The Anatomy of Infidelity, Treatise · Book 2 · Chapter 5
CHAP. V.
The Explication of Unbelief in reference to its Real Objects; and its firſt main Act, conſiſting in the Wils rejection of Chriſt.
HAving finiſht the Notional Objects, and Acts of Unbelief, it remains that we procede to the Explcation of its ſimple, real Objects, and the Acts which anſwer thereto. 1. The ſimple Objects of Unbelief.(1.) As for the ſimple, real Objects of Unbelief, they wil, as before, be beſt explicated by conſidering, what are the ſimple, and real Objects of Faith: For Unbelief being but a privation of faith, it has one and the ſame object therewith. Now the ſimple, real Objects of Faith regard either our Preſent, or Future ſtate: As to our preſent ſtate, the object of Faith is either Remote and Ʋltimate; or Next and Immediate: The Remote and Ʋltimate object of Faith is the Deitie, or Divine Eſſence: The Next and Immediate object of Faith is Chriſt, God-man, and Mediator, betwixt God and Men. The object of Faith, as to our future ſtate, is approching Glorie, Heaven; or, al thoſe good things hoped for, Heb. 11. 1. According to this diſtribution of the real Objects of Faith, we may, with facilitie, determine, what are the objects of Unbelief? or, what are thoſe Simple, Real things, that belong to our peace, which Unbelief refuſeth? Of theſe we ſhal treat but very conciſely; becauſe they wil again fal under conſideration, when we come to the Aggravations of Ʋnbelief.
1.Unbelief refuſeth. 1. God. 1. His Being. Unbelief is a Rejection of God, his Divine Eſſence, Attributes, Providence, Workes, Ordinances, and Glorie: which are al great Ingredients of our Peace. Unbelief ſtrikes at the Deitie, or Divine Being, which is the alone ultimate foundation of al ſaving Faith, Heb. 11. 6. Oh! what a world of practic, if not ſpeculative Atheiſme, lies wrapt up in the womb of Unbelief?2. His Attributes, Wiſdome. Again, how are al the divine Attributes ſtruck at by Unbelief? Doth not Unbelief reject the Wiſdome of God, by preferring carnal wiſdome before it,Faithfulnes. Luk. 7. 30? Is not the Fidelitie and Veracitie of God oppugned by Unbelief, in that it receives not his Teſtimonie, and ſo makes him a Liar, 1 Joh.Soveraintie. 5. 10, 11? How much is the Soveraintie of God oppoſed by Unbelief; in that it cannot, becauſe it wil not, ſubmit, either to his ſecret, or reveled wil? How doth Unbelief quarrel at, and murmur againſt the ſoverain pleaſure of God, both Preceptive and Providential? It can neither yield Active obedience to the former, nor Paſſive to the later: It can do but little, and ſuffer leſſe for God. Again, Doth not Unbelief offer much violence to the Love, MercieMercy, MercieMercy.and Compaſſions of God? Is not MercieMercy clothed with the rough garment of Severitie? Is not the ugly vizard of Hatred, and Revenge, put on the beautiful face of Divine Love? Doth not Divine Benignitie, or Bountie, fal under cenſure of illiberalitie, when Unbelief▪ ſets in the chair?Juſtice. Further, Is not Divine Juſtice impleaded, or maſqued with the face of Injuſtice by Unbelief? Doth it not put light for darknes, and darknes for light; good for evil, and evil for good? Is not the Righteous God accuſed, as one that juſtifies the wicked, and condemnes the Innocent? Moreover how doth Unbelief narrow Divine Omnipotence; yea,Omnipotence. look upon it as mere Impotence, and weaknes? Doth not Infidelitie alſo preſcribe bounds to Gods Omnipreſence, Exodus 17. 2-7? Is not Gods Omniſcience alſo blinded by it,3. Providence. Iſai. 40. 25? So alſo, for al Gods works of Providence, how doth Unbelief draw a Veil on the moſt glorious of them?Ordinances. Laſtly, as for al Divine Ordinances and Inſtitutions, are they not diſpirited, and made ineffectual by Unbelief? Is not prayer no prayer, Hearing the Word no hearing; are not Sacraments no Sacraments to the Unbeliever?
2.2. Unbelief rejects Chriſt. Unbelief refuſeth Chriſt, the next immediate object of faith, and the great Mediator of our peace. Oh! what a large heart has Chriſt to give, but how narrow-hearted is the Unbeliever in receiving the things that belong to his peace? Is not Chriſt the great Ordinance of God, conſtituted, deſigned, and adapted to be the Mediator between God and man? And yet, Lo! how doth Unbelief ſleight him, yea ſlander him, reproche him, plunder him, grieve him, provoke him, and crucifie him day by day? Is not Chriſt extreme liberal towards Sinners? Doth he not meet them half way; yea, prevent them in the offers of Grace? And yet, oh! how backward is Unbelief; how unwilling to come to him for life? What Diſtances, Shineſſes, and eſtrangements from Chriſt, doth it continually delight in? Doth not Infidelitie attemt to turne the whole of Chriſts Mediatorie office, into a mere ſhadow, or Romance? What rare experiments hath Chriſt given of the efficace of his bloud, the energie and power of his grace to redeme ſinners? and yet how doth unbelief queſtion, and cavil at al? What wonders are there in Chriſts love to ſinners? how omnipotent, and invincible is it? What ſweet charmes to conquer hearts has it? and yet how doth Unbelief cover al, with the maſque of hatred and crueltie? Oh! what incomparable beauties are there in Chriſts perſon? how amiable and lovely was he, even in his loweſt condition; in the Womb, Manger, and on the Croſſe? Do not al the lines of Gods grace, and our duty meet in Chriſt as Mediator? how inglorious are the moſt excellent things in the world, if compared with Chriſts glorious perfections? and yet lo! how doth Infidelitie diſgrace, and reproche Chriſt? What low, mean, ſcandalous, yea cruel thoughts has it of him?
3.3. Unbelief refuſeth Heaven. Unbelief rejects not only God and Chriſt, and the Holy Spirit, but alſo approching Glorie, and al thoſe good things hoped for of the other world. Oh! what groſſe, and carnal conceptions has Unbelief of al thoſe inviſible, and coming Glories? How doth it turne al the great and glorious enjoyments of Heaven into mere inſignificant Fancies, Notions, Fables, and Sick-dreams? Yea, doth not Unbelief deſpiſe and contemne thoſe rich delices of future Glorie? Are not the ſenſual enjoyments of the fleſh, the pleaſures of Egypt, preferred before the raviſhing delights of the celeſtial Canaan? Do not ſenſible goods weigh down the inviſible weight of Glorie in the Unbelievers heart? But thus much for the real objects of Unbelief, of which more largely hereafter.
Sect. 2.The Acts of Unbelief. We now procede to the ſeveral Acts of Unbelief, in relation to theſe real Objects; which may be alſo diſtinguiſhed according to the ſeveral acts of Faith, whereof they are Privatives. The firſt and general act of Faith, in relation to Chriſt, its next and moſt immediate object, is Conſent, Election, or Reception of him as tendred in the Goſpel: And oppoſite hereto, the firſt and great act of Unbelief is Reprobation, 1. Rejection of Chriſt.or Rejection of Chriſt: and this indeed is the moſt fundamental, and vital Act of Unbelief; that which our Lord doth moſt directly ſtrike at, in this his doleful Lamentation, over Jeruſalem: If thou hadſt known the things that belong to thy peace, i. e, If thou hadſt embraced, and received m… thy King, and Mediator of peace, oh then! how happie hadſt thou been? But alas! alas! thou haſt rejected me thine alone Meſſias; and therefore, Lo! al the the things of thy peace are hid from thine eyes. And that this not knowing the things that belonged to her peace, connotes Jeruſalems Rejection of Chriſt, is further evident, if we conſider the Hebraic Idiome, that lies wrapt up in this notion: For its a commun rule among the Hebrews, That words of ſenſe, or knowlege implie Affection: ſo that not to know, is not to elect, or embrace the things belonging to our peace. Whence its very manifeſt, that the Rejection of Chriſt, is the main thing which our bleſſed Lord intends, in this his black character of Jeruſalems Unbelief. But ſeing this Rejection of Chriſt is a comprehenſive large notion,This Rejection of Chriſt Implies, which admits a great latitude of degrees; we ſhal, as the Lord inables us, diſtinctly explicate its particulars.
(1.)1. Open oppoſition. The beart rejects Chriſt, when it openly oppoſeth him, and al the wooings of his grace. This was the caſe of the unbelieving Jews for the moſt part: Our bleſſed Lord comes with offers of Grace and Peace: But oh! how is he ſleighted? how much is he contemned? what oppoſition is made againſt him, by the moſt and chiefeſt of them? Thus much our Lord himſelf complains of, under the Parable of an Houſeholder, who planted a vineyard, &c. Mat. 21. 33, &c. whence he concludes, v. 42. The ſtone which the builders rejected, the ſame is become the head of the corner: This is the Lords doing, and it is marveilous in our eyes. Oh! what a Marvel is this, that the very Builders, the Elders and Rulers of the people, ſhould reject their Meſſias, the chief corner-ſtone of their Salvation? The like Mark 8. 31. And he began to teach them, that the Son of man muſt ſuffer many things, and be rejected of the Elders, and of the chief Prieſts and Scribes. What? the Elders reject him? the chief Prieſts and Scribes oppoſe him? Oh! what a prodigious piece of Unbelief is this? And is this the ſin of unbelieving Jews only? Are there not multitudes, who would fain be eſtimed good Chriſtians, and yet thus oppoſe, and reſiſt Chriſt to his very face? What ſhal we think of the ſenſual Profeſſor, who rolleth himſelf in the delices of Egypt, and cannot part with a luſt for Chriſt? Where may we place the ſleepy Chriſtian, who logeth his head in the boſome of the Times, and ſleepeth ſweetly on the bed of carnal ſecuritie, without the leaſt attention, to the loud and repeted knocks, and cries of Chriſt? And may not alſo many terrified awakened ſinners be reckoned among the oppoſers of Chriſt; even ſuch, who though they ſee their ſin and miſerie, yet flie from Chriſt, as from an enemie; and chooſe rather to take refuge in their own carnal confidences, than accept of Chriſt as their Mediator? May not al theſe, and many more ſeeming Chriſtians, be juſtly reputed Oppoſers, & Rejectors of Chriſt?
(2.) Such may be ſaid to reject Chriſt, Diſlikes of Chriſt.who, albeit they do not openly oppoſe him, yet maintain ſecret ſoul-diſguſts, and heart-diſlikes of Chriſt. Faith lies much in a wel-inclined Affection, or affectionate Inclination towards Chriſt: it ſuppoſeth a good liking, or pious propenſion towards Chriſt. For, while the ſinner looks upon Chriſt as an enemie, or as a ſevere, auſtere Lord, he minds not going to him. Unbelief is very apt to take offenſe at Chriſt: it is il-minded towards him, and therefore on every trifling occaſion offended at him. This was likewiſe the temper of the Unbelieving Jews,Mat. 11. 6. whence ſaith Chriſt, Mat. 11. 6. And bleſſed is he, foreign ſignificat propriè tigillum in inſtrumentis quibus capiuntur Lupi, aut Vulpes, aut Mu…es: Heſychius expreſſè inquit, foreign & Commentarius Ariſtophanis inquit, foreign, ſunt curva ligna in decipulis. Strigel. in Rom. 11. 9.whoſoever ſhal not be offended in me. The word foreign ſignifies to ſet a gin, trap, or ſnare; to put an obſtacle or impediment in mens way, that ſo they may not procede on. Some derive the word from foreign, to halt, and ſo a ſcandal ſignifies originally a ſharpe ſtake, or ſtone, that makes men to halt: others derive it from foreign, a crooked piece of wood, whereof they made gins, or ſnares to catch wild beaſts: (b) whence a ſcandal naturally ſignifies a gin or ſnare. The word ſcandal ſometimes alſo ſignifies a ſtone, or block in the way, at which men are apt to ſtumble, and fal: and thence in the old Teſtament it is taken for a Fal, and ſo ſometimes for Sin, as Judg. 8. 27. where it is rendred a Snare. The meaning ſeems this: Bleſſed is he, whoſe conſcience ſhal not be ſcandaliſed at me; whoſe mind ſhal not be poſſeſſed with black ſcandalous thoughts of me; by which the heart ſtumbles, and fals into many ſnares and gins. Oh! what lies, and ſcandals doth the unbeliving heart raiſe of Chriſt? Thus Unbelief fils the heart with diſguſts, and offenſes againſt Chriſt, which are as ſo many gins, or ſnares; as ſo many ſharpe ſtones, or bars to keep the heart from Chriſt. Faith breeds a good liking to Chriſt, and therefore it puts a good ſenſe, a candid interpretation on al that is ſpoken by Chriſt: But oh! what a world of offenſes and ſcandals againſt Chriſt are there in this unbelieving heart? how proneisit to quarrel with Chriſt? What is this but to reject Chriſt?
(3.) Such as do allow themſelves in ſecret, Heart cavils againſt offers of Grace.Heart-cavils, and Diſputes againſt the offers of Grace, made by Chriſt, do interpretatively reject him. Some poor awakened ſinners there are, who, peradventure have not any deep diſguſts, and diſlikes againſt Chriſt; yet they ſtudie what they can to raiſe objections againſt the tenders of life made by Chriſt. Its ſtrange to conſider, how the hearts of ſome lie at catch, and ſtudie how they may evade the offers of Grace. Thus it was with the unbelieving Jews; whoſe cavils for the moſt part aroſe, not ſo much from any deſire of ſatisfaction, as from the bitter root of inveterate prejudices againſt Chriſt.Luk. 20. 5. So Luke 20. 5. And they reaſoned with themſelves, ſaying, if we ſhal ſay from heaven, he wil ſay, Why then believe ye him not? The chief Prieſts and Scribes are here brought to a great Dilemma: They muſt either diſown John to be a true Prophet; or they muſt own Chriſt for their Meſſias: Now they reaſon with themſelves, how they may evade this forcible Argument. And is it not thus with a great number of awakened ſinners? When Chriſt comes with a cloſe conviction, and makes them ſee their neceſſitie of believing on him; Oh! what ſecret Cavils and Diſputes are there againſt Chriſt? How artificial, and witty is Unbelief, to ſhift off Chriſt, and al his tenders of life? What ſtout Logic has every unbelieving heart againſt believing in Chriſt? What is this but to reject Chriſt?
(4.)4. Not approving the reports of Chriſt. The wil may be ſaid, at leaſt virtually, to reject Chriſt, when it doth not juſtifie, or approve thoſe Reports that are made of Chriſt, by the miniſterie of the word, or in conſcience. This is a more refined degree of rejecting Chriſt, very commun among many great Profeſſors. Some convinced Sinners are not ſo diſingenuous as to be alwaies cavilling at Chriſt, yet they do not approve the Reports made of Chriſt as they ought. They have no conſiderable objections againſt evangelic offers; and yet the heart is unwilling to entertain them. They are unwilling to grant what they can hardly denie. This Chriſt cals being ſlow of heart to believe, Luke 24. 25. O fools and ſlow of heart to believe al that the Prophets have ſpoken. This is the firſt part of faith in the wil, to juſtifie, recogniſe, or approve that Aſſent which is wrought in the jugemen… touching Chriſt: And when Chriſt has obtained the Wils approbation and conſent, he ſoon gains its affiance, or confidence. As a carnal heart, that approves of the offers of ſin, is ſoon overcome by it: So an awakened heart, when once it comes to approve the offers of Chriſt, and the Aſſent made thereto by the mind, how ſoon is it induced to yield its conſent to Chriſt? But oh! here lies the root of Unbelief, the wil doth not fully approve and allow, of what the mind is oft forced to aſſent unto. This was alſo the condition of many unbelieving Jews: So Luk.Luk. 7. 29. 7. 29. And al the people that heard him, and the publicans juſtified God, being baptiſed with the Baptiſme of John. The commun people and publicans are ſaid to juſtifie God, i. e, they approved of what reports were made touching Chriſt: though its likely many of them, did it but with a temporary faith. But then it followes ver. 30. But the Phariſees, and Lawyers (o) rejected the counſel of God againſt themſelves, o. v. 30. foreign, rec…è vertitur rejicere: id enim optimè opponitur verbo foreign, quod eſt approbare & Iaudare. Gro….being not baptiſed of him. How did the Phariſees, and Lawyers reject the counſel of God? Why it was by not juſtifying or approving, what God reported touching Chriſt: So that when the wil doth not juſtifie, approve, or commend, what God in his word, or by the dictates of conſcience doth report touching Chriſt, it may be ſaid to reject the counſels of God, and Chriſt. As the wil by approving the Aſſent of the jugement turnes it into Conſent; ſo by diſapproving the ſame it declares its rejection thereof. This holds true both in maters of Sin, and Grace.
(5.)5. Delays as to a thorow cloſure with Chriſt. The Heart may be juſtly ſaid to reject Chriſt, when it admits of demurs, and delayes, as to a complete cloſure with him. This is a more ſubtile, and refined degree of Unbelief. Some there are, who ſeem to juſtifie, and approve the Reports made of Chriſt, and their own Aſſent thereto: they have nothing to object againſt Chriſt: they ſeem wel-ſatisfied in the offers he makes: But yet al this while there is a ſecret dilatorie, procraſtinating, delaying ſpirit in them: they would fain cloſe with Chriſt, but not as yet: they have a wil for hereafter, but not for a preſent choice of Chriſt: they cannot as yet bid Adieu to their beloved luſts: a little ſlumber, a little ſleep more they muſt have, in the lap of their Delilahs. This was the caſe of ſome tardy Diſciples of Chriſt, among the Jews, as Luke 9. 59.Luk. 9. 59. And he ſaid unto another, follow me: but he ſaid, Lord, ſuffer me firſt to go and bury my father. He hath nothing to object againſt Chriſt▪ but ſeems abundantly ſatiſfied in Chriſts offers; only he deſires to be excuſed for a while, til he had buried his Father. Again ver. 61. And another alſo ſaid, Lord, I wil follow thee: but let me firſt go bid them farewel, which are at home at my houſe. Thus awakened ſinners put off Chriſt, as Felix did Paul, with delays: If Chriſt wil but wait a while their leiſure, wel and good; they are then content to eſpouſe him for their Lord: but at preſent, they have no leiſure, becauſe they have no heart, to cloſe with Chriſt. Yea, is there not much of this dilatorie humor in many wounded ſouls, who conceit they are not yet humbled enough, and therefore not meet to go to Chriſt? Whereas indeed there is no ſuch way to get an humble ſpirit, as to come to Chriſt for it. Certainly, al ſuch delays argue much unwillingnes to believe: A Wil for hereafter only, is a preſent Nil: An election for the future, is no better than a preſent Reprobation: If you conſent only for hereafter, you at preſent reject Chriſt. So long as you defer to do, what you know you ought to do, ſo long you wil not do it. Yea, what are theſe delays to embrace Chriſt, but a more ſlie rejection of him? May not Chriſt juſtly eſtime your delay to embrace him, a refuſal of him? Are not ſuch put offs a kind of denial? When Chriſt wooes thee long, by many ſweet Inſpirations, both of Word and Spirit; for thee to ſtifle al theſe good motions, by continued delayes, doth not this argue a mightie unwilling heart to believe? Haſt thou the leaſt ſhadow of Reaſon for thy delays to believe? Thou ſaieſt thou wanteſt Grace: ay, but mayeſt thou not, by believing, receive Grace for Grace? Is not Grace both in being, and degrees the effect of Faith in Chriſt? Do not thy ſins greaten much by delays to believe? Are not thy debts to Juſtice multiplied by not believing? The longer thou forbeareſt to believe, wil not thy heart be the more averſe, and backward to believe? Peradventure thou conceiteſt Chriſt wil not receive thee, if thou comeſt to him: ay, but whence ſprings this prejudicate conceit, but from the unwillingnes of thine own heart to receive Chriſt? Has not Chriſt declared himſelf to be more willing to receive thee, than thou canſt be to come unto him; as 'tis evident from the Parable of the Prodigal, Luke 16. 22-28? Are not al thine objections againſt believing preſently, but the forgeries, and figments of thine unwilling heart? Remember, there is as great hazard in thy loitering delays, as in down-right rejection of Chriſt: For, albeit thy delays may be painted over with ſome apparent colours of humilitie, and fears leſt thy faith would be preſumtion, yet Chriſt is as effectually oppoſed, and excluded thereby, as by manifeſt oppoſition. Thou hadſt as good ſay it in down right termes, thou wilt have none of Chriſt; as thus put him off, time after time, with dilatorie anſwers: Though the Acts differ in degrees; yet the Principle and root is the ſame in one and t'other; namely an unwilling heart: and this Chriſt ſees ful wel; and therefore thy demurs, ſuſpenſe, and ſeeming caution, or delay to believe, greatly provokes Chriſt; and is by him interpreted no better than a flat refuſal of him. Al the relief thou haſt is this, thou hopeſt to embrace Chriſt hereafter, when thou art more humble, and fit for him: But oh! what a poor ſhift is this? Tel me, mayeſt thou not be in Hel, before this hereafter come? or, Wil not thine unwilling heart be more fortified againſt Chriſt by delays? canſt thou ever hope to be better, or more humble but by believing? Oh! conſider what a world of Unbelief lies at the bottome of ſuch an unwilling heart; and how much Chriſt is rejected by ſuch delays? So much for Unbeliefs rejection of Chriſt.