The Anatomy of Infidelity, Treatise · Book 2 · Chapter 3
CHAP. III.
The Notional Object of Unbelief: or, What are thoſe Notional things, that belong unto our peace, which unbelief aſſents not unto?
THe precedent Obſervations furniſh us with ſingular mater of Diſcourſe: each Obſervation deſerves a particular examen, and Remarque: But we ſhal caſt al into the mould, or forme of this one general Propoſition, or Doctrine: Doct.That Ʋnbelief, or the not knowing the things that belong unto our peace, is a ſin of the deepeſt tincture, or moſt hainous Aggravations; and that which expoſeth the ſinner to the moſt ſevere wrath, and jugements of God. This Propoſition contains the ſpirit and mind of the Text; as alſo the ſum and ſubſtance of al the former Obſervations; which, in the explication hereof, wil have their particular conſideration. And, for our more regular, and methodic procedure herein, we ſhal reſolve the Propoſition into theſe four grand Queſtions. (1.) What it is not to know the things that b…long unto our peace? Or, Wherein the genuine Idea, or Nature of Ʋnbelief doth conſiſt? (2.) Whence this Ʋnbelief ſprings? or, What are the ſeminal Roots, the original Cauſes of this ſi…? (3.) What are the Aggravations of this Ʋnbelief? (4.) What ſevere wrath and jugements from God, attend this ſin of Ʋnbelief? The Examen, and Reſolution of theſe Queſtions wil give us the ful Explication of our Propoſition, as alſo of the Text.
Q. 1.The Nature of Unbelief▪ What it is, Not to know the things that belong unto our peace? or, Wherein the Nature of Ʋnbelief doth conſiſt?
For the more ful Reſolution of this Queſtion, we ſhal conſider Unbelief (1.) with relation to its Object. (2.) In regard to its Act. 1.What the things that belong to our peac… are. The Object of Unbelief is here expreſſed, under this comprehenſive notion, The things that belong unto thy peace: Theſe are (as we before intimated) either (1.) Complexe and Notional: or (2.) Simple and Real▪ The Complexe, or Notional Things that belong unto our peace, are al thoſe divine Axiomes, Maximes, Canons, or Notions, loged in the ſacred Scriptures, which any way conduce to our peace. The ſimple, or real things that belong unto our peace, are the good things themſelves, which lie wrapt up in thoſe Divine Axiomes, or Notions of ſacred Scripture; namely, God in Chriſt, Heaven, &c. The former are the Object of Faiths Aſſent; the later of its Conſent, Election, and Choice. Again, the Notional things that belong to our peace, which are the complexe Object of Faiths Aſſent, may be conſidered by us; (1.) Materially; (2.) Formally. The Material complexe objects of Faiths Aſſent are the Scriptural Notions, which Faith aſſents unto: The Formal Object of Faith's Aſſent is the Formal Reaſon, Proper Motives, or principal Grounds of its Aſſent; that which induceth, or draws our minds to aſſent unto ſacred Scriptural Notions; as alſo conſtitutes, ſpecifies and diſtinguiſheth Divine ſaving Aſſent. Laſtly, The Notional, Material Object of our Aſſent is either General, or Particular. The General Object is the whole Word of God: The Particular is the Goſpel, or Covenant of Grace, which gives us a more particular and expreſſe Idea of the things that belong to our peace. The things that belong unto our peace▪ being thus diſtributed, according to their ſeveral Conſtitutions, and Regards to Faith, we may with more Facilitie, and Perſpicuitie determine and reſolve our Queſtion, What it is not to know the things that belong unto our peace? But before we enter on the explication of Unbelief, we muſt premiſe, that our Intendment is to treat of it in its general, and abſtract Nature, and not as it relates to this or that ſubject: For albeit our Text ſpeaks of the Unbelief of perſons irregenerate; yet inaſmuch as the unbelief of perſons regenerate differs not totally, from that in perſons irregenerate, we may very wel and properly treat of both, under one general Idea; though with different Reflexions on, and Applications to this, or that ſubject, Thus much being premiſed, we procede to the explication of our Queſtion.
Firſt,The firſt part of Ʋnbelief in reſpect of its object, is, Not to aſſent to the Word of God. we ſhal begin with the Notional, Material, General things that belong unto our peace, which are the ſacred Scriptures, or Word of God in the General; which not to know, or, truely aſſent unto, is the original, and no ſmal part of Unbelief. Oh! here lay the the bitter Root, and Spawn of al Jeruſalems ſin, and miſerie: ſhe did not underſtand, at leaſt not practicly aſſent unto the ſacred Scriptures, in which al the things that belonged to her peace lay wrapt up. Moſes, and the Prophets were a ſacred Map, wherein Jeruſalem might have viewed the celeſtial Canaan, her Meſſias, his glorious Names and Titles of Honor, his Perſon, and Offices, with al other things that did belong to her peace: But alas! Jeruſalem wanted ſpiritual eyes, to contemplate ſuch glorious objects. This our bleſ…ed Lord upbraids the carnal Jews with,Joh. 5. 39. Joh. 5. 39. Search the Scriptures; for in them ye think ye have eternal life, and they are they which teſtifie of me. foreign, to ſearch, ſignifies here, by a ſacred ſagacitie, and unwearied ſtudie to hunt, or inquire into the Scriptures, as dogs hunt after wild beaſts: but oh! this the unbelieving Jews were ſtrangers to; and therefore no wonder, if they were ſtrangers to al the things that did belong to their peace. The Scriptures are the Oracles of God, the Glaſſe wherein his glorious perfections ſhine: neither can there the leaſt ray of true Religion ſhine on lapſed man, but what is reflected from this celeſtial Miroir of the Divine wil. The Splend…r of Divine Majeſtie is but as an inexplicable Labyrinth, unleſſe we are conducted thereinto by this thread of ſacred Scriptures. God is nothing to us, but what he teſtifies of himſelf. God is nothing, ſaith Tyndal, but his Law and his promiſſes, i. e, That which he biddeth thee to do, and believe, and hope; and to imagine any other thing of God, is groſſe, and damnable Idolatrie. The Sacred Word is the Spirits Schole, in which he teacheth al the things that belong to our peace: ſo that we may be contentedly ignorant of what is not here taught.
Hence it is apparent, that one main, and fundamental part of Unbelief conſiſts in not yielding a real, firme, diſtinct, certain, affectionate, deep, and practic Aſſent to the ſacred Scriptures. And oh! what an Epidemic, Univerſal ſin is this, even in the profeſſing world? How many are there, among the croud of knowing Profeſſors, who never gave an explicite, actual, chearful, ſpiritual, and ſtedfaſt Aſſent to the Word of God, and its ſacred Autoritie? Are not the moſt of Profeſſors extreme partial in their credence, or belief, of the divine Scriptures? Do not they pick and chooſe, what may correſpend moſt with their Luſts, or carnal Intereſts? This word that pleaſeth them they can believe, but that word which diſguſts them they cannot aſſent unto: Do not many, in their proſperitie disbelieve the Threats, and in their Adverſitie the Promiſſes? And what is this, but not to know the things that belong to their peace? For he that doth disbelieve any one part of Scripture, may he not be juſtly reputed to disbelieve the whole? Is not the Reaſon and Autoritie of a part, the ſame with the Reaſon and Autoritie of the whole word? Wherefore, doth not he who rejects a part, alſo reject the Autoritie of the whole? Its true, al Scriptures are not alike Fundamental, or equally neceſſary to ſalvation; yet may we not juſtly conclude, that al are equally neceſſary to be believed, if we conſider their origine and Autoritie; as they are al inſpired by the Spirit of God, and clothed with Indelible Characters of Divine Majeſtie? O then! how many knowing Profeſſors are in this point guiltie, of not knowing the things that belong to their peace? How few are there that yield a rooted, welgrounded, operative Aſſent to the whole Word of God; who have an ear to hear, wherever, and whenever God hath a mouth to ſpeak? O that Profeſſors would ſeriouſly ruminate on this, That ſo far as they disbelieve the Truth, Certaintie, and Autoritie of any one word of God; ſo far they disbelieve, or know not the things that belong to their peace. And whence is it, that many Profeſſors are ſo averſe from aſſenting to the whole Word of God? Is it not from the prevalence of ſome luſt in their hearts, which turnes them ſtrongly another way? They disbelieve ſome Scriptures; and why? Is it not becauſe they lie not level with their luſts? Oh! what a deep Myſterie of Iniquitie is this disbelief of the Scriptures, as loged in ſome carnal hearts? What malignant, and venimous effuſions doth it tranſmit into their lives? Is it not the great Stratageme, and plot of Satan to diſpirit, and weaken mens Aſſent to the ſacred Scriptures? And doth he not hereby create, in many ſincere Believers, much unbelief, concerning the things that belong to their peace? May not the moſt of our tentations be reſolved into ſome disbeliefe of the Scriptures? And on the contrary, hath not a real, fixed, ſupernatural, and ſaving Aſſent to the Sacred Scriptures, a mighty ſoverain, efficacious Influence on al our Graces, and Duties? Doth not the vigor, ſtrength, beautie, and improvement of al Grace depend on our belief of the Scriptures? O that men would then look wel hereto!
2.Disbeliefe of the Goſpel or Covenant of Grace. We procede now to the Particular notional Maters, or Things belonging to our peace, which Unbelief rejects: and thoſe are the Goſpel, or Covenant of Grace, with al the branches thereof. The Goſpel is Grace's office; the ſhop where the ſinner may find both food and phyſic. The Covenant of Grace is faiths Magna Charta; the Epiſtle of Chriſt writ with his own bloud; the Cabinet, wherein al our Jewels of Grace, and Peace are laid up by Chriſt; yea, the words of life, wherein Chriſts heart lies wrapt up, and is conveighed unto ſinners. The Promiſſes of the Goſpel are the Element in which Faith lives and moves: they are the Air, which Faith ſucks in, and breaths forth: they are the food, on which Faith feeds. There is no diet ſo natural, ſo delicious, ſo reſtaurative, ſo corroborative, or ſtrengthening, ſo nutritive, ſo ſatisfying as the promiſſes ſpirited by Free Grace: Faith reliſheth no food like this. Faith never repoſeth herſelf ſo ſecurely, never ſleeps ſo ſweetly, as when ſhe doth lean her head on the boſome of ſome promiſſe: If ſhe hath but a promiſſe to caſt Anchor on, ſhe can ride confidently in the greateſt ſtormes; and laugh at al the proud waves, that beat againſt her. Now this being the temper and ſpirit of Faith, hence it neceſſarily follows, That not to aſſent to the Goſpel, or Covenant of Grace, and the Promiſſes which lie wrapt up therein, takes in much of the vital ſpirit of Unbelief. This wil be more evident if we conſider, the chief material parts of the Covenant of Grace, and the evil aſpect which Unbelief caſts thereon.
The Covenant of Grace contains in it;The Covenant of Grace contains. (1.) Maters of Grace. (2.) Maters of Providence. (3.) Maters of coming Glorie: Now in al theſe regards Unbelief may be ſaid, Not to know the things that bolong to our peace. 1. The Covenant of Grace contains in it Maters of Grace. 1. Maters of Grace.The Law tels us what we are by Nature; but the Goſpel tels us what we are, or may be by Grace: The Law diſcovers to us our ſin and miſerie, but the Goſpel diſcovers our remedie; and ſo opens a dore to Faith: Yea, the Goſpel doth not only declare to us the Objects and Maters we are to believe, but alſo furniſheth us with many gracious encouragements, and incentives to believe: yea further, the Goſpel doth not only afford us maters and motives of Faith; but alſo it becomes a ſanctified Inſtrument in the hand of the Spirit to conveigh Faith, and al other Graces to us. For it is an infallible Maxime in Theologi…, that Evangelic Promiſſes of Grace, on ſuch, or ſuch conditions, without Grace to performe thoſe conditions, are as little available to beget faith, as the law is. Thus we ſee how ful of gracious Maters, Motives, and Offers the Covenant of Grace is. But yet the more fully to anatomiſe the Bowels of Unbelief, as to Maters of Grace offered in the Covenant, we ſhal a little, though but curſorily, touch on thoſe offers of Grace, which the Covenant makes, with their Proprieties.
(1.) The offers of Grace made in the Goſpel,Unbelief queſtions the Realitie of the offers of Grace. or Covenant of Grace, are very Real, and Cordial: There is never a line, no nor a word of the Goſpel, but it carries Chriſts heart wrapt up in it: Every promiſſe is a love-letter ſent by Chriſt, to aſſure the ſinner, how affectionate his heart is ſet towards him: There is not an expreſſion that drops from the mouth of Chriſt, but is ful of bleeding Affection: Every promiſſe gives the ſinner a good Law right to Grace, provided that he accept of it when offered: If Chriſt be real in any thing, he is ſo in the offers of Grace to ſinners. But now Unbelief looks on al theſe offers of Grace, as mere Romances, Fables, or fine-ſpun ſtories. This was the caſe of the unbelieving Jews, as Paul aſſures us, Rom.Rom. 10. 10, 16. 10. 15. How beautiful are the feet of them that preach the Goſpel of peace, and bring glad tidings of good things! Oh! what good News is here? who would not chearfully aſſent to ſuch glad tidings of peace? Is there any ſo ſotiſh, as to refuſe ſuch good things? Yes, addes Paul, v. 16. But they have not al obeyed the Goſpel: For Eſaias ſaith, Lord who hath believed our report? As if he had ſaid: True, we preach the great truths of Goſpel-peace unto ſinners; but alas! how few have obeyed, or aſſented to the truth of the Goſpel? Do not the moſt of men look on theſe things as too good news to be true? Where is the man, that really aſſents to the Realitie of theſe Glad-tidings? May we not then juſtly crie out with Eſaias, Who hath believed our Report? Thus Unbelief cals in queſtion the Realitie of Evangelic offers of Grace.
(2.) The offers of Grace in the Goſpel are very Gratuitous and Free: Unbelief queſtions the freedom of the Covena…t.and this draws on Faith freely to cloſe therewith: For faith being a federal Inſtrument influenced, and acted by the Covenant, the more it apprehends the freedome of the Covenant, the more freely it wil embrace the ſame. Now the Covenant inſtructs Faith fully in this point: It teacheth us, that the Grace of the Covenant expects no foundation in us, no Condignitie, no Congruitie, no moral Capacitie, or Condition in us, but what itſelf intends to confer. The Covenant informes us, that Free-grace is moved by nothing without it ſelf; that it gives, becauſe it wil give, or becauſe it hath given: That the poorer we are, the more willing he is to inrich us; the nakeder we are, the more ready Chriſt is to clothe us: Yea, the Covenant aſſures us, that Chriſt intends much good for them, who intend no good to him, nor yet to themſelves; yea, to ſuch as intend evil to him, and to their own ſouls, even for ſuch rebellious ſouls he intends gifts and Grace, as Pſal. 68. 18. Thou haſt received gifts for men; yea, for the rebellious alſo, that the Lord God might dwel among them. Now this freedome of the Covenant, and the Grace of God offered therein, gives a mighty foundation, and encouragement to build upon: For the great obſtacle and bar to Faith is this, that we are not fit for Chriſt: This is one of Unbeliefs greateſt pleas, againſt cloſing with the good things of the Covenant: What? may poor I preſume to believe? I, who am ſo unworthy? I, who have ſo long ſpurned at Chriſt, and al the things that belong to my peace? I, who have ſo oft broken with Chriſt, plaid faſt and looſe with him? What? may I preſume, that Chriſt wil have any regard to me; poor, ſinful▪ backſliding, rebellious me? Oh! how can this be? What a preſumtion would it be in me, to caſt an eye towards Chriſt, and the good things that belong unto my peace? Thus Unbelief oppoſeth, or at leaſt demurs at the freedome of the Covenant and its Grace.
(3.)Unbelief ſtrikes at the Univerſalitie of the Covenants offers. Another proprietie of the Covenant is the Ʋniverſalitie of its gracious offers. Though the Covenant of Grace be, as to its interne Spirit, Mind, and Diſpenſation particular, definite, and abſolute; yet as to its externe offers and Diſpenſation it runs in conditional, indefinite, and univerſal termes; inviting al that wil to come in. It ſets no bars or rails about the throne of Grace? but gives free Admiſſion to al, that wil come for merciemercy, Rev. 22. 17. The Covenant excludes none, but ſuch as exclude themſelves by Unbelief: and why ſhould ſinners exclude themſelves, before God excludes them? But alas! this is the il-humor of Unbelief, becauſe it cannot ſee the ſinners Name in particular written on the Covenant, therefore it queſtions al the grounds of Faith. Oh! ſaith the unbelieving ſinner, here are rich offers indeed; but, alas! I, what am I the better for al this? May ſuch a wretch as I come to Chriſt, to be embraced in his ſacred armes? What? I, who am in ſuch a naſtie pickle; ſo polluted with ſin? Oh! I may not, I cannot believe that ſuch an hainous ſinner as I, ſhal find Chriſts armes open to receive me. Thus Unbelief queſtionsthe Ʋ niverſalitie of Chriſts offer, and puts a bar to its▪ own mercies; whereas the Goſpel puts none; but ſaies, John 7. 37. If any man thirſt, let him come to me and drink, and Rev. 22. 17. Whoever wil, &c. There lies no Reſtriction, or bar on the Covenants part: al the Reſtriction and bar is in mens wils. Wilful Unbelief is the only bar.
(4.)Unbelief limits the Riches of Grace. Unbelief ſets limits to the Plenitude and Richeſſe of Grace, held forth in the Covenant. We find the Richeſſe of Grace in the Covenant expreſſed under the Symbol of a ſumtuous feaſt, Mat. 22. 4. Tel them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed; and althings are ready: come unto the mariage. Here we ſee what a bountiful Lord ſinners have to deal with: how much his infinite Grace excedes al our ſins. Now what reception is given to ſuch a magnificent rich Treat? That follows v. 5. But they made light of it, and went their way, one to his farme, and another to his merchandiſe, &c. Oh! what mo…ſtrous unbelief, and ingratitude is here? O! what infinite Treaſures of Grace are there wrapt up in the Covenant? How much do thoſe Treaſures of merciemercy and goodneſſe, loged in the heart of Chriſt, excede al the treaſures of ſin, loged in the hearts of poor ſinful we? Is Chriſt ſuch a liberal Savior for ſinners? And ſhal they be aſhamed, or afraid to beg at the dore of ſuch a liberal Savior? Was not this the very end why God gave the Law, That Sin might appear exceding ſinful; to the intent that Grace might appear exceding gracious, Ro. 7. 13? So Ro. 5. 20… Moreover the Law entred, Rom. 5. 20.that the offence might abound. As if he had ſaid: This is the very reaſon, why God delivered the Law on Mount Sinai, in ſuch a terrible manner, that ſo thereby men might behold, as by a magnifying Glaſſe, the proper Dimenſions, and Merits of their ſins: Ay, but what was Gods end in making Sin thus to abound? why, that follows, But when ſin abounded, Grace did much more abound: Here ſaith Paul, lay Gods bottome-deſigne, in permitting ſin thus to abound, that thereby Grace might ſuperabound; yea, that at that very time, when ſin ſo much abounded, Grace might ſuperabound; at that very time, when we appeared to be ſo great enemies to Chriſt, he might appear to be ſo great a friend to us. Thus MercieMercy in God is more merciful, than ſin in us can be ſinful. And oh! what a foundation and encouragement for faith is here? But alas! how doth Unbelief ſpurne at, and deſpiſe, at leaſt limit theſe Richeſſe of Grace?
(5.)Unbelief queſtions the certainty of the Covenant. Unbelief cals in queſtion, the Immutabilitie, Certaintie, and Fidelitie of the Covenat. David gives us an excellent character of the Covenant, and its Immutabilitie, 2 Sam.2 Sam. 23. 5. 23. 5. Although my houſe be not ſo with God; yet he hath made with me an everlaſting Covenant, ordered in althings and ſure: For this is al my ſalvation, and al my deſire; although he make it not to grow. Notwithſtanding al Davids care for the ſettlement of his familie on the Throne, yet he foreſaw, by a ſpirit of propheſie, how fragile, and inſtable his Throne was: only herein he ſolaceth himſelf, that the Covenant, wherein his faith and main hopes were bottomed, was moſt ſtable and ſure: and oh! how doth this, amidſt al his prophetic fears, touching the inſtable and tottering ſtate of his familie, revive and chear up his ſpirits? For this is al my ſalvation, and al my deſire. Let althings elſe ſink or ſwim, it maters not, ſo long as the Covenant is ſure and inviolable: Hence Covenant-Grace is ſtiled, the ſure mercies of David. The bleſſed God has obliged himſelf by Covenant, confirmed by Oath and Sacrifice, which are the moſt eſſential ties, and therefore he cannot but be true and faithful to his word: otherwiſe he were not true to himſelf. And yet, lo! how jelous, how ſuſpicious, how captious is Unbelief, touching the certaintie of the Covenant. Men are ready to confide in thoſe who are ſufficient and faithful; ſpecially if they have their Bond: But yet Unbelievers dare not truſt the Faithful, Alſufficient God, albeit they have his Bond, or Covenant, and that confirmed by oath. So much for the Grace of the Covenant.
2.Unbelief as to Providence. The Covenant of Grace is furniſhed with Promiſſes, not only of Grace, but alſo of Providence, which Unbelief is very apt to cavil at. The Covenant of Grace is the Believers Charter, not only for Spirituals, but alſo for Temporals: it extends to the very hairs of their heads, the moſt inconſiderable things. Surely they can want nothing, who have Alſufficience engaged for their ſupplie. Its true, Means ſometimes fail? Ay: but cannot, doth not their wiſe Father feed them without means, when he ſees it neceſſary? And are not ſuch ſupplies, by ſo much the more pure and ſweet, by how much the more immediate they are? The leſſe there is of the creature, is there not the more of God in al our proviſions? Doth not our omnipotent God oft bring the greateſt Triumphs out of the greateſt extremites? It's true, He doth not alwaies keep his people from the croſſe; ay, but doth he not always keep them under the croſſe? Have not the moſt black, and ſeemingly confuſed Providences, an admirable beautie, and harmonious order in them? Did ever Believer need any thing, but what he could better need than have? Are not thoſe Needs bleſſed that ſecure us from ſin, and make way for greater mercies? Are not al Gods Providences ſpirited by myſterious wiſdome and paternal love? Is it not then the Believers Wiſdome, and Intereſt, to ſuffer his Father to be wiſe for him? How comes it to paſſe then that Believers themſelves, ſhould be ſo unbelieving as to Gods paternal providence towards them? Oh! what a myſterie of iniquitie is there in Unbelief, as to this particular? This Chriſt much cautions his Diſciples againſt, and upbraids them with very oft, and that with ſharp Rebukes.Mat. 6 30, 31, 32. So Mat. 6. 30. Wherefore, if God ſo clothe the graſſe of the field, which to day is, and to morrow is caſt into the oven, ſhal he not much more clothe you, fforeign, Hebraeis etiam vocantur hi, qui cùm in praeſens habeant ſat is futuri in ertitudinecruciantur. Grot.O ye of little faith. As if he had ſaid: Doth God clothe the graſſe of the field, which is ſo fading, with ſo much beautie and glorie? And wil he not much more clothe you, O ye ſhort-ſpirited ones? That which we render, O ye of little faith, is expreſſed by the Hebrews in ſuch termes, as import the anxious, cruciating, vexatious cares of ſuch… who, though they have enough for the preſent, are ſtil ful of inquietude, and diſtruſt about future ſupplies. Whence he addes v. 31. Wherefore take no thought, ſaying, what ſhal we eat, &c. i. e, be not anxiouſly ſolicitous, or incredulouſly thoughtful about theſe viati…s, or neceſſaries of life? And why? v. 32. For after al theſe things do the Gentiles ſeek. As if he had ſaid: Is it not a ſhame, that you, who are my Diſciples, ſhould be as unbelieving, as anxiouſly inquiſitive about theſe things, as the poor Gentiles, who know nothing of my Covenant? Thence follows another Argument, or branch of the former: For your heavenly Father knoweth that you have need of al theſe things. i. e, Alas! Why do you concerne your ſelves ſo much about theſe poor things? Have you not a Father in Heaven, who is mindful of, and provident for you? Doth he not wel underſtand al your needs? And is he not engaged by Covenant to ſupplie you with al neceſſaries? And hath he not promiſſed in this very caſe, Pſal. 111. 5. To give meat to them that fear him, and to be ever mindful of his Covenant? Why then wil you not believe? We find the like character of Unbelief, as to the Providence of God, Luke 12. 22. Take no thought for your life: Luke 12. 22—29.foreign, give not way to anxious, diſtracting, diſtruſtful thoughts, about the neceſſaries of life. And then our bleſſed Lord gives the reaſon of this his Admonition, v. 24. Conſider the Ravens, &c. Luke makes a ſpecial mention of the Ravens, becauſe God has a particular providence, and care of the young Ravens, as both Job, and the Pſalmiſt obſerve. The Hebrews have many obſervations about Gods care of the young Ravens:A iſtotle, Pliny, Aelian. The Philoſophers alſo note, how the young Ravens are neglected by their parents. Hence Chriſt argues (a minori) How much more are ye better than fouls? i. e, ſurely if he be ſo much concerned for fouls, how much more wil he concerne himſelf for you his Children. Then he addes another Argument againſt Unbelief, v. 25, 26. And which of you, with taking thought, can adde to his ſtature one cubit? &c. Other Arguments are urged, v. 27, 28. Then he concludes v. 29. and ſeek not what ye ſhal eat, or what ye ſhal drink; neither be ye of doutful minds: foreign, Let not your Minds hang, as Meteors in the Air, ful of ſuſpenſe about future ſupplies; be not of an anxious, thoughtful Mind; Let not your thoughts be diſtracted, and as it were racked with carking cares. The word ſignifies, ſuch an Anxietie, as fluctuates 'twixt hope and fear. Such is the ſuſpicious anxious temper of Unbelief, as to Providential maters of the Covenant.
3.Unbelief as to future Glorie. The laſt branch of the Covenant concernes maters of coming Glorie; wherein alſo Unbelief may be ſaid, Not to know the things that belong unto our peace. The chief concernes of our peace, are thoſe inviſible Glories of the other world: Al our preſent ſpiritual Suavities, and Delices are but dreams, in compariſon of that formal Beatitude, in the Beatifi… Viſion of God face to face. Alas! how far ſhort is our preſent viſion of God in Evangelic Shadows and Reports, of that immediate Intuition of God, as he is, 1 Joh. 3. 2, 3? Whence the main worke of a Believer here is to live by faith, in the daily contemplation, and expectation of that approching Glorie. For the more we eye our home, the more induſtrious, lively, and preſſing wil we be in our journey thither: Faith maketh things abſent, preſent. So Heb.Heb. 11. 1. 11. 1. Faith is the ſubſtance of things hoped for: foreign, that which gives a ſubſtantial Eſſence, an actual Exiſtence, a ſolid Baſis or Foundation, the Firſt-fruits; yea, a real preſence, to thoſe Good things hoped for of the other world: So much is wrapped up in that Notion. Then it follows. The Evidence of things not ſeen: foreign, the Argument, the Demonſtration, the Meridian Light, the legal conviction, the ſpiritual eye, whereby inviſible Glories are made Viſible. Such is the miraculous efficace of faith, as to approching Glorie: ſuch a clear, real, fixed ſight of Heaven has it here on earth. Ay, but now Unbelief draws a veil on al theſe inviſible Glories, and makes them to diſappear: what fantaſtic dreams, what carnal and groſſe Notions, what baſe and unworthy thoughts has it of future reſt? How ſtudious is Unbelief to obliterate, and raſe out the Idea of Eternitie, fixed in the heart? How apt is it, yea, induſtrious to remove far from conſcience, the ſecond coming of Chriſt, and enſuing Jugement? How fain would it build Ma…ſions here, and take up with ſomething ſhort of God? Oh! how little doth Unbelief regard thoſe Manſions of Glorie, which Chriſt is preparing John 14. 1, 2? How ſeldome or never, doth it take a view, with Moſes, on mount Piſgah, of the celeſtial Canaan, the new Jeruſalem, where is the Lambs Throne? Yea, what low, cheap, undervaluing thoughts hath Unbelief of that promiſſed Land? Thus it is ſaid of the unbelieving Jews, Pſal. 106. 24. Yea, they deſpiſed the pleaſant Land, (or the Land of deſire) and believed not his word. This pleaſant land Canaan was a type of Heaven; and in deſpiſing it they deſpiſed Heaven: and al this lay wrapt up in the bowels of their Unbelief. They did not yield a real, ſupernatural, firme, certain, practic Aſſent to the word of promiſſe touching Canaan; and therefore they deſpiſed it, and not only that, but alſo the celeſtial Canaan; which made God ſwear in his wrath againſt them, that they ſhould not enter in, Heb. 3. 11. So much for the Material Notions, both general and particular, which Unbelief is ignorant of.
2.The formal Object of Unbelief. I ſhal treat a little of the formal Object of Faith, and how far Unbelief is defective therein. The formal Object of Faith, as it comes under the Notion of Aſſent, is the Divine Veracitie, or Autori…ie of God, appendent to his Word. For look as in the Workes of God, there are certain Divine Characters, Ideas, Impreſſes, or Notices of Gods Wiſdome, Power and Goodneſſe; which a ſpiritual heart contemplates, and admires; ſo likewiſe in the Words of God, there are certain Stampes and Ideas, of the Veracitie and Autori…ie of God; which the Believer contemplates and aſſents unto, as the formal object of his faith. Thus 1 Theſ. 2. 13. Becauſe when ye received the word of God, 1 Theſſ. 2. 13.which ye heard of us, ye received it not as the word of men; but (as it is in truth) the Word of God. [Not as the word of men.] As here notes a Reduplication, i. e, the formal reaſon, proper motive, or principal ground of their aſſent to Gods Word, was not any Human Autoritie; but the Divine Autoritie, or Veracitie of God. And here lies the main ſpecific, eſſential Difference, betwixt divine, and human faith: Divine faith receives the Word of God, as the Word of God; under that Reduplication, i. e, as it is clothed with Divine Autoritie; but human faith receives the Word of God, as the word of men, i, e, as clothed with ſome human Autoritie, Church-Tradition, or the like commun Motives. Now this human faith, as to the Word of God, is no other than real unbelief: For he that believeth the Word of God, only as commended to him by the Church, doth really disbelieve the ſame. It is not the Objects believed, but the formal Reaſon of our belief, that diſtinguiſheth a Divine from a human faith: He that aſſents to divine Truths merely on human Grounds or Reaſons, can have but an human faith, which is real unbelief: as he that aſſents to natural Truths, reveled in the Word of God, as reveled, and clothed with Divine Autoritie, has a Divine faith. So that albeit the mind aſſentes to the whole Word of God; yet if the principal ground, or formal reaſon of its aſſent be not Divine Autoritie, its Faith is but real Unbelief. And here lies a main plague of Unbelievers, its poſſible they do aſſent to the whole Word of God; ay, but yet they ſee not thoſe ſacred Characters, thoſe Divine ſtampes of Gods Autoritie, and Truth, which are appendent to his Word; the chief ground of their belief is only ſome human Tradition or Autoritie. Such was the Faith of thoſe Samaritans, John 4. 40. who believed merely for the ſaying of the woman, &c. whereas afterward ver. 41. Many more believed, becauſe of his own word. This is a Divine faith, there was a ſound of Heaven in Chriſts own voice; a little Image, or Stampe of Divine Majeſtie, which the believing Samaritans could diſcerne. O! Remember this, If the Autoritie of God be not the chief bottome of your Aſſent, your faith is but Ʋnbelief. So much for the Notional object, both Material and Formal, of Unbelief.