Christs Tears for Jerusalems Unbelief, Book 2 · Chapter 8
CHAP. VIII. Doctrinal Corollaries deduced from the precedent Idea's, and Notions of Infidelitie.
HAving diſpatcht the formal Idea, or Nature of Ʋnbelief, before we paſſe on to the remaining Queſtions, it wil be not a little Ʋſeful, that we make ſome Improvements of what hath been laid down, both by Corollaries, and more practic Ʋſes. As for Corollaries, Corollaries.various great truths may be deduced from the precedent Explication of Infidelitie. As, 1. That awakened Sinners may procede Corol. 1. Almoſt-believers may procede far and yet continue Infidels.very far in Aſſent, and Conſent to the things that belong unto their peace, and yet remain Infidels, or Ʋnbelievers. This Corollarie doth naturally flow from the former deſcription of Unbelief; and we need go no further for the exemplification hereof, than thoſe unbelieving Jews, over whom our Lord here weeps, and laments. Alas! how far did many of theſe awakened Jews procede in their Aſſent, and Conſent to Chriſt, as their long-waited-for Meſſias? Do they not immediately before v. 37, 38. ſolemnely recogniſe him as their crowned King? Oh! what joyous Hoſanna's, and Pſalmes of Praiſe do they ſing unto him, as John 12. 13, 14, 15. which refers hereto? And doth not this argue a great conviction in their conſciences; as alſo ſome faint, and languid inclination in their wils towards him? And yet, Lo! our bleſſed Lord weeps over them as thoſe, who knew not the things that did belong unto their peace. Oh! What a ſoul-aſtoniſhing conſideration is this, to conſider how far many poor, awakend ſinners have gone in owning Chriſt, and yet at laſt have been diſowned by him? How many ſelfdeluding ſouls aſſent to Chriſt in their jugements, and yet conſent to luſt in their hearts? If we make ſome brief reflexion on the forementioned particulars of faith, what a ſtrange concurrence ſhal we find to make good this Corollarie?
(1.) Did not the unbelieving Jews of old, 1 As to Aſſent,(as a world of falſe Profeſſors now) aſſent unto the Scriptures, as the Oracles of God, wherein al the good things of their peace were loged; and yet never arrived unto a real, particular, fixed, evangelic, prevalent, and vigorous credence thereof? How many aſſent to the things which belong to their peace in notion, but yet diſſent in heart and practice? Do not too many aſſent to the pleaſing, and ſweet offers of the Goſpel, but yet diſſent from the diſpleaſing, and ſelf-crucifying duties thereof? Oh! how far have many convinced Sinners gone in Attention to, and Reception of the things of their peace? What great and amazing Conceptions have they had thereof? Yea, how much have they approved of things moſt excellent? Yea, what ſtrong legal aſſent have they yielded unto the terrors of the Law? Yea, have not ſome been as it were raviſht with joy in their contemplations of approching glories? Yea and have not theſe convictions wrought their hearts to a great meſure of alienation, and averſion from ſenſible goods; as alſo cloſing with the good things that belong to their peace? And yet al this while, what ſtrangers have they been to a ſaving aſſent to the things that belong to their peace? Have they not given a mere natural, human Aſſent to ſupernatural Divine truths? Its true, they have received the Word of God, but was it not as the word of men, as clothed with ſome human Autoritie, or excellence? Oh! how many have their conſciences awakened by the Word, who yet never ſubject their Conſciences to it? How many receive the word of Faith, and yet mixe not faith with the word they receive? Alas! what a diſmal contemplation is it to conſider, how far many awakened Profeſſors have gone, in a profeſſed, and partial aſſent to the things that belong to their peace, and yet al the while really diſſented from them?
(2.) May not alſo convinced ſinners procede 2. As to Conſent.very far in their Conſent, to the good things that belong unto their peace, and yet remain Infidels? Did not many of theſe unbelieving Jews, whom our Lord here weeps over, approve of, and conſent to him, as their crowned King and Meſſias? and yet how ſoon do they ſpit in his face, and bid defiance to him? Is it not ſaid, John 2. 23, 24. that many believed in the name of Jeſus, whom yet he did not believe, or confide in? They commit themſelves to him, but he dares not commit himſelf to them; knowing them to be rottenhearted. Alas! how many ſeem willing to take Chriſt hereafter, provided they may for the preſent ſolace themſelves ſome while in their luſts? And do not al ſuch demurs, delays, and Wils for hereafter, argue a preſent Nil, or unwillingneſſe to embrace Chriſt, as Luke 9. 59, 61? Yea, are not many terrified Wils, under the ſtings and gals of conſcience, oft inclined to a preſent, and ſpeedy cloſing with Chriſt, who yet never arrive to a ſaving election of him? Oh! how many are there, who elect a compound Chriſt, or a ſingle Chriſt with a compound heart? Do not too many awakened ſinners chooſe a divided Chriſt, or a whole Chriſt with a divided heart? Oh! what a world of legal conſciences bottome their faith on ſome falſe Chriſt, of their own framing; or on the true Chriſt with a falſe rotten heart? How few, yea very few embrace Chriſt, and the other good things of their peace, in the greatneſſe of their glorie? Do not many ſeem willing to adhere to Chriſt in a ſtorme of legal terrors, who yet, when the ſtorme is over, returne again to their luſts, and adhere to them, as their beſt friends? How many alſo elect the good things that belong to their peace, but yet reject the means, without which theſe good things can never be obtained, as Luke 14. 15, 18? And is not ſuch a languid, incomplete, feeble Wil, and Conſent, a real Nil, and diſſent? Farther, have not many almoſt-Believers been brought to ſome meſure of Recumbence, and Dependence on Chriſt, who yet have ſtil ſecretly and inſenſibly depended, and leaned on ſomething in themſelves, as Iſai. 48. 1, 2? How many alſo have ſeemed very forward to reſigne up al concernes, both of ſoul and body to Chriſt, who yet have ſtil retained ſecret Reſerves, and Hants for ſome beloved Luſt, or Idol, as Ananias and Sapphira, Act. 5. 1, 2, 3? Yea, have there not been ſome, who have not only applied themſelves to Chriſt, but alſo applied, and appropriated Chriſt to themſelves, in ſome meſure; and yet never had a real union with him? Doth not this ſeem to be the caſe of thoſe carnal Profeſſors, Luke 13. 26, 27? How forward are they to appropriate and own Chriſt, and yet he wil not own, but reject them, as workers of iniquitie? Yea, have not many been content to give ſome kind of feigned ſubjection unto Chriſt, and yet al the while continued voluntary Slaves and Vaſſals of their luſts, as Pſal. 72. 9? Here Chriſts enemies bow before him, and lick the duſt, which in thoſe oriental parts were Symbols, or Signs of great homage and ſubjection. Again, have not ſome illuminated Profeſſors ſeemed to acquieſce, and take up their reſt in Chriſt, and the other good things of their peace, and yet ſecretly reſted in ſomething below Chriſt, or at leaſt not alone in Chriſt? Laſtly, is it not ſaid of the fooliſh Virgins, Mat. 25. 1. That they expected the Bridegrooms coming, yea went forth to meet him; who yet never had intereſt in him, or the good things of his Kingdome? Oh! What a dreadful conſideration is this, to thinke, how far many awakened ſinners have proceded in the main acts of Faith, and yet after al determined in final Unbelief?
2. Albeit Ʋnbelievers may procede very far Corol. 2. The difference betwixt ſaving faith and commun.in ſome Acts of Faith, yet there is a boundleſſe difference between ſaving faith, and commun; as alſo between Believers, and Believers. I cannot perſuade myſelf, as ſome, that ſaving faith and commun differ only in degrees: I conceive the difference to be ſpecific, or in kind; though I affect not contention, and therefore wil wave Controverſies: Only that there is a vaſt difference between the ſaving faith of true Believers, and the commun faith of Unbelievers, wil be evident from the following Propoſitions.
(1.) The commun faith of Ʋnbelievers ariſeth 1. As to knowlege.only from ſome traditional Notions of the Goſpel, or commun Illuminations; but the ſaving faith of Believers ariſeth from the Light of life, Joh. 8. 12. And is not the difference between ſaving light and commun, as great, as that between the light of the Sun and of a candle? Is there not a vaſt difference between the unction of the Holy one, 1 John 2. 20. which Believers have, and the commun notions of Unbelievers? Oh! what miſtie and confuſed notions of the good things that belong to their peace have Unbelievers, 2 Pet. 1. 9? But how bright and diſtinct are the Believers notions, proceding from the Light of life, Jo. 8. 12? Is not the Unbelievers candel-light mere darkneſſe, if compared with that intuitive real ſight of things inviſible, which the Believer enjoys, Heb. 11. 1? Oh! how ſuperficial, and fleeting are al the Unbelievers Notions? But how ſolid and deep are the Believers conceptions of ſpiritual Myſteries? The Believer has a divine Inſtinct, and ſpiritual ſagacitie, as to the good things of his peace: but alas! what is al the unbelievers knowlege thereof, but a mere natural Notion, or commun hearſay, or forced conviction? How doth the Believers light of life, kil his Luſts, darken the Worlds glorie, melt his Affections, turne the Bent of his wil towards al the good things of his peace; yea, transforme his ſoul thereinto, by ſtamping an Image of God thereon, as Col. 3. 10? But oh! how dul and lazy; how dead and lifeleſſe, is the Unbelievers faith and knowlege, Jam. 2. 19-26?
(2.) The commun faith of Ʋnbelievers ariſeth from ſelf-love, ſelf-flatterie, and carnal preſumtion; 2. As to ſelfdenial.but the ſaving faith of believers ariſeth from ſelf-jelouſie, and ſelf-denial. How apt is ſelf-love to frame a faith of its own, ſuch a faith as wil eaſily correſpond with its luſts? Is it not the grand deſigne of Self-love, whereever it is predominant, to come to Chriſt on its own feet of carnal confidence? But how much doth the ſelf-denying Believer abjure himſelf, and al his own ſelf-ſufficiences to win Chriſt, Phil. 3. 7, 8? Spiritual povertie is the next capacitie to ſaving Faith: the more ſenſible the humbled ſoul is of his own needs, the more ready is he to go to Chriſt. But is it thus with Unbelievers? Do they not ſeek in themſelves what they ſhould ſeek in Chriſt? And when they have found any imperfect good in themſelves, how much do they recumb and reſt on it, as the main bottome of their confidence? Oh! what a pregnant cauſe is ſelf-fulneſſe of commun faith; as ſelf-emtineſſe of ſaving faith, Luk. 18. 12, 13, 14? So alſo for carnal preſumtion, and ſelf-flatterie, what a ſeminal root is it of falſe, or commun faith? What a world of faith conſiſts in mere fancie? How many Profeſſors have no other bottome for their faith, than a fond preſumtion that they have faith? Thus men baptiſe their carnal preſumtions into the name of faith. Oh! how prone are preſumtuous Unbelievers to plung their naſty defiled hearts in the precious Bloud, and Promiſſes of Chriſt, and then fondly conclude Chriſt is theirs; albeit they never were deeply ſenſible of their ſin, and need of Chriſt? And are not ſuch preſumtuous conceits, or rather deceits, the main ſpring of moſt mens commun faith? But is it not quite otherwiſe with the true believer? Doth not his faith ſpring mainly from ſelf-jelouſie? Its true, he can juſtifie God and Chriſt, though it be in his own ruine; But oh! how much doth he condemne himſelf day by day? He can be indulgent to others; but is he not very ſevere againſt himſelf? Is not every one nearer to Chriſt than he in his own apprehenſions? Oh! what ſelf-accuſations, and ſelf-condemnations doth he, or ought he to paſſe on himſelf every day? And are not theſe his ſelf-jelouſies, and ſelf-jugements a great ſpring of his faith in Chriſt, 1 Cor. 11. 31?
(3.) The commun faith of Ʋnbelievers ariſeth 3. As to a legal and evangelic ſpirit.from a legal Spirit of Bondage; but the ſaving faith of Believers from an evangelic Spirit of Adoption. And oh! what a vaſt difference is there between commun faith, and ſaving, in this regard? A legal faith, ariſing from a ſpirit of Bondage, may worke dreadful terrors, but never ſolid peace of conſcience: It brings men under a legal Covenant, but cannot keep men ſtedfaſt therein, Pſal. 78. 8, 10, 37, 57. It workes in men legal preparations for Chriſt, but it cannot worke a thorow converſion to him: It divorceth the heart in part from ſin; but marries it to the Law, not to Chriſt: It plows up the fallow ground, but cannot ſow the ſeed of Grace. It makes a deep wound in Conſcience, but cannot heal it: It may drive men into deſpair, but it cannot, of itſelf, drive to Chriſt: It may reſtrain from ſin, and conſtrain to dutie, but it gives no ſtrength for, or love to dutie: It may kil, but it cannot make alive: It may rend, but it cannot melt the heart: It may make ſin bitter, but it cannot make Chriſt ſweet: It may be an Advocate for the Law, but not for Chriſt. Such is the commun faith of Unbelievers. But now the evangelic faith of Believers, ariſing from a Spirit of Adoption, doth not only kil, but alſo make alive in the bloud of Chriſt: It doth not only divorce the heart from ſin, ſelf, and the Law; but alſo eſpouſeth it to Chriſt: It improves al legal preparations in order to an evangelic cloſure with Chriſt: It workes godly ſorrow for ſin, not only that it may be pardoned, but becauſe it is pardoned: It is not only compelled to dutie by legal motives; but alſo allured thereto by evangelic perſuaſives: It doth much for Chriſt, and yet reſts on nothing but Chriſt: It workes not only evangelic Actions, but alſo evangelic Principles and Diſpoſitions: It urgeth the Law much, but on Evangelic grounds, and deſignes: It deſtroies not Moralitie, but perfects it: It frees men not from dutie, but in and for dutie. Such are the different poſtures of a legal, and evangelic Faith.
(4.) Saving faith turnes the main Bent of 4. As to turning the Bent of the Wil to Chriſt.the Wil towards Chriſt, and al other good things that belong unto its peace; but commun faith affords Chriſt, and al thoſe good things only ſome imperfect deſires. The true Believer makes a free, and complete Acceptation of Chriſt, and Reſignation of al unto him: He takes the whole of Chriſt, and gives Chriſt the whole of his heart: He goes to Chriſt with a plenitude or fulneſſe of wil, and receives from Chriſt a plenitude of Grace, John 1. 16. He is ſo amorous of the good things that belong unto his peace, that he can part with althings for them; yea his wil is carried with a violent propenſion towards them, as the Iron to the Load-ſtone. But is it thus with the Unbeliever? Doth he not ever adde ſomething to Chriſt, or take ſomething from Chriſt? Alas! what is his commun faith, but a mere faint velleitie, a languid imperfect deſire after the good things that belong unto his peace? How unable is he to go to Chriſt, with a plenitude of wil? How little is he allured, or raviſhed with the incomparable Beauties of Chriſt? perhaps he has ſome good liking to the good things of his peace; but oh! what a violent luſt has he after other things? He may have ſome evanid or dying wiſhes after the divine life; but oh! what a peremtorie obſtinate wil has he towards preſent goods? Every ſmal tentation makes him let go Chriſt; but oh! how tenacious, how ſtrong is his holdfaſt of the creature? An Unbeliever is the greateſt Monſtre in the world; he hath two hearts, an heart for God, and an heart for the world, Pſal. 12. 2. and yet when any difficulty approcheth, he hath no heart at al: Such a coward is he, & ſo far from true faith. A true believer, the more difficult his worke & tentations are, the ſtronger is his Adherence to Chriſt, and al the good things of his peace: yea, though Chriſt may ſeem willing to part with al Intereſt in him; yea, to turne againſt him as an enemie; yet oh! how unwilling is he to part with his intereſt in Chriſt; or to do any thing unworthy of that friendſhip he profeſſeth to Chriſt? But is it thus with the commun faith of the Unbeliever? Alas! on what eaſy termes can he part with al claim to Chriſt? How unſteadfaſt is he in al his covenants with Chriſt? How little can he reſigne up himſelf wholly to Chriſt, or receive whole Chriſt, as offered in the Goſpel? In times of ſoul-troubles he ſeems willing to elect Chriſt, but in times of competition between Chriſt and luſt, how ſoon doth he prefer luſt before Chriſt? What are al his good wiſhes towards the things of his peace, but broken half-deſires? Doth he not at the ſame time, when he layes hold on Chriſt, ſecretly alſo catch at the world, or ſome beloved luſt? How unable is he to wil and nil the ſame things, to be conſtant to his own election of Chriſt, and reprobation of ſin? Though he ſometimes looked towards Chriſt, yet how little doth he follow that look? What a latitude, and libertie doth he leave for idols in his heart; and thence how little room for Chriſt? So little is his wil fortified, and armed with Reſolution in adherence unto Chriſt.
(5.) The true Believers ſaving faith is a purifier 5. As to purifying from ſin.from ſin, Act. 15. 9. But the Ʋnbelievers commun faith is a Protector, and Promotor of Sin. And oh! what a vaſt diſtance is here betwixt ſaving and commun faith? How impoſſible is it that the unbelievers heart, which is the ſpouſe of ſin, ſhould be married to Chriſt? Wil Chriſts jelouſie, which is ſo ſevere, admit any Corrival, or equal lover into his conjugal bed, the heart? Muſt not his royal love have a throne al alone in the heart? Is it not then impoſſible, that ſin, in its dominion, ſhould dwel in the ſame heart with Chriſt? Yet, lo! is not this the grand deſigne of the unbelievers commun faith, to reconcile Chriſt and ſin, two oppoſite Lords? How oft doth commun faith go to Chriſt for life, that ſo the ſinner may live more ſecurely in ſin? The Believers very fals into ſin, are, as managed by faith, a ſanctified means to purge out ſin: But, oh! the Unbelievers partial departure from ſin, and cloſure with Chriſt, is, as improved by his commun faith and luſt, made a blind and engine for the protection, concelement, and improvement of ſin. Saving Faith makes the Believers very defects, and neglects ſerve for the promoting of ſome ſpiritual good: how is he humbled for, and by his very ſins and negligences? But the commun faith of an Unbeliever makes his beſt duties, and performances ſerve to promote ſpiritual ſins: How do al his Covenants and Reſolutions againſt ſome groſſer, viſible ſins, ſerve only to hide, ſtrengthen, and foment ſecret, inviſible luſts; as ſpiritual pride, carnal confidence, Hoſ. 7. 16? Or at beſt, doth he not make uſe of al his covenants againſt ſin, only as a balſame to heal the wounds of his conſcience, not as poiſon to kil the luſts of his heart. Such is the curſe, and plague of commun faith.
(6.) Saving faith transformes the heart into 6. As to transformation into the image of Chriſt, and conformation to his life and Laws.the Image of Chriſt, and thence makes the Believer conforme to his Life, and Laws; but commun faith workes neither. Saving Faith brings the heart near to Chriſt, and ſo ſtampes the Image of Chriſt upon the heart: It cannot make men Chriſt, but yet it makes them like unto him, and that not only in one particular excellence, but in al: It changeth the laſt end, and diſpoſition of the wil, and thence the whole ſoul and life: It infuſeth a divine plenitude, or fulneſſe of Grace into the ſoul, anſwerable to that fulneſſe of ſin, that was there before. And as Chriſt is one with his Father, by perſonal union; ſo Believers are one with Chriſt, by faith: Hence much of the life of Chriſt appears in their lives: The love and ſpirit of Chriſt prevails with them, to live the life of Chriſt, and conforme to his Laws: And oh! what a ſweet harmonie and conformitie, ſo far as Faith and Grace prevails, is there between the Spirit and Life of Chriſt, and their ſpirits and life? How much do their hearts, and lives anſwer to the primitive Patterne of puritie, in the heart and life of Chriſt? But can the Unbelievers commun faith worke ſuch rare effects? Its true, ſometimes his Actions are changed; but are not his vital Principles, and Diſpoſitions unchanged? He may ſometimes conforme to the Laws of Chriſt in appearance; but doth he not ſtil hate them at heart? Whereas the Believer, whiles he breakes the law of Chriſt in Action, he conformes to it in Affection and deſire, as Roman. 7. 22. The Unbelievers commun faith may lead him to pleaſe Chriſt in ſhew, but is it not al to pleaſe himſelf in truth? Doth he not wholly live on ſelf as his ſpring, and to ſelf as his laſt end? Oh! how impoſſible is it for him to live by faith on Chriſt, and to Chriſt, which is the Believers life?
(7.) Saving faith makes Believers diligent 7. As to the uſe of means.in the uſe of means, and yet keeps them from truſting in them: commun faith makes Ʋnbelievers negligent in the uſe of means, and yet to truſt in them. Oh! how induſtrious is Faith in the uſe of means, as if there were no Chriſt to truſt unto? And yet doth not faith truſt wholly in Chriſt, as if there were no means to be uſed? Yea, doth it not truſt Chriſt as much in the fulneſſe of means, as in the want of them? But oh! how much doth unbelief truſt in means, though it be very negligent in the uſe of them?
(8.) Saving Faith is alwaies bottomed on a 8. As to the foundation.Promiſſe, and by it workes up the heart to God: But commun faith is alwaies bottomed either on falſe perſuaſions, or ſelf-ſufficiences, and by them turnes the heart from God.
(9.) Saving Faith walkes in Gods ways, by 9. As to end and rule.a ſtrait rule, to a ſtrait end. But commun faith is always ſtepping out of Gods way: its rule and end both are crooked. True Faith looks both to its end, and rule; it wil not do good that evil, or evil that good may follow: But commun faith wil do both.
(10.) Laſtly, Saving Faith values an halfpromiſſe, 10. As to Gods faithfulnes.yea a mere peradventure from God, more than the beſt promiſſe the creature can make: but commun faith depends more on the rotten, and falſe promiſſes of its own heart, or of the creature, than on al the promiſſes of God.
3. Hence we may further infer, That there Corol. 3. No middle twixt faith and unbelief.is no medium, or middle, between true Faith and Infidelitie. Commun faith is but real Unbelief: He that is not a ſound Believer, is a real Infidel: He that receives not Chriſt on his own termes, rejects him: Not to truſt in Chriſt with al the heart, is not to truſt him at al in truth: A forced election of Chriſt, is a real reprobation of him: A mere human, or notional, or general, or confuſed, or inſtable, or inefficacious Aſſent to Chriſt, is real Diſſent. Not to reſt in Chriſt alone as our Mediator, is not at al to confide in him: He that cannot part with al for Chriſt, wil ſoon part with Chriſt for any thing: If faith purifies not the heart from ſin, and fortifies it againſt tentation, it deſerves not the name of faith, Acts 15. 9. If Faith gives not a ſubſtantial being to things not in being, it doth nothing; Heb. 11. 1. If you can believe nothing but what you have reaſon, and evidence for from the things themſelves, you believe nothing as you ought: for though reaſon may aſſiſt faith as an inſtrument, yet it deſtroyes faith as a principal ground or argument; becauſe faith is of things inevident, Heb. 11. 1. Faith takes nothing for its formal reaſon, or principal ground, but increated Autoritie: and therefore it is not the mere evidence of reaſon, but the teſtimonie of God, that makes men believers. And if ſo, then, oh! what a world of that, which paſſeth for faith among men, wil one day appear to be real Unbelief? What may we judge of thoſe who hang up Chriſt in their phantaſies, as pictures in an houſe, but yet never really adhere to, or recumb on him? Is not this mere fancie rather than faith? What ſhal we conclude of the preſumtuous believer, who preſumes God wil ſhape his merciemercy according to his humor? Is not his faith mere Unbelief? Yea, can there be a more curſed piece of Unbelief, than a fond groundleſſe preſumtion that we do believe? Again, what ſhal we ſay of the deadborne ſleepy faith of ſecure Sinners, who lay their head in Satans boſome, and ſleep ſecurely on the pillow of his rotten peace? Is not this a piece of Unbelief, which Devils and damned Spirits are not guiltie of? For they believe and tremble at the apprehenſions of their approching jugement. And oh! how ſoon wil theſe their ſweet ſleeps end in dreadful helliſh awakenings? Again, may we not judge the ſame of legal faith; which ſets up the Law in the room of Chriſt; or at leaſt yokes the Law and Chriſt together? Do not ſuch, by joining the Law with Chriſt, diſjoin their hearts from Chriſt, Rom. 7. 1-4? Is it not as bad a piece of Unbelief, to ſet up the Law inſtead of Chriſt, as to ſet up luſt inſtead of the law? Yea, is there not much of Idolatrie in ſuch a legal faith? for do not ſuch as depend on their own legal performances for life, make themſelves their God and Chriſt? Oh! how oft doth ſuch a legal faith, or carnal confidence end in black deſpair? Were it not eaſie to ſhew, if opportunitie ſerved, how al the falſe, or commun faiths in the world are indeed but real Infidelitie, colored over with a tincture of faith? O then! what a world of Infidels and Unbelievers are there, who walk up and down under the maſque and vizard of Believers? Surely if al theſe pretended fancied faiths are real unbelief there can be no middle betwixt Faith, and Unbelief; and then, how many great Profeſſors wil fal under the black character of Unbelievers, albeit they may now paſſe for good Believers?
4. Hence alſo we learne, That ſolid ſaving Corol. 4.Faith is moſt rare and difficult; but commun 4. Saving faith rare, but commun faith cheap.faith moſt cheap and eaſie. Its no difficult mater, in theſe knowing times, to gain the Notion of Faith: but oh! how difficult is it to attain unto the thing faith? A general, implicite Aſſent to the things that belong unto our peace is very commun; but oh! how rare is it to meet with a particular, explicite, real Aſſent to the things of our peace, formally conſidered? Do not the moſt of Profeſſors yield only a human, natural, or traditional Aſſent to Divine, ſupernatural Truths and Myſteries? Multitudes now adays receive the Word of God; but how? is it not as the word of men, i. e, as clothed with human Autoritie, or the evidence of reaſon; not as the Word of God, 1 Theſ. 2. 13? A confuſed, ſuſpenſe, reeling aſſent to evangelic Doctrines is very commun; but is not a diſtinct, fixed, deep, welgrounded aſſent as rare? Oh! how ſuperficial, and feeble is moſt mens aſſent to the good things of their peace? Or if ſome awakened conſciences ariſe higher, to a more complete and deep aſſent; yet, alas! how legal is their aſſent, even to evangelic Truths? How hard is it even for true Believers, much more for thoſe who have only commun faith, to ſee ſin as ſin, and not to fal under a legal ſpirit of Bondage? To aſſent to the truths of the Goſpel, when Conſcience is fired with the terrors of the Law, is no great pain: but oh! how painful a thing is it, to aſſent to Goſpel truths, from an inward feeling apprehenſion of their own worth and excellence? To aſſent to the Doctrines of the Goſpel is commun: but is it not as commun to diſſent from the duties of the Goſpel, which in divine eſtimation is but a dead faith? How few have impreſſions ſuitable to their faith? How few are there among the croud of Believers, who have an admiring aſſent, an high eſtime, and right valuation of the good things that belong unto their peace? It is indeed very facile to yield a barren, lazy, dead aſſent to Evangelic Notions; but oh! how difficult is it to arrive unto a fruitful, vigorous, lively, efficacious, practic aſſent, ſuch as may forme, and tranſforme the heart into the very image of thoſe good things we aſſent unto?
So alſo for Conſent, it is very commun and eaſie for convinced ſinners to be induced to make ſome indeliberate, involuntary, partial, imperfect election of Chriſt, and other good things that belong to their peace; but oh! how rare and difficult is it to attain unto a chearful, ſpeedy, complete and fixed cloſure with Chriſt, on his own termes, as offered in the Goſpel? Is it not commun with many to adhere to Chriſt in Profeſſion, but to luſt in Affection? How many commun Believers give Chriſt good words; but give their hearts to ſome Idol-lover? Do not too many alſo pretend ſubjection to Chriſt, and his ſoverain pleaſure; but really intend ſubjection to no other Lord than their own Luſts? How many ſeem to depend wholly on Chriſt for Grace, who yet ſecretly lean on their own underſtandings, and good wils? O that men would believe, what a difficult thing it is to believe aright? Alas! how violent is the motion of Faith? How much againſt corrupt nature are the ſupernatural acts of Faith? Was there ever a greater miracle under Heaven, excepting the Incarnation of the Son of God, than the working of faith in an unbelieving heart? Is not every ſaving faith a ſtanding Miracle? Oh! what a contradiction is it to carnal wiſdome, and corrupt Nature, to aſſent and conſent to the imputed righteouſneſſe of Chriſt? What a painful thing is it to carnal hearts, to part with right eyes, and right hands, every beloved luſt for Chriſt? How many thouſand ways are there to Unbelief or commun faith, but oh! how narrow, yea indiviſible is the way to ſaving faith? Commun faith growes among roſes, but Saving faith among thornes. What a grand deceit therefore is it, to conceit Saving faith eaſie and commun? Certainly he never yet believed aright, that has not in ſome meſure had experience, What a difficult thing it is to believe aright.
5. Hence likewiſe we may conclude, That Corol. 5. Believers have much of Unbelief in them.Believers themſelves, have many Reliques and Remains of Ʋnbelief in them, Alas! how much darkneſſe is there mixed with their Notions, of the good things that belong to their peace? How much diſſent is there in their aſſent to Evangelic truths? Its true, they dare not, when they are themſelves, reject the good things of their peace; ay, but do they not too oft neglect, and undervalue the ſame? Are their Apprehenſions, and Impreſſions ſuitable to the worth of thoſe objects they believe? How then comes it to paſſe, that on the interpoſure of ſome tentation, they turne aſide to lying Vanities? Are not Believers themſelves oft very confuſed, and inſtable in their aſſent to evangelic Myſteries? Yea, have they not ſometimes many prevalent ſuſpenſions, heſitations, and douts touching the ſacred Scriptures, and their Divine Autoritie? How oft have many ſincere Believers been violently aſſaulted with Atheiſtic thoughts, that there is no God? What a ſealed Book, and dark ſaying is the whole Goſpel, to many afflicted Conſciences, in times of Deſertion? In times of diſtreſſe, how oft doth their Faith queſtion the realitie of the Promiſſes? Whats the reaſon why many true Believers are ſo much ſhaken, in ſome difficult caſes, but becauſe they do not bottome their Souls on the immutable faithfulneſſe of God in his Promiſſes? Are not the gracious offers of the Covenant moſt rich, abundant, and free? How then comes it to paſſe, that Believers are ſo poor and low in Grace? Is it not from their want of Faith, to draw out that fulneſſe that is contained in, and offered by the Covenant? Have not Believers Gods immutable Word, Oath, and Fidelitie to confirme his Covenant? And yet, lo! How backward are they to truſt him in any ſtraits? How frequently do Believers ſtagger in their adherence unto Chriſt? How much are they off and on, up and down, faſt and looſe with Chriſt? How little are they acquainted with the applicatorie, appropriating Acts of Faith? What great things might Believers receive from Chriſt, had they but a great faith to expect and receive them? How ſeldome are the moſt of Believers in realiſing believing views of approching Glories? What obſcure, and ſtrained notions have they of Eternitie? Had we eternitie in our eye and heart, how would the view thereof darken the glorie of this lower world? Did Believers eye much their home, how vigilant, active, and vigorous would they be in their way thither? Life and death are the ſame thing to one that daily expects the coming of his Lord: But oh! How apt are Believers themſelves to put far from them that great day? Were not the the wiſe Virgins overtaken with fits of ſlumber aſwel as the fooliſh? Again how little can the moſt of Believers acquieſce and reſt ſatiſfied in Chriſt, as the alone ſpring, and mater of their life? Do they not ſometimes conceit, that there is ſome grace, or other good, to be found out of Chriſt? And are they not hereby oft inveigled to wander from Chriſt? Ought not the heart to be where the treaſure is? And is not the Believers treaſure in Chriſt? How then comes it to paſſe, that he is ſo little ſatisfied in Chriſt, but for want of faith in him? Moreover, how ſhort-ſpirited and impatient are many Believers? What confined and narrow hearts have they under the croſſe? Do not the length, and weight of their burdens oft make them extreme ſhortſpirited, as Exod. 6. 9. for ſhortneſſe of Spirit? So Num. 21. 4. its ſaid, They were ſhort-ſpirited, becauſe of the way, i. e, the length of their ſufferings ſhortned their ſpirits; they could not in patience poſſeſſe their ſouls: and many of them were true Believers for the main. Oh! how ſoon do ſuch ſhort-ſpirited Believers deſpond, and ſink under their burdens? What faintings under duties are they obnoxious unto? How ſtraitned are their ſpirits as to preſent, or expected mercies? What murmurs and diſcontents have they againſt the Yoke, and Croſſe of Chriſt? Yea, how diſſolute, ſoft, and feeble are they in reſiſtance of Tentations? How timorous and faint-hearted at the approche of difficulties? Whence procede Believers black and diſmal Imaginations under Deſertions, but from their Unbelief? Is is not hence alſo that they are ſo humorous, and il-minded towards Chriſt; ſo apt to raiſe black lies and ſlanders of him? Do not their unbelieving hearts change Chriſt into another Chriſt, by covering his face with a maſque of hatred and diſpleaſure? Oh! How much are the ſinews of many poor believing ſouls ſhrunk; how much are their ſpirits cramped and diſpirited by Unbelief, ſpecially in caſes of ſoul-trouble or tentation? So great is the prevalence of Unbelief in many ſound Believers.
6. Hence we may further collect, That Corol. 6. Infidelitie the greateſt ſin.Ʋnbelief is a ſin of the firſt Magnitude, a great myſterie of Iniquitie; the greateſt Monſter that ever was. This naturally flows from the former Idea and explication of Unbelief: For if the character and nature of Unbelief be ſo comprehenſive; if it ſeize ſo much on the vitals of the ſoul, then certainly it muſt needs have a very maligne and venimous influence on al ſin; yea, it muſt contain in it the malignitie, and poiſon of al ſin. Oh! What a prodigious Sin is Unbelief? What Abyſſes and depths of iniquitie are there in the bowels of it? We have ſeen how it infuſeth itſelf into the whole ſoul, and diſpirits al the faculties thereof; Oh! what darkneſſes and miſts doth it infuſe into the mind? How fooliſh and ſottiſh doth it make ſinners? What grand miſtakes and prejudices doth it breed, touching al the good things of our peace? How ſtupid and ſenſeleſſe doth it make conſcience? What a world of ſecuritie, and falſe peace doth it produce? What made the old world ſo ſecure before the Deluge came, and ſwept them al away, but their Unbelief? How comes it to paſſe that both wiſe and fooliſh Virgins ſlumber, before the coming of the Bridegroom, but from their Unbelief? What makes ſinners ſo ſtout-hearted and oppoſite to the righteouſneſſe of Chriſt, but their Infidelitie, Iſai. 46. 12? How comes it to paſſe that Sinners are ſo inflexible as to al Chrſts gracious offers, but flexible towards ſin, and its allurements? What is it that fortifies the heart ſo much in its adherence to Idols, and falſe objects of truſt? What makes mens wils ſo rebellions againſt Chriſt, yea deſtroyeth obedience in the principal root thereof? Are not al theſe the fruits of Unbelief? Oh! What a lazy, ſlothful, remiſſe, and ſoftnatured thing is Unbelief, as to al that is good? And yet how vigorous and active is it in, and for the production of al ſin? Yea, is not Unbelief virtually al ſin? Doth it not breed, preſerve, foment, incourage, actuate, and ſpirit al ſin? Whence procede the great errors of mens minds, hearts, and lives but from Infidelitie? How comes it to paſſe that ſinners are ſo haſty in ſnatching at preſent goods, but ſo ſlow-hearted and backward in cloſing with the good things of their peace? Surely it is from Unbelief. Whence ſpring mens confuſions, and diſtractions of heart in times of trouble, but from their Unbelief? Whence alſo ſprings al that formalitie, and deadneſſe in duties, but from Unbelief? Is not this alſo the cauſe of mens hypocriſie both in heart and life? Oh! what a world of irregular and exorbitant paſſions doth Unbelief worke in mens hearts? What makes the ſenſual world ſo tenacious in adhering to ſenſible good, but their Unbelief, as to good things hoped for? May not then every ſin deſervedly cal Unbelief, father? Is not this ſin of Infidelitie to be found at the end of every ſin? Whence ſpring the main exorbitances, and diſtempers of mens hearts and lives, but from Infidelitie? Men diſcourſe variouſly what was the firſt ſin by which Adam fel; but have we not much reaſon to believe, that Unbelief was Adams firſt ſin, which opened the dore to al ſin and miſerie? For had not Adam disbelieved the Word of God, which threatned him in the day that he did eat of the forbidden fruit he ſhould die, he had not believed Satan. And as Unbelief at firſt opened the dore to al ſin, ſo doth it not ſtil hearten, and improve al ſin? Yea, is it not the prodigious womb of al ſin? Yea, has it not more of ſin than any, or al other ſins? Its true, ſcandalous ſins have more of Infamie; but has not Infidelitie more of obliquitie, and guilt in it? Is not that the greateſt ſin, which is againſt the greateſt Laws, and Obligations? And is not Infidelitie againſt the greateſt Obligations that ever were, even a Covenant of Grace; which makes ſuch free, ſuch ful, ſuch rich, ſuch ſuitable, ſuch general, ſuch importunate, ſuch heart-ſatisfying offers of Grace? And can there be a greater law, than the Mediators evangelic law; which is compoſed of ſuch ſweet alluring precepts, and promiſſes? and yet lo! how doth Unbelief oppoſe the royal Law of Chriſt? Oh! what a world of rebellion lies wrapt up in the bowels of Infidelitie? How doth it ſcorne, reject, yea ſpurne at bowels of evangelic Love, and Grace? Yea, is it not extremely oppoſite to al the principles of obedience? Is there not alſo abundance of Idolatrie in Infidelitie? Can there be a worſe Idol than ſelf idoliſed? And doth not every Unbeliever idoliſe his own carnal wiſdome, his proud wil, his commun gifts, his ſelfſufficience, his legal Righteouſneſſes, and ſeeming good duties? Is not the Unbelievers ſelf-dependence the worſt piece of Idolatrie? Doth not every Unbeliever by depending on himſelf, as his firſt principle, and laſt end, make himſelf his God? Again is there not an Hel of Blaſphemie in Infidelitie? Doth not every Unbeliever, by his ſecret, or open murmurs againſt God raiſe many black lies, and ſcandals on God? Yea, what are the Unbelievers diſcontents againſt God, but, in the Scriptures account, a curſing of God, as Job 1. 11, 22? Laſtly is there not a world of Atheiſme in al Infidelitie? Doth not Unbelief, at one ſtroke, take away the Scriptures, God, and Chriſt, and al the good things of our peace? As the Unbeliever doth by his ſelf-dependence deifie himſelf, ſo doth he not alſo by the ſame undeifie the true God? Thus we ſee what a prodigious monſtrous ſin Unbelief is.
7. This Notion of Infidelitie, as before explicated, Corol. 7. God juſtified in his ſevere procedure againſt Ʋnbelievers.Juſtifies God, in his moſt ſevere procedures againſt al Ʋnbelievers. Alas! what blame may be laid upon the holy God, for hiding the things of his peace from the Unbelievers eyes, when as he wilfully ſhuts his eyes againſt them? Has the Unbeliever any thing to object againſt Chriſt, for not healing his wounded ſoul, ſeing he wilfully rejects the Medicinal Grace, and Bloud of Chriſt, which are the only remedies for his healing? If ſinners wil juſtifie their unbelief, which is ſo much condemned by God, is it not juſt with God to condemne them for it? So long as Unbelievers deſpiſe Goſpel-love, and MercieMercy, is it not juſt that Goſpel-vengeance take hold of them? What more equitable than that ſuch periſh in their ſins, who reſiſt al the ſweet attractives and allurements of Grace, by which Chriſt endeavors to draw them out of ſin and miſerie? Doth not Infidelitie diſpirit and make void al Ordinances, and means of Salvation? Who then can be blamed, but the Unbeliever, for his own damnation? Is not Infidelitie the higheſt Treaſon againſt Heaven? Can then any puniſhment be too ſevere for it? Doth not Unbelief, as has been intimated, darken al the glorious Attributes of God? Is not the wiſdome of God eſtimed mere folie by it? Doth it not rebel againſt the Soveraintie of God, by placing the ſinners wil above it? Doth it not make the Faithfulneſſe of God unfaithful; Yea, give the lie to it, by queſtioning the truth of his Promiſſes, 1 John 5. 10? Oh! how warme, how large, how tender, how rolling are the Bowels of Free-grace towards ſinners? But doth not Unbelief ſpurne at thoſe bowels, by ſhutting the heart againſt them? Is not the Omnipotence of God limited, yea counted mere Impotence by Infidelitie, Iſai. 40. 27, 28, 29? How doth it likewiſe trample on the patience, and forbearance of God? Is it not then moſt righteous, that the great God, who is thus injured, and abuſed by Infidelitie, ſhould revenge his own quarrel thereon? Again, how doth Infidelitie ſlander, reproche, and undermine Chriſt, the great Mediator of Life and Salvation? Is not Chriſt the greateſt Inſtitute and Ordinance of God? Is he not appointed by God as the alone Savior of Mankind? And yet, lo! how do Unbelievers reproche and oppoſe him? Is not Chriſt greatly undervalued, when his gracious offers are rejected? Can we abuſe Chriſt more, than by oppoſing the good things offered by him? Is it not a bloudy crime to meet Chriſt's Grace with reſiſtance? Oh! what an Hel of Iniquity lies in this ſin of Unbelief, in that it is a deſpiſing of Chriſt's bleeding, drawing Love? Is any ſin a greater burden, and pain to Chriſt than Infidelitie? Is he not hereby wearied, Eſa. 7. 13? Yea, is not Chriſt greatly mocqued, and ſlandered by Unbelief? Yea, doth not Infidelitie rob Chriſt of al his Mediatorie Offices, and Perfections? Yea, is it not the ſoreſt Crucifixion of Chriſt? Did not Judas, the Jews, and Pilate pierce Chriſt more ſorely by their Unbelief, than by their acts of betraying, and condemning him? Now if Infidelitie be ſo injurious to Chriſt, is it not juſt with him to vindicate ſuch injuries? Yea, indeed, What are al the Unbelievers jugements and torments, but ſuch as he electively, and voluntarily draws upon himſelf? Are any Evangelic Unbelievers damned, but ſuch as wilfully elect Death before Life? Do not al they that reject Chriſt, electively embrace Death, Prov. 8. 36? And has the Unbeliever any reaſon to complain againſt God for condemning of him, ſeing he is unwilling to be ſaved? Is not this the main that Chriſt expects from evangelic Unbelievers, that they willingly accept Grace offered to them? And if they wil not, who is to be blamed, but their own perverſe ſtubborne wils? Do not they deſervedly periſh, who wilfully periſh? If ſinners wil be ſo cruel, ſo bloudy-minded, as to murder their own ſouls by unbelief, they muſt blame none but themſelves for their ruine: the righteous God is ſufficiently vindicated from any imputation againſt him. Oh! how wil this ſilence, and ſeal up the lips of Unbelievers unto al eternitie, that Grace and Life was offered to them, but they voluntarily choſe death before life? What pleas can ſuch have, why they ſhould not be damned, ſeing they wilfully ruſh into ways that lead to damnation?