Chapter IV
That the reason, whereof man so much boasts, is so corrupt and false, thai the
first principles of religion are not really believed by him. The demonstra
tions of it.
Now, that which I am to demonstrate is this, that these common first VOL. x. p
AN UNKEGENERATE MAN S GUILTINESS BEFOEE GOD, [BOOK V.
principles arc not believed by men ; but the heart is more thoroughly per suaded of the contrary, that men say in their hearts there is no God. Though the text instanceth only in that, yet it affords bottom to discourse of all other the like principles, for this is the chief of all the rest, and the other depend on this.
So that the unbelief of the heart, and the false principles of it, is that I mean to treat of ; and I will first prove that there is in the hearts of all men
by nature this unbelief, and then I will explain what it is. First, I will give you demonstrations, then reasons of it. And first, demonstrations drawn from experience.
1. We find that when a godly man, or any other, hath any new, serious,
strong, convincing demonstration come into his mind, that shews him more
fully and clearly there is a God and a day of judgment, he shall find some
thing in the heart that entertains such a new thought as a strange thing, as we use to do such things we were in suspense of afore. That, as the Athe nians said, when Paul preached God and Christ to them, Thou bringest strange things to our ears, so you may, if you search your hearts diligently, hear them thus .whispering, when in secret your hearts are confirmed in a
real manner in any of those common truths. This may seem to be the
* The righteous shall rejoice when he seeth the
meaning of Ps. Iviii. 10, 11,
: he shall wash his feet in the blood of the wicked. So that a man shall say, Verily there is a reward for the righteous
vengeance
: verily he is a God that judgeth in the earth, when there shall be, says the psalmist in the 10th verse, an evident demonstration of God s vengeance on the wicked, and the deliverance of the godly by some hand upon them. This new de monstration shall have this effect. So that a man even carnal, and others
shall say, Verily there is a reward for the righteous, and doubtless there is a God that judgeth the earth. They are two common principles, and com
monly received in the notion, yet when there comes to be a real demonstra
tion of them indeed, men begin to believe it as if they had not believed it
afore ; for so it comes in as a resolution to a doubt, a determination of a con
troversy, doubtless there is a God that judgeth the earth.
2. When any man is converted to God, and comes to God upon these common principles, yet these common principles, which all take for granted, he learns over anew, as if he had never believed them, as if he had learned
nothing yet, or at least not as he should do, he is fain to begin at Christ s
cross-row again, to learn his catechism, that old former persuasion that there
is a God, and a Christ, and a day of judgment, he finds not to be a founda
tion sure enough of a godly life, but he lays every stone anew. He estab-
lisheth his heart in these truths afresh in another manner, for though he knew the same things afore, and had some persuasion of them afore, and
nevjer doubted perhaps, or called them into question, because they were
generally received by others, yet now, when these shall be made the great beams in the building, and bear the weight of all a godly life, when a man
builds all his fcopes, ways, and concerns on them, he sees the former per suasions before to be too weak and rotten, which afore he saw not, because
they were not put to any stress. Set pins in a wall, and let them hang never so loosely, yet if you hang no weight on them, they will seem to stand
as firm as any, whenas yet the least jog would shake and throw down. So
these principles were barely believed in the notion, and then they seemed as
firm in their hearts as in the godliest man s heart ; but when a man comes to
part with all his pleasures upon the hopes of pleasures in heaven, to give up
all his riches for treasures there, when this weight comes to be hung upon his persuasions and belief of these truths, he sees he must get them riveted
CHAP. IV.] IN RESPECT OF SIN. AND PUNISHMENT. 227
in, and fastened in by a new principle of faith, and so he believes all these
over anew. Though the things believed are the same, yet the ratio credendi, the ground of believing (which is the form of faith), the reason and medium
of apprehending the truth, is new. But now, when he is converted to God, the ratio credendi is a light from the Holy Ghost presenting them really to
him, and as from God, which faith only apprehends, and which in certainty exceedsall the other. The other are but a sandy foundation^ this light only
is the rock, and therefore though in Rom. i. 19, 20; the apostle affirms that
the invisible things of God are clearly seen from the creation, Rom. i. 19,
* Because that which may be known of God is manifest in them ; for God hath shewed it unto them. For the invisible things of him from the
20,
creation of the world are clearly seen, being understood by the things that
are made, even his eternal power and Godhead ; so that they are without
excuse, yet in Heb. xii. 5, 6, he says that all these are further and anew
apprehended by faith when a man comes to God : Heb. xii. 5,6, By faith Enoch was translated that he should not see death ; and was not found, because God had translated him : for before his translation he had. this testimony,, that he pleased God.. But without faith it is impossible to -please him : for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. By it a man must apprehend anew that the worlds were made, and that God is, and is a rewarder of them that seek him ^ for the other knowledge would not be enough to persuade the soul effectu
ally to come unto. God, and to live to him.
3; When God leaves any man to the doubtings of his own heart, and darkness of it, he finds he calls all these former principles of truth into
question, and cannot by all arguments find his heart established in them. How many men, when converted, are exercised with doubtings whether there be a God, or a Christ, or a world to come ? For when a man begins to
believe in earnest, and to make these principles the grounds of a godly life, then the darkness of the heart discovers itself, and not before ; and the devil
stirs it up, knowing that hereby he undermines the foundation. Now, I say, these doubts were there always ; only now they are discovered, and if these
discover -themselves in a man after he begins to believe, as usually they do, then much; more did they lurk and reign
= in, the heart afore; and how much more are
1 they in those that have no faith to establish their hearts at all ? When the shadow of the persuasion of these things was in the heart, unbelief fought not with it ; but when the true substance of things hoped for comes in, .then: unbelief is up in arms, and a man finds all those sha dows vanish.
Now there would not be room,, nor place, nor entertainment for such
objections, and though thrown in by Satan, yet they would not stick, unless there was much unbelief much matter to work upon.
4. Though such doubts in the mind do not actually appear above ground, nor muster themselves in the field, yet the stronger any man grows in faith, the more he complains of unbelief: Mark ix. 24, And straightway the father of the child cried out, and said with tears, Lord, I believe ; help thou mine unbelief. For a man finds these doubtings like pioneers under ground at work, when all is fair above. Atheism* and unbelief are of all corruptions the most secret, and discovered only by the true apprehension, and thorough belief of the contrary ; and therefore the strongest Christians, and as men grow in grace, they discern these most. Therefore, surely these are the fundamental bottom corruptions of all in a man s heart. As it is the clearest
light of the truth which discovers the foundation of an error, and the lines where error and truth part, so it is the clearest faith that discovers unbelief;
228 AN UNREGENERATE MAN S GUILTINESS BEFORE GOD, [BOOK V.
and if faith thus discovers it, then surely it is in all men s hearts, though they see it not. It is for want of faith that the generality of men think they have so little unbelief ; whereas if men would build upon nothing but sure
earth and firm faith, they would find all the earth above ground to be but made earth, that would crack and sink presently.
And as the strongest -Christians complain of it, so cftd Christ still of all
else complain of this concerning his disciples. you of little faith, says he : Luke xii. 28, If then God so clothe the grass, which is to-day in the
field, and to-morrow is cast into the oven : how much more will he clothe
you, ye of little faith ? and if ye had but as much faith as a grain of mus
tard seed, says he : Mat. xvii. 20, And Jesus said unto them, Because of
your unbelief : for verily I say unto you, If ye have faith as a grain of mus
tard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove ; and nothing shall be impossible unto you. He speaks
it often in case of doubting the power of God, and not of justifying faith
only.; and so to Mary he says, if thou wouldst believe but the power of God : John xi. 40, Jesus saith unto her, Said I not unto thee, that if thou wouldst
believe, thou shouldst see the glory of God ? Thus God also complains of
: Num. xiv. 11,- Andihe Lord said unto Moses, How long will
his people
1? and how long will it be ere they believe me, for all
this people provoke me.
the signs which I have shewed among them ? God speaks it in case of doubt-
ing his power to subdue their enemies. Now, then, that which God, and
Christ, and strongest. Christians complain of, is certainly in men s hearts.
5. If all these speak it not, yet look upon men s lives and actions, and
the carriages of their hearts in time of trial and temptation, when their be
lief in these principles is put to the stress.
Look-upon men s actions, which are the most true interpreters and com ments of their hearts, as David says: Ps. xxxvi. 1, The transgression ef
the wicked saith in my heart, there is no fear of God before his eyes ; that
is, it evidently argues it. However they profess they fear God, and think
they do, yet their wickedness argues there is no fear of God. So I say, men s actions argue there is no faith of the first principles, either of pro mises or threatenings, which is the meaning of that place, Titus i. 16, They
profess that they know God ; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. They profess they know God, and believe him, but in works they deny him ; that is, to be that God they seem to believe he is, and in works they do it, because their works
argue they do so ; and those works proceed from something within which
denies it ; for a man is most serious in his constant action, quicquid opera-
tur, operatur ut est, as it is in being, so is it in working ; therefore, if
there was not a real principle within them which denied God, their works would not be the works of atheists ; for upon the belief and granting of
such and suh principles, such and such conclusions necessarily follow.
They do so in other things, as God argues : Mai. i. 6, A son honoureth his
father, and a servant his master : if then I be a father, where is mine honour ? and if I be a master, where is my fear ? saith the Lord of hosts
unto you, O priests, that despise my name : and ye say, Wherein have we
despised thy name-? If I be a Father, where is my honour ? that is, if
you believed this heartily, as you profess you do, and as other children
believe these and these men to be their parents, you would demean your selves to me accordingly ; you would ask my blessing every day, and call me Father morning and evening ; you would have recourse to me as to a
father, trust me in straits and difficulties as a father. So if you believe I am a
master, then where is my fear ? How dare you daily do contrary to what I
CHAP. IV.] IN RESPECT OF SIN AND PUNISHMENT. 229
command, and that when conscience tells }
7ou that you do so ? If a master
says, Go, his servant goeth;. if Come, he cometh ; but you leave undone what I command, and slight me in all. Certainly you do not believe that I am your master, for then obedience of consequence would follow ; for to other mas
ters, whom you seriously make account to be so, service and observance doth
follow ; a servant doth fear bis master, says God there. In a like manner God
speaks ; Jer. v. 21-24, Hear now this, foolish people, and without under
standing, which have eyes and see not, which have ears and hear not ; fear
ye not me, saith the Lord ? Will ye not tremble at my presence, which have
placed the sand for the bound of the sea, by a perpetual decree that it can not pass it ; and though the waves thereof toss themselves, yet can they not
prevail ; though they roar, yet can they not pass over it. But this people hath a revolting and a rebellious heart : they are revolted and gone. Nei
ther say they in their heart, Let us now fear the Lord our God r that giveth
rain, both the former and the latter in his season : he reserveth unto us the
appointed weeks of the harvest. Fear you not me ? Will you not tremble
every time you think of me ? who have placed the sand for the bound of the
; why, then, says God, will you not
sea, &c. you say you all believe this
fear me ? And so, says he, when you consider that I am he that feeds you, and clothes you, and give you rain, and provide for you ; that could when I would restrain the rain ; will you not love and serve me ? But, says God, you have rebellious hearts ; neither say you, Let us fear the Lord who gives us rain. To fear him is indeed a natural consequence upon it, and they would do so if they believed it indeed, and in earnest, that they depended on him for all ; for others, you see, who do so depend upon you, do fear and
regard you, and therefore if you apprehended it indeed, you would fear me. But he tells them they were a people without the understanding and belief
of this, ver. 21 \ and that, seeing they did not see, that though they had some light into these principles, yet indeed they did not believe them, and
see them by faith, as Moses saw God, and the saints see him, for therefore
: John
they believe not, says Christ, because they see not with their eyes
xii. 39, 40, Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart ; that they should not
see with their eyes, nor understand with their heart, and be converted, and
I should heal them.
6. So also, that in times of distress, when the anchor should stay the ship as in a storm, that then men s hearts fail them, though confident afore, this
is a demonstration of a natural unbelief in them. When troubles approach, or great ones threaten, then men are afraid, and their hearts are moved as
the leaves of trees. Thus was it with the disciples : Mark iv. 40, And he
said unto them, Why are ye so fearful ? How is it that you have no faith ?
It was want of faith. Why are you so fearful ? How is it you have no faith ? Did not the Messiah go with you ? It was because they believed it not, that
they were so afraid, that their hearts fainted, as Jacob s did for the same
* And told him, saying, Joseph is yet alive, and he is
reason : Gen. xlv. 26,
governor over all the land of Egypt. And Jacob s heart fainted, for he be
lieved them not. Thus Mary, who could believe that Lazarus should rise
at the latter day, and all men else, yet that her brother should rise now pre
sently, she knew not how to believe it ; he might not have died, indeed, she
thought ; but he was now four days dead, and stunk : John xi. 23, 24, 82,
39, Jesus saith unto her, Thy brother shall rise again. Martha saith unto
him, I know that he shall rise again in the resurrection at the last day. Then when Mary was come where Jesus was, and saw him, she fell down at his
feet, saying unto him, Lord, if thou hadst been here, my brother had not
230 AN UNREGENERATE MAN S GUILTINESS BEFORE GOD, [BOOK V.
died. Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh ; for he hath been dead four days. Her faith now failed in this time of extremity ; so also men can in their health believe the salvation of their souls, and can trust God for salvation, it being a thing they are not presently to enjoy ; but let them be in a small worldly strait, they distrust God in it, and let them come
to be sick, then when their trusting God for salvation comes to be present, they are as doubtful of that as anything else.
Now the reasons of it are, 1. Man s nature will believe nothing but what it
1 sees ; so Mark xv. 32 : Let Christ the King of Israel descend now from the cross, that we may see and
believe. And they that were crucified with him, reviled him, John vi. 30, They said therefore unto him, What sign shewest thou then, that we may
see, and believe thee ? What dost theu work ? Now the first principles are not seen, as no principles of arts and sciences are to be proved, for then reason would have no bottom to rest on. And so now these first practical principles of piety not being apprehended by reason, nor sight, therefore
faith must be wrought, which is the evidence of things not seen. God is out of our sight ; who hath seen him at any time ? his judgments are out of sight
: Ps. x. 5, His waj
7s are always grievous ; thy judgments are far above out of
his sight : as for all his enemies, he puffeth at them. Hell and heaven men
see not. But you will say, that the apostle oxpresseth that his Godhead is
clearly seen : Kom. i. 20, For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead ; so that they are without excuse ; and wrath revealed from heaven : ver. 18, For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. I answer, that all those glimmerings are not
of force enough to overcome the contrary darkness ; no, nor can the word of God itself do it, till faith comes with its optic glass, and makes them real, and evident, and puts them out of question, so as if ever they become
active to guide our lives, they must be apprehended by a new principle. Therefore it is written, Heb. xi. 6, he that comes to God, must have faith
to believe even that God [is], which yet is clearly seen so for, as to leave men
inexcusable.
2. These being such transcendent things above our thoughts, there is a dulness in man to believe them, and we cannot raise our thoughts so high. It is called a slowness of heart in us : Luke xxiv. 25, Then he said unto
them, fools, and slow of heart to believe all that the prophets have spoken
! Insomuch as Christ says, John v. 43, I am come in my Father s name, and
ye receive me not : if another shall come in his own name, him ye will re
ceive ; if another come in his own name, him you will receive, any but me
you would accept. Wisdom is too high, too ar above, so out of reason s
reach, to believe it as it is to be believed, so that though the folly that is in us makes us believe every vain promise else of our hearts, every fable, Prov. xix. 15,
* The simple believeth every word, but the prudent man looketh well to his going, we will not believe firm and solid truths. Wisdom is too high for a fool, and men are loath to extend their eyesight to
see so far off; it wearies and dulls them, and therefore though we see, we can scarce believe, though signs be wrought: John xii. 37, But though he had done so many miracles before them, yet they believed not on him.
3. These spiritual truths are contrary to a man s heart, and ways, and course. Now self-love being in the mind and understanding, it keeps it off from assenting to what it apprehends evil to itself. Now to believe there is
CHAP. V.] IN RESPECT OF SIN AND PUNISHMENT. 231
a God, and a hell, &c., are contrary to it. For he is a judge, and therefore men like not to receive the knowledge of him, and believe him not : Bom.
i. 28, And even as they did not like to retain God in their knowledge, God
gave them over to a reprobate mind, to do those things which are not con
venient. So 2 Thes. ii. 12, this reason is given why they believed not, because they had pleasure in unrighteousness ; 2 Thes. ii. 12, That they
all might be damned who believed not the truth, but had pleasure in un
righteousness. As love makes us credulous, 1 Cor. xiii. 7, beareth all
things, believeth all things, hopeth all things, endureth all things, we
believe good of those we love, so self-love renders us incredulous ; there
fore Christ says, Though I tell you, you will not believe : Luke xxii. 67,
Saying, Art thou Christ ? tell us. And he said unto them, If I tell you, you will not believe.
4. Unbelief was the chief of man s first sin. Their first miscarrying was
not believing God s word, and therefore they especially wounded our nature with unbelief; and faith being extinguished, the contrary principles have come to possess the mind : 2 Cor. iv. 4,
* In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glori ous gospel of Christ, who is the image of God, should shine unto them. Satan hath power to blind their minds with contrary principles.