Obs. I. All unbelief is accompanied with contumacy and rebel- lion.
VER. 15-19. EPISTLE TO THE HEBREWS. 189
It is dwefdesw, and those in whom it is are not persuaded to com- ply with the mind and will of God. Lintend that privative unbelief which hath been before explained. When the object or thing to be believed is sufficiently proposed and made known unto any person, which renders it his duty actually to believe, especially when it is proposed in the way and manner prescribed by God in the gospel,— that is, with the highest reasons, motives, and persuasive induce ments conceivable,—if such a person mix not the word spoken with faith, his unbelief is privative, and ruinous to his soul; and that be- cause it hath contumacy and rebellion accompanying of it. Now, two things concur in disobedience, contumacy, and rebellion (for I use them in the same general sense, as those which agree in the same general nature, for they denote only distinct aggravations of the same sin); First, An unperswadableness of mind, and that against evident convincing reasons. When a man is persuaded by such as haye right, or whose duty it is so to deal with him unto the doing of any thing, or the belief of any truth, with and by the use of such arguments as are suited in such cases to work and prevail with the minds of men, and he have nothing to object to what is proposéd unto him, and yet complieth not in a way of obedience or assent, we say such an one is obstinate and perverse, one not persuaded by rea- son; heis “contwmazx.” See Prov. i, 28-25. Secondly, A positive act of the will in opposition unto and in rejection of the things proposed unto it, as those which it likes not, it approves not of, but rather despiseth, Isa. xxx. 15. Now, if among the arguments used to prevail with the mind, that of supreme authority be one, then rebellion is added unto disobedience and stubbornness, Rom. x. 21. And both these concur in unbelief. Unbelievers may pretend, may plead other things, why they do not believe, or they may profess that they do believe when they are utter strangers from it; but the true reason of this abode in their state and condition is the unpersuad- ableness of their minds, and the disobedience of their wills, both attended with contumacy and rebellion against God. To evince this we may consider,—
1. That the gospel requiring faith in the promises, doth obviate or take away all objections that can be made against. it on any ac- count whatever. Objections against believing may arise either,— (1.) On the part of him who is the author of the things proposed to be believed ;—and that either, [1.] as unto his power and faithful- ness; or, [2.] as unto his will, goodness, and grace. Or, (2.) They may arise on the part of the things themselves proposed to be be- lieved ;—as that they are either, [1.] not good and desirable in themselves; or, [2.] not needful; or, [3.] not adequate or suited unto the end for which they are proposed. Or, (3.) On the part of the persons themselves required to believe;—as that they are not
190 AN EXPOSITION OF THE [ CHAP. III.
things for them, but that they are either [1.] too hard and difficult for them to attain; or [2.] too good for them to expect; or [3.} too far above them to understand. But now all these objections are obviated and prevented in the gospel. And no ground is left unto any sinner whereon he may manage any of them against the exhor- tations and commands of it to believe. This hath been so well evi- denced in particular by sundry holy and learned persons, that I shall not need to insist thereon.
2. The gospel makes it appear that its commands and exhorta- tions to believe are most reasonable in themselves, and most reason- ably to be accepted by sinners; and that on all accounts of reason whatever: as, (1.) Upon the account of righteousness in him that requires faith or belief of men. He that doth so may do so, and that justly. He requires no more but what is due unto him, and which cannot be denied him without the highest sin, folly, and dis- order. This the gospel fully declares. It is God who requires faith in us; and it is so far from being unrighteous that he should so do, that it is of infinite grace and love that he will. (2.) On the account of necessity on the part of them who are required to believe. ‘This also the gospel lays open and naked before the eyes of men. It doth not leave them to flatter themselves with vain hopes, as though they might do well enough without answering the command of God in this matter, or might find out some other way for their help and relief; but it plainly and frequently declares that without the due performance of this duty they must perish, and lie under the wrath of God to eternity. (3.) On the account of the goodness, grace, and condescension that are in the proposal of the object of faith, and the command of. believing. The things themselves are excellent and precious, and our advantage by an interest in them so great and unspeakable, as that they are everywhere in the gospel manifested to be the effects of infinite grace and love. (4.) Of safety: an end is proposed to be aimed at, and that deliverance from sin, death, hell, and vengeance everlasting; with the attainment of rest, peace, and blessedness, in the enjoyment of God. ‘This end all convinced persons aim at; and there is a secret preparation in the seeds of natural light to incline the minds of men to seek after this end. Now, the gospel proposeth the things which it requires to be be- lieved as the only way and means for the attaining this end; and that this way is safe and secure, that never any one miscarried in it, or shall do so for ever, it gives all the assurance that the word, pro- mise, covenant, and oath of God can yield or afford. On all which it follows that it is a reasonable thing that we should believe,