, it strikes against His grace, and frustrates that; when Christ is not received, some sort and degree of despite is done to the Spirit of Grace, unbelievers thwart with Him in the way of His grace, and will have no spiritual good from Him; it comes in opposition to His goodness, for where unbelief reigns, He has no access, in a manner, to communicate it; it strikes against His faithfulness, there is no weight laid on His promises, it counts Him a liar; in a word, it strikes against all His attributes. 4. There is no sin that has such a train of sad consequences following on it; it's that which keeps all other sins lively, for none has victory over any sin but the believer, the unbeliever lies as a bound slave to every sin, and it's impossible to come to the acceptable performance of any duty without faith, for none can come suitably to any duty without a promise, and can any but a believer comfort himself in use-making of any promise?

We shall close our discourse, with speaking a word to that which we hinted at before, even to let you see, not only the prevalence of unbelief, but the great hazard that flows from it, and the exceeding great evil of it; if we be only convinced of the prevalence of it, it will not much trouble us, except we be also convinced and believe the hazard of it; but if we were convinced of both, through God's blessing it might affect us more and necessitate us to make more use of Christ; you that stand yet at a distance from Christ, can you endure to lie under this great guilt and ground of controversy that is between Him and you? Do you think little to hazard on His upbraidings and woes, even such woes as are beyond these that came on Sodom, the heavy curse and malediction of God? And yet we say to you who are most civil, discreet, formal, and blameless in your conversation, if there be not a fleeing in earnest to Christ, and an exercising of faith on Him, the wrath of God not only waits for you, but it abides on you; O tremble at the thoughts of it, it were better to have your head thrust in the fire, than your souls and bodies to be under the wrath and curse of God for ever; it's not only the ignorant, profane drunkard, swearer, adulterer, whoremonger, etc. that we have to complain of, and expostulate with, but it's the unbeliever, who, though he be lifted up to Heaven, shall be cast down to the pit of Hell. If you ask, what is all this that we would be at? It's only this in a word, we would have you receiving Christ, if you think that unbelief is an exceeding great evil, and that it's a horribly hazardous thing to lie under it, then haste you out of it to Christ; O! haste, haste you out of it to Christ; kiss the Son lest He be angry, embrace Him, yield to Him; there is no other possible way to be free of the evil, or to prevent the hazard.