their reception of Christ as to this particular How many are there who seem content to receive our blessed Lord under the notion of Jesus a Savior but dare not receive him as Christ an anointed King and Lord to rule over their Persons and Lusts This seems to be the case of the unbelieving Jews John 1. 11. He came unto his own and his own received him not What Not receive their Messias Do they not oft flock after him and sing Hosanna's to him as a little before our Text Luke 19. 37 Yes they were content to receive him as a Savior so Hosanna imports Save us now ay but they would not receive him as King and Lord So long as he preacheth glad tidings of Salvation oh how welcome is he what chearful treatment do they give him who but Christ ay but when he comes to king and lord it over their lusts to rip open their hypocritic rotten hearts to pinch and wring their lusts oh then how do they kick and throw at him Again how do others divide between Christ and his yoke The wages of Christ is sweet and pleasing but oh how cumbersome and irksome is his worke This was Israels temper Hos 4. 16. But Israel slideth back as a back-sliding heifer i. e in heifer impatient of the Yoke Israel loved to tread out the corne Hos 10. 11. because that was pleasing work there was wages in the work but O! how averse is Israel from plowing worke What a burden is the yoke to her effeminate tender neck Further do not many seeming Christians divide betwixt the Crown and Crosse of Christ The Crown is very beautiful in their eye but oh what a black ugly thing is the Crosse of Christ How pleasing is it to reigne with Christ but how displeasing is it to suffer with him Lastly do not the most of Professors divide betwixt those good things that are in Christ and those good things that flow from him Al would gladly share in the Benefits of Christ but how few desire to have share in his Person How forward are awakened sinners to catch at the Righteousnes and Merits of Christ thereby to screen off the scorching heat of Divine wrath But how backward are they to close with the Person of Christ as the object of their fruition Thus Unbelievers pick and choose take so much of Christ as as wil serve their turne and no more There is some one thing in Christ they like wel but some other thing they as much dislike They like the Bloud that came forth of his heart to wash their guiltie Consciences but oh how do they dislike the Water that came forth also to wash their filthy hearts His smiling countenance and gracious Pardons are very grateful to them but oh how ungrateful is his royal Sceptre of Righteousnes his Soverain Autoritie and Laws Thus Unbelievers diminish and take from Christ in their seeming reception of him which indeed is but to turne Christ into an Idol For a divided Christ as wel as a compound Christ is but a false Christ no true Christ 2. Another branch of Vnbelief as to its defective reception of Christ is when men receive the true Christ in a false manner or under false Considerations and Respects There are many who seem willing to take Christ only and completely without Composition or Division but yet there remains stil some essential defect or flaw in the manner of their receiving or in the formal Reasons proper grounds and fundamental considerations on which they receive Christ Though this may in something agree with the former yet we may conceive this difference in what precedes Christ is considered Materially but now we are to consider him as the Formal Object of Faith and Vnbelief and so the first thing we are to consider herein is the Motives and Grounds on which Christ is received 1. Vnbelievers are defective in their manner of receiving Christ when the principal Grounds and Motives of their receiving him are only false or at best but commun To receive Christ only on false or commun Motives is in truth not to receive but refuse him And O! what a world of Professors are greatly defective herein Are there not a vast number of seeming Christians who receive Christ only on carnal Motives and Grounds How many are there who receive Christ as the way to a terrestial or earthly not to a celestial or heavenly life Do not some receive him as the most compendious way to Riches Others as the way to Honors c. Was not this the case of many carnal Jews who followed Christ only for the Loaves and Miracles he wrought for them Thus Joh. 6. 15. They were al in hast to make him King and why The reason you have ver 26. Because ye did eat of the loaves and were filled O! how sweet was it to be fed by Miracles Again how many are there who receive Christ merely out of Noveltie to please their Phantasies and satisfie their Curiositie And do not such soon grow weary of Christ Thus it was with Herod Luke 23. 8. he longs to see Christ and why to gratifie his curious eye with the sight of some Miracle and therefore when Christ would not humor his curiositie how doth Herod deride and set him at nought v. 11 Yea further do not many receive Christ on Hellish grounds merely to concele a rotten heart or some base practices Lastly are there not amany convinced terrified sinners who seem to receive Christ in good earnest but t is only to quiet conscience to allay the scorching heats of Divine wrath which torment conscience Surely this albeit it be good in its kind yet 't is but a commun Motive and therefore no firme Foundation for the reception of Christ He that wil receive Christ as he ought must take him not only to ease conscience of the burden of guilt but also to ease his heart of the Burden of lust So much for the false or commun Motives which render some mens reception of Christ no better than real Unbelief 2. Vnbelievers are defective in their manner of receiving Christ when they receive him not in his Grandeur or in that State and Greatnes which is due unto him A Prince is then received aright when he is received according to his Dignitie Should a subject receive his Prince and entertain him no better than he would entertain a Peasant or Countrey-neighbor would not this be interpreted a contemt rather than a kind Reception of his Prince So Christ if he be not received in some degree according to his Grandeur Dignitie and State he counts it a contemt rather than a good Reception of him Christ must be received as Christ i. e as Supreme Lord and alone Mediator or he is not truely received at al He wil be a King or nothing This was the great sin of the Jews they could be content to receive Christ as a great Prophet as the Mahumedans do but
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 CHAP. VIII Doctrinal Corollaries deduced from the precedent Idea's and Notions of Infidelitie HAving dispatcht the formal Idea or Nature of Vnbelief before we passe on to the remaining Questions it wil be not a little Vseful that we make some Improvements of what hath been laid down both by Corollaries and more practic Vses As for Corollaries various great truths may be deduced from the precedent Explication of Infidelitie As 1. That awakened Sinners may procede very far in Assent and Consent to the things that belong unto their peace and yet remain Infidels or Vnbelievers 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 self-deluding 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 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 It s 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 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 rotten-hearted 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
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 Faith is most rare and difficult but commun faith most cheap and easie It s 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 Believers themselves have many Reliques and Remains of Vnbelief 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 It s 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 What 's 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 short-spirited 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 Vnbelief 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 It s 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
efficace of faith Do not many pretend to a kindnesse for Christ who yet secretly hate him in their hearts How few yea very few among the croud of professed Believers live under the vital power of Faith May we not without breach of Charitie judge those to be under the power of Unbelief who were never truly sensible of the power of it Is not Infidelitie as it has been shown the greatest sin and therefore ought to have the greatest sense What is the main and first worke of the Spirit of Bondage but to convince the unbelieving world of their unbelief as John 16. 9 And can men be convinced of it unlesse they studie and observe the nature and workings of it Why is it that the most of men do account Infidelitie so smal a sin but because they never inquired into its black ugly Nature and Aggravations How comes it to passe that many take part with their Unbelief but because they are not sensible what a mischievous pernicious thing it is Alas Did men studie and believe what an hainous sin Infidelitie is how would they abominate and loath it What speed would they make to be rid of it Yea why is it that Believers themselves are so much under the prevalence of Unbelief but because they have not that sense of its indwelling and prevalence which they ought to have Did Believers meditate much of and mourne under the evils of an unbelieving heart surely they would not be so much troubled with it as they are Oh! What a rare thing is it for Believers to have a quick sense of Unbelief What better argument and marque can we have of a sound Believer than a daily sense of and humiliation for Unbelief Yea is it not a good signe of much growth in Faith and other Graces to be inwardly acquainted with and troubled for the remains of Infidelitie dwelling in us Do not the best and most improved Christians usually complain most of this sin Oh! What an invisible slie and subtile sin is Infidelitie How long doth it lie lurking in the soul before it be observed Doth it not like some cunning Politicians animate and encourage every sin yet concele itself in al its actings Doth it not then greatly concerne al both Believers and Unbelievers to studie wel the Nature Causes and maligne Influences of Unbelief Oh! how much of Infidelitie might we find in every sin were we but wel-skilled in the nature and workings of it But alas what Mysteries and Riddles are Unbelievers to themselves How unacquainted are they with the spiritual cunning and subtile turnings and windings of their unbelieving hearts Is it not then the great concerne of al to be greatly intent on the studie of and inquisition into the Nature Operations and Effects of Unbelief But above althings we should much contemplate and inquire into the Causes of Infidelitie Is not he the wisest Philosopher who contemplates and understands best the causes of things And do not men account him the most able Physician who gives the best conjecture at the Causes of a Disease So in like manner may we not repute him among the most understanding Believers who is best skilled in discerning the Causes of Unbelief Surely althings are best known in and by their Causes O then if thou wilt understand the black nature of Infidelitie studie and inquire narrowly into its Causes Inquire into that Soverain venimous black darknesse which dwels in Conscience and makes al the good things of thy peace to disappear Oh! What a Veil doth this thick spiritual darknesse draw on al the excellences of Christ How doth it stain al the Beautie and Glorie of Evangelic offers made to the unbelieving Soul Oh! what an efficacious influence hath the darknesse of Conscience on the darknesse of Infidelitie Studie also how much carnal reason doth promote Infidelitie What more contrary to Faith than carnal reason When men endeavor to mesure the Promisses or Providences the Words or Workes of God by carnal wisdome what black jealousies and suspicions of Gods love care and faithfulnesse procede thence How is the Unbelievers heart filled with black ugly prejudices against Christ and al the offers of his Grace The lesse of carnal reason there is mixed with Faith the more pure it is Again observe how much carnal Securitie doth foment and promote thine unbelief Is not a secure Conscience ever an unbelieving Conscience When men consider not the things that belong to their peace how can they understand or believe them What made the old World so much disbelieve the approching Deluge of Gods wrath but their wretched securitie It s true Unbelief is oft the cause of carnal securitie but is it not also as oft the effect of it Is not the Securitie of the wise and foolish Virgms made a cause of their Infidelitie Matthew 25. 5 Is not faith maintained by an inward tender feeling sense and Unbelief by the want of such a sense Further take notice how much self-love doth feed and nourish thine Unbelief What self-dependence and self-seeking it workes in thee How soft-natured and faint-hearted as to Dutie but stout-hearted and resolute against Christ and al his gracious invitations it makes thee Oh! Studie how much self-love fortifies thy heart against al the good things of thy peace but exposeth and layes it open to al the tentations of Sin and Satan Consider also how much Spiritual Pride contributes to thine Infidelitie Oh! how craftie and cunning is the pride of Infidelitie and how much are the Unbelievers bands strengthened hereby Meditate also on thy short-spiritednesse and its venimous influence on thine unbelief How contracted and narrow is the Unbelievers heart And how much is his unbelief promoted hereby A confined short straitned spirit is alwaies pusillanimous feeble and unbelieving as Exod. 6. 9. Lastly Examine if there be not some base darling lust lurking at the bottome of thy wil which secretly feeds and fortifies thine unbelief Oh! what large provision doth any beloved lust make for Infidelitie How much is its Throne maintained by it What stout arguments do darling lusts urge against Christ and al his gracious offers These with some other are the principal causes and most bitter roots of Infidelitie the observation and discoverie of which wil be of great use for the subduing of this sin But the more ful Inquisition into the Causes of Infidelitie wil be the entire Subject of the second part of our Discourse touching Unbelief 2. Another practic Improvement we may make of this Doctrine is by way of sad Lamentation and Humiliation for the prevalence of Infidelitie in the world even among Professors Is the Idea or visage of Unbelief so black and ugly Are its Influences so venimous and contagious How then comes it to passe that this knowing world is enamored and fallen in love with it Could any sober mind imagine that a thing so deformed and pernicious should seem so amiable and
him What is it that gives the soul an abode in Christ and Christ in the soul but Faith as John 15. 5 Oh! What strong desires and thirsts after Christ doth Faith worke in the soul Doth it not make the absence and presence of Christ the mesure of bitter and sweet of good and evil What more efficacious to draw forth every Grace in its exercice than Faith Unbelief is the spring of spiritual sloath and lazinesse but oh how vigorous and active is Faith There is no Grace or Dutie but it is made easy by Faith How easy is the worke of Humiliation made by Faith What makes divine Love more spriteful and vigorous than Faith Yea is not the whole of Christianitie contained in the bowels of Faith Is there any Grace required to the Divine life which Faith cannot supplie us with Yea Faith is so good a Chymist as that it can extract riches out of povertie strength out of weaknesse glorie out of shame peace out of trouble Grace out of sin life out of death something out of nothing Oh! how miraculous are the virtues of Faith It makes a man able to do althings an yet it makes him see he is nothing and can do nothing It makes a man content with any thing that God gives and yet unsatisfied ' til he can enjoy althings in their fountain Again If we consider Faith in its parallel Antithesis or opposition to Infidelitie we shal then see more fully the excellent qualities of it as also the mischievous Influences of Infidelitie 1. Faith breeds jealousie of our selves but confidence in God it reckons it cannot believe God too much nor self too little But oh What self-confidence jelousie of God doth Infidelitie produce How much doth it trust self and thence how little can it trust in God What mutual Influences and Reciprocations are there between self-confidences and jelousies of God 2 Faith keepeth the heart close to God his Word and Ordinances and so keepeth God close to the heart It follows Christ in ways of Dependence Adherence Subjection Submission and Conformitie and so Christ follows it in ways of gracious Communications Consolations Manifestations and Communion But is it thus with Unbelief Doth it not depart from God his Word and Ways And thence doth not God depart from the Unbeliever 3. Faith prepares for quickens in and sweetens every Dutie It sets Prayer on foot Meditation on the wing and drawes forth the Attention and Intention of the Soul in hearing and reading of the Word But oh How doth Infidelitie hinder deaden and embitter the Soul in al gracious exercices How doth it clip the wings of Meditation stifle and choke the breathings of Prayer c 4. Faith fixeth and establisheth the heart by knitting of it to Christ who is an immutable Rock But oh What a mutable variable inconstant thing is Infidelitie How doth it make the heart to stagger and reel by dividing and taking it off from God Isai 7. 9 5. Faith makes a livelyhood out of Divine Promisses Engagements Relations and Influences It sucks sweetnesse out of Promisses and so is nourished by them It feeds on Divine Relations and Influences and so finds a livelihood in the greatest famine of spiritual injoyments It is long-handed and reacheth to Heaven for supplies when al means below fail But oh how short-handed is Infidelitie It 's true it has a long hand to reach forth to the Creature yea sometimes to Hel but it has no hand to reach after Christ or his Promisse how doth it suffer the poor hungry soul to starve amidst al evangelic Promisses and Dainties Whereas Faith takes the Soul by the hand and leades it from one Promisse to another from one Attribute to another and so suckes gracious Influences from al as it need requires 6. Faith conquers the whole Soul to God and thence althings else are conquered to the Soul It subjects the heart to Christ and so makes althings subject to it But Infidelitie captivates the heart to lust and thence it becomes captivated to every thing else Oh! What a vassal is the unbeliever to every base lust Yea to himself 7. Faith fortifies the Soul against al the Blandissements Allurements and eye-pleasing Delights of this lower world It blasteth al the fair promisses of created good by out-bidding of them But alas how soon is Unbelief entangled and overcome by every inveiglement and snare of sinful pleasures It can fortifie the heart against nothing but the convictions and good motions of the Spirit Faith is the shield of the new creature to repel al the poisoned darts of the World and Satan but Infidelitie is the shield of the old man to repel al the Convictions of the Spirit darted into the Sinners Conscience 8. Faith prepares the heart for and preserveth it under every difficultie frown and afflictive crosse It prepares for the worst times yet hopes for and expects the best It takes out the sting and poison of every crosse and infuseth into it a medicinal healing virtue But can Infidelitie do such marvels doth it not unfit us for every difficultie and then betray us into the hands of it Faith never leaves us at a losse it clotheth the mind with a divine light whereby it is inabled to see and passe thorough al dangers But oh How doth Unbelief darken the eye of the Soul and so create black visions of carnal fear and heart-rending troubles Difficulties and distresses are the element of Faith but how unable is Infidelitie to live or breath in such a sharpe Air 9. Faith opens the dore to promissed Mercies and Deliverances It keeps the condition of the Promisse and so keeps the soul under the blessing of the Promisse But is this in the power of Infidelitie Doth it not rather put a bar to promissed Mercies as Num. 20. 12. Heb. 3. 19 Yea doth it not open a dore to al the threats and curses of the Law Yea doth it not bind the Unbeliever fast under a sentence of condemnation as John 3.36 Whereas Faith on the contrary stops the mouth of al legal Threats and Curses and locks the soul fast under a state of Salvation John 6. 47. 10. Faith improves Mercies received and so makes way for more It giveth God the honor of his Mercies and man a sanctified and comfortable use of them But can Infidelitie thus improve Mercies Doth it not rather by its murmurs and misimprovments destroy former Mercies and so hinder future Was not this the temper of the unbelieving Jews in the Wildernesse as we find it described Psal 78. 11 40 Oh! how doth Unbelief rob God of al the Glorie and so man of al the comfort and right use of Mercies received How unthankeful how discontented is the Unbeliever under Mercies received and thence unfit to receive more Whereas the Believer is content under the want of Mercies and thence fit to receive them He can trust God with his soul and al other Mercies and thence God