the vizard of Faith Doth not commun faith oft look so demurely as that you can very hardly discerne its difference from saving Are not the most of Professors too soon satisfied in their own faith Do not multitudes of awakened sinners lay their consciences asleep or amuse themselves with the apparences of faith Is not every Unbeliever yea Believer also a mysterie to himself How much then are we al concerned to make a narrow scrutinie into our hearts and to examine whether our Faith be of the right kind Oh! What a foolish and dangerous thing is it for any to deceive themselves with false Images and Apparences of Faith Is not the least error here fundamental Alas What a poor felicitie is it to steal silently to hel in a fond persuasion of being Believers when as our faith hath no foundation but in our own sick dreaming Phantasies Of what use wil a Forme of Faith without the Power of it be unlesse to sinke us deeper into Hel To have a Notion of Faith and yet to live under the practice of Unbelief what wil this serve for but to concele and fortifie hypocrisie and al manner of spiritual lusts in the heart Doth not this then further oblige us to examine strictly what we are as to Faith and Infidelitie Again if after al this men wil not examine and use the means to discover their state are not such willingly deceived And if men are willingly deceived in this particular do not they willingly perish And oh What a sting wil this be to torment wilful Unbelievers in Hel that they were so willing and took so much pains to deceive themselves with a mere semblance and shadow of faith but were no way willing and took no pains to examine their hearts thereby to undeceive themselves and lay a foundation for saving Faith Wil not this make the Evangelic Unbelievers Hel seven times hotter than al other Hels that he took so much pains to deceive and ruine his soul but was not willing to take a little pains to undeceive and save his soul Oh! What cruel self-murder is this Doth it not then nearly and greatly concerne us al to make a very curious examen and strict research into our hearts touching our faith whether it be saving or only commun O that Professors would put such Questions as these unto their Consciences and never desist til they have brought the whole to some good issue It s true I have a Notion and Forme of faith but have I indeed the real Power and Virtue of Faith Am I not rather under the Dominion and Prevalence of Infidelitie I assent to some words of God thaâ— are agreable but do I not dissent from some other which disagree with and crosse my lusts I do receive the word of faith but have I Faith mixed with the word I receive Mine awakened Conscience attendes to the joyful sound of the Gospel but doth not my lustful heart attend as much to allurements of lust The Peace of the Gospel is pleasing to my wounded Conscience but are not the duties of the Gospel displeasing to my rebellioâ—s heart My mind hath some estime for the good things of my peace but has it not as great estime for the good things of this world Have I a right valuation of those things I hope for Mine assent to Evangelic truths and Mysteries seems firme and strong ay but doth it leave suitable impressions on mine heart Is it vigorous affective and active Doth it kil my lust and give life unto my soul Moreover O my soul thou seemest to have a good liking to Jesus the Savior ay but hast thou as good a mind to Christ i. e as anointed by the Father to be King over thy lusts person and goods Art thou brought over to a voluntarie free cordial complete and fixed closure with him as offered in the Gospel Canst thou take a whole Christ with thy whole heart and that for ever Doest thou give Christ that place in the Intention and Bent of thy Wil which belongs to him Hath his lave and Grace the Soverain dominion over thy Wil And is thy wil bended to a correspondence with his Divine Wil Canst thou be content to be nothing that Christ may be althings to thee Is his Glorie thy last and utmost end And is it thy joy to see althings to suit with his end though they may crosse thine own private ends Wil nothing but Christ content thee Art thou restlesse ' til thou attainest to the enjoyment of him Is this the grand motive of thy seeking after Christ that thy good is laid up in Him and not in thy self And art thou wholly for Christ as he is wholly for thee Doest thou adhere to Him with a plenitude of Wil as the Iron to the Loadstone Canst thou do much for and yet trust in nothing but Christ Art thou obsequious and obedient to the Spirits dictates as to thy supreme Conductor and Director And when thou comest short of honoring Christ by Obedience doest thou honor Him by humble acknowlegement and Dependence Canst thou wait on and adhere to Christ in his Ordinances albeit thou feelest no sensible impartments of comfort peace and quickening These or such like questions which take in the spirit and life of Faith thou shouldest frequently put to thy soul and never desist from urging of them ' til thou hast brought the question to this Conclusion Whether thou art a true Believer or not If thou desirest more expresse rules to examine thy state by then take those mentioned in the foregoing Chapter Corollarie 2. touching the Differences between saving Faith and commun Whereby thou mayest with the concurrence of Divine illumination arrive to a wel-grounded persuasion Whether thy faith be only commun or saving 4. This also affordes mater of exhortation unto al to abjure and abandon Infidelitie as the worst enemie in the world yea worse than Satan or Hel itself Can there be a worse enemie than that which deprives us of our chiefest good And is not this the grand design of Infidelitie Yea doth it not put a bar to al Mercie but open the dore to al Sin and Miserie How sottish and foolish doth it make Sinners What a dul lazy remisse loitering spirit doth it breed in Men Yea how negligent slow-hearted and backward to whatever is good are Believers themselves so far as Unbelief prevails on them Luk. 24. 23 O! how doth it slug mens spirits in whatever good they are about What a clog is it to the soul in al its spiritual Exercices How doth it crampe and dispirit the Affections those feet of the Soul What stubbornesse rebellion and obstinace doth it infuse into the Wil How much doth it distract deaden and harden the heart in al duties How lean poor and barren in Grace and gracious fruits are many Believers by reason of their prevalent Unbelief Doth it not also take off the Beautie Lustre and Sweetnesse of Mercies received or
sweet and delicious wine were these tears to the Angels that attended on Christ 2. These tears of the Son of God were poâ—derous weightie or rational Tears they were not as ours usually are foolish irrational tears but very judicious and wel-grounded O! What infinite Reasons what rational motives had Christ to induce him to weep over Jerusalem How oft do our tears flow from false imaginations or some feeblenesse of Nature without any grounded reasons But was it thus with Christ Had he not massie ponderous Inducements to induce him unto this sacred passion Were not Jerusalem's sins and approching Ruines forcible and binding reasons of our Lords weeping over her 3. These Tears of Christ were most spontaneous or voluntary and free not forced and strained as ours frequently are Oh! how naturally did this holy water flow from that sacred fountain Christ's eyes What bleedings of heart what inward compassions were the main spring of this sacred passion vented by his eyes Christs tears had a divine Fountain in the heart by which they were fed and maintained they were as the sweat of an anguished troubled spirit as the bloud of an heart lively struck with the sense of Jerusalems coming miserie 4. Hence also these Tears of Christ were most Sincere and Cordial The best of our Tears have too deep a tincture of Hypocrisie Naturalists say that there is no pure element of water to be found in this lower Region This is most certain as to our tears there are none so pure but they have some concretion or commixture of Sin and Hypocrisie But 't was not so with Christs tears every tear that dropt from him was as pure as Crystal There was not the least tincture of guile or hypocrisie in his tears Every tear was a lively glasse and image of his heart There was an exact conformitie between the passion of his eye and compassion of his soul 5. Again these Tears of Christ were Spiritual and Regular not Carnal or exorbitant We seldome weep but there is much of carnalitie and exorbitancâ— in our tears either in regard of the Motives Mater or Manner of their emanation But oh how spiritual as to their Motives how regular as to their Mater and how ordinate and harmonious as to their Manner were al Christs tears Alas how impossible is it that there should be any irregular or inordinate passion in Christ who was a masse of pure Grace Our blessed Lord was not a mere Patient but a wise judicious Agent in al his passions Hence that which is expressed by a Passive Verb John 12. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul is troubled is expressed by an Active John 11. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he troubled himself which clearly shews that Christs troubled affections were governed and influenced by his jugement every tear that dropt from him was perfumed with Grace his eyes were as a fountain of Rose-water every drop gave forth a sweet smel of Heaven 6. Christs tears were generous and noble he seemed to forget and disregard himself whiles he minded and regarded Jerusalem His own crucifixion was very near yet he seems to overlook that and mournes chiefly for Jerusalem's Ruines Alas how selfish private and narrow are our tears for the most part We oft weep for the evils we suffer but oh how rarely do we weep for the evils we commit or for those which the Church suffers The evils that touch us affliâ—t us but how little are we afflicted with the evils that touch the honor of Christ or his concernes But was it thus with our great Lord Whence sprang his tears was it from the prevision of his own sufferings Or was it not rather from the intuition of Jerusalem's sins and sufferings Jerusalem is at this very time plotting the death of her tender-hearted Savior But lo what affectionate tears doth he shed over Jerusalem's apprehended Destruction Oh! what generous and noble tears are these how much self-denial is here 7. These tears of Christ were also meek and humble Our tears if they have any thing of a noble and generous tincture in them then usually they are proud and obstinate but these tears of our blessed Lord were not lesse meek and humble than great and generous and oh how rare is such a conjunction among men Some Heroic and generous Romans have dropt some tears over their vanquisht enemies but how much pride how much triumph have they discovered therein But it was not thus with Jerusalems King his tears flowed from an humble contrite meek and broken spirit They were the tears of the Lamb of God No proud murmurs no sullen pettish humors no revengeful thoughts were mingled with these his sanctified tears as usually there are with ours 8. These tears of Christ were Amorous and Pathetic What a great Pathos and emotion of Affection lay wrapt up in Christs tears is evident by his broken and imperfect language v. 42. Saying if thou hadst known even thou at least in this thy day c. How broken and imperfect is his language his heart was so ful of Affection as that he wanted words to give vent thereto He drops now and then a word and now and then a tear yea his tears swallowed up and drowned his words which argues a mightie pathos and ebullition of Affection Those who were present at Lazarus's grave and saw our blessed Lord to water his grave with tears conclude John 11. 36. Behold how he loved him And may not we in like manner from Christs tears over Jerusalem crie out also Behold how he loved it Julius Caesar beholding the head of Pompey his slain enemie could not but drop some tears over it which was an argument not only of a generous heroic spirit but also of some affection towards Pompey But oh what tendâ—nesses of love what warme bowels of affection lye wrapt up in the tears of our gracious Lord over impenitent and ingrateful Jerusalem Doth it not argue an high degree of love in those â—â—ars of our Lord that forgetting al the past injuries done unto him and al the future cruâ—lties he was to suffer from this rebellious Citie he could notwithstanding weep over her coming miseries So amorous and pathetic were these tears 9. These tears of our affectionate Lord were also Dolorous and Sympathetic there was not only Love but also Grief Sympathiâ— and Compassion in these tears This addes a further excellence to Christs Lamentation For grief and sympathie with others in their afflictions is an afflictive passion and therefore rarely exâ—rted in any eminent degree but among intimate Confidents and Friends who are knit together by such an intimate essential bond of Amitie as that they can espouse each others ils as their own Sympathie argues an high degree of Amitie And oh What Sympathie Commiseration and Compassion do Christs tears argue Are they not as the bloud of a wounded heart to use Cyprian's phrase Doth not the Romans sword which
ere long was to be sheathed in Jerusalem's bowels pierce thorow the very heart of her Messias How is his Spirit wounded by the sword of Divine wrath that hung over Jerusalem Al tears are the Legats or Ambassadors of Grief but none argue more grief than such as are dropt over our nearest Relates in deepest miserie And O! what passionate grief and sympathie was there in Christs tears over bleeding Jerusalem Thus Theophylact on this Text He wept over the Citie as a man-lover He therefore discovered by his weeping bowels of pitie What a sacred prodigious passion is here Oh! how warme and bleeding with compassions are these sacred bowels which embrace a Citie so impenitent so ingrateful so ful of bloudy and mischievous contrivements against so gracious a Savior Joseph when his bowels waxed warme could not choose but break forth into a passion of tears in the presence of his brethren who had been so injurious to him But O! Joseph's compassions were infinitely short of these in our Lord towards ungrateful Jerusalem It s reported of Scipio Africanus that when he beheld Carthage mount up in flames he could not but weep which argued some commiseration in this noble Heroic Spirit who was an enemie But alas what is this to those unparalled compassions which flowed forth from the heart of Christ together with his tears over Jerusalem 10. Another Qualitie appendent to Christs tears regards their season which was a day of public Rejoycing This sad Lamentation of Christ was in a day wherein they made solemne Acclamations of joy and sung Hosanna's unto him This argues the weight of Christs tears Surely there must needs be some weighty reason and cause of these tears which were so plentifully poured out by our Lord in a day of such solemne Triumph Ay but our Lord did by the eye of his omniscient Divinitie discerne a world of Hypocrisie Vnbelief Ingratitude and Treacherie in their hearts He foresaw that some of these very men who now sang Hosanna's to him as their crowned Messias would within few days crie out at least in heart and consent Crucifie crucifie him He had a clear prevision of al Jerusalems Treasons and bloudie designes against his Regal Person Crown and Dignitie with al the sad effects hereof and this sad prospect drew tears from him in this day of solemne Joy 11. Lastly These tears of Christ were public in the view of al standers-by which gives some accent to them Had he wept in a corner where no eye could have seen it surely it had been very much for a person of his Qualitie and Dignitie But oh to shed tears in such a public manner what burning Affections what a fermentation of boiling Compassions what sympathetic Tendernesses doth this argue to be in the heart of our Lord Thus much for the eminent Qualities of Christs Tears 2. We come now to the Efficâ—ces and Influences of these sacred precious tears which also admit several Regards 1. These Divine tears of Christ were very Ominous and Prognostic they did foretel dreadful Accidents and prodigious Disasters which would befal Jerusalem These tears proceded not from a sick brain or phantastic Imagination of Chimeric or impossible dangers No they were prophetic tears issuing from a judicious eye which had an hypostatic union with the omniscient Divinitie 2. Hence also they were Instructive Tears every tear dropt a lesson yea preacht a Sermon to impenitent unbelieving Jerusalem Oh! what sacred Instructions what sage Documents what deliberate Counsels what seasonable Admonitions what useful Cautions did every tear carrie in its bowels How happy might Jerusalem have been had she but understood and entertained the holesome Doctrines which these tears preached to her Did not every Tear instruct her what a tender-hearted Savior she had to deal with How unwilling he was to reject her How glad he would be to receive her into the bosome of his Grace What a bloudy sin unbelief was c. 3. These Divine Tears were not only Instructive but also exhortative They carried in them efficacious and binding Arguments to persuade impenitent Jerusalem to mind and embrace the things that did belong unto her peace What more efficacious to prevail on an obstinate wife than the tears of her affectionate husband What more powerful charme may there be to win the obedience of a rebellious child than the tears of affectionate parents Can there be a more forcible motive to gain the consent of a sick patient than his Physicians tears What wil move the hearts of desperate Rebels to returne to their liege Lord if his tears wil not do it And Lo here the King of kings by his pathetic tears exhorts persuades and invites his obstinate spouse his rebellious children his sick patients and his rebellious subjects to returne unto him and embrace the things that belong unto their peace So Ezech. 18. 23. Have I any pleasure at al that the wicked should die saith the Lord God c. More particularly these tears of Christ exhort and invite Jerusalem to Repentance Christ weeps for her sins that so she might thereby be induced to weep for her own sins Doth it not argue an heart desperately hard when Christs tears wil not dissolve or soften it Drops of rain wil in time make a rock hollow Oh then how obdurate is the heart of Jerusalem when the efficacious tears of the Son of God wil not move or work upon it to consider the things that belong unto her peace 4. These Tears of Christ were also comminatorie or threatning every tear speaks a curse and direful threat to the impenitent Jews As patience so tears rejected or abused become furious Those are the most dreadful curses which procede from the Mouth of Blessednes it self If Christs affectionate tears prevail not on sinners to come unto him and partake of his blessings they then fal down in shours of Divine threats and curses And oh what an astonishing curse is this to be cursed by the Mediators mouth which is the fountain of al Blessednes O! what a deplorable case is Jerusalem in when every Tear of her gracious Lord drops a threat and curse on her How has Jerusalem for more than 1600 years layn under this curse here dropt and mingled with our Lords tears 5. These sanctified tears of Christ were also Intercessorie As they threatned curses on the reprobate Jews so in like manner did they intercede for mercie on the elect Jews in Jerusalem Christs tears as wel as his bloud and prayers were a part of his Intercession they had an articulate language and voice which God the Father wel-understood And look as Christs intercessory prayer for his Church Joh. 17 includes also a curse on their enemies so also these his tears albeit they threaten curses to those who persevere in their impenitence yet they intercede for mercie on the elect seed 6. These Tears of Christ were very influential and fructuous Every tear
deep obligation to lament over her sinful and ruinous state Christ was invested with an Aptitude and Facultie to preach glad tidings of Salvation unto Jerusalem Yea the Jews just before this Lamentation Luke 19. 38. recognise him as Mediator and supreme Minister of the Covenant This toucheth him to the quick to consider that he who was their alone Mediator and had with so much Fidelitie and Affection preached the everlasting Gospel to Jerusalem yea was by some of them solemnely avouched to be their Crowned King should yet be rejected by them together with al the great things that did belong to their peace Christ tels us that it was his meat and drink to performe his office as Mediator namely to gather in the lost sheep of Israel Therefore when he considers their contumacious obstinacie and rejection of him Oh! how doth this wound his heart What a doleful contemplation was this unto him Thus as he was Jerusalems supreme Minister he doth by virtue of his office deplore its wilful impenitence and approching Ruine Alas what an heart-bleeding consideration is it to a faithful Gospel-Minister after al his indefatigable and unwearied labors with his flock to see them persist in open defiance against God to the ruine of their souls And may we imagine that our tender-hearted Lord who was Jerusalem's chief Bishop or Minister and had preached so long with so much affection to her should not be deeply afflicted at the consideration of her wilful unbelief and ensuing miserie Surely the consideration of this his Office and Relation added much weight to his Lamentation Would it not grieve a tender-hearted Physician to see his Patient to spil his Physic which alone can cure him and so run into desperate courses which wil unavoidably bring death to him Just so it was here Christ was the good Samaritan Jerusalem 's most affectionate Physician and therefore it could not but prick him to the heart to see her wilfully rejecting al the good things that belonged to her peace and health to run her self into inevitable ruine 5. Christs natural Relation to Jerusalem as he was a borne Jew and so her elder brother added many ingredients to this his sad Lamentation Our blessed Lord was borne of a Judaic Mother he had a Judaic heart loged within him Judaic bloud running in his veins Judaic bowels and compassions and therefore no wonder that he weeps over his impenitent brethren who were on the brink of ruine But so much may suffice for the Motives which induced our Lord thus to weep over Jerusalem CHAP. IX Doctrinal Corollaries and practic Uses drawn from this Christ's Lamentation over Jerusalem HAving gone thorow the explication of the Proposition we come now to the Improvement thereof and that first by Doctrinal Inferences 1. Doth Christ weep over the Sins and Ruines of impenitent Jerusalem Hence then Infer That Christs Affections are Relative his sorrow stands in relation to the sinners miserie as also his joy to the sinners good Al Christs Affections whiles on earth were very generous and public he discovered little or nothing of private Interest and Passion Al his Affections Actions and Passions were relative Yea the whole of Christ as Mediator is Relative He espoused human Nâ—ture not for himself but for sinners He lived not for himself but for his people He died not for himself but for sinners Thus here he wept not for himself but for Jerusalem 2. This aâ—so discovers to us The Heroic and pure strain or temperament of Christs Affections Doth he indeed shed tears over Jerusalem who is now meditating how she may shed his bloud Has he so much pitie and bleeding compassion for her who hath so little pitie and compassion for herselfe Oh! what incomparable generous Assections are here What an unparalled sweet humor is there loged in the heart of this great Emmanuel Who could ever have imagined that human Nature had been capable of such pure and desinteressed Affections had we not so real an experiment thereof in this Soverain Messias 3. Hence likewise we may collect How really and chearfully willing Christ is to save sinners Certainly he that makes such bitter Lamentation over the foreseen Ruines of Jerusalem must needs have a very cordial and unfeigned wil and desire of her salvation This we find expressed to the life Mat. 23. 37. O Jerusalem Jerusalem How oft would I have gathered thy children together even as an hen gathers her chickens under her wings and ye would not What a pathetic expostulation is here which carries in it notices of vehement Affections Oh! how willing is Christ to give unto sinners the things that belong unto their peace Yea is he not more willing to to bestow great things than smal Doth not his willingnesse to give infinitely excede the sinners willingnesse to receive Is not Christ more glad to receive poor and weary souls than they are to come unto him May sinners come too soon to Christ or before they are welcome Has Christ set any bars or rails about his Throne of Grace May not whoever wil come and drink freely and deeply of this living fountâ—in Is not every thing about Christ mighty drawing alluring and inviâ—ing How drawing and â—ncouraging is his Gospel What alluring and inviting Arguments are there in his bloud and passion Has not Christ removed al groundlesse cavils and objections which foolish sinners are apt to make against coming to him for life Doth not Jerusalem first break with him before he breaks with her And when that unhappy breach is made doth not his weeping over her sufficiently argue how fain he would be reconciled to her how much 't would please him to see her but cast half an eye towards him how much his heart would leap within him to behold her in the Prodigals posture returning towards him Did Christ ever cease to make tenders of Grace to her ' til she ceased to accept or desire the tenders of his Grace Yea is not Christs forwardnesse to give beyond the Sinners forwardnesse to receive Did Christ ever refuse to give til sinners refused to aske what they wanted Oh! how oâ—t doth Christs kindnesse overcome the Sinners unkindnesse Did he not frequently expresse great love and pitie when he had the greatest cause to expresse severe wrath Oh! what infinite pleasure and satisfaction doth Christ take in his gracious effusions and communications to sinners Doth he not thinke himself sufficiently paid for what Grace he hath given forth if he may but obtain the souls desires after more How industrious is he in seeking sinners when they have lost themselves Oh! what a sad consideration is it that Christ should be so boundlesse and large in his offers and we so narrow in our receivings 4. Christs weeping over Jerusalem instructs us further What a dreadful sin it is to reject Christ and al other concernes of our peace Christs gracious invitations unto long waitings for and at last tears over
they beheld his Glorie the Glorie as of the only begotten of the Father ful of Grace and Truth i. e They received him in al his Grandeur Splendor Majestie and Glorie The unbelieving Jews stumbled at the meanesse of his Person Kingdome and Glorie Christ wil be received as King or not at al. 3. Christ is received in a false manner when he is not received as offered in the Gospel Christ is never received as he ought unlesse he be received as he is offered i. e on his own Termes and Conditions without any Limitations Restrictions Impositions or Laws from such as receive him If men come to indent with Christ or impose termes on him beyond what the Gospel allowes Christ thinkes it dishonorable for him to enter into such a soul So much for the defects Unbelievers are guiltie of as to the object of their Reception Sect. 2. The Nature of Unbelief may be further explicated from the many essential Defects that attend the Subject of this Reception Refined Hypocrites may be guiltie of notorious Unbelief not only in receiving a false Christ or the true Christ in a false manner but also in receiving the true Christ with a false or defective Heart If the wil be naught or defective the Reception can never be good or perfect For every thing is received according to the Qualitie or condition of the Recipient Now Christ may be received with a naughtie or defective Wil several waies 1. A rotten â—ollow deceitful Wil is a base naughty Wil. He that truely receiveth Christ receives him with a sound sincere heart If there be any prevalent degree of guile and hypocrisie loged in the Bent of the Wil that renders it a rotten hollow hypocritic heart such an one as Christ wil never delight to dwel in A believing heart is a single heart it has single Aims single Ends single Regards to Christ Wherefore a double heart is a false â—reâ—cherous lying heart What over its pretensions to Christ are yet stil it has some oblique Regard some squint eye on some beloved Idol Such have as Psal 12. 2. An heart and an heart one heart for Christ and another for some darling lust Oh! What adulterous hearts have many glittering Professors notwithstanding their pretences of Virgin-love to Christ yet what secret Hants have they for some other lovers What private Dalliances with inferior goods are they guiltie of How are their hearts distracted and torne as it were to pieces between Convictions of sin and yet Affections to sin between Assent to Christ and yet Consent to lust What adulterous hearts are these Such we find wel characterised James 4. 4. Ye adulterers c. A true Believer receives Christ with an upright strait heart he hath a strait end and a strait rule But oh what perversitie what crookednes is there in many mens hearts who pretend to a reception of Christ What secret turnings and windings are there Surely such divided hearts are very faultie as the Scripture tels us Hos 10. 2. Their heart is divided now shal they be found faulty A divided heart or Wil is a naughty adulterous rotten lying perverse heart and therefore can never make a good subject for the reception of Christ The faith of such is but rank Unbelief 2. The Wil is defective in the reception of Christ when it is only incomplete languid and faint Saving Faith is the act of a Wil strongly bent and determined for Christ If the heart be not firmely resolved and fixed for Christ al our faith is but mere fancie So many degrees as we have of a bended wil towards Christ so many degrees we have of saving Faith Remisnesse argues division of heart and this argues hypocrisie Christ counts not himself duely received unlesse he possesse the sanctified Bent of the Wil. And herein therefore lies the Soveraintie of efficacious Grace in bending the Wil to a correspondence with Christ Til the bent of the Wil be purged from Idols and opened to Christ he never enters into or inhabits any soul Christ is too pure a Spirit to loge with Swinish lusts in one and the same Bent of Wil he wil be al in al there or none at al. So that they who give not Christ the entire Bent of their Wil give him not that place which is due unto him and therefore such may not expect his companie May it be imagined that the Lord of Glorie wil take up his logement in that soul where base nasty lusts have the same or better room than he Is this even among men counted good Reception to entertain a person of honorable condition in some out-loge or in the same place with the Swine And do not a world of great Professors thus receive Christ How many are there who loge Christ only in some out-out-Affections in some faint imperfect Desires or if some others are more civil to him and afford him some room in their more inward Affections yet is he not stil loged with the swine have not some base lusts as good if not a better room in the heart than Christ Surely this is not to receive Christ He that has not a stronger wil for Christ than for sin is really unwilling for Christ but willing for sin If the heart be bent for lust it is unbent for Christ He that is only in a faint mesure willing to receive Christ is habitually unwilling such as are not prevalently resolved for Christ are prevalently resolved for sin and so consequently and virtually unresolved for Christ Yea a faint and languid willing of Christ is a virtual and implicite though not formal nilling of him Imperfect weak volition or willingnes to receive Christ is implicite and real nolition or unwillingnes to have him Hence that sad complaint of God against Judah Jer. 3. 10. And yet for al this her treacherous sister Judah hath not turned to me with her whole heart but feignedly saith the Lord. Judah gave God some imperfect Reception but it was not with her whole heart the Bent of her wil was not turned towards him and therefore she is said to embrace him but feignedly or in falsehood as it may be rendred A languid partial wil is but a feigned false wil in point of faith He that gives not Christ the whole heart or the prevalent bent of his wil which in moral estimation passeth for the whole wil gives him nothing but a civil refusal or denial Such as the Bent of the wil is such is the man as to Sin or Grace 3. The Wil is defective in the Reception of Christ when it is only terrified and forced not free and chearful in closing with him Many awakened sinners while under dreadful Terrors and Horrors of conscience seem strongly inclined to receive Christ who but Christ Ay but how little have they of a chearful ready wil Are not al their closures with Christ wrung and forced from them merely by the violence of a tormented terrified conscience
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 thoâ—es 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
expected Oh! how bitter are many sweet Mercies when mixed with Infidelitie Yea doth it not turne al Mercies into Curses to those who are under the complete dominion of it as Rom. 11. 9 And how many choise Mercies are Believers deprived of by reason of their Unbelief Whence spring their groundlesse troubles of Consciences their misjugements and mistakes about their state their heart-faintings sinking discouragements and despondences under Desertion their hard and scandalous thoughts of Christ his Heart and Dispensations towards them but from their Infidelitie Oh! What a sting doth it put into al afflictions How burdensome and irkesome is the Crosse of Christ to the unbelieving heart How sweet and easy is the bitter heavy Crosse so far as Faith prevails But oh What a troublesome vexatious neighbor is Infidelitie How doth it torment the heart and cause it to pine away and consume to nothing even under groundlesse expectations and needlesse fears of trouble May it not become a true Proverb Much Infidelitie and much Sorrow How do afflictions pinch and gal unbelieving spirits How unable are such to see any good in afflictions What need have afflicted persons of Faith Again how soon doth Infidelitie betray us into the hands of every Tentation Faith hath Omnipotence engaged for its assistance but oh what a poor impotent thing is Unbelief How unable is it to to conflict with smal Tentations Satan is oft the father but is not Unbelief the mother of al Tentations What made Adam and Eve yield to Satan's tentation but their Infidelitie Was not this also that which made Judas betray Peter denie and the Jews crucifie the Lord of Glorie It s true when the Tentation is asleep the unrighteous man is righteous the unclean person is chaste the passionate man is meek the invidious man is kind the avaricious man is liberal the unfaithful man is faithful but oh when the tentation is awakened how soon doth Unbelief betray the heart into the hands of these or the like corruptions Thinke not thy self secure from the prevalence of any Tentation so long as thou art under the prevalence of Infidelitie Alas how soon is Tentation fired by Unbelief but oh How is the believing soul that by faith adheres to Christ strongly fortified and armed against the most violent Tentations Moreover how are the main breaches of our lives maintained and improved by Infidelitie What departures from God what turnings aside from or remisnesses in Duties are Unbelievers exposed unto Doth not Unbelief cut the Sinews and Nerves of al evangelic Obedience Doth it not let out the vital spirits heart-bloud of al good Inclination and affections Is not the very root and seminal virtue of good Intentions withered and blasted hereby How much beneath the least evangelic dutie is the unbelieving soul How doth Unbelief poison many good Inclinations Oh! what a venimous maligne thing is Unbelief How doth it infuse a malignitie and poison into al the parts of the Soul Is not the spirit of the mind the most noble part of the soul envelopped or wrapt up in contagious black darknesse by it Are not al the faculties of the soul spoiled of their vigor beautie harmonie order and exercices by Unbelief Oh! What a bloudy hard-hearted soul-murdering sin is it How doth it compel the Sinner to embrew his hands in his own bloud to sheath a sword in his own bowels by a wilful rejection of Evangelic offers How welcontented is it to see the Unbelievers sentence of condemnation subscribed and sealed with the Mediators dreadful curse John 3. 18 What flames of vengeance what treasures of wrath doth Infidelitie treasure up against the day of wrath Rom. 2. 5. 2 Thes 1. 7 8 9 How patient is it whiles Satan claps on the chains and â—etters of spiritual slumber and hardnesse of heart on the Sinners legs How willing is it to see the poor Unbeliever famished and starved amidst the rich and sumtuous feasts of evangelic Grace and Mercie Has not Christ made a plentiful and costly feast for Sinners And is he not extreme free and cordial in his Invitations How then comes it to passe that Sinners come not to it when invited Why is it not Unbelief that keeps them back and that as it were by hairs namely some poor and foolish excuses Mat. 22. 1-6 Oh! how studious and ready is Infidelitie to shift it self of Christ and al the good things of its peace offered to it What silly excuses and pretences doth it make to put off Christ and his evangelic offers What little reason or cause have Unbelievers to object against Christs gracious offers Are not Christs armes open to receive them when they come Yea Doth he not day by day cal upon and importune them to come unto him Prov. 1. 20-25 Did he ever refuse or look strangely on any that came unto him Yea is he not more willing to receive Sinners than they are to come unto him or are the flames of Hel more elegible than the joys of Heaven Is the Vassalage of Satan more desirable than the Libertie of the Sons of God Is there so much Beautie in Sin as to make men desire it before the Beauties of Holinesse Are the Remorses and Stings of the worme of Conscience more agreable and pleasing than peace of Conscience and the smiles of Divine Love If not how comes it to passe that Sinners choose the evil and refuse the good offered to them Oh! is not Infidelitie the cause of al this miserie Is not Christ's hand and heart open towards Sinners but are not their hearts shut against him by Unbelief Is there any thing in Christ or his evangelic offers that keeps men from believing O then What an irrational sottish perverse cruel sin is Unbelief What a world of miserie doth it bring on Sinners How justly doth Christ pronounce a sentence of death against them who wilfully reject his offers and means of life Alas how is it possible that Salvation itself should save such so long as they wilfully spurne at the offers of Salvation Is there any sin that doth more directly oppose Salvation by Christ than Unbelief Christ comes by his Evangelic offers of Grace to draw the Unbelievers heart unto him but oh how doth he draw back Yea how doth his unbelief oppose Christ as He comes clothed with Grace Love and Pitie And can Unbelievers expect that Christ should passe by such affronts and indignities without severe punishments Doth any thing more provoke Christ than to have his bowels and compassions towards Sinners spurned at Cannot he put up any injuries better than this Is not Unbelief the most cruel and bloudie enemie in the world in that it takes away not only the active power of doing good but also the passive power of receiving good when offered Is not this the language of Infidelitie Lord I need not I desire not thy Grace keep it to thy self I have wherewith of mine own to supplie my needs I can make a shift with mine
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 trusts him with Mercies needful But the Unbeliever notwithstanding the receipt of former Mercies cannot trust God for the future and therefore God wil not trust him with any special marque of Love and Mercie These and suchlike being the admirable Qualities of Saving Faith
no way dout but that it wil appear in the 〈◊〉 to be a truth beyond al question that our blessed Lord in this his sad Lamentation over unbelieving Jerusalem had no smal regard to Evangelic Unbelievers who should despise the things that belong unto their peace in these last days For 〈◊〉 is a golden rule given us by a great Master of wisdome That the Word of God has various complements or fulfillings in successive periods and Ages of the Church And that this text in particular may not be confined to the Judaic Church but also justly be applied to Evangelic Unbelievers in al Ages and particularly in this wil appear by what follows in the parallel or proportion between one and t'other As for the Contexture or coherence of our Text with the precedent discourse it deserves a particular Remarque as it lies couched in the first particle And as also in that following expression when he was come near which evidently connecteth this historie with what precedes Our Evangelist had hitherto declared with what joyous Acclamations and Congratulations the vulgar Jews welcomed their promissed Messias How chearfully they recognised him as their soverain Lord and King What loud Hosanna's and Psalmes of praise they sang unto him He now procedes to expound with what a triste and pensive minde with what a bleeding and melted Heart with what a mournful and weeping countenance Christ received them They rejoice in their new-found Messias and King but he weeps over them They seem to Instal him and lift him on his Throne but he with tears laments their final Vnbelief Contumacie and Ruine not far off This seems to be the natural connexion of the words as it wil further appear by what follows As for the explication of the words we shal be as brief as our mater wil permit That first particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is usually taken copulatively as it connects the following discourse with what precedes and so it describes to us a considerable Circumstance of this Historie namely the Time of Christ's Lamentation over Jerusalem which was immediately after their solemne Acclamations of joy and Hosanna's to him as their Messias Hence it follows When he was come near This gives us another great circumstance of Christs Lamentation and that is the place which was the Mount of Olives from whence Christ being now in his descent had a direct and ful prospect of Jerusalem offered to his eye which amidst al the peoples joyous Salutations so far pierced and affected his heart as it brake forth into this doleful Lamentation It is natural to the spirit of a man to break forth into a passion of grief at the approche and view of any grievous and displeasing object And that which makes this place the more remarquable is that here it was that David the Type of Christ bewailed the rebellion of his son Absolon as 2 Sam. 15. 30. And David went up by the ascent of mount Olivet and wept as he went up c. David at every ascent poured out a quantitie of tears in lamenting the contumacie of his natural son Absolon so Christ the celestial David at every descent sends forth many tears in bewailing the contumacie of his federal sons of Jerusalem And that which yet further aggravates this circumstance of place is that which Christ foresaw on this very mount of Olives where Christ now laments the sin and ruines of Jerusalem the Romans in their first siege against this Citie began to pitch their tents as Josephus in his 6 Book of the Jewish war Chap. 9. observes So that wel might our blessed Lord make this place the seat of his Lamentation which he foresaw would be the first seat of their National ruine But it follows He beheld The participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wants not its peculiar Emphase in that it denotes a certain person viz. Christ which gives us another notable circumstance much conducing to the explication of the whole O! What a Great Illustrious HE is here What Wonders of Wonders lie wrapt up in this HE What tongue or thought of Men or Angels can expresse or conceive the infinite Dimensions of this little Pronoun Who can declare his Generation Is not this HE he that first gaâ—e Being and Welbeing to Jerusalem as to althings else Did not this HE bring her out of Egypt that house of Bondage Was not this Noble HE her Protector and Conductor in the Wildernesse Was not this Soverain HE her King and Lawgiver in Canaan Did not this Infinite Eternal HE descend down into the womb of a virgin and espouse human Nature thereby to put himself into an apt Capacitie to be Jerusalem's Savior Who was this Celebrious HE but the Messias a borne Jew who had Judaic bloud running in his veins a Judaic heart to pitie Judaic eyes to weep over a Judaic tongue to plead with importune and beseech impenitent unbelieving Jerusalem to accept of the things that did belong unto her peace This was that Heroic Generous and Illustrious HE who here Beheld not only with the eyes of his bodie but also with the eye of his Omniscient Divinitie the present impenitent contumacious unbelieving and the future miserable ruinous and desolate state of Jerusalem for so it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Citie with an Emphase For the Article here points out a certain Citie and that with a remarque and accent THE Citie which was his first Bride but now an Adultresse who plotted how she might embrew her hands in her husbands bloud THE Citie wherein the Oracles of God and Gracious Tokens of his presence were first loged Rom. 3. 1. THE Citie which did once oblige herself by a firme Covenant or oath of Allegeance and Supremacie to submit to him as her crowned King and Lawgiver but now turnes her back upon him and cries up no king but Cesar who ere long would be her ruine THE Citie which was sometimes the Beautie of Holinesse and Seat of Divine Worship but now is become the Sinke of al vices and Satans Throne or Synagogue Lastly THE Citie to which he had in person preached the joyful sound and glad tidings of Salvation to which he had offered the first handsel of evangelic love and Free grace which he had been so long wooing and courting to be happy in the embracement of himself and al other things that did belong unto her peace But she would not And what follows And wept What the Lord of Glorie Weep he that was God blessed for evermore drop tears how comes this to passe what a strange Accident is here whence spring these Divine Tears Surely it must be some prodigigious Cause that draws this holy water from those sacred eyes of God-Man Some of the Ancients otherwise orthodoxe were so far struck with the sense of this prodigie as that they thought it incredible that the Son of God should weep and therefore not understanding the sense force and
masque of an hypocritic Profession yet we cannot delude Christ He sees that the first principle of such feigned profession is but some commun Illumination or languid Affection He knows who they are that crie him up in profession and yet despise or crie him down in heart and prevalent Affection He considers that such mens forced subjection to him procedes only from legal principles and therefore wil ere long degenerate into secret if not open Rebellion against him He sees such mens light is a burden to them their faith lies level with the Interest of self their starcht holinesse is but an artificial Pharisaic sanctitie or at best but some light touches or superficial Impresses of the Spirit of Grace In brief Christ has as Isai 11. 3. a quick sent to distinguish betwixt commun illuminations and the saving light of life between legal Humiliation and evangelic Repentance betwixt painted watered holinesse and sincere Grace and therefore many Almost-Christians who passe for Sheep in their own and the worlds eyes are but altogether Swine in Christs eye Hence we may learne Vse 1 That awakened sinners may procede very far in the owning of Christ and yet be disowned by him They may as these poor souls here embrace him with much seeming joy submit to him as their King with much pretended chearfulnes crie Hosanna i. e. save now with much seeming Faith and Dependence on him as their Savior and yet al this while Christ not own them as his loyal Subjects This also teacheth us Vse 2 That there is a vast difference between mans jugement and Christs Alas how many are justified by us as also in their own consciences and yet condemned by Christ As on the contrarie how many are condemned by the World and peradventure by their own Consciences as Hypocrites who yet are justified by Christ This further instructs us Vse 3 That a christians main worke is to approve himself to Christ It maters not who condemnes if Christ justifies who curseth if he blesseth who kils if he makes alive who troubles if he speak peace As Christ doth curse the Blessings so also he doth blesse the Curses of the wicked when unjustly pronounced against the Godly Wherefore Christians should mind more how they may approve themselves to Christ than what may commend them to the world This also admonisheth us Vse 4 mostly to intend and look wel to Heart-work For 't is the sinceritie of the heart only that commends us unto Christ Externe formes and Apparences of pietie commend us to the Church but unlesse there be an inward Power and Realitie of Grace in the Heart al our visible formes do but render us more slie cunning Hypocrites and so more loathsome abominable in the eye of Christ Lastly this discovers to us the desperate curse and plague that abides on self-deluding sinners Vse 5 Such as extol Christ in profession but yet continue enemies to him in Affection such as go forth with their Palme-branches of seeming joy to welcome Christ and yet secretly in their hearts crucifie him such as sing Hosanna's to him as their crowned King and yet reserve the Bent of their hearts as a throne for some base lust Certainly such Almost-Christians are no better than Almost-Devils the whitenesse of their fair but false pretences of honor to Christ doth but aggravate the blacknes of of their sin in rejecting of him the masque of their profession serves but to concele a rotten heart Their seeming Godlines serves but more effectually to oppose that which is such in truth CHAP. III. Previous and general Observations from the Text. WE now procede to the bodie of our Text and therein the first thing that occurs is the circumstance of place wherein our blessed Lord made this his doleful Lamentation over Jerusalem contained in that expression And when he was come near Whence observe That the approche of any afflictive or miserable object draws forth grief pitie from a christian gracious spirit What is grief but the emotion or rolling of the bowels at the presence of some grievous object and the nearer the object is to us either by Natural Civil or Religious bonds the greater wil our grief be at the approche thereof Jerusalem was allied to Christ by the most intimate and essential bonds both of Nature and Religion he was borne of a Jewish Womb educated in the Jewish Land the crowned King of Jerusalem which was a federate Citie allied to him by al manner of Civil and Religious obligations and therefore approaching near it his bowels melt and turne within him to think that this Citie so near and dear unto him should not understand or embrace the things that appertain to her peace but on the contrarie be at this very very time meditating and contriving his death and her own ruine But this wil come under further consideration in what follows We passe on to the Act of Christ which ushered in and opened the dore to this his sad Lamentation He beheld Hence observe 1. That the Lord of Glorie did so far condescend to sinners as to clothe himself with human Nature and Organs thereby the more feelingly to commiserate and pitie them And oh What an infinite Ocean of condescendent grace is here What unparalled Dimensions of eternal Love and Mercie are there in the bowels of this tenderhearted Redemer What Was he indeed content to assume a mans heart to bleed over sinners a mans tongue to plead with and persuade sinners to be happie a mans eyes to water his exhortations with tears yea a mans soul and bodie to die for sinners O! what wonders of superlative love and condescendent pitie are here Who would ever question the affectionate regard of such a compassionate Redemer How comes it to passe that the blessed Lord should borrow human eyes to behold and pitie sinners and yet they want an eye of faith to behold their Savior O! what monstrous ingratitude is this that the King of Sion should stand gazing on sinners ' til his heart dissolve into tears and yet they stand amusing themselves with Idols of clay and never mind the gracious Regards of their Lord Fie fie on such blind Idol-lovers 2. From this Act He beheld we may further observe That Christs eye affects his heart his sight moves his compassions There are no sterile jejune or barren speculations in Christs eye but al his contemplations are warme and heart-melting they break forth into Affection and end in Operation Christs eye is not dul or sleepy but vigilant and watchful He watcheth over sinners when they sleep over him He beholds them with an eye of pitie and compassion when they behold him with an eye of bloud and revenge He casts a wist eye of sympathie and lamentation towards Jerusalem whiles she is looking and considering how she may pul out his eyes and heart O! what a compassionate eye is this Hence follows the object of Christs contemplation and that is THE
Citie i.e. The Citie which was so nearly related and yet so vastly opposite to him The Citie which was his first Bride and yet now a commun Harlot for Idol-lovers the Citie which was the Seat of his Glorious presence but now a den of thieves and robbers The Citie which had been the Glorie of al Nations but was now next dore to ruine Hence observe That the prevision or contemplation of imminent danger occurring to a place or people nearly related to us doth much affect a serious compassionate heart Al Relations cal for Affections And there is no Affection more proper for Relates under present or impendent miserie than compassion That mother must needs have the heart of a Tiger who seeing her child boiling in a Caldron of lead hath no emotion of bowels for it Christ here whiles he beheld the Citie with the eyes of his bodie did at the same time with the eye of his omniscience behold al the sins and future miseries of Jerusalem al her contemt of his Evangelic offers Love and Grace al her covenant-breaking and Apostasies from him al her bloody and mischievous designes against his Person Crown and Dignitie with al the curses plagues and shours of Divine wrath which would ere long pour down as a Deluge on her This could not but melt his heart into tears and draw from him the doleful Lamentation which follows To see a deluge of sin exhaled or drawen up into clouds of Divine wrath ready to burst asunder and fal down in shours of vengeance on a professing Citie or people nearly allied to us cannot but dissolve an affectionate gracious heart into shours of tears and christian Lamentations That must needs be an heart desperately obdurate and hard that is not affected and moved at such a sight But more of this in what ensueth CHAP. IV. Church-sins the moral Causes of Church-Ruines and therefore the chief mater of our lamentation WE now come to the Lamentation it self expressed in those termes And wept over it Which we may forme into this Proposition or Doctrine That nothing was mater of greater Lamentation unto Christ and ought to be such unto us than to behold the Ruines of a professing Citie or Church which has been long the Seat of Gods gracious Presence and Worship This Proposition which takes in the spirit and mind of the whole verse I intend with the Lords assistance to insist somewhat more largely on And for the explication hereof three Questions occur as fit to be examined by us 1. Touching the Object or mater of this Lamentation What Christ here doth and what we ought to lament 2. As to the Act what Christs weeping here implies 3. As to the motives of this Lamentation What it was that moved Christ to lament over the Ruines of this professing Citie or Church of Jerusalem 1. Q. What Christ here doth and what we ought to lament in the ruines of a professing Citie or Church which hath been long the Seat of Gods gracious Presence and Worship For the Resolution of this Question we may consider the Ruines of a professing Citie or Church 1. In their Causes 2. In the Effects of those Causes 1. As for the Causes of these Ruines they are either Moral and Meritorious or 2. Physical and Productive 1. The moral or meritorious cause of Jerusalems as also of al other Church-ruins is Sin Sin is the fuel of Divine wrath eternal vengeance flameth out of guilt Physical or natural evil is but the consequent of Moral the evil of Passion or Suffering is but the effect of the evil of Action 〈◊〉 Doing Yea Sin is in it self the worst 〈◊〉 He that departes from God executes on himself his last doom The soul that loseth God loseth its way Life and self and the further it departeth from God the more it is envelopped and entangled in eternal chains of darknesse and miserie No sin is so pleasing in the committing as it is bitter in the issue There is an inseparable connexion betwixt sin and punishment and nothing can dissolve it but the bloud of Christ Every sin carries Hel in its womb Lust is a pregnant mother with child of Death and torments Thus Gen. 4. 7. And if thou doest not wel sin lieth at the dore Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which some Hebrew Doctors understand the punishment of sin So Gen. 19. 15. as elsewhere Sin is used for punishment by reason of that individual connexion that is between them Hence the Greek Atee which they feigned to be a woman cast out of Heaven pernicious and hurtful to al. Oh! what an enemie is sin Lieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coucheth a word usually given to Brutes but applied sometimes to men Job 11. 19. and here to Sin which as a hurtful beast lieth in wait ready to devour What a slie Foxe is sin Hence it followeth At the dore i. e. 1. near at hand for to lie at the dore is to be near at hand so Deut. 29. 30. the curses are said to lie or couch on the Sinner Or 2. at the dore may implie such a a certain place in which it may be easily excited just like a chained Masâ—ive that lies at the dore and albeit he seems to sleep yet suddenly starts up and sets upon such as are about to enter in thus Sin or the punishment of sin lieth at the dore That Sin is in it self the worst evil is evident because 1. it was the First evil and so the mesure of al evil for the first in every kind is the mesure of al in that kind Again 2. As sin was the first evil so also the first moral cause of al other evils Now a bad cause is worse than its effects as a good cause is more noble and perfect than its effects It was Sin that opened the dore and let in al other evils into the world and therefore it must needs be the worst evil 3. Sin contains in it al the malignitie venime poison stings curses and plagues of evil al the degrees of evil lie wrapt up in sin 4. The worst part of hel lies in sin a sinlesse Hel would be comparatively an easy Hel to a rectified Soul our blessed Lord suffered a sinlesse Hel and yet was at the same time infinitely happy as to his essential Beatitude By which it is most evident that sin is in it self the worst evil and Hel. Hence it naturally follows That the first great Object or Mater of our blessed Lords Lamentation was Jerusalem's sins which were her worst evil and the main cause of al her other evils Thus the Prophets and People of God of old in al their Lamentations over Church-ruines they had a particular eye on their Church-sins as the procuring cause thereof So Jeremie in his Lamentations layeth the greatest accent on their sins which were the meritorious cause of al their sufferings Thus Lament 1. 5. For the multitude of her transgressions her children are gone
The temporal effects of Gods wrath against Jerusalem were very prodigious and lamentable 1. Is it not a sad and lamentable sight to see Jerusalem a Citie so populous become desolate and without Inhabitant as Mat. 23. 38. Behold your house is left to you desolate Was not this one great part of Jeremies Lamentation over old Jerusalem Lam. 1. 1. How doth the Citie sit solitary that was ful of people How is she become as a widow 2. Was it not also a doleful thing to see Jerusalem which was the wonder of the world for beautiful edifices and structures laid even with the ground not a stone remaining on another As our Lord foretels Luke 19. 44. And shal lay thee even with the ground and shal not leave in thee one stone upon another This seems an hyperbolic expression denoting extreme destruction Hag. 2. 15. To lay a stone upon a stone signifies to build Wherefore not to leave a stone upon a stone signifies utterly to destroy And that this prophetic description of Jerusalems utter ruine was fulfilled to a tittle historie informs us It s said that Jerusalem was so far demolisht by Vespasian that there was no footstep of the Citie left remaining yea afterwards it was by Musonius the Prefect plowed up so that it not only ceased to be a Citie but moreover it was not lawful for any to build on that soil for the future For according to the Roman-law that Citie which had a plow passed over it ceased to be such and it was a capital crime for any to build so much as a Cottage in that place Such were the miserble ruines of Jerusalem here foretold And oh what a sad contemplation was this to our dear Lord how did it make his heart to bleed as his eye to weep They who have seen London buried in its own ashes cannot but remember what a sad spectacle this is Ah! who would not lament at such a sight 3. Is it not also a lamentable case that she who was the Glorie and desire of Nations should become the derision reproche and scorne of al Was not this also great mater of lamentation to Jeremie Lamentat 2. 15. They hisse and wag their head at the daughter of Jerusalem saying is this the citie that men cal the perfection of Beautie the joy of the whole earth 2. But the most dreadful and lamentable effects of Divine wrath on Jerusalem were spiritual jugements the prevision whereof greatly afflicted our tender-hearted Lord. 1. Oh! what a bleeding contemplation was it to our gracious Lord to view that dismal breach which Divine wrath was about to make on Jerusalems Church-state To consider that now al the great things that did belong to her peace were to be as a sealed book altogether hid from her eyes ah how doth this pierce and wound the heart of her Messias That she who had been dignified and adorned with such rich marques of Divine favor beyond al Nations in the world should now be divested and stript naked of al what an heart-breaking was this to her gracious Lord Did not this consideration fil Jeremies heart with sad lamentations over old Jerusalem Lam. 1. 4. The ways of Sion do mourne because none do come to the solemn feasts c. So Lamen 2. 6 7. And he hath violently taken away his Tabernacle as if it were of a garden he hath destroyed his places of the assemblie 2. The withdrawment not only of the means and Symbols of Grace but also of al gracious Influences from Jerusalem afforded further mater of sore Lamentation unto her Lord. It is a dreadful curse to want al special Means and Tokens of Grace but yet if in the want of these the Lord vouchsafeth his Grace to improve commun means of Grace or particular deprivements of special means this is no smal divine Benediction But alas our Lord foresaw it would be quite otherwise with Jerusalem she was like to be deprived not only of al special means of Grace but also of Grace it self without which she could not improve commun means or her particular deprivements of special means and oh how greatly doth this afflict her compassionate Lord A Christian though he be sometimes deprived of the means of Grace yet the Lord gives him grace to improve those very deprivements in order to his humiliation spiritual povertie hunger and thirst after the means and a more complete life of faith and dependence on Christ And thus his deprivements of the means of Grace become a means of Grace unto him his want of Ordinances is as sanctified by Grace a great Ordinance to him Ay but was it thus with Jerusalem No she was not only to be deprived of al means and Symbols of Grace but also of Grace it self without which she could not make any improvement of these withdrawments or be humbled under them This Paul sadly laments 2 Cor. 3. 14. For ' til this day remaineth the same veil untaken away in the reading of the old Testament He speaks of the veil on the hearts of the unbelieving Jews 3. Another spiritual jugement which Christ laments as that which hung over Jerusalem was Gods pouring out on her a spirit of slumber and delivering her up to judicial â—ccecation and obduration or hardnes of heart So Rom. 11. 8. God hath given them the spirit of slumber And this indeed was the curse of Curses the Plague of Plagues the Hel of Hels which contains in it al manner of spiritual jugements as being left to the plague of their own hearts 1 King 8. 38. being given up to the enchantments of a bewitching world having al commun mercies and providences cursed to them Rom. 11. 9 10. being delivered up to Satan the god of this world 2 Cor. 4. 6. c. But of these in their proper place CHAP. VII The eminent Qualities and Efficaces of Christs sacred Tears HAving finisht the Object or Mater of Christs Lamentation comprised in that notion over it We now procede to the Act Wept Wherein we find two considerables 1. The Qualitie 2. The Efficaces of Christs Tears over Jerusalem Sect. 1. As for the Qualities of these Tears they are very Rare and Admirable clothed with many eminences which render them infinitely more excellent than al other tears For 1 they are Divine tears dropt from the Heart and eyes of him who was as truely God as man And oh What an admirable yea infinite Perfection doth this give to these Tears that they flow from the Divinitie What! doth the Son of God who is eternally blessed in the beatific Vision and Fruition of his own Glorie drop tears and that over an ingrateful contumacious rebellious Citie Oh! Who could ever have imagined that this could be had we not ocular and evident demonstration thereof Surely these Tears must be no vulgar commun tears which have so much of the Divinitie in them Oh! What precious tears were these that dropt from God-man What
Jerusalem do greatly aggravate her impenitence and unbelief towards him For the lower Christ condescends to sinners the nearer he comes to them and the more importunate he is in the offers of his Grace the greater is their sin in rejecting such gracious and sweet offers What doth Christ come unto his own his own children spouse subjects brethren and friends and wil not his own receive him Doth he so freely open his gracious heart to sinners and wil they shut their hearts against him Is he so forward to give and shal we be so backward to receive Doth Christ offer such great things to sinners and shal they prefer such poor toys before them Yea is Christ in himself so incomparably excellent and wil sinners yet so much disdain him and so proudly shift themselves of him Can there be a more hainous sin than this to meet Christs bowels and pitie with kicks and contemt Oh! studie the weight of this sin 5. This Lamentation of Christ over impenitent Jerusalem teacheth us also That mans Ruine is from himself If after al Christs gracious Invitations al his unwearied forbearances al his bitter and salt tears Jerusalem wil sâ—il persist in her rebellious contemt of his gracious offers how inexcusable is her sin and inevitable her ruine What wil prevail upon her if Christs Tears and Intreaties wil not prevail What can save her if her Redemers Grace and Mercie save her not What is it that keeps Evangelic sinners from being saved is it any defect in the Object or its Revelation is it mere simple Ignorance or Impotence in the subject No but it is wilful blindnesse and impotence they shut their eyes and wil not see they bolt their hearts and wil not open to Christ who knocks at the dore of the soul by many gracious Invitations of his Gospel and Spirit And do not such deservedly perish who electively embrace their own ruine and wilfully reject the things that belong to their peace Mat. 23. 37 Surely this wilful Impotence or rather impotent wilfulnesse evidently demonstrates That impenitent sinners frame their own Hel. 6. Hence also infer That the greater privileges and marques of favor Christ doth confer on any People or Church the more sorely doth he resent any unkindnesse from such The resentment of a smal unkindnesse from such as have been obliged by special favors is more afflictive than greater unkindnesses from others For Jerusalem who lay under so many and essential obligations to reject Christ and al his gracious tenders of mercie Oh! how much doth this break his heart What swords and spears to pierce thorow his soul is this For Jesurun when she is made fat with Divine mercies to kick against those bowels whence her mercies flowed how much doth this wound and grieve the heart of Christ 7. Lasty Hence also we may collect That Christ's tears are the best Exemplar or Patterne of ours He that wil mourne in a Christian manner needs no better Idea or exemple than this Christs Lamentation Al Christs Affections Actions and Passions so far as they are imitable by us deserve a great Remarque But nothing cals for a more exact imitation from us than this Christs Lamentation Every branch thereof deserves great Consideration Admiration and Imitation 1. We procede now to some more practic Application of our Proposition and that first by way of Admonition and Advice That we al studie wel and consider deeply Jerusalems Church-wasting sins how far they may be found amongst us Was Jerusalem guiltie of rejecting Christ and the things that did belong unto her peace And have not we been in an high mesure guiltie of the same Doth not this sin lie involved in Londons Ashes and Ruines as wel as in Jerusalems Did Jerusalem fondly flatter herself and ungroundedly presume of peace when Christ threatned nothing but Wars and Desolations And has not this also been Englands Sin Do not men crie Peace Peace when God speaks nothing but Wrath Was Jerusalem puffed up with Spiritual pride and Carnal confidence in her Church-privileges and the tokens of Gods presence And have not English Professors been notoriously guiltie of the same sins Did Jerusalem sleep securely under al Christs Divine Comminations Menaces or Threats of approching Jugements And has not England also slept securely under al Divine premonitions of coming jugements Had earthly-mindednesse a great place in Jerusalems black Catalogue of Church-desolating sins And have not English Professors been dreadfully guiltie of this sin also Have not Back and Belly Trade Pompe and Pleasures been the great Diana's which have captivated the hearts of too many Professors Was Jerusalem infructuous and barren under al gracious Appointments Vouchâ—afements and Influences And has not this also been Englands great sin Did Jerusalem persecute Gods Prophets and Apostles And may we exemt England from the guilt of this sin Was the want of Reformation Jerusalems Church-depopulating Sin And is England free from this Sin Lastly was Jerusalem guiltie of Impenitence want of Humiliation and open Apostasie And let al judge whether England has not been fouly guilty of the same sins O that English Professors would spend some time studie and pains in completing this parallel between Jerusalem and England in point of Church-wasting sins thereby to break their hearts and make them bleed forth bitter Lamentations over Englands sins and approching miseries if she repent not Hence also we are furnisht with mater of Exhortation to English Professors That they would by al means possible endeavor both in themselves and others an exact imitâ—tion of this our Lords Lamentation over Jerusalem Did our gracious Lord who was himself void of the least spot weep so bitterly over Jerusalems sins Oh then how much should We poor sinful We weep over Englands sin whereunto we have contributed so great a share Doth our blessed Lord who was free from al sin so much lament the sins of others wherein he had no share O! What an high degree of impenitence is it then for us not to lament over our own sins or National sins wherein we have had our share If we mourn not over National or Church-sins do we not hereby make our selves partakers in them and so by consequence in those jugements that follow Oh! What a sad contemplation is it to think how many great Professors make themselves guilty of National or other-mens sins by not lamenting over them How much Blasphemie Atheisme Profanesse Idolatrie Sensualitie Securitie Contemt of the Gospel and other National sins are by the Righteous God charged on the account of many great yea some good Professors because they never mourned over these National sins And may not these Professors expect to be involved in National jugements who thus by their defect of humiliation involve themselves in National sins Yea may not the great want of Mourning and Humiliation for other mens sins give too many great Professors cause to suspect that they never truely mourned or were humbled for
their own sins For he that mournes for his own sins as he ought mourns chiefly for the dishonor that comes to God thereby Now if this be the principal Motive of our mourning for sin then we shal mourn for the dishonor that comes to God by other mens sins as wel as by our own But the bottome-reason why some Professors mourne for their own sins and not for other mens sins is self-love they think their own sins wil draw jugements on themselves and therefore they mourne for them thereby to avert Gods wrath from themselves Whereas true godly sorrow is chiefly afflicted for the offence given to God It is grieved not so much because self as because Christ is grieved Certainly a soul truely humbled for his own sins wil also be humbled for and mourn over National sins and jugements How much then are we concerned to imitate our great Lord in this his Lamentation Do not his tears accuse and condemne our impenitent secure and hard hearts He weeps for other mens sins but alas how little do we weep for our own May not Christs tears fil us with soul-confusion and shame to consider how much we are strangers to such Christian Lamentations over sinful and ruinous England Has not this been the practice of Saints in al ages to lament over the Sins and Ruines of their Church or State Was not this the temper of Lots spirit Is it not said He was vexed with the filthy conversation of the wicked 2 Pet. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppressed as with a burden or dispirited and weakned as with a tedious sicknes as the word imports so v. 8. Vexed his righteous soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cruciated or tormented his soul as upon a rack such was his grief and anguish for their sins And was not this likewise the gracious posture of Davids spirit Psal 119. 53 136 158 Oh! what Lamentations did the good Prophets of old make over Jerusalems first captivitie and her sin which was the cause thereof Again has not God made many gracious promisses to such as mourne over the sins of the places they live in as Ezech. 9. 4 It s true peradventure they may not be exemted from commun calamities ay but doth not God sanctifie and sweeten al unto them But to speak a little of the Qualification of our Lamentation We are to imitate as much as may be the Qualities or manner of Christs weeping Were Christs tears Rational Spiritual and voluntarie Such should ours also be Was Christs Lamentation generous and public did he seem to forget his own private sufferings whiles he bewailed Jerusalem's Oh! how ambitious should we be of the like pure sorrow Were his tears Pathetic and Sympathetic Did every tear flow from a broken bleeding heart How much then should we affect such Tears Again were his tears so efficacious so influential What a shame is it then for us that our Lamentations are so barren and fruitlesse Alas how far short do our Lamentations come of Christs Do not we grieve more for the evils we our selves suffer than for the sin we or others commit Sense of pain or losse afflicts us but how little are we afflicted with the sense of guilt and sin We mourn over the Ruines of a burnt Citie or impoverished Nation but how little do we mourn over our sin and the wrath of a sin-revenging God which were the causes of those Ruines Lastly Christs Lamentation doth administer to us a serious Caution against al those sins which may draw down jugements on a Citie State or Church Is not this the great end and designe of al Divine Lamentations to obviate and prevent the like Sins and Ruines Was not this one main end why Christ here breaks forth into so sad a passion of weeping over Jerusalem thereby to lay in a Caveat for us that we run not into the like Sins and Ruines O then let us keep our spirits and lives at the greatest distance that may be from these or suchlike Church-sins which bring with them such stupendous inevitable Church-ruines Reformation is the supreme end of al sacred Lamentation and albeit National jugements may surprise us as wel as others yet if we can keep our selves from National and Church sins which are the causes of such jugements they wil in the issue prove no jugements but perfumed mercies to us What ever burdens lie on our backs if sin lie not on our spirits they wil be very tolerable easy burdens to us BOOK II. A. General Consideration of the Text Luke 19. 42. With a particular Resolution of that first Question What it is not to know the things that belong unto our peace Or Wherein the Nature of Unbelief consists CHAP. I. The Explication of Luke 19. 42. HAving given some general account of Christs Lamentation both as to its Mater and Forme we now procede to a more exact consideration of the chief particulars thereof contained in v. 42. Saying if thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes These words carrie in them an extreme Pathos or moving Affection every word is Pathetic and Emphatic Christs heart seems so ful of bleeding pitie as if he wanted words to give it vent every expression is so broken as though his heart were quite broken to pieces Yea doth he not seem to drop a tear between every word to speak and weep to drop a word and then a tear So ful of Affection and Commiseration is every expression as it wil appear by each particular Saying Christ doth not only weep but speaks he mingles words very emphatic with tears which addes much efficace and weight to his Lamentation If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some understand the the first Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aitiologic or Causal and so they suppose it to discover to us the cause of Christs weeping But others upon more grounded reasons make the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be redundant and expletive according to the Greek Indiome and Luke's wounted Pleonasme wherein it usually stands as a note of Asseveration and so serves for a Mimesis For they are wont to premit it before a sentence which being spoken by some one is recited whence it is no more than an Enarrative and Expletive Particle Neither doth the Syriac version impede this construction for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is not Causal but a note of Exclamation As for that next Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred If it is variously explicated Some conceive there is no defect in this discourse of Christ and thence they expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Optative sense by Vtinam Would to God thou hadst known So they make it to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because 1. This is not improper or unusual in the Greek 2. The Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illu is also Optative
Visitation v. 44. 2. The Epithet thy is also very emphatic Thy Day i. e That day which thy Lord has in much singular favor vouchsafed to thee beyond al the world besides which as yet lies in darknesse Thy day wherein thy Messias has given thee such public and manifest Demonstrations of his sacred Mission and Commission from God Thy day wherein I have been wholly taken up in preaching to thee the great things of thy peace wherein I have given thee so many solemne Invitations so many gracious Allurements so many bland and friendly Intreaties to accept of me as thy Savior And 3. There seems yet to lie a farther Emphase in that first Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This which seems to be both Restrictive and Emphatic In This thy day wherein I now make my last Application and Addresse to thee As if he had said I sent my Prophets to thee but alas how were they abused and slain I have in person made many Addresses and Supplications to thee but have I not received as many Repulses from as ever I made Applications to thee Lo now I make my last Application to thee every word is watered and bedewed with Tears O! That thou wouldest in THIS thy day thy last Day receive the things that belong unto thy peace Albeit thou hast hitherto rejected al my gracious offers yet even now at least now in THIS thy day be persuaded to listen to me Thus some understand by This thy day the ultimate and extreme occasion and season wherein Christ made offer of Salvation to Jerusalem Yet we may not exclude the former Seasons and offers of Grace which Christ gave to Jerusalem For this pathetic Oration includes in it not only an Invitation for the present but also an Exprobation and Indignation against Jerusalem for her former contemt and rejection of the things that did belong unto her peace so that we may not exclude any part of that time which was afforded to Jerusalem by her Messias although the last period of this time may possibly be chiefly intended Hence it is thought that these words refer to that Zechar. 9. 9. Rejoice greatly O daughter of Sion shout O daughter of Jerusalem behold thy King cometh to thee But this coming of Christ may not as I conceive be confined to this last coming of Christ to Jerusalem but extends to the whole Oeconomie or Dispensation of his Grace before his crucifixion But it follows The things which belong unto thy peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is evidently an Hebraisâ—e For the Hebrews under the notion of Peace include al manner of Beatitude and Prosperitie The things that belong unto our peace are either Complexe and Notional or Simple and Real The Complexe Notional maters of our peace are the Evangel or words of peace promulgated by Christ and his Apostles The simple and real things of our peace are 1. Christ himself the great Mediator of our peace with al his merits 2. The Spirit of Christ who makes Application of al our purchased peace 3. God the Father the original fountain 4. Heaven c. But now Here we have 1. an Aposiopesis or an abrupt breach in the course of the Oration whereby a principal part thereof seems to be left unmentioned This argueth the depth of Christs grief and the vehemence of his Lamentation which wanted words to give it vent This Aposiopesis or breach in Christs words may be thus filled up If thou hadst known even thou at least in this thy day the things that belong to thy peace Oh! how chearfully how greedily wouldest thou have embraced them or Oh! how happy wouldst thou have been Others incline rather to refer the Aposiopesis to the last clause of the following words But now they are hid from thine eyes to thine unspeakable damage and eternal ruine The difference is not material we may take in both 2. But now As if had said Time was O Jerusalem when thou hadst the bright warme beams of my Gospel-Grace shining on thee But now thy day of Grace is gone thy Sun is set thou hast had many wooings and importunate offers of Grace from me But now I am come to give thee my last Adieu Adieu Jerusalem Adieu Thou hast had many strivings of my Spirit vouchsafed to thee But now my Spirit bids thee farewel farewel Jerusalem Thence it follows They are hid from thine eyes Here is an Hebraic Ellipsis wherein the Consequent is also expressed by the Antecedent for those things which are hid are removed out of sight whence the later is also expressed by the former So that the meaning is The Gospel is hid and thenc removed from thee Or peradventure it may allude to the Veil on Moses's face whereby the Glorie of God was hid from the Jews which was a Symbolic shadow of their blindnesse as it is explicated by Paul 2 Cor. 3. 13 14. For until this day remianeth the same veil c. This continues in use among the Jews to this very day For in their Synagogues whiles the Law is read they have a Veil on their faces which is a black marque though little considered by them of the veil of Ignorance and Hardnesse on their hearts Thus Christ threatens here that for the future The things of their peace should be hid from their eyes And it deserves a particular remarque that their jugement bears proportion to their sin They wilfully shut their eyes against the Gospel and Christ judicially shuts the Gospel and hides it from their eyes They reject the things that belong to their peace and the things that belong to their peace reject them Their hearts are sealed up by unbelief against the Gospel and the Gospel becomes as a sealed Book to them They bid Adieu to Christ and he bids Adieu to them They prefer Cesar before Christ and Christ deservedly leaves them to be ruined by Cesars hands whom they prefer before himself CHAP. II. Eighteen general Observations drawn from the words of the Text as before explicaâ—ed THe words being thus explicated they offer to us varietie of choise Observations As from that first notion Saying we may observe 1. That Christs expressions of pitie do spring from the deepest Affections Every word is attended with a tear every saying is a lively image of a wounded heart 2. That Christs Sayings and doings are the same Every word of Christ carries omnipotence in its womb As his Promisses so his Threats are omnipotent and Jerusalem found by dreadful experience this Threat fulfilled to a Tittle Yea to this very day she lies under the dreadful arrest of this Threat The Menaces and Threats of men even of the greatest of men are oft but smoke and wind they threaten and storme much speak big words but alas how little can they do But oh What energie and efficace is there in every saying of Christ Hath not poor Jerusalem layen 1600. years under
douting in heart and believing opposed They that yield only an opinionative doutful Assent to the things of their peace do really dissent a suspensive faith is no faith in Gods estime 10. To yield only a cloudy inevident obscure Assent to the things that belong unto our peace is not to know them Divine Faith carries with it not only Certaintie but also Evidence Thus Hebr. 11. 1. Faith is the evidence of things not seen Evidence implies a ful clear manifest apprehension of things present among which such are most evident as are most visible Thence the Sun is most evident because most visible It s true the objects of Faith are altogether absent inevident and invisible as to Sense or Reason whence they are stiled Things not seen ay but yet they are present evident and visible to an â—ye of faith So the Scholes determine That the truths of Faith are evidently credible Oh! what a manifest clear intuitive vision doth Faith afford But the Unbeliever sees nothing evidently and clearly â—he has only obscure misty dark notions of the things that belong unto his peace So 2 Pet. 1. 9. And cannot see far off Like one that is purblind or in a mist The Unbeliever has no evident conviction or discoverie of the great things of the other world he sees only things next to him Objects of sense or reason and therefore he knows not the things that belong to his peace Some thinke the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to represent the image of a false faith under the Similitude of a blind man who moving his eye-lids may take in some confused obscure shadow of light which yet is altogether unuseful and infructuous 11. Such as receive the things that belong to their peace with a legal Assent only may be justly said not to know the same The main things that belong to our peace are evangelic and therefore such must our Assent be if right To receive evangelic Truths only with a legal faith is really to disbelieve the same Many convinced sinners yield a very strong assent to al the terrors of the law This and that and t'other threat belongs to me saith the poor Sinner I am he to whom this sentence of the Law and that curse doth appertain c. It s strange to consider how far awakened sinners may procede in such a legal assent to Law-threats and yet never attain to an Evangelic faith This seems to be the case of those unbelieving Jews mentioned Hebr. 4. 2. But the Word preached did not profit them not being mixed with faith in them that heard it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not being incorporated it seems to be a terme borrowed from meats which being received into the stomach and mingling with that acid ferment or juice which is loged there are by the assistance thereof digested and so turned into good nutriment bloud and spirits just so the Word of God being received into an honest heart and incorporated with an evangelic faith doth nourish and strengthen the Believer Ay but now these unbelieving Jews wanting this acid juice of evangelic faith the word received profited them not They yielded a legal assent to the threats of the Law but yet being void of an evangelic assent to the promisses of the Gospel they received no profit from the Word preached Legal assent to the threats of the Law if it procede no further usually ends in greater unbelief and securitie 12. Such also may be said not to know the things that belong to their peace who yield only an involuntarie forced Assent thereto This follows on the former For a legal Assent is only forced and strained whereas an evangelic Assent is affectionate and free whence it is made a character of those primitive Believers Act. 2. 41. Then they that gladly received his Word What word doth he here mean The word of promisse v. 39. For the promisse is to you and your children c. It s said v. 37. They were pricked in their heart c. i e They were wounded with the sense of their sin in crucifying the Lord of Glorie and having now the promisse of life and pardon preached to them O! how gladly do they receive this word What welcome News is this How are they overjoyed at such glad-tidings of Salvation What content what satisfaction what pleasure do they take in this Evangelic word of life How greedily do they receive or assent to it even as a voluptuous man receives his food or a condemned malefactor his pardon So much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gladly doth import Again As many as gladly received the word Here is a restrictive and distinctive note For gladly here doth confine and restrain the sincere reception of the word to these here specified in distinction from the rest of the Auditors of whom also many received the word but not gladly So that this note seems to be characteristic and descriptive of true saving Assent which hath joy and gladnesse mixed with it They receive the word and they receive it gladly they assent to it and they assent chearfully they would not for a world but assent to it As the eye sees the Sun and sees it gladly the ear hears Music and gladly hears it So faith assenteth to the Word of God and assents with gladnesse Though there be much obscuritie and seeming contrarietie to carnal reason in some parts of Gods word yet so far as it appears to be the word of God faith willingly assens to it the mind is captivated to divine Testimonie Though perhaps the poor Believer cannot rationally discourse or reason touching the truths he assents to yet he hath a divine Instinct a spiritual Sagacitie an interne Sense whereby he tasts Divine words and so can distinguish them from al human words though sugared over with never so much spiritual Rhetoric Thus he receives the word gladly So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a reception as an Host gives his Guest or a man his intimate friend Al which fully demonstrates with what an affectionate Assent they received the Word of life The like is mentioned of the Bereans Act. 17. 11. These were more noble than those in Thessalonica in that they received the word with al readinesse of mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e with an affectionate chearful Assent Indeed al true saving faith connotes a pious inclination in the soul For the things that belong unto our peace being purely dependent on the Testimonie of God if there be not a pious affection in the heart towards God the sinner wil never assent to close with the promisses and offers of life made to it Affection to any person makes us very credulous or apt to receive his report Love makes our Assent quick and chearful it puts the best interpretation upon whatever is spoken and if there be but an half-promisse or a word hinted that may be for encouragement the lover is apt
to applie it to himself and improve it Thus every word of God is an infallible oracle to such as have a pious affection for him Thus David describes his faith by his delight in the statutes of God Psal 119. 16. I wil delight my self in thy statutes The original imports to behold with delight or to contemplate with pleasure Oh! What satisfaction did Davids faith find in the Statutes of God But oh how melodious and sweet was the joyful sound of the Gospel to Davids faith If the Law be so delightful to a Believer because he sees therein as in a Glasse al the spots of his soul Oh! how delightsome then is the Gospel to him which discovers the face of God and Christ to him yea and transformes his heart into the same glorious Image Hence it appears that if our Assent to the Reports of the Gospel be not affectionate and chearful it is not saving The Devils believe and tremble but because they do not gladly assent therefore their faith is not saving So essential is an affectionate inclination to divine Assent Whence it naturally follows that such as afford only a forced assent to evangelic Truths do really dissent from them such an intimate connexion is there between Divine Assent and pious Affection 13. Not to know the things that belong unto our peace is not to retain the same when once received This also is a consequent of the former For things forced are not durable when our Assent is only compelled by legal convictions it lasts no longer than that compulsion which gave foundation to it whereas an affectionate Assent is very adhesive it sticks fast unto its object every thing delights to adhere to what it likes If the heart be chearfully inclined towards God it wil delight in its assent unto his word But when our Assent is grounded only on legal Threats and forced convictions how soon doth it wear off and die away This was the case of many unbelieving Jews they had now and then some stounding convictions such as produced in them a great Assent to the words of Christ Oh! What Attention what Reverence and Respect do they give to Christs word But alas how soon is their Assent turned into Dissent Thus John 5. 38. And ye have not his word abiding in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide signifies with John to dwel or take up its fixed habitation The Word of God now and then sound some place in their minds as v. 35. ay but it did not inhabit there it loged there but as a Traveller in an Inne for a night only There are many Professors who entertain the glad tidings of the Gospel for a season but they retain them not Whereas David saith Psal 119. 11. Thy word have I hid in mine heart that I might not sin against thee There seems to be an elegant Metaphor in the word hid drawen from those who having found a choise Treasure they hide it thereby to secure it Thus David hid Gods word in his heart Whence Christ pronounceth a blessing on those that hear his word and keep it Luk. 11. 28. Hence that exhortation Hebr. 2. 1. Therefore we ought to give the more earnest heed to the things that we have heard lest at any time we should let them slip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e let them slide away as water through a Mil which never returnes more He that lets evangelic Truths slide away out of his heart cannot be said to know the things that belong unto his peace Al true Divine Assent is permanent and lasting he that ever dissents from never yet truely assented to Evangelic Notions of peace We find this Divine Retention of Gods word wel expressed by Moses in his exposition of the Law Deut. 6. 6 7 8 9. 14. Such as have not a transcendent estime or great and sublime thoughts of the things that belong to their peace may also be said not to know them For an object or thing is then only known truely when its worth and value is in some mesure known He that has only poor unworthy base thoughts of great things may be said not to know them The efficace vigor and strength of every Assent ariseth from the right valuation of the object For the minds adherence unto truth is more or lesse prevalent according to the apprehension it has of their value unto several truths equally apprehended the minds assent or adherence is not equal but greater or lesse according to the estime it has of their worth Thus the prevalence vigor and efficace of our assent and adherence to supernatural Truths doth naturally arise from the apprehension we have of their value and thence a true assent to divine Notions and Promisses alwaies carries admiration in its bowels he that doth entertain the great Mysteries of the Gospel with a cheap mean estime only doth really disestime the same An undervaluing low assent to divine Truths is real dissent Certainly such know not Christ who estime him not as the Worlds wonder This Christ Ironicly upbraids the unbelieving Jews with John 7. 28. Ye both know me and know whence I am c. He speaks Ironicly in replie to the Jews reprocheful speech v. 27. Howbeit we know this man whence he is c. As if he had said You neither know me nor yet the Messias as you pretend for if you knew me and whence I am you would highly estime me as your Messias sent by God c. Lastly They know not the things that belong to their peace who give only a sterile dead unactive assent to them True Divine Assent is ful of Life Virtue and Activitie A barren dead faith is real Unbelief the end of saving knowlege is Practice Unprofitable knowlege is one of the worst kinds of Ignorance Al sacred Sciences are Affective and Effective That Assent which doth not kil sin wil never give life to the sinner Divine Assent leaves suitable Impresses and sacred Stampes on the Heart Doth thine Assent to the things That belong to thy peace fil thy soul with Admiration of and Love unto them Is there an agreament twixt thine heart and the things thou believest Thou saiest thou assentest to the Truths of the Gospel ay but doth not thine heart dissent from the Duties of the Gospel and is not this a strong argument that thy faith is but a dead Assent So Jam. 2. 26. For as the bodie without the spirit is dead so faith without works is dead also Though works are not the cause which gives life to faith yet they are necessary products which argue life in faith A living faith is ful of vital spirits and operations he that wants these has only a dead corps of faith or the name of a Believer David gives us a better account of his faith Psal 119. 11. Thy word have I hid in mine heart and why so that I might not sin against thee
the ministerie of the word or in conscience This is a more refined degree of rejecting Christ very commun among many great Professors Some convinced Sinners are not so disingenuous as to be alwaies cavilling at Christ yet they do not approve the Reports made of Christ as they ought They have no considerable objections against evangelic offers and yet the heart is unwilling to entertain them They are unwilling to grant what they can hardly denie This Christ cals being slow of heart to believe Luke 24. 25. O fools and slow of heart to believe al that the Prophets have spoken This is the first part of faith in the wil to justifie recognise or approve that Assent which is wrought in the jugemenâ— touching Christ And when Christ has obtained the Wils approbation and consent he soon gains its affiance or confidence As a carnal heart that approves of the offers of sin is soon overcome by it So an awakened heart when once it comes to approve the offers of Christ and the Assent made thereto by the mind how soon is it induced to yield its consent to Christ But oh here lies the root of Unbelief the wil doth not fully approve and allow of what the mind is oft forced to assent unto This was also the condition of many unbelieving Jews So Luk. 7. 29. And al the people that heard him and the publicans justified God being baptised with the Baptisme of John The commun people and publicans are said to justifie God i. e they approved of what reports were made touching Christ though its likely many of them did it but with a temporary faith But then it followes ver 30. But the Pharisees and Lawyers o rejected the counsel of God against themselves being not baptised of him How did the Pharisees and Lawyers reject the counsel of God Why it was by not justifying or approving what God reported touching Christ So that when the wil doth not justifie approve or commend what God in his word or by the dictates of conscience doth report touching Christ it may be said to reject the counsels of God and Christ As the wil by approving the Assent of the jugement turnes it into Consent so by disapproving the same it declares its rejection thereof This holds true both in maters of Sin and Grace 5. The Heart may be justly said to reject Christ when it admits of demurs and delayes as to a complete closure with him This is a more subtile and refined degree of Unbelief Some there are who seem to justifie and approve the Reports made of Christ and their own Assent thereto they have nothing to object against Christ they seem wel-satisfied in the offers he makes But yet al this while there is a secret dilatorie procrastinating delaying spirit in them they would fain close with Christ but not as yet they have a wil for hereafter but not for a present choice of Christ they cannot as yet bid Adieu to their beloved lusts a little slumber a little sleep more they must have in the lap of their Delilahs This was the case of some tardy Disciples of Christ among the Jews as Luke 9. 59. And he said unto another follow me but he said Lord suffer me first to go and bury my father He hath nothing to object against Christ but seems abundantly satisfied in Christs offers only he desires to be excused for a while til he had buried his Father Again ver 61. And another also said Lord I wil follow thee but let me first go bid them farewel which are at home at my house Thus awakened sinners put off Christ as Felix did Paul with delays If Christ wil but wait a while their leisure wel and good they are then content to espouse him for their Lord but at present they have no leisure because they have no heart to close with Christ Yea is there not much of this dilatorie humor in many wounded souls who conceit they are not yet humbled enough and therefore not meet to go to Christ Whereas indeed there is no such way to get an humble spirit as to come to Christ for it Certainly al such delays argue much unwillingnes to believe A Wil for hereafter only is a present Nil An election for the future is no better than a present Reprobation If you consent only for hereafter you at present reject Christ So long as you defer to do what you know you ought to do so long you wil not do it Yea what are these delays to embrace Christ but a more slie rejection of him May not Christ justly estime your delay to embrace him a refusal of him Are not such put offs a kind of denial When Christ wooes thee long by many sweet Inspirations both of Word and Spirit for thee to stifle al these good motions by continued delayes doth not this argue a mightie unwilling heart to believe Hast thou the least shadow of Reason for thy delays to believe Thou saiest thou wantest Grace ay but mayest thou not by believing receive Grace for Grace Is not Grace both in being and degrees the effect of Faith in Christ Do not thy sins greaten much by delays to believe Are not thy debts to Justice multiplied by not believing The longer thou forbearest to believe wil not thy heart be the more averse and backward to believe Peradventure thou conceitest Christ wil not receive thee if thou comest to him ay but whence springs this prejudicate conceit but from the unwillingnes of thine own heart to receive Christ Has not Christ declared himself to be more willing to receive thee than thou canst be to come unto him as 't is evident from the Parable of the Prodigal Luke 16. 22-28 Are not al thine objections against believing presently but the forgeries and figments of thine unwilling heart Remember there is as great hazard in thy loitering delays as in down-right rejection of Christ For albeit thy delays may be painted over with some apparent colours of humilitie and fears lest thy faith would be presumtion yet Christ is as effectually opposed and excluded thereby as by manifest opposition Thou hadst as good say it in down right termes thou wilt have none of Christ as thus put him off time after time with dilatorie answers Though the Acts differ in degrees yet the Principle and root is the same in one and t'other namely an unwilling heart and this Christ sees ful wel and therefore thy demurs suspense and seeming caution or delay to believe greatly provokes Christ and is by him interpreted no better than a flat refusal of him Al the relief thou hast is this thou hopest to embrace Christ hereafter when thou art more humble and fit for him But oh what a poor shift is this Tel me mayest thou not be in Hel before this hereafter come or Wil not thine unwilling heart be more fortified against Christ by delays canst thou ever hope to be better or more humble but by believing
legal ceremonies here stiled beggerly elements as ver 10 No The Galatians were never before under those Judaic ceremonies only they are said to turne again unto them because they affected a 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye desire or ye greedily covet ye greatly wish and long to be under the Law oh how much do you desire what strong wishes have you to join the Law with Christ the like ver 21. Tel me ye that desire to be under the the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e ye who are so hungry and greedy after the law This was the temper of many Judaising Galatians they would fain compound the Law with Christ they could not rest satisfied in Christ alone as the mater of their justification but must needs join the law with him which Paul tels them Gal. 5. 2 3. Was to make Christ of none effect For he that rests not in Christ alone as the mater of his justification trusts not at al in him So also in point of happinesse he that doth not acquiesce in Christ alone as the object of his rest and satisfaction doth not really believe in him whence saith Christ Luke 14. 26. If any come to me and hate not his father c. i. e if he be not satisfied in me as the fountain of his life he hath no share in me For to hate here is to love lesse Christ doth not injoin his Disciples simply absolutely to hate Parents c. No that were sin But he means comparitively i. e whoever doth not love Parents Wife c. lesse than me cannot be my Disciple So ver 33. Whosoever he be of you that forsaketh not al that he hath he cannot be my Disciple What doth Christ mean by this Doth he expect that when we turne Christians we bid Adieu to al outward comforts No surely This command of Christ doth not so much respect the Act as the Affection we are not commanded to cast away al but to love Christ above al. 6. Again Vnbelief is ful of murmurs Disobedience and Reluctance against the soverain Wil of God Faith is the most obsequious obedient and dutiful Grace Oh! how ful of Resignation and Submission is the believing Wil so far as it is believing When Christ enters into any soul he expects that every proud imagination every high thought stoop unto him That the whole soul bow before him and adore his soverain wil and pleasure Thus Job 1. 20. Then Job arose This notes his speed courage and resolution in complying with the divine Wil. And rent his mantle and shaved his head these were Symbols or tokens of great sorrow and humiliation under the hand of God Faith doth not destroy natural affections but it regulates and spiritualiseth them When the hand of God is on us our hand should be on our hearts in order to a deep sense and humiliation under Gods visitation Then it follows and fel down upon the ground and worshipped The Hebrew words do both signifie a bowing to the ground Because in their worship they usually fel to the ground or bowed their head knee or whole bodie therefore the same word among the Hebrews signifies both to â—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 satisfaction in the present issues of the divine Wil. In short it implies a melting or dissolving of his Wil into the Divine wil as most holy and best Hence v. 21. it s said That in al this Job sinned 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 risings of heart are there against the Truths Grace Wil Waies and Crosse of Christ How doth unbelief strugle and fret against the supreme pleasure of Christ Hence the same word in the Greek signifies both Unbelief and Disobedience as John 3. 36. He that believeth not the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies also 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of disobedience or unpersuasible untractable children such as cannot bring their hearts to bow and stoop to divine Truths Grace and Commands And indeed much of the nature of Infidelitie is lively exprest by this notion of Disobedience Thus the Israelites unbelief is set forth to us Act. 7. 39. To whom our fathers would not obey but thrust him from them and in their hearts turned back again to Egypt How did they disobey Christ and thrust him from them Was it not chiefly by their murmurs and Unbelief So in like manner we find unbelief set forth by fretting against God which is an high degree of Disobedience Psal 37. 1. Fret not thy self because of evil doers Fret not thy self or be not angrie chide not Unbelief is very prone to be angrie yea to chide God because of the prosperitie of wicked men whereto is opposed vers 3. Trust in the Lord c. This trusting in God is opposite to that fretful spirit v. 1. The like Antithesis or opposition we find ver 7. Rest in the Lord and wait patiently fret not thy self because of him that prospereth in his way Rest in the Lord Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be silent unto the Lord Don't let one murmur or impatient word drop out of thy mouth but wait patiently or expect with much silence and patience relief from the Lord beware how thou doest fret and repine against his Soverain pleasure So that a fretful murmuring spirit is quite opposite to that silence and obedience which faith implies What is faith but a free and chearful resignation of al concernes to God with a complete subjection to his Soverain Wil Grace and Spirit for the accomplishment of al Faith subjugates and captivates our wisdome to divine Wisdome our consciences to the divine Law our whole heart and life to the divine Wil either preceptive or providential A Believer as such lives no longer than he lives in the divine Wil and Grace and no thing is so fit a subject for such a Divine life as a broken heart and what so effectually breaks the heart as faith in Christ Oh! what meeknesse is there in faith How silent is it How flexible to the Divine Wil Certainly the lower the wil lies in subjection and submission to God the higher faith riseth The highest faith is that which lies lowest in
subjection to the foot of God Such was Abrahams faith Isai 41. 2. Called him to his foot Faith yields up it self to Christ to be acted as he pleaseth to do or suffer as he thinks fit it leaves the soul with Christ to be wrought upon as he seems good So Paul Act. 9. 6. Lord what wilt thou have me to do Paul makes Christ master of his wil and al he is content to be wholly influenced by Christs Soverain wil and Spirit Whence faith is compared to a Mariage-covenant whereby the wife gives over and resignes al right to her husband So the Believer gives up himself to Christ that he may be his Hence the more resistance there is against the Wil and Grace of Christ the more Unbelief An unbelieving wil is an inflexible wil its mighty stiffe and hard Unbelievers are extreme covetuous and greedy of their own wils to part with their wils is death to them 7. Infidelitie or Vnbelief implies also an unwillingnes to appropriate or applie the Promisses and Grace of Christ for the sinners benefit Faith is a mighty appropriating applicative Grace although it be very silent patient and submissive as to mesures degrees seasons and the manner of receiving Grace yet it is very ready to applie al Promisses or intimations of Grace given it Yea if it has but a general promisse yet it can make particular application of it to the soul yea sometimes though it has but an Item an 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 appropriating applicative act of faith it sucks in and applies to itself the Grace of Christ according to its several needs and indigences Is the poor sinner laden and pinched with the guilt of sin O then how doth faith applie thereto a Plaister of Christs bloud Doth some powerful lust or tentation assault the soul then faith goeth to Christ for fortifying corroborating Grace Is the Believer called to any difficult piece of service either active or passive for Christ then Faith applies to itself the Divine assistance and direction of Christs Spirit Thus it receiveth out of Christs fulnesse Grace for Grace Joh. 1. 16. But now unbelief is altogether unacquainted with this Divine Art of appropriating and applying the Grace of Christ It doth want not only legs or an active power to go to Christ but also hands or a passive power to receive from Christ Oh! what a prodigiously proud begger is Unbelief in that it scornes to receive an Almes from Christ What! not receive Grace when offered Doth Christ offer an Act of Indemnitie unto sinners and wil not they receive it at his hands Oh! what a proud bloudy sin is Unbelief Alas many convinced sinners think it too much Presumtion and Arrogance for them to appropriate and applie the Grace of Christ to themselves They think it better becomes them to applie nothing but wrath and condemnation to themselves So modest and humble do they seem to be But oh what a world of pride doth there lie at the bottome of this seeming Modestie and Humilitie Is it not rank pride for sinners to refuse that Grace which is freely offered When Christ comes to pour in Grace freely into the soul then to refuse that Grace because we have no monie to purchase it what egregious pride is this 8. The last act of Infidelitie or Unbelief is A diffident removing or putting far from the soul the second coming of Christ and al the great things of Eternitie which ensue thereon Faith has such a miraculous efficace as that it can make things absent present things invisible visible Heb. 11. 1. It gives a prelibation and foretast of approching Glories Ephes 1. 13 14. Here Paul tels them That after they believed they were sealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a Translation borrowed from Seals by the impression or stampe whereof we distinguish things true from false things authentic from uncertain The stampe of a Seal impressed on an Instrument renders it indubitable and unquestionable The Jews had the externe seal of Circumcision and the Grecians were sealed with the marque of their Idols ay but saith Paul Ye were sealed with that Holy Spirit of promisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Article here is treble which carries in it a great Emphase and demonstrates some extraordinary work of the holy Spirit It seems to refer to the great Promisse of the Spirit Luke 24. 49. as elsewhere But what is meant by this seal of the Spirit I know some understand it of the Seal of Assurance whereby they were assured of their eternal possession and we need not altogether exclude this sense yet I humbly conceive that this Seal is primarily to be understood of the Stampe or Impresse of Grace at first Regeneration which is communicated to al Believers whence it is said they were sealed with that Holy Spirit i. e the Spirit of Sanctification Now this Impresse or stampe of the Spirit of Sanctification after their first believing is said to be ver 14. the earnest of our inheritance c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the general signifies al that which is given for the confirmation of a promisse and particularly among the Phenicians whence the Grecians seem to have derived the word it notes earnest-money So that the sense is this Ye who have believed have received the earnest of the Spirit of Grace whereby you have hopes and expectation of glory Hence Faith has the Bridegrooms coming fixed on its eye the sound of the last Trumpe ever ringing in its ear Ay but Unbelief removes al these far from the soul it says in the language of those secure sinners 2 Pet. 3. 4. Where is the promisse of his coming do not althings continue as they were Unbelief is possest with a kind of sleeping Devil it dreams of nothing but building Tabernacles here What a stranger is it to eternitie and the concernes thereof If the secure sinner be now and then a little awakened and startled at the apprehensions of future jugement how restlesse is Unbelief til it has got the soul asleep again How are the eyes shut and the wil bolted against al foresight and expectations of Christs second coming Oh! what a torment is it to the Unbeliever to lie under awakened apprehensions expectations of and approches towards future jugement What would he give if eternitie were buried in oblivion There is nothing in the world that the Unbelievers heart is more alienated from and averse to than the second coming of Christ Faith breeds a great expectation of longing for and has leaning unto that great day But oh how doth Unbelief endeavor to choke and stifle al awakened apprehensions thereof And if the spirit of Bondage worke any lively sense and convictions of that terrible day what dreadful stormes
these his self-jelousies and self-jugements a great spring of his faith in Christ 1 Cor. 11. 31 3. The commun faith of Vnbelievers ariseth from a legal Spirit of Bondage but the saving faith of Believers from an evangelic Spirit of Adoption And oh what a vast difference is there between commun faith and saving in this regard A legal faith arising from a spirit of Bondage may worke dreadful terrors but never solid peace of conscience It brings men under a legal Covenant but cannot keep men stedfast therein Psal 78. 8 10 37 57. It workes in men legal preparations for Christ but it cannot worke a thorow conversion to him It divorceth the heart in part from sin but marries it to the Law not to Christ It plows up the fallow ground but cannot sow the seed of Grace It makes a deep wound in Conscience but cannot heal it It may drive men into despair but it cannot of it self drive to Christ It may restrain from sin and constrain to dutie but it gives no strength for or love to dutie It may kil but it cannot make alive It may rend but it cannot melt the heart It may make sin bitter but it cannot make Christ sweet It may be an Advocate for the Law but not for Christ Such is the commun faith of Unbelievers But now the evangelic faith of Believers arising from a Spirit of Adoption doth not only kil but also make alive in the bloud of Christ It doth not only divorce the heart from sin self and the Law but also espouseth it to Christ It improves al legal preparations in order to an evangelic closure with Christ It workes godly sorrow for sin not only that it may be pardoned but because it is pardoned It is not only compelled to dutie by legal motives but also allured thereto by evangelic persuasives It doth much for Christ and yet rests on nothing but Christ It workes not only evangelic Actions but also evangelic Principles and Dispositions It urgeth the Law much but on Evangelic grounds and designes It destroies not Moralitie but perfects it It frees men not from dutie but in and for dutie Such are the different postures of a legal and evangelic Faith 4. Saving faith turnes the main Bent of the Wil towards Christ and al other good things that belong unto its peace but commun faith affords Christ and al those good things only some imperfect desires The â—rue Believer makes a free and complete Acceptation of Christ and Resignation of al unto him He takes the whole of Christ and gives Christ the whole of his heart He goes to Christ with a plenitude or fulnesse of wil and receives from Christ a plenitude of Grace John 1. 16. He is so amorous of the good things that belong unto his peace that he can part with althings for them yea his wil is carried with a violent propension towards them as the Iron to the Lâ—ad-stone But is it thus with the Unbeliever Doth he not ever adde something to Christ or take something from Christ Alas what is his commun faith but a mere faint velleitie a languid imperfect desire after the good things that belong unto his peace How unable is he to go to Christ with a plenitude of wil How little is he allured or ravished with the incomparable Beauties of Christ perhaps he has some good liking to the good things of his peace but oh what a violent lust has he after other things He may have some evanid or dying wishes after the divine life but oh what a peremtorie obstinate wil has he towards present goods Every smal tentation makes him let go Christ but oh how tenacious how strong is his holdfast of the creature An Unbeliever is the greatest Monstre in the world he hath two hearts an heart for God and an heart for the world Psal 12. 2. and yet when any difficulty approcheth he hath no heart at al Such a coward is he so far from true faith A true believer the more difficult his worke tentations are the stronger is his Adherence to Christ and al the good things of his peace yea though Christ may seem willing to part with al Interest in him yea to turne against him as an enemie yet oh how unwilling is he to part with his interest in Christ or to do any thing unworthy of that friendship he professeth to Christ But is it thus with the commun faith of the Unbeliever Alas on what easy termes can he part with al claim to Christ How unsteadfast is he in al his covenants with Christ How little can he resigne up himself wholly to Christ or receive whole Christ as offered in the Gospel In times of soul-troubles he seems willing to elect Christ but in times of competition between Christ and lust how soon doth he prefer lust before Christ What are al his good wishes towards the things of his peace but broken half-desires Doth he not at the same time when he layes hold on Christ secretly also catch at the world or some beloved lust How unable is he to wil and nil the same things to be constant to his own election of Christ and reprobation of sin Though he sometimes looked towards Christ yet how little doth he follow that look What a latitudâ— and libertie doth he leave for idols in his heart and thence how little room for Christ So little is his wil fortified and armed with Resolution in adherence unto Christ 5. The true Believers saving faith is a purifier from sin Act. 15. 9. But the Vnbelievers commun faith is a Protector and Promotor of Sin And oh what a vast distance is here betwixt saving and commun faith How impossible is it that the unbelievers heart which is the spouse of sin should be married to Christ Wil Christs jelousie which is so severe admit any Corrival or equal lover into his conjugal bed the heart Must not his royal love have a throne al alone in the heart Is it not then impossible that sin in its dominion should dwel in the same heart with Christ Yet lo is not this the grand designe of the unbelievers commun faith to reconcile Christ and sin two opposite Lords How oft doth commun faith go to Christ for life that so the sinner may live more securely in siâ— The Believers very fals into sin are as managed by faith a sanctified means to purge out sin But oh the Unbelievers partial departure from sin and closure with Christ is as improved by his commun faith and lust made a blind and engine for the protection concelement and improvement of sin Saving Faith makes the Believers verâ—â—efects and neglects serve for the promoting of some spiritual good how is he humbled for and by his very sins and negligences But the commun faith of an Unbeliever makes his best duties and performances serve to promote spiritual sins How do al his Covenants and Resolutions against some grosser visible sâ—s serve only to
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 wholeâ— 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 self idolised And doth not every Unbeliever idolise his own carnal wisdome his proud wil his commun gifts his self-sufficience his legal Righteousnesses and seeming good duties Is not the Unbelievers self-dependence the worst piece of Idolatrie Doth not every Unbeliever by depending on
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 Virgins 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-secking 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 desirable in the eyes of men Was it ever known that the Leper was amorous of his Scabs or the Begger in love with his Rags or the Prisoner with his Fetters or the wounded Person with his bleeding Wounds How then comes it to passe that the