The Anatomy of Infidelity, Treatise · Book 2 · Chapter 9
CHAP. IX.
Practic Uſes. 1. Studie the Myſterie and Cauſes of Infidelitie. 2. Lament over the prevalence of it. 3. Examine how far it prevails. 4. Abjure it as the worſt Hel. 5. Purſue Faith as the higheſt Intereſt, and Spring of the Divine Life.
WE now procede to a more cloſe,Ʋſe 1. Of Advice to ſtudie the Nature and Influence of Infidelitie. and practic Application of theſe general Notions of Infidelitie. And the firſt Ʋſe we ſhal make of this Doctrine, is, by way of general Advice unto al, both Believers and Unbelievers, to ſtudie much the black nature, and venimous Influences of Infidelitie. Certainly, if Sinners were but wel acquainted with that Myſterie of Iniquitie, that is wrapt up in the bowels of Infidelitie; and how pernicious this ſin is to their ſouls, were it poſſible that they could pleaſe themſelves in it as they do? Alas! Can we imagine, that Unbelievers would ſit down ſo quietly under the chains & fetters of their unbelief, were they but in a ſerious manner apprehenſive of it? But ah! here lies the great damning ſin, and miſerie of the Unbelieving World, men are not deeply and feelingly ſenſible of the burden, and ſtings of an unbelieving heart. How few are there, who obſerve and mourn under the ſecret veins of Infidelitie, that loge in their hearts? Where is that ſoul that lamentes, day by day, his want of a particular, ſupernatural, ſpiritual, diſtinct, certain, firme, evangelic, ful, prevalent, affective, effective, and transformative Aſſent to the good things that belong to his peace? Do not many great Profeſſors ſeem to aſſent to the Myſteries of the Goſpel, but yet really diſſent from, or, at leaſt not live up to them? Have not many the name of Believers, who yet never felt the virtue, and efficace of faith? Do not many pretend to a kindneſſe for Chriſt, who yet ſecretly hate him in their hearts? How few, yea very few, among the croud of profeſſed Believers, live under the vital power of Faith? May we not, without breach of Charitie, judge thoſe to be under the power of Unbelief, who were never truly ſenſible of the power of it? Is not Infidelitie, as it has been ſhown, the greateſt ſin, and therefore ought to have the greateſt ſenſe? What is the main and firſt worke of the Spirit of Bondage but to convince the unbelieving world of their unbelief, as John 16. 9? And can men be convinced of it, unleſſe they ſtudie, and obſerve the nature and workings of it? Why is it that the moſt of men do account Infidelitie ſo ſmal a ſin, but becauſe they never inquired into its black ugly Nature and Aggravations? How comes it to paſſe, that many take part with their Unbelief, but becauſe they are not ſenſible, what a miſchievous pernicious thing it is? Alas! Did men ſtudie, and believe what an hainous ſin Infidelitie is, how would they abominate and loath it? What ſpeed would they make to be rid of it? Yea, why is it that Believers themſelves are ſo much under the prevalence of Unbelief, but becauſe they have not that ſenſe of its indwelling, and prevalence, which they ought to have? Did Believers meditate much of, and mourne under the evils of an unbelieving heart, ſurely they would not be ſo much troubled with it as they are. Oh! What a rare thing is it for Believers to have a quick ſenſe of Unbelief? What better argument and marque can we have of a ſound Believer, than a daily ſenſe of, and humiliation for Unbelief? Yea, is it not a good ſigne of much growth in Faith and other Graces, to be inwardly acquainted with, and troubled for the remains of Infidelitie dwelling in us? Do not the beſt and moſt improved Chriſtians uſually complain moſt of this ſin? Oh! What an inviſible, ſlie, and ſubtile ſin is Infidelitie? How long doth it lie lurking in the ſoul, before it be obſerved? Doth it not, like ſome cunning Politicians, animate and encourage every ſin, yet concele itſelf in al its actings? Doth it not then greatly concerne al, both Believers and Unbelievers, to ſtudie wel the Nature, Cauſes, and maligne Influences of Unbelief? Oh! how much of Infidelitie might we find in every ſin, were we but wel-skilled in the nature, and workings of it? But, alas! what Myſteries and Riddles are Unbelievers to themſelves? How unacquainted are they with the ſpiritual, cunning, and ſubtile turnings and windings of their unbelieving hearts? Is it not then the great concerne of al, to be greatly intent on the ſtudie of, and inquiſition into the Nature, Operations, and Effects of Unbelief?
But above althings we ſhould much contemplate,Studie the Cauſes of Infidelitie. and inquire into the Cauſes of Infidelitie. Is not he the wiſeſt Philoſopher, who contemplates, and underſtands beſt the cauſes of things? And do not men account him the moſt able Phyſician, who gives the beſt conjecture at the Cauſes of a Diſeaſe? So in like manner may we not repute him among the moſt underſtanding Believers, who is beſt skilled in diſcerning the Cauſes of Unbelief? Surely althings are beſt known in and by their Cauſes: O then! if thou wilt underſtand the black nature of Infidelitie, ſtudie and inquire narrowly into its Cauſes: Inquire into that Soverain, 1 Spiritual darkneſſe.venimous, black darkneſſe, which dwels in Conſcience, and makes al the good things of thy peace to diſappear. Oh! What a Veil doth this thick ſpiritual darkneſſe draw on al the excellences of Chriſt? How doth it ſtain al the Beautie, and Glorie of Evangelic offers, made to the unbelieving Soul? Oh! what an efficacious influence hath the darkneſſe of Conſcience, on the darkneſſe of Infidelitie? Studie alſo how much carnal reaſon doth promote Infidelitie.2. Carnal Reaſon. What more contrary to Faith than carnal reaſon? When men endeavor to meſure the Promiſſes, or Providences; the Words, or Workes of God by carnal wiſdome; what black jealouſies, and ſuſpicions of Gods love, care, and faithfulneſſe procede thence? How is the Unbelievers heart filled with black ugly prejudices againſt Chriſt, and al the offers of his Grace? The leſſe of carnal reaſon, there is mixed with Faith,3. Carnal Securitie. the more pure it is. Again obſerve how much carnal Securitie doth foment, and promote thine unbelief. Is not a ſecure Conſcience ever an unbelieving Conſcience? When men conſider not the things that belong to their peace, how can they underſtand, or believe them? What made the old World ſo much disbelieve the approching Deluge of Gods wrath, but their wretched ſecuritie? Its true, Unbelief is oft the cauſe of carnal ſecuritie, but is it not alſo as oft the effect of it? Is not the Securitie of the wiſe and fooliſh Virgins, made a cauſe of their Infidelitie, Matthew 25. 5? Is not faith maintained by an inward, tender, feeling ſenſe; and Unbelief by the want of ſuch a ſenſe? Further, take notice how much ſelf-love doth feed,4. Self-love. and nouriſh thine Unbelief? What ſelf-dependence and ſelf-ſecking it workes in thee? How ſoft-natured, and faint-hearted as to Dutie, but ſtout-hearted and reſolute againſt Chriſt, and al his gracious invitations, it makes thee? Oh! Studie how much ſelf-love fortifies thy heart againſt al the good things of thy peace; but expoſeth and layes it open to al the tentations of Sin and Satan. Conſider alſo how much Spiritual Pride contributes to thine Infidelitie:5. Spiritual Pride. Oh! how craftie and cunning is the pride of Infidelitie? and how much are the Unbelievers bands ſtrengthened hereby? Meditate alſo on thy ſhort-ſpiritedneſſe, 6. Short-ſpiritednes.and its venimous influence on thine unbelief: How contracted and narrow is the Unbelievers heart? And how much is his unbelief promoted hereby? A confined, ſhort, ſtraitned ſpirit is alwaies puſillanimous, feeble, and unbelieving, as Exod. Laſtly, Beloved luſts.6. 9. Laſtly, Examine if there be not ſome baſe, darling luſt lurking at the bottome of thy wil, which ſecretly feeds, and fortifies thine unbelief. Oh! what large proviſion doth any beloved luſt make for Infidelitie? How much is its Throne maintained by it? What ſtout arguments do darling luſts urge againſt Chriſt, and al his gracious offers? Theſe with ſome other are the principal cauſes, and moſt bitter roots of Infidelitie, the obſervation and diſcoverie of which, wil be of great uſe for the ſubduing of this ſin. But the more ful Inquiſition into the Cauſes of Infidelitie wil be the entire Subject of the ſecond part of our Diſcourſe touching Unbelief.
2.Ʋſe 2. Another practic Improvement we may make of this Doctrine,Of lamentation and humiliation for the prevalence of Infidelitie. is by way of ſad Lamentation, and Humiliation for the prevalence of Infidelitie in the world, even among Profeſſors. Is the Idea, or viſage of Unbelief ſo black and ugly? Are its Influences ſo venimous, and contagious? How then comes it to paſſe, that this knowing world is enamored, and fallen in love with it? Could any ſober mind imagine, that a thing ſo deformed, and pernicious, ſhould ſeem ſo amiable and deſirable in the eyes of men? Was it ever known, that the Leper was amorous of his Scabs; or the Begger in love with his Rags; or the Priſoner with his Fetters; or the wounded Perſon with his bleeding Wounds? How then comes it to paſſe, that the Chriſtian world is ſo much amorous of, and delighted in Infidelitie; which is the worſt leproſie, povertie, deformitie, and miſerie, that the Soul partakes of? Yea, how comes it to paſſe, that Believers themſelves have ſuch reliques and remains of Unbelief in them; and that in ſuch days as theſe are, wherein Evangelic Light, Love, and Grace ſo much abound? Hath not our bleſſed Lord taken al the courſes and means that may be, to cure men of their Infidelitie? As to the encouragements and motives to believe, doth he not ſhew himſelf as kind as kind may be? Has he not given al manner of warrants, yea commands for men to believe? Doth not the Covenant of Grace give as good law-right, as may be, for al that wil to come and embrace the good things that belong to their peace? Are not the offers of the Covenant general, free, abundant, and moſt affectionate? Is not Chriſt more willing to ſave, than ſinners are to be ſaved? As to means, what can God do more, than he has, in ſaying, Here is my Son, my Spirit, my Goſpel, and al the good things of My peace; take al, and welcome? And are not the termes on which al theſe good things are offered, moſt eaſie to any that is but really willing to be happy? Yea, are not the means vouchſafed by God, to cure our Infidelitie in theſe lightſome days, much greater, than in former days? Whence then is it, that men continue in their Infidelitie, and that with ſo much delight? Has Chriſt condeſcended ſo low in the offers of his Grace, and do ſinners ſtil perſiſt in their rejecting, or not improving ſuch rich and gracious offers? Oh! What mater of ſad contemplation, and Lamentation is here? How ought every eye to weep apart, and every heart to bleed apart, for perſonal, domeſtic, Eccleſiaſtic, and National Infidelitie? Alas! how true, too true, is that prediction of our Omniſcient Lord, touching theſe laſt days, Luke 18. 8. Nevertheleſſe when the Son of Man cometh, ſhal he find faith on the earth? Who knows how near this coming of the Son of Man may be? May we not conjecture, that ſome great coming of the Son of Man cannot be far off, becauſe faith is ſo much departed from the earth? Was there ever, ſince the coming of our Lord in the fleſh, more light, and yet more Atheiſme in the world? Is not the disbelief of the main Articles of our faith, the only faith and belief that is to be found among ſome? Are not al the great fundamentals and vitals of faith ſtruck at by ſome, who would count it an high affront to be judged Unbelievers? Yea, to come nearer home, have we not cauſe to fear, that many, who paſſe for ſhining Believers, wil one day appear to be rotten-hearted Unbelievers? Yea, to leave others to their ſupreme Judge, have we not al cauſe to lay our hands on our hearts, and condemne our ſelves of much Infidelitie? If thou art not ſenſible of much Unbelief indwelling in thee, is it not a ſad Symtome, that thou haſt nothing, or at beſt, but very little of true Faith in thy heart? May we not ſafely ſay, That he never truely mourned for any ſin, who never mourned for Infidelitie, which is at the end of every Sin? Oh! what lamentable ruines has Unbelief brought on many flouriſhing Churches? And may we expect to be exemted from the like ſtrokes of Divine juſtice, unleſſe we lament, and mourn over our Unbelief, which deſerves the ſame? Take theſe Motives to provoke thine heart to a deep Lamentation and Humiliation for thine own, and other mens unbelief. (1) Unbelief is, as has been ſaid, the greateſt Sin, and therefore ought to worke in us the greateſt ſenſe and humiliation. (2) If thine heart be not deeply humbled for thine Unbelief, thou wilt ſoon be overcome by it. (3) The more thy ſoul is melted under the ſenſe of Unbelief, the more evangelic and ſpiritual it is. What better marque is there of a ſpiritual, yea of a believing heart, than a deep ſenſe of, and humiliation for Unbelief? It is a great proof of our Faith, yea, of an eminence in Faith, to mourne greatly under Unbelief. (4) A little unbelief in Believers is much worſe than much unbelief in others, becauſe Believers have greater Obligations, Encouragements, Aſſiſtances, and Means to believe. (5) Not to be humbled for the Unbelief of others, whether Churches, or State, is to partake with them in their ſin; and ſo to expoſe our ſelves to their approching jugements, at leaſt temporal.
3.Ʋſe. 3. Of examination, whether thy faith be ſaving, or only commun. This lays a deep and eſſential obligation on al, to examine accurately, how far they fal under the Guilt and Power of Infidelitie. If the Nature of Unbelief be ſuch, as hath been deſcribed, then ſurely it concernes al to examine how far it prevails in them. Doth not the great Reſſemblance that there is between ſaving Faith and commun, oblige al to trie of what ſtampe, and make their faith is? Alas! how much commun Aſſent is there, which paſſeth for ſaving? What a great veriſimilitude, or likeneſſe is there between the notional Aſſent of Unbelievers, and real Aſſent of true Believers? Do not many knowing Profeſſors ſeem to receive the Word of God, as the Word of God, who yet indeed receive it only as the word of men? Have not many contemplative Profeſſors ſublime, and raiſed Apprehenſions of ſpiritual Myſteries, and yet al the while their aſſent to them is but carnal and natural? Do not ſome ſeem deeply convinced of, and confirmed in evangelic reports, who yet yield but a legal, ſtaggering aſſent thereto? Doth not the vig or and ſtrength of many mens aſſent ariſe from ſome tranſient worke of the Spirit of Bondage, rather than from a deep apprehenſion, and valuation of Evangelic objects, which they aſſent unto? Again, how eaſy is it for men to be miſtaſten in their Conſent to the good things of their peace? Do not many ſeem very forward in electing of Chriſt, who yet retain ſecret reſerves for ſome beloved Idol? Are not too many, from the force of legal convictions, compelled to cloſe with Chriſt, who yet ſecretly hate him at heart? How many adhere to Chriſt in Profeſſion, and yet adhere to the world, or luſt in Affection? Are there not many, who ſeem to recumb and lean on Chriſt for life, but yet really recumb, and lean upon ſelf? Oh! what a world of convinced ſinners take up with a ſpurious or commun faith inſtead of ſaving? How dreadfully do millions of Unbelievers delude themſelves with a ſick dream, and ſhadow of commun faith? Alas! what an eaſie mater is it for Profeſſors, in theſe knowing times, to miſtake commun faith for ſaving? to deceive themſelves and and others with a forme or picture of faith, and yet to remain under the real power of Unbelief? It is indeed very difficult to gain a true ſolid divine Faith: but oh! how eaſie is it to take up with a ſeeming faith; which yet ſhal look as much like ſaving faith as may be? Oh! how ſecurely doth Infidelitie lurke in many poor ſouls, under the vizard of Faith? Doth not commun faith oft look ſo demurely, as that you can very hardly diſcerne its difference from ſaving? Are not the moſt of Profeſſors too ſoon ſatiſfied in their own faith? Do not multitudes of awakened ſinners lay their conſciences aſleep, or amuſe themſelves with the apparences of faith? Is not every Unbeliever, yea Believer alſo, a myſterie to himſelf? How much then are we al concerned to make a narrow ſcrutinie into our hearts, and to examine whether our Faith be of the right kind? Oh! What a fooliſh and dangerous thing is it, for any to deceive themſelves with falſe Images and Apparences of Faith? Is not the leaſt error here fundamental? Alas! What a poor felicitie is it, to ſteal ſilently to hel, in a fond perſuaſion of being Believers, when as our faith hath no foundation, but in our own ſick dreaming Phantaſies? Of what uſe wil a Forme of Faith, without the Power of it be, unleſſe to ſinke us deeper into Hel? To have a Notion of Faith, and yet to live under the practice of Unbelief, what wil this ſerve for, but to concele, and fortifie hypocriſie, and al manner of ſpiritual luſts in the heart? Doth not this then further oblige us, to examine ſtrictly what we are as to Faith and Infidelitie? Again, if after al this men wil not examine and uſe the means to diſcover their ſtate, are not ſuch willingly deceived? And if men are willingly deceived in this particular, do not they willingly periſh? And oh! What a ſting wil this be to torment wilful Unbelievers in Hel, that they were ſo willing, and took ſo much pains to deceive themſelves with a mere ſemblance, and ſhadow of faith; but were no way willing, and took no pains to examine their hearts, thereby to undeceive themſelves, and lay a foundation for ſaving Faith? Wil not this make the Evangelic Unbelievers Hel ſeven times hotter than al other Hels, that he took ſo much pains to deceive and ruine his ſoul; but was not willing to take a little pains to undeceive, and ſave his ſoul? Oh! What cruel ſelf-murder is this? Doth it not then nearly, and greatly concerne us al to make a very curious examen, and ſtrict reſearch into our hearts, touching our faith, whether it be ſaving, or only commun? O that Profeſſors would put ſuch Queſtions as theſe, unto their Conſciences, and never deſiſt, til they have brought the whole to ſome good iſſue.
Its true, I have a Notion and Forme of faith;Heart examens by way of Solil…quie. but have I indeed the real Power and Virtue of Faith? Am I not rather under the Dominion and Prevalence of Infidelitie? I aſſent to ſome words of God tha… are agreable; but do I not diſſent from ſome other which diſagree with, and croſſe my luſts? I do receive the word of faith; but have I Faith mixed with the word I receive? Mine awakened Conſcience attendes to the joyful ſound of the Goſpel; but doth not my luſtful heart attend as much to allurements of luſt? The Peace of the Goſpel is pleaſing to my wounded Conſcience; but are not the duties of the Goſpel diſpleaſing to my rebellio…s heart? My mind hath ſome eſtime for the good things of my peace; but has it not as great eſtime for the good things of this world? Have I a right valuation of thoſe things I hope for? Mine aſſent to Evangelic truths, and Myſteries ſeems firme and ſtrong; ay, but doth it leave ſuitable impreſſions on mine heart? Is it vigorous, affective, and active? Doth it kil my luſt, and give life unto my ſoul? Moreover, O my ſoul, thou ſeemeſt to have a good liking to Jeſus, the Savior; ay, but haſt thou as good a mind to Chriſt, i. e, as anointed by the Father to be King over thy luſts, perſon, and goods? Art thou brought over to a voluntarie, free, cordial, complete, and fixed cloſure with him, as offered in the Goſpel? Canſt thou take a whole Chriſt, with thy whole heart, and that for ever? Doeſt thou give Chriſt that place in the Intention and Bent of thy Wil, which belongs to him? Hath his lave and Grace the Soverain dominion over thy Wil? And is thy wil bended to a correſpondence with his Divine Wil? Canſt thou be content to be nothing▪ that Chriſt may be althings to thee? Is his Glorie thy laſt and utmoſt end? And is it thy joy to ſee althings to ſuit with his end, though they may croſſe thine own private ends? Wil nothing but Chriſt content thee? Art thou reſtleſſe 'til thou attaineſt to the enjoyment of him? Is this the grand motive of thy ſeeking after Chriſt, that thy good is laid up in Him, and not in thy ſelf? And art thou wholly for Chriſt, as he is wholly for thee? Doeſt thou adhere to Him with a plenitude of Wil, as the Iron to the Loadſtone? Canſt thou do much for, and yet truſt in nothing but Chriſt? Art thou obſequious and obedient to the Spirits dictates, as to thy ſupreme Conductor and Director? And when thou comeſt ſhort of honoring Chriſt by Obedience, doeſt thou honor Him by humble acknowlegement, and Dependence? Canſt thou wait on, and adhere to Chriſt in his Ordinances, albeit thou feeleſt no ſenſible impartments of comfort, peace, and quickening? Theſe, or ſuch like queſtions; which take in the ſpirit and life of Faith, thou ſhouldeſt frequently put to thy ſoul, and never deſiſt from urging of them, 'til thou haſt brought the queſtion to this Concluſion, Whether thou art a true Believer or not? If thou deſireſt more expreſſe rules to examine thy ſtate by, then take thoſe mentioned in the foregoing Chapter, Corollarie 2. touching the Differences between ſaving Faith and commun: Whereby thou mayeſt, with the concurrence of Divine illumination, arrive to a welgrounded perſuaſion, Whether thy faith be only commun, or ſaving.
(4.)Ʋſe 4. Of Exhortation to deal with Infidelitie as our worſt enemie. This alſo affordes mater of exhortation unto al, to abjure and abandon Infidelitie, as the worſt enemie in the world; yea, worſe than Satan, or Hel itſelf. Can there be a worſe enemie, than that which deprives us of our chiefeſt good? And is not this the grand deſign of Infidelitie? Yea, doth it not put a bar to al MercieMercy, but open the dore to al Sin and Miſerie? How ſottiſh, and fooliſh doth it make Sinners? What a dul, lazy, remiſſe, loitering ſpirit doth it breed in Men? Yea, how negligent, ſlow-hearted, and backward to whatever is good, are Believers themſelves, ſo far as Unbelief prevails on them, Luk. 24. 23? O! how doth it ſlug mens ſpirits in whatever good they are about? What a clog is it to the ſoul in al its ſpiritual Exercices? How doth it crampe, and diſpirit the Affections, thoſe feet of the Soul? What ſtubborneſſe, rebellion, and obſtinace doth it infuſe into the Wil? How much doth it diſtract, deaden, and harden the heart in al duties? How lean, poor, and barren in Grace, and gracious fruits are many Believers, by reaſon of their prevalent Unbelief? Doth it not alſo take off the Beautie, Luſtre, and Sweetneſſe of Mercies received, or expected? Oh! how bitter are many ſweet Mercies when mixed with Infidelitie? Yea, doth it not turne al Mercies into Curſes, to thoſe who are under the complete dominion of it, as Rom. 11. 9? And how many choiſe Mercies are Believers deprived of by reaſon of their Unbelief? Whence ſpring their groundleſſe troubles of Conſciences; their misjugements, and miſtakes about their ſtate; their heart-faintings, ſinking diſcouragements, and deſpondences under Deſertion; their hard and ſcandalous thoughts of Chriſt, his Heart, and Diſpenſations towards them, but from their Infidelitie? Oh! What a ſting doth it put into al afflictions? How burdenſome, and irkeſome is the Croſſe of Chriſt to the unbelieving heart? How ſweet and eaſy is the bitter, heavy Croſſe ſo far as Faith prevails? But, oh! What a troubleſome, vexatious neighbor is Infidelitie? How doth it torment the heart, and cauſe it to pine away, and conſume to nothing, even under groundleſſe expectations, and needleſſe fears of trouble? May it not become a true Proverb, Much Infidelitie, and much Sorrow? How do afflictions pinch, and gal unbelieving ſpirits? How unable are ſuch to ſee any good in afflictions? What need have afflicted perſons of Faith? Again, how ſoon doth Infidelitie betray us into the hands of every Tentation? Faith hath Omnipotence engaged for its aſſiſtance: but oh! what a poor, impotent thing is Unbelief? How unable is it to to conflict with ſmal Tentations? Satan is oft the father, but is not Unbelief the mother of al Tentations? What made Adam and Eve yield to Satan's tentation, but their Infidelitie? Was not this alſo that which made Judas betray, Peter denie, and the Jews crucifie the Lord of Glorie? Its true, when the Tentation is aſleep, the unrighteous man is righteous; the unclean perſon is chaſte; the paſſionate man is meek; the invidious man is kind; the avaricious man is liberal; the unfaithful man is faithful: but oh! when the tentation is awakened, how ſoon doth Unbelief betray the heart into the hands of theſe, or the like corruptions? Thinke not thy ſelf ſecure from the prevalence of any Tentation, ſo long as thou art under the prevalence of Infidelitie. Alas! how ſoon is Tentation fired by Unbelief? but oh! How is the believing ſoul, that by faith adheres to Chriſt, ſtrongly fortified, and armed againſt the moſt violent Tentations? Moreover, how are the main breaches of our lives maintained, and improved by Infidelitie? What departures from God, what turnings aſide from, or remiſneſſes in Duties are Unbelievers expoſed unto? Doth not Unbelief cut the Sinews, and Nerves of al evangelic Obedience? Doth it not let out the vital ſpirits, & heart-bloud of al good Inclination and affections? Is not the very root, and ſeminal virtue of good Intentions withered and blaſted hereby? How much beneath the leaſt evangelic dutie is the unbelieving ſoul? How doth Unbelief poiſon many good Inclinations? Oh! what a venimous maligne thing is Unbelief? How doth it infuſe a malignitie, and poiſon into al the parts of the Soul? Is not the ſpirit of the mind, the moſt noble part of the ſoul, envelopped, or wrapt up in contagious black darkneſſe by it? Are not al the faculties of the ſoul ſpoiled of their vigor, beautie, harmonie, order, and exercices by Unbelief? Oh! What a bloudy, hard-hearted, ſoul-murdering ſin is it? How doth it compel the Sinner to embrew his hands in his own bloud; to ſheath a ſword in his own bowels, by a wilful rejection of Evangelic offers? How welcontented is it to ſee the Unbelievers ſentence of condemnation ſubſcribed, and ſealed with the Mediators dreadful curſe, John 3. 18? What flames of vengeance; what treaſures of wrath doth Infidelitie treaſure up againſt the day of wrath, Rom. 2. 5. 2 Theſ. 1. 7, 8, 9? How patient is it▪ whiles Satan claps on the chains, and …etters of ſpiritual ſlumber, and hardneſſe of heart on the Sinners legs? How willing is it to ſee the poor Unbeliever famiſhed and ſtarved, amidſt the rich and ſumtuous feaſts of evangelic Grace, and MercieMercy? Has not Chriſt made a plentiful, and coſtly feaſt for Sinners? And is he not extreme free, and cordial in his Invitations? How then comes it to paſſe that Sinners come not to it when invited? Why, is it not Unbelief, that keeps them back, and that as it were by hairs, namely ſome poor and fooliſh excuſes, Mat. 22. 1-6? Oh! how ſtudious, and ready is Infidelitie to ſhift it ſelf of Chriſt, and al the good things of its peace, offered to it? What ſilly excuſes, and pretences doth it make, to put off Chriſt, and his evangelic offers? What little reaſon, or cauſe have Unbelievers to object againſt Chriſts gracious offers? Are not Chriſts armes open to receive them, when they come? Yea, Doth he not, day by day, cal upon, and importune them to come unto him, Prov. 1. 20-25? Did he ever refuſe, or look ſtrangely on any that came unto him? Yea, is he not more willing to receive Sinners, than they are to come unto him? or, are the flames of Hel more elegible, than the joys of Heaven? Is the Vaſſalage of Satan more deſirable, than the Libertie of the Sons of God? Is there ſo much Beautie in Sin, as to make men deſire it before the Beauties of Holineſſe? Are the Remorſes, and Stings of the worme of Conſcience more agreable, and pleaſing, than peace of Conſcience, and the ſmiles of Divine Love? If not, how comes it to paſſe, that Sinners chooſe the evil, and refuſe the good offered to them? Oh! is not Infidelitie the cauſe of al this miſerie? Is not Chriſt's hand, and heart open towards Sinners; but are not their hearts ſhut againſt him by Unbelief? Is there any thing in Chriſt, or his evangelic offers that keeps men from believing? O then! What an irrational, ſottiſh, perverſe, cruel ſin is Unbelief? What a world of miſerie doth it bring on Sinners? How juſtly doth Chriſt pronounce a ſentence of death againſt them, who wilfully reject his offers, and means of life? Alas! how is it poſſible that Salvation itſelf ſhould ſave ſuch, ſo long as they wilfully ſpurne at the offers of Salvation? Is there any ſin that doth more directly oppoſe Salvation by Chriſt, than Unbelief? Chriſt comes, by his Evangelic offers of Grace, to draw the Unbelievers heart unto him; but oh! how doth he draw back? Yea, how doth his unbelief oppoſe Chriſt, as He comes clothed with Grace, Love, and Pitie? And can Unbelievers expect, that Chriſt ſhould paſſe by ſuch affronts, and indignities, without ſevere puniſhments? Doth any thing more provoke Chriſt, than to have his bowels, and compaſſions towards Sinners ſpurned at? Cannot he put up any injuries better than this? Is not Unbelief the moſt cruel, and bloudie enemie in the world, in that it takes away not only the active power of doing good, but alſo the paſſive power of receiving good, when offered? Is not this the language of Infidelitie, Lord, I need not, I deſire not thy Grace; keep it to thy ſelf: I have wherewith of mine own, to ſupplie my needs; I can make a ſhift with mine own righteouſneſſe, to clothe my nakedneſſe; with the balſame of mine own good workes to heal my wounds, &c. And as Infidelitie thus puts a bar to al Grace and MercieMercy; So alſo doth it not open the dore to al the jugements of God? Are not the moſt ſevere Plagues of God entailed on Infidelitie? Doth not this ſin provoke God to curſe mens bleſſings? Doth it not alſo cut us off from many promiſſed Mercies? Yea, how ſeverely hath God puniſhed this ſin in his own people? Was not Moſes an holy man, deprived of entring into Canaan for one act of unbelief? Oh! how deep doth Gods wrath ſinke into the unbelievers ſoul? How many flouriſhing Churches have been deprived of the Goſpel, and means of Grace for their Infidelitie? Or ſuppoſe, that God continues ſome means of Grace, yet doth not Unbelief turne them into means of hardening? When men wil not believe the Goſpel, how oft doth Chriſt leave ſuch to a ſpirit of error, to believe lies? Yea, doth not Infidelitie continued in, oft cauſe Chriſt to give up ſuch to their own luſts; which break forth ſometimes into ſcandalous ſins? Yea, how oft doth Chriſt deliver up impenitent, obſtinate Unbelievers, to a ſpirit of ſlumber, judicial hardneſſe, and al manner of Divine vengeance? Are theſe the effects of Infidelitie? Is there ſo much ſin, and ſelf-murder, wrapt up in its bowels? and are there ſo many Curſes and Plagues, both temporal, ſpiritual, and eternal, entailed on it? May we not then, without any injuſtice, conclude, that Unbelief is the worſt enemie we have in the world? Doth not our Infidelitie give us more pain and trouble than al other enemies? Oh! then how ſhould we, with fire and ſword, perſecute Unbelief, as our moſt mortal enemie? Can we be too ſevere againſt ſuch a deadly enemie? Is not al pitie and compaſſion that we ſhew towards Unbelief, the greateſt crueltie that may be to our own ſouls? Why ſhould we then ceaſe our Indignation and Revenge againſt Unbelief, 'til we have let out its heart-bloud? Remember, the more you pitie, & ſpare it, the more cruel you are to your ſelves.
5.Ʋſe 5. To purſue after Faith as the moſt excellent & powerful Grace. This alſo layes an eſſential and ſtrong obligation on al, both Believers and Ʋnbelieve…s, to put an high value on Faith; and to purſue after it, as their ſupreme Intereſt, and Concerne. Surely, if Infidelitie be ſo prodigious, and pernicious a Sin; then, by a paritie of reaſon, Faith moſt be the moſt uſeful, and excellent Grace. Contraries much illuſtrate and ſet off each other: And oh! how doth the black deformed nature, and venimous qualities of Infidelitie ſet off the Beauties, and excellent qualities of Faith?Faiths efficace. What a ſtrange, and miraculous power, and efficace has Faith? How doth it make things abſent▪ preſent; the inviſible glories of the coming world viſible; as the viſible glories of this world inviſible and diſapparent? Yea, doth not faith appropriate to itſelf the whole of Gods Alſufficience and Omnipotence; and ſo may, in a ſober humble ſenſe, be ſaid to be in ſome ſort alſufficient, and omnipotent? For al that is in God, Faith, by a ſtrange magnetic virtue, can applie to it ſelf; and thence it can do althings, ſo far as it has a Promiſſe to bottome on. Doth not the great God make himſelf a debtor to ſuch as truſt in Him?… How doth Faith …end a man from himſelf, without violence, or pain? What more effectual to break al our Idols, and Images of jelouſie, than ſaving Faith? How doth it make al the beautie of the Creature to fade away, as a Sun-burned Flower? Doth it not alſo diſmount the Believer, and make him walke on foot, in al manner of ſelf-abaſement? How ſoon doth the bottome of al ſenſible good fal out, when Faith comes into the Soul, and takes the Chair? What doth more elevate and refine reaſon,2. The elevation of reaſon. than ſaving Faith? Have not thoſe that believe moſt, the deepeſt, and ſoundeſt reaſons? Who is the wiſer man, The Believer that adheres to the Firſt truth and chiefeſt good; or the Unbeliever, who rejects the ſame, and adheres to Idols of time?3. The fortifying of the Wil and Affections. How doth Faith corroborate, and fortifie the Wil in what is good, by uniting of it to Chriſt, and the Divine wil? What a ſweet harmonie, and order doth it inſpire into the Affections? How doth it make the Believer to fear God under ſmiles, love him under frowns, hope in him under difficulties, wait for his returne under deſertions? Yea, when our affections are under the greateſt diſorder and confuſion, doth not Faith oft draw peace and order out of it? Is not Faith both food and phyſic? Doth it not as wel feed Grace, as purge out ſin? Whence ſpringeth the Chriſtians union with Chriſt,4. Union with Chriſt. but from Faith? Could Chriſt and Sinners ever come together, unleſſe Faith did unite them? Can things contrarie be united, but by ſome efficacious bond of Union? Was it ever known that there was a mariage between the living and the dead? How then comes it to paſſe that the dead Sinner is eſpouſed to a living Chriſt? Is not this happy match, the alone miraculous effect of Faith, wrought by the Spirit of God? And hence doth not Faith make God thine,5. Sanctification. as ſurely as thou art thine own? And Faith having united the perſon to Chriſt, doth it not thence, by Grace derived from him, purifie the nature alſo, Acts 15. 9? And doth not Faith hence worke a miraculous change in the whole diſpoſition of the ſoul, and converſation? And as the member is naturally ſubject to the head, ſo doth not Faith ſubject the whole ſoul to Chriſt? Whence alſo doth not the Believer entirely give up himſelf to Chriſt, as Chriſt gives up himſelf to the Believer?6. Adherence to Chriſt. Oh! how doth the believing Soul follow after, and adhere to Chriſt, by ineffable groans, and acts of Faith, though Chriſt may ſometimes ſeem to depart from him? How inquiſitive is Faith to underſtand al the virtues of Chriſt, and to receive from him Grace for Grace? What a violence is it to Faith to live, act, breath, ſpeak and walke out of Chriſt? What is it that keeps the heart, as a chaſt Virgin for Chriſt, but Faith? Hence alſo Faith gives the ſoul ſolid peace in and with God:7. Peace and Communion with God in Chriſt. and oh! How ſatisfying is this peace, which Faith gives? What child-like confidence, and boldneſſe enſues hereon? And thence, how much is the ſoul ſatiated in communion with Chriſt, ſo far as Faith prevails? What ſolaces, and delicious ſuavities doth the believing Soul, at times, receive from Chriſt? What an active application is there on Chriſts part towards the Believer; and paſſive application on the Believers part towards Chriſt? How much is Faith delighted in trading with Heaven and Chriſt? Is not this the main buſineſſe of Faith to enjoy Chriſt, to live and die in him? What is it that gives the ſoul an abode in Chriſt, and Chriſt in the ſoul, but Faith, as John 15. 5? Oh! What ſtrong deſires, and thirſts after Chriſt doth Faith worke in the ſoul? Doth it not make the abſence and preſence of Chriſt, the meſure of bitter and ſweet,8. The exerciſe of Grace. of good and evil? What more efficacious to draw forth every Grace in its exercice than Faith? Unbelief is the ſpring of ſpiritual ſloath and lazineſſe; but oh! how vigorous, and active is Faith? There is no Grace, or Dutie but it is made eaſy by Faith: How eaſy is the worke of Humiliation made by Faith: What makes divine Love more ſpriteful, and vigorous than Faith? Yea, is not the whole of Chriſtianitie contained in the bowels of Faith? Is there any Grace required to the Divine life, which Faith cannot ſupplie us with?8. Al Spiritual goods. Yea, Faith is ſo good a Chymiſt, as that it can extract riches out of povertie, ſtrength out of weakneſſe, glorie out of ſhame, peace out of trouble, Grace out of ſin, life out of death, ſomething out of nothing. Oh! how miraculous are the virtues of Faith? It makes a man able to do althings, an yet it makes him ſee he is nothing, and can do nothing: It makes a man content with any thing that God gives, and yet unſatisfied 'til he can enjoy althings in their fountain.
Again,The oppoſition betwixt faith and Unbelief. If we conſider Faith in its parallel Antitheſis, or oppoſition to Infidelitie, we ſhal then ſee more fully the excellent qualities of it, as alſo the miſchievous Influences of Infidelitie. (1.) Faith breeds jealouſie of our ſelves, but confidence in God; it reckons it cannot believe God too much, nor ſelf too little. But oh! What ſelf-confidence, & jelouſie of God doth Infidelitie produce? How much doth it truſt ſelf; and thence how little can it truſt in God? What mutual Influences, and Reciprocations are there between ſelf-confidences and jelouſies of God? (2) Faith keepeth the heart cloſe to God, his Word, and Ordinances; and ſo keepeth God cloſe to the heart: It follows Chriſt in ways of Dependence, Adherence, Subjection, Submiſſion, and Conformitie; and ſo Chriſt follows it in ways of gracious Communications, Conſolations, Manifeſtations, and Communion. But is it thus with Unbelief? Doth it not depart from God, his Word, and Ways? And thence doth not God depart from the Unbeliever? (3.) Faith prepares for, quickens in, and ſweetens every Dutie: It ſets Prayer on foot, Meditation on the wing, and drawes forth the Attention, and Intention of the Soul in hearing and reading of the Word. But oh! How doth Infidelitie hinder, deaden, and embitter the Soul in al gracious exercices? How doth it clip the wings of Meditation, ſtifle and choke the breathings of Prayer▪ &c? (4.) Faith fixeth and eſtabliſheth the heart, by knitting of it to Chriſt, who is an immutable Rock. But oh! What a mutable, variable, inconſtant thing is Infidelitie? How doth it make the heart to ſtagger, and reel, by dividing and taking it off from God, Iſai. 7. 9? (5.) Faith makes a livelyhood out of Divine Promiſſes, Engagements, Relations, and Influences: It ſucks ſweetneſſe out of Promiſſes, and ſo is nouriſhed by them: It feeds on Divine Relations, and Influences; and ſo finds a livelihood in the greateſt famine of ſpiritual injoyments: It is long-handed, and reacheth to Heaven for ſupplies, when al means below fail. But oh! how ſhort-handed is Infidelitie? It's true, it has a long hand to reach forth to the Creature; yea, ſometimes to Hel; but it has no hand to reach after Chriſt, or his Promiſſe: how doth it ſuffer the poor hungry ſoul to ſtarve amidſt al evangelic Promiſſes and Dainties? Whereas Faith takes the Soul by the hand, and leades it from one Promiſſe to another, from one Attribute to another, and ſo ſuckes gracious Influences from al, as it need requires. (6.) Faith conquers the whole Soul to God; and thence althings elſe are conquered to the Soul: It ſubjects the heart to Chriſt, and ſo makes althings ſubject to it. But Infidelitie captivates the heart to luſt, and thence it becomes captivated to every thing elſe. Oh! What a vaſſal is the unbeliever to every baſe luſt, Yea, to himſelf? (7.) Faith fortifies the Soul againſt al the Blandiſſements, Allurements, and eye-pleaſing Delights of this lower world: It blaſteth al the fair promiſſes of created good, by outbidding of them. But alas! how ſoon is Unbelief entangled, and overcome by every inveiglement, and ſnare of ſinful pleaſures? It can fortifie the heart againſt nothing, but the convictions, and good motions of the Spirit. Faith is the ſhield of the new creature, to repel al the poiſoned darts of the World and Satan; but Infidelitie is the ſhield of the old man, to repel al the Convictions of the Spirit, darted into the Sinners Conſcience. (8.) Faith prepares the heart for, and preſerveth it under every difficultie, frown, and afflictive croſſe: It prepares for the worſt times, yet hopes for, and expects the beſt: It takes out the ſting and poiſon of every croſſe; and infuſeth into it a medicinal, healing virtue. But can Infidelitie do ſuch marvels? doth it not unfit us for every difficultie, and then betray us into the hands of it? Faith never leaves us at a loſſe; it clotheth the mind with a divine light, whereby it is inabled to ſee, and paſſe thorough al dangers. But oh! How doth Unbelief darken the eye of the Soul; and ſo create black viſions of carnal fear, and heart-rending troubles? Difficulties and diſtreſſes are the element of Faith; but how unable is Infidelitie to live, or breath in ſuch a ſharpe Air? (9.) Faith opens the dore to promiſſed Mercies and Deliverances: It keeps the condition of the Promiſſe, and ſo keeps the ſoul under the bleſſing of the Promiſſe. But is this in the power of Infidelitie? Doth it not rather put a bar to promiſſed Mercies; as Num. 20. 12. Heb. 3. 19? Yea, doth it not open a dore to al the threats and curſes of the Law? Yea, doth it not bind the Unbeliever faſt under a ſentence of condemnation, as John 3. 36? Whereas Faith on the contrary ſtops the mouth of al legal Threats and Curſes, and locks the ſoul faſt under a ſtate of Salvation, John 6. 47. (10.) Faith improves Mercies received, and ſo makes way for more: It giveth God the honor of his Mercies, and man a ſanctified and comfortable uſe of them. But can Infidelitie thus improve Mercies? Doth it not rather, by its murmurs, and miſimprovments, deſtroy former Mercies, and ſo hinder future? Was not this the temper of the unbelieving Jews in the Wilderneſſe, as we find it deſcribed, Pſal. 78. 11-40? Oh! how doth Unbelief rob God of al the Glorie, and ſo man of al the comfort, and right uſe of Mercies received? How unthankeful, how diſcontented is the Unbeliever under Mercies received; and thence unfit to receive more? Whereas the Believer is content under the want of Mercies, and thence fit to receive them: He can truſt God with his ſoul, and al other Mercies; and thence God truſts him with Mercies needful. But the Unbeliever, notwithſtanding the receipt of former Mercies, cannot truſt God for the future; and therefore God wil not truſt him with any ſpecial marque of Love and MercieMercy.
Theſe and ſuchlike being the admirable Qualities of Saving Faith, how much doth it concerne al to labor, with al poſſible vigor and activitie, after this ſo noble and uſeful a Grace? Art thou an Unbeliever? Oh! how much then doth it concerne thee to labor after Faith, that ſo thou mayeſt partake of theſe admirable Privileges and Advantages, which hereby thou wilt be inveſted with? Art thou a new Convert, and Beginner in Chriſtianitie? Oh then! how much doth it concerne thee, to get much Faith, that ſo thou mayſt be ſtrong? Art thou ſtrong, and wel grown in Grace? and art thou not then engaged to act Faith much, that ſo thou mayſt continue ſtrong, and grow more ſtrong in Grace? Alas! What canſt thou do or ſuffer without Faith? How much art thou beneath the leaſt dutie or ſuffering farther than thou art acted by Faith? And oh! be ſure thy faith be of the right make and ſtampe: Dread being deluded with a falſe, or commun faith, more than Hel. Make a curious inquiſition into the Nature, Cauſes, and Workings of thy faith: ſee that it be wel-grounded, and duely qualified. This advice doth more nearly concerne young Converts, whoſe eternal welbeing depends chiefly on the right conſtitution o… their Faith at firſt Converſion. For if thy Faith in its firſt framing be naught, thine heart and life wil never be good: Thou mayſt build a beautiful and goodly ſtructure of Profeſſion on a commun faith; but let me tel thee, a ſtorme of Tentation wil come, and waſh al away: If thy Profeſſion be bottomed only on a Commun faith, it is begun in Hypocriſie, and wil end in Apoſtaſie. O that men would be wiſe before it be too late, and endeavor To know the things that bel…ng to their peace, before they be hid from their eyes.
FINIS.
End of the text · Theophilus Gale, The Anatomy of Infidelity (1672)