Christs Tears for Jerusalems Unbelief, Book 2 · Chapter 7
CHAP. VII. Unbelief explicated as to its Defects, in Adherence to, Recumbence on, Satisfaction in, Obedience to, Application of, and Waiting for Chriſt.
3. HAving explicated the Nature of Unbelief, from its defective Reception of Chriſt, we now procede to thoſe defects 3. The Wils Defects as to adherence unto Chriſt.which attend the Conſequents of ſuch a Reception. And we ſhal begin with the Wils Adherence to Chriſt; which ſeems to be an immediate conſequent of the foregoing Reception of Chriſt. Adherence is an eſſential branch of Faith; and that which naturally follows upon al reception of Chriſt: So that he, who doth not firmely, yea, inviolably adhere to Chriſt, may be juſtly ſaid, never to have received him aright. rforeign.Faith is defined a firme & rooted Diſpoſition, or Habit: Moſes, in his Exhortation to the unbelieving Iſraelites, adviſeth them to cleave unto God, Deut. 10. 20. The Original, in its primarie notion, ſignifies a conjugal adherence, ſuch as is between Man and Wife, as Geneſis Deut. 10. 20.2. 24. and ſo it denotes here that conjugal adherence which the ſoul ought to maintain towards Chriſt, as its husband; which Paul alſo expreſſeth by the ſimilitude of Mariage, Epheſ. 5. 25—32. and 1 Cor. 6. 17. by cleaving to the Lord. This conjugal adherence of the Believer to Chriſt, is wel illuſtrated by Ruths cleaving to her Mother, Ruth 1. 14, 16. The like Job 41. 17. They are joined one to another, …they ſtick together, that they cannot be ſundred. Such ought to be the inviolable adherence of the ſoul to Chriſt. So Act. 11. 23. Barnabas exhorts them, with ful purpoſe of heart to cleave unto the Lord. Faith is a mighty adheſive and tenacious Grace: it adheres to Chriſt as the Needle to the Loadſtone: yea, it follows hard after Chriſt, though he may ſeem to run from the ſoul; yea, to turne againſt it as an enemie. Thus Pſal. 63. 8. My ſoul followeth hard after thee. Chriſt had deſerted him, but Pſal 63. 8.he could not deſert, or leave Chriſt: his ſoul cleaves faſt to Chriſt, albeit Chriſt ſeems to ſhake off his ſoul: for ſo foreign ſignifies; and ſo it is rendred by ſome, My ſoul adheres to thee. Such is the temper of Faith. But now Unbelief is alwaies drawing back from Chriſt: Though it may, under a ſtorme, ſhelter it ſelf under Chriſts wing, and give him ſome forced reception; yet it ſoon has enough of Chriſt; and therefore cares not how ſoon it be rid of him, when its turne is ſerved. This backſliding temper of Unbelief is wel expreſſed, Hebr. 3. 12. Take heed, Heb, 3. 12.brethren, leſt there be in any of you an evil heart of unbelief, in departing from the living God. An unbelieving heart is a backſliding heart: Unbelief is one of the greateſt cowards in the world: every ſhadow of danger makes it draw back from Chriſt. Whereas true faith is ful of Maſculine, undaunted courage: it can follow Chriſt through a ſea of bloud: yea, it dares not let go its confidence in Chriſt, though he ſeem to ſhake the ſoul over the flames of Hel, or drag it through the lake of fire. The weakeſt believer, at his greateſt ſtraits, keeps his Reverſion of Chriſt: Though Chriſts Divine Suavities, and ſpiritual conſolations forſake him, yet he doth not totally forſake Chriſt, nor yet his dutie: He may fal into ſin, and fal backward unto backſliding, yet he dares not lie in his fals: His ſoul is rooted in Chriſt, and the Covenant; and therefore never dies: The ſpirit of Chriſt abides in him, and that cauſeth him to abide in Chriſt, radically, and habitually, even under the moſt ſevere Winter of Tentation. So it Heb. 3. 14.followes ver. 14. For we are made partakers of Chriſt, if we hold the beginning of our confidence ſtedfaſt unto the end. The word foreign, rendred here Confidence, ſignifies, in its primary notion, a firme baſis, or foundation; a ſubſiſtence, and ſubſtance. Faith gives a firme foundation, ſubſiſtence, and ſtabilitie to the ſoul; ſo that it keeps ſtedfaſt in adhering unto Chriſt, even in the moſt unſtedfaſt times. But now Unbelief has no foundation, and therefore no ſubſiſtence: It is ſtable in nothing but Inſtabilitie. Oh! how fluctuating, ſtaggering, unſtedfaſt is the unbelieving heart, even in the moſt ſtedfaſt times? How apt is it to draw back from Chriſt, on the leaſt apparence of difficultie? Unbelievers do, as the Philiſtines, 2 Sam. 5. 21. forſake their God, when their God forſakes them. And this drawing back is ſo eſſential, and natural to Unbelief, as that they are reciprocally uſed one for the other. So Heb. 10. 38. Now the Heb. 10. 38, 39.juſt ſhal live by faith: but if any man draw back, i. e, believes not in, or adheres not to me. Thus again ver. 39. But we are not of them that draw back unto perdition; but of them that believe, to the ſaving of the ſoul. Where drawing back is oppoſed to believing, and ſo expreſſive of Unbelief, its moſt natural genius and diſpoſition; which is to draw back from Chriſt. Now this drawing back of Unbelief has a double Object; (1.) God in Chriſt, the ſupreme end, and object of faith: and (2.) Divine Inſtitutions, and Appointments, which are the Means, in and by which Faith adheres to God in Chriſt. This later, ſeems chiefly (though not excluſively) intended in this place; as it appears by the whole ſcope of the precedent diſcourſe; wherein the Author gives the Hebrews a ſtrict Admonition, To beware how they did forſake the aſſembling of themſelves together, as the manner of ſome was, to avoid perſecution, v. 25, &c. So that to draw back from the Inſtitutions, and Ordinances of Chriſt, is here, as it may juſtly be interpreted, a drawing back from Chriſt. And this is grounded on a great Maxime in Nature, which teacheth us, That he who forſakes the means, forſakes the end. For he that firmely wils, and adheres to an end, doth alſo firmely wil, and adhere to the means, which have an intimate, and eſſential connexion therewith. Yea, the more difficult the means we undertake for Chriſt are, the firmer is our adherence to him, as our End. Whence it is evident, that ſo far as any ſoul forſakes the Inſtitutions, and Ordinances of Chriſt, ſo far he forſakes Chriſt: Withdrawment from the means of Grace, appointed by Chriſt, is a withdrawment from himſelf: and herein much of the ſpirit of Unbelief diſcovers itſelf and its maligne influences. This was the great iniquitie of the unbelieving Iſraelites, as we find them characteriſed, Hoſ. 11. 7. And my people are bent to back-ſliding from me. Their backſliding Hoſ. 7. 11.lay, chiefly, in forſaking the Inſtitutions and Appointments of God, and giving up themſelves to Idolatrie, and ſuperſtitious Worſhip. This alſo was their ſin, in the Wilderneſſe, as it appears, Pſal. 78. 37. For their heart was not right with me, neither were they ſtedfaſt in his Pſal. 78. 37Covenant. Albeit they had engaged themſelves to Chriſt, by a ſolemne League and Covenant; yet what a crooked, perverſe, lying heart was there in them? How unſtedfaſt were they in his Covenant? how did they play off and on, faſt and looſe, to and fro, up and down with Chriſt? Such is the nature of Unbelief: whereas our bleſſed Lord inſtructs us Luke 9. 62. That no man having put his hand to the plough, and looking back, is fit for the Kingdome of God, i. e, He that doth not perſevere in adhering to Chriſt, never truely believed on him: A temporary faith is no better than real Unbelief: That faith was never real, which is not laſting.4 Diffidence and Diſtruſt.
4. Another branch of Unbelief conſiſts in Diffidence and Diſtruſt, as it is oppoſed to the Recumbence of faith. Faith is the moſt paſſive Grace: it can do or ſuffer nothing without Chriſt: and therefore its force, and ſtrength conſiſts in Recumbence on Chriſt. Faith never knows better days, than when it goes moſt out of it ſelf, and reſts on Chriſt. Hence we find the Nature of Faith oft deſcribed, by its Recumbence: So Pſal. 37. 5. Commit thy way Pſal. 37. 5.unto the Lord; truſt alſo in him, and he ſhal bring it to paſſe. Commit, foreign i. e, Devolve, or Rol thy way, i. e, thine Affairs, thy cares, from thy ſelf, or thine own heart, upon thy Lord. So Pſal. 22. 8. He truſted on the Lord: or according to the Hebr. He rolled (himſelf, or his burdens) on the Lord. It ſeems to be a Metaphor, borrowed from Porters, who exonerate, or unlode their Burden on ſome place fit to receive it. Faith rols off al the ſinners burdens, whether of Guilt, or Filth, or Tentations, or Duties, or Civil concernes on Chriſt. Thus the Spouſe is deſcribed Cantic. 8. 5. Who is this that cometh up from the Cant. 8. 5.Wilderneſſe, leaning on her Beloved? Faith is a Recumbent Grace: when it cannot honor Chriſt, as it would, by Obedience, yet then it honors him by Dependence: it fetcheth al from Chriſt, and ſo gives al glorie to him: Yea, the more Grace it receives from Chriſt, the more ſenſe it has of its need of Chriſt: The more it acts for Chriſt, the more it conceives itſelf obliged to Chriſt. Though it doth never ſo much for Chriſt, yet it dares not truſt in any thing it doth or hath; but wholly in Chriſt. Such a mere paſſive, dependent, Recumbent thing is faith; as we find it deſcribed, Iſai. 10. 20. Let him truſt in the Lord, and ſtay upon his God. Though the Believer may, by Stormes of Tentation, be now and then beaten off from Chriſt his Rock and Centre; yet he comes on again, and caſts Anchor afreſh on Chriſt: He counts not himſelf ſafe, til his heart fixe here: al his Interruptions and Aſſaults do but bring him to a more abſolute, and complete Recumbence on Chriſt: His faith finds no ſure bottome but here: It counts itſelf ſecure no where, but on Omnipotence. Yea, the ſtronger Faith is, the ſtronger uſually is its recumbence on, and confidence in Chriſt. And this, in al deſertions, keepeth the Believer from ſinking, in that he ſwims by faith on the Covenant, and in recumbence on Chriſt.
But now it is quite contrary with Unbelief: How natural is it to corrupt Nature to truſt in, and depend upon its own forces? Yea, are not Divine Aſſiſtances, and Influences abuſed by unbelief, unto carnal confidence? Oh! What an abſolute Independence, and Self-ſufficience doth Unbelief affect? How fain would every Unbeliever Deifie himſelf, by making himſelf the firſt principle of his Dependence, and Truſt? Was not this the ſin of our firſt Parents, to affect a ſelf-ſufficience; that ſo they might derive from themſelves, what they ought, by a natural Dependence, to derive from God? And do not al their lapſed ſeed naturally follow their ſteps herein? As fallen man affects to ſeek himſelf, as his laſt end; ſo doth he not ſtrongly deſire to depend on himſelf, as his firſt cauſe, and ſupreme efficient? And if the Unbeliever cannot find a ſufficience in himſelf to depend on; then how doth he hunt, and ſeek out among the creatures, for ſome bottome to recumbe, and fixe upon? So Hoſ. 5. 13. When Ephraim ſaw his ſickneſſe, and Judah ſaw his wound, then went Ephraim to the Aſſyrian, and ſent to king Jareb. Iſrael had rather go any where, for relief, than unto God. How natural is it to Unbelievers, to truſt in any ſorry Idol-God, of their own making, rather than in the God, that made Heaven and Earth? How unable are Unbelievers to truſt God, in the want of althings? But how much leſſe are they able to truſt him, in the fulneſſe of althings? Doth not mens depending ſo much on themſelves, or the creature, argue their little, if any dependence on Chriſt? Its true, ſome refined, evangelic Hypocrites may now and then ſeem to depend on God; ay, but do not they, al the while, ſecretly depend on themſelves? Is not their Recumbence on God, as hypocritic, as their falſe hearts? Do they not ſeem to depend on God, but mean while ſhift for themſelves? Is their confidence in God univerſal? Can they truſt God in al conditions, difficulties, emergences, ſeaſons, and things? True confidence, as wel as obedience, muſt be univerſal: But alas! how unable are unbelievers to confide in God, in a ſtormy day? What a poor Affiance in Chriſt have they under the abundance of althings? How little do they regard, and depend on Chriſt in ſmal concernes? This ſelf-dependence was the great ſin—of the unbelieving Jews, which Chriſt every where upbraids them with: So Luke 11. 41. But rather give Almes of ſuch things as you have: and behold althings are Luk 11. 41.clean unto you. Our bleſſed Lord here ſeems Ironicly to upbraid the Phariſees, with their ſelf-confidences: They conceited, that their Almes and other externe good works, would expiate for al their ſins; albeit their hearts were ful of al manner of wickednes: Chriſt ſharply taxeth, and rebuketh their folie, with this ſmart Ironie: And behold althings are clean unto you. As if he had ſaid: You preſume, by your Almes, to purchaſe Heaven; but, alas! how are you deceived? what ſmal ſupport wil this yield you at the laſt day? Thus Auguſtin: Chriſt ſeems ſmartly to taxe the vain perſuaſion of the Phariſees, who albeit they had ſpirits obnoxious to the vileſt luſts, yet by giving Almes, they truſted they were half-Gods.
5. Another branch of Unbelief conſiſts in 5. Diſſatisfaction.a certain Diſſatisfaction of heart: oppoſite to that Acquieſcence and Reſt, which the Believer finds in Chriſt. Faith brings with it a Divine contentement and ſatisfaction: the more experience it hath of Chriſt, the better pleaſed it is in adhering to him: if it were to chooſe again, it would make no other choice than Chriſt. There is no Doctrine, no Diſcourſe ſo pleaſing to Faith, as that which exalts Chriſt: It loves to hear Chriſts excellences diſplayed. Oh! how ſweet is it to Faith, to ſee Chriſts face, to hear his voice, to ſmel his ſweet Savors, to taſte his Delices in the Goſpel? How glad is it to be ſtript of al fond preſumtions, carnal confidences, and falſe bottomes, that ſo Chriſt alone may give reſt to the ſoul? So Paul, Phil. 3. 3. And rejoice Phil. 3 3.in Chriſt Jeſus, and have no confidence in the fleſh. How doth he inſult over al his former vain confidences? what ſatisfaction doth he take in Chriſt, and in him alone? How glad is he that Chriſt takes any courſe to break his carnal confidences, that ſo nothing but Chriſt himſelf may ſupport his heart? Such Acquieſcence, Satisfaction and Reſt doth Faith find in Chriſt.
But now Unbelief is of a quite contrary humor: Though it may, being forced by the importunitie of a clamorous conſcience, give Chriſt ſome reception for a while; yet how il ſatisfied is it with Chriſt: what a burthenſome gueſt is he? How ſoon doth the unbelieving ſoul hanker again after its beloved Idols? Oh! what reachings forth of heart after this, or that, or t'other ſecret Idol? what Diſquietments, and repining Diſcontents are there, at the deprivement of ſuch, or ſuch an inferior good? What ſecret deſires and inclinations are there towards the Law, that old husband? At leaſt how fain would the heart admit the Law, as a Covenant of works, to ſhare in that Conjugal Faith and Affection, which is due only to Chriſt? Thus it was with many unbelieving Galatians; Gal. 4. 9. But now after that ye have known Gal. 4. 9.God, or rather are known of God, how turne ye again to the weak and beggerly elements, whereunto ye deſire again to be in bondage. [How turne ye again?] What doth he mean by this? Were the Galatians ever under the legal ceremonies, here ſtiled beggerly elements, as ver. 10? No, The Galatians were never before under thoſe Judaic ceremonies: only they are ſaid to turne again unto them, becauſe they affected a tVocula foreign non rem eandem, ſed ſimilem reſpicit. Idem foreign Glaſſ. Gram. Sacr.ſimilitude, or reſſemblance to the Jews herein. Oh! how fain would they Symboliſe or agree with the Jews, and ſo mingle ſomething of the Law with Chriſt? So it follows: [whereunto ye deſire again to be in bondage,] foreign, ye deſire, or, uforeign, i. e, qui ultrò & perindè appetitis, velle aliquando pro cupidè optare. Glaſs. Gram. Sacr.ye greedily covet, ye greatly wiſh and long to be under the Law: oh! how much do you deſire, what ſtrong wiſhes have you to join the Law with Chriſt? the like ver. 21. Tel me, ye that deſire to be under the the law, foreign, i. e, ye who are ſo hungry, and greedy after the law. This was the temper of many Judaiſing Galatians; they would fain compound the Law with Chriſt: they could not reſt ſatisfied in Chriſt alone, as the mater of their juſtification, but muſt needs join the law with him; which Paul tels them, Gal. 5. 2, 3. Was to make Chriſt of none effect. For he that reſts not in Chriſt alone, as the mater of his juſtification, truſts not at al in him.
So alſo in point of happineſſe, he that doth not acquieſce in Chriſt alone; as the object of his reſt and ſatisfaction, doth not really believe in him: whence ſaith Chriſt, Luke 14. 26. If any come to me, and hate not his Luk. 14. 26, 33.father, &c. i. e, if he be not ſatisfied in me as the fountain of his life, he hath no ſhare in me: xforeign, eſt minus amare, Grot.For to hate here, is to love leſſe. Chriſt doth not injoin his Diſciples ſimply, & abſolutely to hate Parents, &c. No, that were ſin: But he means comparitively, i. e, whoever doth not love Parents, Wife, &c. leſſe than me, cannot be my Diſciple. So ver. 33. Whoſoever he be of you that forſaketh not al that he hath, he cannot be my Diſciple. What doth Chriſt mean by this? Doth he expect that, when we turne Chriſtians, we bid Adieu to al outward comforts? No ſurely: This command of Chriſt doth not ſo much reſpect the Act, as the Affection: we are not commanded to caſt away al, but to love Chriſt above al.
6. Again, Ʋnbelief is ful of murmurs, Diſobedience, 6. The Diſobedience of Unbelief.and Reluctance againſt the ſoverain Wil of God. Faith is the moſt obſequious, obedient, and dutiful Grace: Oh! how ful of Reſignation, and Submiſſion is the believing Wil, ſo far as it is believing? When Chriſt enters into any ſoul, he expects, that every proud imagination, every high thought ſtoop unto him: That the whole ſoul bow before him, and adore his ſoverain wil and pleaſure. Thus Job 1. 20. Then Job aroſe,] This notes Job. 1. 20.his ſpeed, courage, and reſolution in complying with the divine Wil. [And rent his mantle and ſhaved his head,] theſe were Symbols, or tokens of great ſorrow, and humiliation under the hand of God. Faith doth not deſtroy natural affections; but it regulates and ſpiritualiſeth them. When the hand of God is on us, our hand ſhould be on our hearts, in order to a deep ſenſe, and humiliation under Gods viſitation. Then it follows: [and fel down upon the ground, and worſhipped] The Hebrew words do both ſignifie a bowing to the ground. Becauſe in their worſhip, they uſually fel to the ground, or bowed their head, knee, or whole bodie; therefore the ſame word, among the Hebrews, ſignifies both to bow, and to worſhip: What then doth Jobs falling to the ground, and worſhipping import? (1.) A ſenſe of Gods hand in this viſitation. (2.) An Adoration of, or bowing before the Divine wil as moſt righteous. (3.) A ſatiſfaction in the preſent iſſues of the divine Wil. In ſhort, it implies a melting or diſſolving of his Wil into the Divine wil, as moſt holy and beſt. Hence v. 21. its ſaid, That in al this Job ſinned not, nor charged God folliſhly. i. e, Jobs faith brought his wil to correſpond with the Divine wil. O! What a ſweet harmonie was here? But this unbelief cannot endure: Oh! what riſings of heart are there againſt the Truths, Grace, Wil, Waies, and Croſſe of Chriſt? How doth unbelief ſtrugle, and fret againſt the ſupreme pleaſure of Chriſt? Hence the ſame word in the Greek ſignifies both Unbelief Joh. 3. 36.and Diſobedience; as John 3. 36. He that believeth not the Son. foreign, which ſignifies alſo, wQui inabſequiens eſt filio. Grot.He that is not obedient to the Son: Al faith carries ſomething of obedience in it, or a ſubjection of the mind, and wil to the Word, and Grace of Chriſt: whence Unbelievers are ſtiled, Epheſ. 2. 2. foreign, Children of diſobedience, or unperſuaſible, untractable children; ſuch as cannot bring their hearts to bow and ſtoop to divine Truths, Grace, and Commands. And indeed much of the nature of Infidelitie is lively expreſt by this notion of Diſobedience: Thus the Iſraelites unbelief is ſet forth to us, Act. 7. 39. To whom our fathers would not obey, but thruſt him from them, and in their hearts turned back again to Egypt. How did they diſobey Chriſt, and thruſt him from them? Was it not chiefly by their murmurs and Unbelief? So in like manner we find unbelief ſet forth by fretting againſt God, (which is an high degree of Diſobedience) Pſal. 37. 1. Fret not thy ſelf becauſe of evil doers. [Fret not thy Pſal. 37. 1.ſelf,] or, be not angrie, chide not. Unbelief is very prone to be angrie; yea, to chide God; becauſe of the proſperitie of wicked men: whereto is oppoſed verſ. 3. Truſt in the Lord, &c. This truſting in God is oppoſite ver. 7.to that fretful ſpirit, v. 1. The like Antitheſis, or oppoſition we find ver. 7. Reſt in the Lord, and wait patiently; fret not thy ſelf, becauſe of him that proſpereth in his way. Reſt in the Lord: Hebr. foreign be ſilent unto the Lord: Don't let one murmur, or impatient word drop out of thy mouth, but wait patiently, or expect, with much ſilence and patience, relief from the Lord: beware, how thou doeſt fret, and repine againſt his Soverain pleaſure. So that a fretful, murmuring ſpirit is quite oppoſite to that ſilence and obedience, which faith implies: What is faith, but a free and chearful reſignation of al concernes to God; with a complete ſubjection to his Soverain Wil, Grace, and Spirit for the accompliſhment of al? Faith ſubjugates, and captivates our wiſdome, to divine Wiſdome; our conſciences to the divine Law; our whole heart and life, to the divine Wil, either preceptive, or providential. A Believer, as ſuch, lives no longer, than he lives in the divine Wil and Grace: and no thing is ſo fit a ſubject for ſuch a Divine life, as a broken heart: and what ſo effectually breaks the heart as faith in Chriſt? Oh! what meekneſſe is there in faith? How ſilent is it? How flexible to the Divine Wil? Certainly the lower the wil lies in ſubjection, and ſubmiſſion to God, the higher faith riſeth: The higheſt faith is that which lies loweſt in ſubjection to the foot of God. Such was Abrahams faith, Iſai. 41. 2. Called him to his foot. Faith yields up it ſelf to Chriſt, to be acted as he pleaſeth; to do or ſuffer as he thinks fit: it leaves the ſoul with Chriſt, to be wrought upon as he ſeems good. So Paul Act. 9. 6. Lord, what wilt thou have me to do? Paul makes Chriſt maſter of his wil, and al: he is content to be wholly influenced by Chriſts Soverain wil and Spirit. Whence faith is compared to a Mariage-covenant; whereby the wife gives over, and reſignes al right to her husband: So the Believer gives up himſelf to Chriſt, that he may be his. Hence the more reſiſtance there is againſt the Wil and Grace of Chriſt, the more Unbelief: An unbelieving wil is an inflexible wil: its mighty ſtiffe and hard. Unbelievers are extreme covetuous and greedy of their own wils: to part with their wils is death to them.
7. Infidelitie, or Ʋnbelief, implies alſo an 7. Nonapplication of the Grace of Chriſt.unwillingnes to appropriate, or applie the Promiſſes, and Grace of Chriſt, for the ſinners benefit. Faith is a mighty appropriating, applicative Grace: although it be very ſilent, patient, and ſubmiſſive, as to meſures, degrees, ſeaſons, and the manner of receiving Grace; yet it is very ready to applie al Promiſſes, or intimations of Grace given it: Yea, if it has but a general promiſſe, yet it can make particular application of it to the ſoul: yea, ſometimes, though it has but an Item, an halfpromiſſe, or nod from Chriſt, yet it can applie and improve it for the ſinners encouragement. As by the acts of Adherence and Recumbence the ſoul goes forth to Chriſt; ſo by this appropriating applicative act of faith, it ſucks in, and applies to itſelf the Grace of Chriſt, according to its ſeveral needs, and indigences. Is the poor ſinner laden, and pinched with the guilt of ſin? O then! how doth faith applie thereto a Plaiſter of Chriſts bloud? Doth ſome powerful luſt, or tentation aſſault the ſoul? then faith goeth to Chriſt for fortifying, corroborating Grace? Is the Believer called to any difficult piece of ſervice, either active or paſſive, for Chriſt? then Faith applies to itſelf the Divine aſſiſtance and direction of Chriſts Spirit. Thus it receiveth out of Chriſts fulneſſe, Grace for Grace, Joh. 1. 16. But now unbelief is altogether unacquainted with this Divine Art, of appropriating, and applying the Grace of Chriſt: It doth want, not only legs, or an active power to go to Chriſt; but alſo hands, or a paſſive power to receive from Chriſt. Oh! what a prodigiouſly proud begger is Unbelief, in that it ſcornes to receive an Almes from Chriſt? What! not receive Grace when offered? Doth Chriſt offer an Act of Indemnitie unto ſinners; and wil not they receive it at his hands? Oh! what a proud, bloudy ſin is Unbelief? Alas! many convinced ſinners think it too much Preſumtion and Arrogance for them to appropriate, and applie the Grace of Chriſt to themſelves: They think it better becomes them to applie nothing but wrath and condemnation to themſelves: So modeſt and humble do they ſeem to be: But, oh! what a world of pride doth there lie at the bottome of this ſeeming Modeſtie and Humilitie? Is it not rank pride for ſinners to refuſe that Grace, which is freely offered? When Chriſt comes to pour in Grace freely into the ſoul, then to refuſe that Grace, becauſe we have no monie to purchaſe it, what egregious pride is this?
8. The laſt act of Infidelitie, or Unbelief, 8. Putting far off Chriſts ſecond coming.is, A diffident removing, or putting far from the ſoul, the ſecond coming of Chriſt, and al the great things of Eternitie, which enſue thereon. Faith has ſuch a miraculous efficace, as that it can make things abſent, preſent; things inviſible, viſible, Heb. 11. 1. It gives a prelibation, and foretaſt of approching Glories, Epheſ. 1. 13, 14. Here Paul tels them, That after they believed, they were ſealed, foreign: Epheſ. 1. 13, 14.It is a Tranſlation borrowed from Seals, by the impreſſion or ſtampe whereof we diſtinguiſh things true from falſe, things authentic from uncertain. The ſtampe of a Seal impreſſed on an Inſtrument, renders it indubitable and unqueſtionable. The Jews had the externe ſeal of Circumciſion; and the Grecians were ſealed with the marque of their Idols; ay, but ſaith Paul, Ye were ſealed with that Holy Spirit of promiſſe; foreign: The Article here is treble; which carries in it a great Emphaſe; and demonſtrates ſome extraordinary work of the holy Spirit: It ſeems to refer to the great Promiſſe of the Spirit, Luke 24. 49. as elſewhere. But what is meant by this ſeal of the Spirit? I know ſome underſtand it of the Seal of Aſſurance; whereby they were aſſured of their eternal poſſeſſion: and we need not altogether exclude this ſenſe: yet I humbly conceive, that this Seal is primarily to be underſtood of the Stampe, or Impreſſe of Grace at firſt Regeneration, which is communicated to al Believers: whence it is ſaid, they were ſealed with that Holy Spirit, i. e, the Spirit of Sanctification. Now this Impreſſe, or ſtampe of the Spirit of Sanctification after their firſt believing is ſaid to be, ver. 14. the earneſt of our inheritance, &c. foreign, comes from the Hebrew foreign, which in the general ſignifies al that which is given for the confirmation of a promiſſe; and particularly among the Phenicians, (whence the Grecians ſeem to have derived the word,) it notes earneſt-money. So that the ſenſe is this: Ye, who have believed, have received the earneſt of the Spirit of Grace, whereby you have hopes and expectation of glory; Hence Faith has the Bridegrooms coming fixed on its eye; the ſound of the laſt Trumpe ever ringing in its ear. Ay, but Unbelief removes al theſe far from the ſoul: it ſays, in the language of thoſe ſecure ſinners, 2 Pet. 3. 4. Where is the promiſſe of his coming? do not althings continue as they were? Unbelief is poſſeſt with a kind of ſleeping Devil: it dreams of nothing but building Tabernacles here: What a ſtranger is it to eternitie, and the concernes thereof? If the ſecure ſinner be now and then a little awakened, and ſtartled at the apprehenſions of future jugement; how reſtleſſe is Unbelief, til it has got the ſoul aſleep again? How are the eyes ſhut, and the wil bolted againſt al foreſight, and expectations of Chriſts ſecond coming? Oh! what a torment is it to the Unbeliever, to lie under awakened apprehenſions, expectations of, and approches towards future jugement? What would he give, if eternitie were buried in oblivion? There is nothing in the world that the Unbelievers heart is more alienated from, and averſe to, than the ſecond coming of Chriſt. Faith breeds a great expectation of longing for, and has leaning unto that great day: But oh! how doth Unbelief endeavor to choke and ſtifle al awakened apprehenſions thereof? And if the ſpirit of Bondage worke any lively ſenſe and convictions of that terrible day, what dreadful ſtormes and tempeſts of legal fear doth unbelief raiſe in the ſoul, whereby it is indiſpoſed, and hindered from any effectual endeavors, and preparations for that day?
And oh! how commun is this piece of Infidelitie? Did not our great Lord foretel, that it ſhould be the main ſin of theſe laſt days, Luke 18. 8. Yea, is it not foretold, Mat. 25. 4. That the wiſe Virgins, as wel as the fooliſh, ſhould, in theſe laſt days, be overtaken with ſpiritual ſlumber, and removing far from them the coming of their Lord? But oh! what a dead ſleep are the fooliſh Virgins under, who mind not at al the coming of Chriſt? And whence comes the Senſualitie and Luxurie of ſecure ſinners, but from this great piece of Infidelitie, in not waiting for Chriſts coming, as Mat. 24. 36-39? What makes many knowing Profeſſors ſo formal, dead-hearted, loitering, and lazy in al the great duties, and ſervices of Chriſtianitie, but their not expecting this great day? Fiducial expectation of Chriſts coming makes Chriſtians active and vigorous in al gracious exercices, as we find it exemplified in Paul, 2 Cor. 5. 9. Phil. 3. 12, 13. Again, whence ſpringeth the exceſſe of unlawful paſſions, and the prevalence of domineering luſts, but from unbelief as to Chriſts ſecond coming? Lively apprehenſions and expectations of this glorious day, are moſt efficacious to kil luſts, and remove tentations, as 2 Pet. 3. 10, 11. How comes it to paſſe that men are ſo careleſſe and regardleſſe of a good conſcience, but from want of ſuch lively expectations of Chriſts coming? What made Paul ſo exact in keeping a good conſcience, but his faith in eying this great day, as Act. 24. 15, 16? How little do men mind, affect, or do any thing as they ought, ſo long as they put far from them the coming of their Lord? Doth not the peace, comfort, grace, ſtrength, beautie, and flouriſhing of a Chriſtian depend on this piece of faith? Doth it not argue a deſperate, hard, unbelieving heart, not to regard this day? Do not ſuch Profeſſors, as neglect this piece of Faith, live below their principles and profeſſion? So much for the nature of Infidelitie.