The anatomie of infidelitie, or, An explanation of the nature, causes, aggravations and punishment of unbelief by Theophilus Gale.

CHAP. VII.

Unbelief explicated as to its Defects, in Adherence to, Recumbence on, Sa∣tisfaction in, Obedience to, Appli∣cation of, and Waiting for Christ.

3.* 1.1 HAving explicated the Nature of Un∣belief, from its defective Reception of Christ, we now procede to those defects which attend the Consequents of such a Re∣ception. And we shal begin with the Wils Adherence to Christ; which seems to be an immediate consequent of the foregoing Re∣ception 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.r 1.2 Faith is defined a firme & rooted Dispositon, 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,* 1.3 signifies a conjugal adherence, such as is between Man and Wife, as Gene∣sis 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.* 1.4 Thus Psal. 63. 8. My soul followeth hard after thee. Christ had deserted him, but he could not desert, or leave Christ: his soul cleaves fast to Christ, albeit Christ seems to shake off his soul: for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies; and so it is rendred by some, My soul adheres to thee. Such is the temper of Faith. But now Unbelief is alwai••s 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 Unbe∣lief is wel expressed,* 1.5 Hebr. 3. 12. Take heed, 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 con∣solations 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.* 1.6 So it followes ver. 14. For we are made partakers of Christ, if we hold the beginning of our confi∣dence stedfast unto the end. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 no∣thing 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.* 1.7 So Heb. 10. 38. Now the 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 Appoint∣ments, which are the Means, in and by which Faith adheres to God in Christ. This later, seems chiefly (though not exclusively) intend∣ed in this place; as it appears by the whole scope of the precedent discourse; wherein the Author gives the Hebrews a strict Admo∣nition, 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 diffi∣cult 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 Ordi∣nances of Christ, so far he forsakes Christ: Withdrawment from the means of Grace, ap∣pointed by Christ, is a withdrawment from himself: and herein much of the spirit of Unbelief discovers itself and its maligne influ∣ences. This was the great iniquitie of the un∣believing Israelites, as we find them cha∣racterised, Hos. 11. 7. And my people are bent to back-sliding from me.* 1.8 Their backsliding lay, chiefly, in forsaking the Institutions and Appointments of God, and giving up them∣selves to Idolatrie, and superstitious Worship. This also was their sin, in the Wildernesse, as it appears,* 1.9 Psal. 78. 37. For their heart was not right with me, neither were they stedfast in his Covenant. Albeit they had engaged them∣selves to Christ, by a solemne League and Co∣venant; 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.* 1.10 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:* 1.11 So Psal. 37. 5. Commit thy way unto the Lord; trust also in him, and he shal bring it to passe. Commit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 ex∣onerate, or unlode their Burden on some place fit to receive it. Faith rols off al the sinners burdens, whether of Guilt, or Filth, or Ten∣tations, or Duties, or Civil concernes on Christ. Thus the Spouse is described Can∣tic. 8.* 1.12 5. Who is this that cometh up from the 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 con∣ceives 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, de∣pendent, 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 him∣self safe, til his heart fixe here: al his Inter∣ruptions 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 deser∣tions, 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 a∣bused 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-suffi∣cience; that so they might derive from them∣selves, what they ought, by a natural Depen∣dence, to derive from God? And do not al their lapsed seed naturally follow their steps

herein? As fallen man affects to seek him∣self, as his last end; so doth he not strongly desire to depend on himself, as his first cause, and supreme efficient? And if the Unbelie∣ver cannot find a sufficience in himself to de∣pend 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 Assy∣rian, and sent to king Jareb. Israel had ra∣ther 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 Unbe∣lievers 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 con∣fidence, as wel as obedience, must be uni∣versal: 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 con∣cernes? This self-dependence was the great sin of the unbelieving Jews, which Christ every where upbraids them with: So Luke 11. 41.* 1.13 But rather give Almes of such things as you have: and behold althings are 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 tru∣sted they were half-Gods.

5. Another branch of Unbelief consists in a certain Dissatisfaction of heart:* 1.14 opposite to that Acquiescence and Rest, which the Believer finds in Christ. Faith brings with it a Divine con∣tentement and satisfaction: the more expe∣rience 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.* 1.15 And rejoice 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 Acqui∣escence, 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 burthen∣some guest is he? How soon doth the unbe∣lieving 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 Discon∣tents 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.* 1.16 But now after that ye have known God, or rather are known of God, how turne ye again to the weak and beggerly elements, where∣unto 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 be∣fore under those Judaic ceremonies: only they are said to turne again unto them, because they affected at 1.17 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,] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ye desire, or,u 1.18 ye greedily covet, ye greatly wish and long to be under the Law: oh! how much do you de∣sire, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e, ye who are so hungry, and greedy after the law. This was the temper of many Ju∣daising 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 justi∣fication, 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 re∣ally believe in him:* 1.19 whence saith Christ, Luke 14. 26. If any come to me, and hate not his father, &c. i. e, if he be not satisfied in me as the fountain of his life, he hath no share in me:x 1.20 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. Who∣soever 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 com∣mand 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,* 1.21 Ʋnbelief is ful of murmurs, Dis∣obedience, and Reluctance against the soverain Wil of God. Faith is the most obsequious, obe∣dient, 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.* 1.22 Then Job arose,] This notes 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 spiri∣tualiseth 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 He∣brew words do both signifie a bowing to the ground. Because in their worship, they usu∣ally fel to the ground, or bowed their head, knee, or whole bodie; therefore the same word, among the Hebrews, signifies both to ••ow, 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 satis∣faction 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 sin∣ned not, nor charged God foolishly. 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 ri∣sings 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 and Disobedience; as John 3. 36.* 1.23 He that believeth not the Son. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signi∣fies also,w 1.24 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Children of disobedience, or un∣persuasible, untractable children; such as can∣not 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 Un∣belief? So in like manner we find unbelief set forth by fretting against God, (which is an high degree of Disobedience) Psal. 37. 1.* 1.25 Fret not thy self because of evil doers. [Fret not thy 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,* 1.26 &c. This trusting in God is opposite to that fretful spirit, v. 1. The like Antithe∣sis, or opposition we find ver. 7. Rest in the Lord, and wait patiently; fret not thy self, be∣cause of him that prospereth in his way. Rest in the Lord: Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, re∣lief 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 accomplish∣ment of al? Faith subjugates, and captivates our wisdome, to divine Wisdome; our con∣sciences 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 sub∣jection, 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 in∣fluenced by Christs Soverain wil and Spirit. Whence faith is compared to a Mariage-cove∣nant; whereby the wife gives over, and re∣signes al right to her husband: So the Belie∣ver gives up himself to Christ, that he may

be his. Hence the more resistance there is a∣gainst the Wil and Grace of Christ, the more Unbelief: An unbelieving wil is an inflexi∣ble wil: its mighty stiffe and hard. Unbe∣lievers are extreme covetuous and greedy of their own wils: to part with their wils is death to them.

7. Infidelitie,* 1.27 or Ʋnbelief, implies also an unwillingnes to appropriate, or applie the Pro∣misses, and Grace of Christ, for the sinners be∣nefit. Faith is a mighty appropriating, appli∣cative Grace: although it be very silent, pa∣tient, 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 parti∣cular application of it to the soul: yea, some∣times, though it has but an Item, an half-promisse, 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 appro∣priating applicative act of faith, it sucks in, and applies to itself the Grace of Christ, accor∣ding 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, cor∣roborating 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 ful∣nesse, 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 re∣ceive an Almes from Christ? What! not re∣ceive 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 appro∣priate, and applie the Grace of Christ to themselves: They think it better becomes them to applie nothing but wrath and con∣demnation 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,* 1.28 or Unbelief, 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 in∣visible, visible, Heb. 11. 1. It gives a preliba∣tion, and foretast of approching Glories, Ephes.* 1.29 1. 13, 14. Here Paul tels them, That after they believed, they were sealed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: It is a Translation borrowed from Seals, by the impression or stampe whereof we distinguish things true from false, things au∣thentic from uncertain. The stampe of a Seal impressed on an Instrument, renders it indu∣bitable 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; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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 un∣derstood 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, comes from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in the general signifies al that which is given for the confirmation of a promisse; and particularly among the Phe∣nicians, (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 Un∣belief 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 expectati∣ons 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 en∣deavor to choke and stifle al awakened appre∣hensions thereof? And if the spirit of Bon∣dage 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 In∣fidelitie? 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 over∣taken 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 com∣ing of Christ? And whence comes the Sen∣sualitie 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 Christia∣nitie, 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 prev••lence of domineering

lusts, but from unbelief as to Christs second coming? Lively apprehensions and expecta∣tions 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 Infi∣delitie.

Notes

• * 1.1

  3. The Wils De∣fects as to adherence unto Christ.
• r 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  Deut. 10. 20.
• * 1.4

  Psal 63. 8.
• * 1.5

  Heb. 3. 12.
• * 1.6

  Heb. 3. 14.
• * 1.7

  Heb. 10. 38, 39.
• * 1.8

  Hos. 7. 11.
• * 1.9

  Psal. 78. 37
• * 1.10

  4. Diffi∣dence and Dis••rest.
• * 1.11

  Psal. 37. 5.
• * 1.12

  Cant. 8. 5.
• * 1.13

  Luk 11. 41.
• * 1.14

  5. Dissa∣tisfaction.
• * 1.15

  Phil. 3 3.
• * 1.16

  Gal. 4. 9.
• t 1.17

  Vocula 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non ••••m ean∣dem, sed similem vo••picit. Idem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Glass. Gram. Sacr.
• u 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e, qui ultro & perindè appetitis, velle ali∣quando pro cupidè optare. Glass. G••am. Sacr.
• * 1.19

  Luk. 14. 26, 33.
• x 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est minus amare, Grot.
• * 1.21

  6. The Disobedi∣ence of Unbelief.
• * 1.22

  Job. 1. 20.
• * 1.23

  Joh. 3. 36.
• w 1.24

  Qui in∣obsequiens est filio. Grot.
• * 1.25

  Psal. 37. 1.
• * 1.26

  ver. 7.
• * 1.27

  7. Non∣applicati∣on of the Grace of Christ.
• * 1.28

  8. Putting far off Christs second coming.
• * 1.29

  Ephes. 1. 13, 14.