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
hide strengthen and foment secret invisible lusts as spiritual pride carnal confidence Hos 7. 16 Or at best doth he not make use of al his covenants against sin only as a balsame to heal the wounds of his conscience not as poison to kil the lusts of his heart Such is the curse and plague of commun faith 6. Saving faith transformes the heart into the Image of Christ and thence makes the Believer conforme to his Life and Laws but commun faith workes neither Saving Faith brings the heart near to Christ and so stampes the Image of Christ upon the heart It cannot make men Christ but yet it makes them like unto him and that not only in one particular excellence but in al It changeth the last end and disposition of the wil and thence the whole soul and life It infuseth a divine plenitude or fulnesse of Grace into the soul answerable to that fulnesse of sin that was there before And as Christ is one with his Father by personal union so Believers are one with Christ by faith Hence much of the life of Christ appears in their lives The love and spirit of Christ prevails with them to live the life of Christ and conforme to his Laws And oh what a sweet harmonie and conformitie so far as Faith and Grace prevails is there between the Spirit and Life of Christ and their spirits and life How much do their hearts and lives answer to the primitive Patterne of puritie in the heart and life of Christ But can the Unbelievers commun faith worke such rare effects It s true sometimes his Actions are changed but are not his vital Principles and Dispositions unchanged He may sometimes conforme to the Laws of Christ in appearance but doth he not stil hate them at heart Whereas the Believer whiles he breakes the law of Christ in Action he conformes to it in Affection and desire as Roman 7. 22. The Unbelievers commun faith may lead him to please Christ in shew but is it not al to please himself in truth Doth he not wholly live on self as his spring and to self as his last end Oh! how impossible is it for him to live by faith on Christ and to Christ which is the Believers life 7. Saving faith makes Believers diligent in the use of means and yet keeps them from trusting in them commun faith makes Vnbelievers negligent in the use of means and yet to trust in them Oh! how industrious is Faith in the use of means as if there were no Christ to trust unto And yet doth not faith trust wholly in Christ as if there were no means to be used Yea doth it not trust Christ as much in the fulnesse of means as in the want of them But oh how much doth unbelief trust in means though it be very negligent in the use of them 8. Saving Faith is alwaies bottomed on a Promisse and by it workes up the heart to God But commun faith is alwaies bottomed either on false persuasions or self-sufficiences and by them turnes the heart from God 9. Saving Faith walkes in Gods ways by a strait rule to a strait end But commun faith is always stepping out of Gods way its rule and end both are crooked True Faith looks both to its end and rule it wil not do good that evil or evil that good may follow But commun faith wil do both 10. Lastly Saving Faith values an half-promisse yea a mere peradventure from God more than the best promisse the creature can make but commun faith depends more on the rotten and false promisse of its own heart or of the creature than on al the promisses of God 3. Hence we may further infer That there is no medium or middle between true Faith and Infidelitie Commun faith is but real Unbelief He that is not a sound Believer is a real Infidel He that receives not Christ on his own termes rejects him Not to trust in Christ with al the heart is not to trust him at al in truth A forced election of Christ is a real reprobation of him A mere human or notional or general or confused or instable or inefficacious Assent to Christ is real Dissent Not to rest in Christ alone as our Mediator is not at al to confide in him He that cannot part with al for Christ wil soon part with Christ for any thing If faith purifies not the heart from sin and fortifies it against tentation it deserves not the name of faith Acts 15. 9. If Faith gives not a substantial being to things not in being it doth nothing Heb. 11. 1. If you can believe nothing but what you have reason and evidence for from the things themselves you believe nothing as you ought for though reason may assist faith as an instrument yet it destroyes faith as a principal ground or argument because faith is of things inevident Heb. 11. 1. Faith takes nothing for its formal reason or principal ground but increated Autoritie and therefore it is not the mere evidence of reason but the testimonie of God that makes men believers And if so then oh what a world of that which passeth for faith among men wil one day appear to be real Unbelief What may we judge of those who hang up Christ in their phantasies as pictures in an house but yet never really adhere to or recumb on him Is not this mere fancie rather than faith What shal we conclude of the presumtuous believer who presumes God wil shape his mercie according to his humor Is not his faith mere Unbelief Yea can there be a more cursed piece of Unbelief than a fond groundlesse presumtion that we do believe Again what shal we say of the dead-borne sleepy faith of secure Sinners who lay their head in Satans bosome and sleep securely on the pillow of his rotten peace Is not this a piece of Unbelief which Devils and damned Spirits are not guiltie of For they believe and tremble at the apprehensions of their approching jugement And oh how soon wil these their sweet sleeps end in dreadful hellish awakenings Again may we not judge the same of legal faith which sets up the Law in the room of Christ or at least yokes the Law and Christ together Do not such by joining the Law with Christ disjoin their hearts from Christ Rom. 7. 1-4 Is it not as bad a piece of Unbelief to set up the Law instead of Christ as to set up lust instead of the law Yea is there not much of Idolatrie in such a legal faith for do not such as depend on their own legal performances for life make themselves their God and Christ Oh! how oft doth such a legal faith or carnal confidence end in black despair Were it not easie to shew if opportunitie served how al the false or commun faiths in the world are indeed but real Infidelitie colored over with a tincture of faith O then what a world of Infidels
spiritual Objects and a carnal Subject Must not every visivè facultie have some agreament with the object visible And is there any agreament betwixt a carnal mind and things spiritual Is not every thing that is received received according to the nature of the Recipient Doth not then the carnal heart receive things spiritual carnally as on the contrary the spiritual heart things carnal spiritually Thence saith Christ to the unbelieving Jews Joh. 8. 15. Ye judge after the flesh i. e ye judge of me and of my Gospel only in a carnal manner by carnal Reason and therefore no wonder ye believe not in me 8. Such as content themselves with a general confused Assent to evangelic Truths and Promisses know not the things that belong to their peace The more particular and distinct our knowlege is the more certain it is General Notions are more confused and fallacious a particular Dissent may wel stand with general Assent Therefore he that has some general confused Notions of the things that belong to his peace lies under a particular ignorance of the same This was the case of these unbelieving Jews they had some general notices of the Messias some rude confused Ideas of Heaven and God but alas How imperfect how grosse how insignificant were their Notions Hence our blessed Lord exhorts them that they would in order to the procurement of a true saving faith Search the Scriptures John 5. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s a Metaphor drawn from the sagacitie of Dogs which with their noses closely follow and search into the sent of their prey These unbelieving Jews had much general confused knowlege of the Scriptures ay but they wanted this Divine sagacitie to inquire and search into them as Dogs do into the sent of their prey they could not sent the things that belonged to their peace because they made not a narrow scrutinie a particular distinct exact inquisition into evangelic Truths and Mysteries As if Christ had said Ah friends You pretend to believe Moses and the Prophets You conceit your life lies wrapt up in them But how comes it to passe then that you believe not in me Do not al the Scriptures testifie of me Oh! here lies your sin you wil not search into the Scriptures you content your selves with some general confused Notions without any particular distinct Inquisition into the things that belong to your peace 9. Men know not the things that belong to their peace when they suspend their Assent or yield to any prevalent dout touching the truth of them I shal not dispute what mesure or degree of certaintie is essential to true saving Faith but that it cannot consist in a mere opinion or probable conjecture without some degree of certitude I think is most certain from the current of Scripture This is evident by the character Paul gives of Abrahams faith Rom. 4. 19. Being not weak in faith i. e his mind did not hang in suspense or under some prevalent dout touching the truth of the promisse This is illustrated by another notion ver 20. He staggered not at the promisse through unbelief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to hesitate or remain under varietie of anxious douts and opinions his mind was fully persuaded of the truth of the promisse as it is expressed v. 21. being fully persuaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s a Metaphor borrowed from Navigation as sails are filled with a good wind so his mind was filled with a fulnesse of assent to the truth of the promisse there was no room for any suspense or prevalent dout And this indeed seems essential to al true saving Faith that there be a prevalent certitude or certain persuasion touching the truth of the object albeit many sincere Believers may be altogether uncertain touching their Title to or Interest in the Object My meaning is this There ought to be a plenitude or fulnesse of Assent to the Truth of the Promisse albeit there may be wanting in many Believers an assurance of their interest in the things promissed Now this certaintie of Divine assent ariseth partly from the certitude of the object but more immediately from the Demonstration of the Spirit elevating or raising the mind unto this certain persuasion touching the truth of the promisse And herein true saving Faith is differenced from that which is commun and human The Unbeliever may yield some feeble staggering instable Assent to the good things that belong unto his peace but stil he hangs in suspense his doubts are greater than his faith It s true the true Believer hath oft great douts touching the Promisses but yet his douts are not so much of the truth of the Promisses as of his interest in them or whether his apprehensions of them be true whereas Unbelievers dout of the truth of the Promisses albeit they may be presumtuously confident of their Interest in them Thus it was with the unbelieving Jews Joh. 10. 24. How long doest thou make us to dout or how long doest thou keep our souls in suspense They hung as it were 'twixt Heaven and Hel under much suspense whether those things Christ preached were true or false They did not totally dissent and yet they could not fully assent to Christ Thus they hung in suspense for suspense is a middle twixt Assent and Dissent Though as to Divine Assent every such prevalent suspense or dout touching the truth of the promisse is real unbelief she that assents not fully doth really dissent Therefore Christ addes v. 25. I told you and you believed not they seem to lay the blame on Christ the darknes of his Revelation but he resolves al into their unbelieving hearts The like character of unbelief we find Luke 12. 29. Neither be ye of doutful minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its primary Notation signifies to be carried up aloft in the Air as Meteors Clouds or Birds which wanting a firme foundation are tossed to and fro with every blast So it signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wander or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 10. 24. to lift up the mind or keep it in suspense Hence also it is used to signifie an anxious suspense hesitation or dout touching the truth of things This is the condition of many awakened sinners they arrive at some anxious suspense or doutfulnes of mind and that is al They hang in the air of commun conviction between Heaven and Hel for a little while til the prevalence of lust make them fal down again on the earth where they lie buried in the ashes of their own convictions and profession They dare not they cannot yield a ful and prevalent assent to the Gospel of Christ al that they attain unto is a mere opinion a suspensive faint Assent Thus every unbeliever hangs as a Meteor in the Air under prevalent suspense and hesitation touching the truth of the promisses Thence Mark 11. 23. We find
Do they not come to Christ only as a wounded person to his Chirurgeon for a Plaister to heal conscience They receive Christ but is it not only as a Bankrupt entertains a rich Suretie to pay their debts to the Law Surely such involuntary constrained Receptions of Christ if they do not end in a more chearful Election are but more modest Refusals of him Involuntarie election is a degree of real Reprobation Albeit every Election hath something of the wil in it yet that may be termed an involuntary forced election when the Wil might it with securitie use its own freedome would not elect what it now closeth with And oh how many terrified souls do with such an involuntarie forced Wil receive Christ They see no beautie or worth in Christ only they make use of him to serve a turne to quench the flames of Divine wrath in conscience and when that is done they lay him aside again as an uselesse servant What is such an unwilling choice of Christ but a more courtly rejection of him Do not such forced consents passe for real dissents among more civil persons Such as entertain Christ in ther extremities and perplexities of conscience with such an involuntary Wil how soon do they lay him aside when the storme is over Was not this the very case of the unbelieving Jews even from their infant-state in the Wildernes So Psal 78. 34. When he stew them then they sought him and they returned and inquired early after God When God awakened their consciences by terrible jugements Oh! how early do they inquire after their Messias what chearful Reception do they seem to give unto him Ay but this was but a terrified affrightned wil they did but flatter him with good words their heart was not right as it follows ver 36 37. A forced wil is but a false lying wil it is no real Wil but Nil When there is nothing on the Wil but more compulsive terrors it never gives a fiducial reception to Christ Til the wil be in faith it 's never saving Convictions of sin seconded by legal Terrors may compel some to believe but if there follow not a Spirit of Adoption and libertie that faith proves only legal and temporary We find a good character of evangelic faith in Zacheus's reception of Christ Luke 19. 6. And he made haste and came down and received him joyfully His wil was in his faith he received Christ and would not for a world but receive him He believed and would not but believe His heart was in the work it was his joy and delight to entertain Christ not only in his house but in his heart also But is it thus with al that pretend to receive Christ Are there not many who receive Christ under dolors and rackings of conscience who yet have no liking to him yea who would gladly shift themselves of him were their troubles of conscience once wel over Do not the hearts of such secretly draw back from Christ yea entertain an inveterate old grudge against him while they seem willing to draw near to him and make use of him in their extremitie Have not such soon enough of Christ are they not soon weary of him and therefore turne him off again assoon as he hath served their turne Do they not secretly wish that they might be saved by their own doings rather than by believing in Christ It s true they in a sort receive Christ but how is it Is it not as a wounded captive receives his enemie with fair words to save his life whiles yet he hates him in his heart and is grieved that he should need his enemies favor Surely this is not to receive Christ gladly For to such it is a burden to be beholding to Christ for Salvation They had rather be saved any other way than by Christ Oh how glad would they be if God would but accept of their own goods works instead of Christs merits whereas a true Believer would to choose be saved by Christs merits rather than by his own he is abundantly satisfied in Christ and the way of Salvation by him his wil doth electively hug and embrace Christ as his best friend Thus Zacheus received Christ joyfully It s true many sincere Believers at first whiles under a Spirit of Bondage have only a terrified affrightned wil yea after they have received a Spirit of Adoption and Christ by saving Faith how much of an unwilling heart do they find mixed with their faith What legal selfish regards have they oft towards Christ Ay but this is the distemper and therefore the burden of their souls They are never better pleased than when their wils are most chearful spiritual and forward in closing with Christ How greatly do they approve of and delight in the way of salvation by Christ What contentement and pleasure do they take in believing How much rather had they have their Grace peace and comfort in Christs keeping than in their own But is it thus with Unbelievers such as receive Christ only with a terrified legal Wil Is it not a burden to them that they should be driven to such streights as that none but Christ can relieve them Is there not a secret displeasure and dislike against Christ even while they are forced by reason of their extremities to make use of him Would they not be glad to be eased of Christ were their consciences eased of their trouble Such is the temper of a terrified wil. And so much for the Unbelievers defective Reception of Christ CHAP. VII Unbelief explicated as to its Defects in Adherence to Recumbence on Satisfaction in Obedience to Application of and Waiting for Christ 3. HAving explicated the Nature of Unbelief from its defective Reception of Christ we now procede to those defects which attend the Consequents of such a Reception And we shal begin with the Wils Adherence to Christ which seems to be an immediate consequent of the foregoing Reception of Christ Adherence is an essential branch of Faith and that which naturally follows upon al reception of Christ So that he who doth not firmely yea inviolably adhere to Christ may be justly said never to have received him aright Faith is defined a firme rooted Dispositon or Habit Moses in his Exhortation to the unbelieving Israelites adviseth them to cleave unto God Deut. 10. 20. The Original in its primarie notion signifies a conjugal adherence such as is between Man and Wife as Genesis 2. 24. and so it denotes here that conjugal adherence which the soul ought to maintain towards Christ as its husband which Paul also expresseth by the similitude of Mariage Ephes 5. 25 32. and 1 Cor. 6. 17. by cleaving to the Lord. This conjugal adherence of the Believer to Christ is wel illustrated by Ruths cleaving to her Mother Ruth 1. 14 16. The like Job 41. 17. They are joined one to another they stick together that they cannot be sundred Such ought to be the
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
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
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
tu quae singulari privilegio in toto orbe praecellis si tu inquam quae eâ—eleste es in terris sacrarium cognosceres Calv. Doct. 7â— Doct. 8. Doct. 9. Doct. 10. Doct. 11. Doct. 12. Doct. 13. Doct. 14. Doct. 15. Doct. 16. Doct. 17. Doct. 18. Doct. The Nature of Unbelief What the things that belong to our peacâ— are The first part of Vnbelief in respect of its object is Not to assent to the Word of God Joh. 5. 39. Disbeliefe of the Gospel or Covenant of Grace The Covenant of Grace contains 1. Maters of Grace Unbelief questions the Realitie of the offers of Grace Rom. 10. 10 16. Unbelief questions the freedom of the Covenaâ—t Unbelief strikes at the Universalitie of the Covenants offers Unbelief limits the Riches of Grace Rom. 5. 20. Unbelief questions the certainty of the Covenant 2 Sam. 23. 5. Unbelief as to Providence Mat. 6 30 31 32. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraeis etiam vocantur hi qui cùm in praesens habeant sat is futuri in ertitudinecruciantur Grot. Luke 12. 22 29. A istotle Pliny Aelian Unbelief as to future Glorie Heb. 11. 1. The formal Object of Unbelief 1 Thess 2. 13. The several gradations of Dissent from the sacred Notions of our peace 1. Rejection of Divine truths 2. Not to attend to sacred Notions 3. Not to yield an explicite assent to Divine Truths 4. Not to give a supernatural Assent Luk. 24. 45 5. Not to give a deep Assent 6. Not to yield a real Assent Rom. 2. 17 18 19 20. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oâ—cum 7. Not to give a spiritual Assent 1 Cor. 2. 14. 8. A general confused Assent Joh. 5. 39. Metaphor A canum sagacitate sumta c. Strigel 9. To suspend our Assent Rom. 4. 19. ver 20. ver 21. Joh. 10. 24 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 12. 29 Suspensum tenere Grot. Luk. 12. 29 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis non cum modò declarat qui positus est in sublimi sed etiam cum cujus animus veluâ— inaâ—re suspensus modò huc modò illuc inclinat Beza 10. An iâ—evident obscure Assent n Veritates fidei sunt evidenter credibiles Aquin. 2 Pet. 1. 9. 11. A legal Assent Heb. 4. 2. 12. Forced Assent Act. 2. 41. Act. 17. 11 Psal 119. 16. 13. Not to retain the things of our peace n Jo. 5. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Johanni est infigi Grot. Psal 119. 11. Luk. 11. 28 14. Low estime Joh. 7. 28. 15. A barren Assent Jam. 2. 26. Psal 119. 11. 1. The simple Objects of Unbelief Unbelief refuseth 1. God 1. His Being 2. His Attributes Wisdome Faithfulnes Soveraintie Mercie Justice Omnipotence 3. Providence Ordinances 2. Unbelief rejects Christ 3. Unbelief refuseth Heaven The Acts of Unbelief 1. Rejection of Christ This Rejection of Christ Implies 1. Open opposition Dislikes of Christ Mat. 11. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat propriè tigillum in instrumentis quibus capiuntur Lupi aut Vulpes aut Muâ—es Hesychius expressè inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commentarius Aristophanis inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt curva ligna in decipulis Strigel in Rom. 11. 9. Heart cavils against offers of Grace Luk. 20. 5. 4. Not approving the reports of Christ Luk. 7. 29. o. v. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recâ—è vertitur rejicere id enim optimè opponitur verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est approbare Iaudare Groâ— 5. Delays as to a thorow closure with Christ Luk. 9. 59. The Wils defective Reception of Christ The Defects of Unbelief as to its object in receiving 1. A false Christ 1. A compound Christ Christ compounded wiâ—h the world Mat. 19. 20 21 22. Supâ— dum tristis Est enim composita dictio ex Adverbio intendendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod semper per Paroxytonum est Et significat admodum excellenter valde nimis Schmidius in Mat. 26. 38. Christ compounded with lust Christ compounded with spiritual Idols 2. A divided Christ Joh. 1. 11. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. ut Dominum Grot. q Lori impatiens The Dâ—â—cts of Unbelief as to the respects under which Christ is received 1. As 〈◊〉 Motives 2. As to the Grandeur of Christ 3. When Christ is not recâ—â—ved as offered The Defects of Unbelief as to the subject of its Reception 1. A rotten deceitful Heart 2. A languid faint Wil. Jer. 3. 10. A terrified forced Wil. Psa 68. 34. Luk. 19. 6. 3. The Wils Defects as to adherence unto Christ r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 10. 20. Psal 63. 8. Heb. 3. 12. Heb. 3. 14. Heb. 10. 38 39. Hos 7. 11. Psal 78. 37 4. Diffidence and Disâ—rest Psal 37. 5. Cant. 8. 5. Luk 11. 41. 5. Dissatisfaction Phil. 3 3. Gal. 4. 9. t Vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non â—â—m eandem sed similem voâ—picit Idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glass Gram. Sacr. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e qui ultro perindè appetitis velle aliquando pro cupidè optare Glass Gâ—am Sacr. Luk. 14. 26 33. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est minus amare Grot. 6. The Disobedience of Unbelief Job 1. 20. Joh. 3. 36. w Qui inobsequiens est filio Grot. Psal 37. 1. ver 7. 7. Nonapplication of the Grace of Christ 8. Putting far off Christs second coming Ephes 1. 13 14. Corollaries Corol. 1. Almost-believers may procede far and yet continue Infidels 1 As to Assent 2. As to Consent Coroâ—â— The 〈…〉 twiâ—t saving faith and commâ—â— 1. As to knowlege 2. As to selfdenial 3. As to a legal and evangelic spirit 4. As to turning the Bent of the Wil to Christ 5. As to purifying from sin 6. As to transformation into the image of Christ and conformation to his life and Laws 7. As to the use of means 8. As to the foundation 9. As to end and rule 10. As to Gods faithfulnes Corol. 3. No middle twixt faith and unbelief Corol. 4. 4. Saving faith rare but commun faith cheap Corol. 5. Believers have much of Unbelief in them Corol. 6. Infidelitie the greatest sin Corol. 7. God justified in his severe procedure against Vnbelievers Vse 1. Of Advice to studie the Nature and Influence of Infidelitie Studie the Causes of Infidelitie 1 Spiritual darknesse 2. Carnal Reason 3. Carnal Securitie 4. Self-love 5. Spiritual Pride 6. Short-spiritednes Lastly Beloved lusts Vse 2. Of lamentation and humiliation for the prevalence of Infidelitie Vse 3. Of examination whether thy faith be saving or only commun Heart examens by way of Solilâ—quie Vse 4. Of Exhortation to deal with Infidelitie as our worst enemie Vse 5. To pursue after Faith as the most excellent powerful Grace Faiths efficace 〈…〉 2. The elevation of reason 3. The fortifying of the Wil and Affections 4. Union with Christ 5. Sanctification 6. Adherence to Christ 7. Peace and Communion with God in Christ 8. The exercise of Grace 8. Al Spiritual goods The opposition betwixt faith and Unbelief
his final coming to jugement but also his coming to judge Jerusalem which was but a prologue and preamble to the last jugement and therefore we find them both promiscuously inserted in this Chapter The same is mentioned Mat. 24. 37 38. Our blessed Lord considering how stupid and secure Jerusalem was notwithstanding the near approche of her ruine it made his heart dissolve into a passion of tears This was Jerusalems sin of old and that which had a great influence on her first captivitie So Isai 42. 18 19 20 21 22 23 24. Where he shews how blind and deaf they were both Priests and People and then concludes ver 25. Therefore he hath poured upon him the furie of his anger and the strength of battle and it hath set him on fire round about yet he knew not and it burned him yet he laid it not to heart What a strange prodigious securitie is here Divine wrath flames about his ears like an old house and yet he knew it not yea it burned him lying asleep on the bed of carnal securitie and yet he laid it not to heart Oh! what a dead sleep is this how inevitably doth ruine follow such dead sleeps That this was a main cause of Jerusalems first Captivitie is evident from Jeremies Lamentation over it Lam. 1. 9. Her filthinesse is in her skirts she remembreth not her last end she was grown wilfully blind and sottishly secure notwithstanding al Gods Divine Admonitions and threats she dreamt of nothing but peace and prosperitie Her approching ruine was not laid to heart And what follows Therefore she came down wonderfully There is a great elegance in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with wonders i. e wonderfully as if he had said she came down with the admiration of many who cannot find out the reason of her being thus cast down We have here a Substantive which being added to a Verb is and that not without an emphase put for an Adverb Oh! what a wonder was it that Jerusalem should thus descend into captivitie But yet he that considers what filthinesse was in her skirts and how extremely secure she was may not wonder at it Thus Jeremie puts in this her securitie as a main ingredient of his Lamentation over fallen Jerusalem Yea this sin of carnal securitie is that which our blessed Lord foretels would happen to virgin-churches in these last evangelic times Mat. 25. 5. While the bridegroom tarried they al slumbered and slept not only the foolish but also the wise virgins are said to sleep which argues that carnal securitie is the great universal sin of Virgin-churches in these evangelic last times And surely 't is not so much the forces of forrain professed enemies as the venime and malignitie of this domestic sin that brings desolation to Virgin-churches The sleeping Devil doth more mischief in the Church of Christ than the roaring Devil To sleep in Satans lap is much worse than to rore in Egypts or Babylons furnace While Jerusalem sleeps her jugement sleepeth not her carnal securitie determines in dreadful awakenings How easily doth she fal into the Romans hands yea into the fire of Divine wrath while she is asleep in her sin Did not Jael a poor silly woman pierce thorow great Sisera's head when he was asleep And may not in like manner smal tentations bring ruine to the most flourishing Churches when asleep on the bed of carnal securitie This therefore is great mater of Lamentation Another Church-sin that exposed Jerusalem to Church-ruine was her self-fulnesse and carnal confidence She was ful of her self her own Contrivements Sufficiences and Dependences wherefore no wonder if she reject her Messias and al his offers of peace This Christ every where upbraids the unbelieving Jews with as the main spring of their ruine Luke 18. 9 14. Was not this also the great sin that brought old Jerusalem under the Babylonian captivitie Doth not the Prophet Isaias by a witty Sarcasme upbraid her with this sin as the cause of her rune Isa 2. 10. Enter into the rock and hide thee in the dust for fear of the Lord c. The Prophet here by a Sarcasme doth aggravate the proud confidence of this people from the consideration of Gods inevitable jugements as if he had said Flie if thou canst the terrible aspect and severe hand of thy God but al thine attemts shal prove abortive al thy proud confidences are insignificant The like Jerem. 8. 14 15. Why do we sit stil assemble your selves and let us enter into the defenced Cities and let us be silent there Here you have the vain confidence of the Jews they thought to secure themselves against Divine wrath in their fenced Cities What follows For or rather But the Lord our God hath put us to silence and given us the waters of gal to drink because we have sinned This is an Ironic answer of the Prophet as a rebuke to their carnal confidence and oh what an Hel lies in it They boast of securing themselves and obtaining rest in their fenced Cities Yes saith the Prophet Ironicly you shal be secure and quiet but how not as you dream in your fenced Cities but in being made drunk with the Lords waters of Gal or rather poison whereby you shal be deprived of al counsel and exposed to violent Destruction this is the silence the Lord wil give you as the reward of your carnal confidence So Hos 12. 1. Ephraim feedeth on the wind and followeth the eastwind he daily increaseth lies and desolation The later is the effect of the former his Desolation is but the fruit of his lying confidences Ephraim by multiplying lies i. e. carnal confidence in the Assyrians and Egyptians doth but multiplie Desolation When ever any professing People or Church begin to be self-strong or confident in an arme of flesh they are the next dore to some great danger What ever we make the bottome of our confidence that we make our God and our jelous God wil never bear it that we place an Idol in his room if he intend mercie to us he wil break al such Images of jelousie which would otherwise break us 6. Another great sin which promoted Jerusalem's ruine was her Earthly-mindednesse She preferred her clay-Gods and temporal Interest before her Messias and the great concernes of eternitie State-peace was more regarded by her than peace with God Cesar's crown was more adored by her than Christ's and therefore deservedly did she perish by Cesar's hand How justly did our Soverain Lord suffer Jerusalem to fal by Cesar's sword when as she prefer'd Cesar before her Lord She forsooth would have no King but Cesar Was it not just then with God to suffer her to perish by no hand but Cesars whom she preferred before her Messias This was also the temper of the Gadarenes a companie of Apostate Jews who prefer'd their swine before their Messias and his spiritual offers of peace Luke 8. 37. And
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
Jerusalem If thou hadst known the things that belong to thy peace i. e If thou hadst embraced and received m◠thy King and Mediator of peace oh then how happie hadst thou been But alas alas thou hast rejected me thine alone Messias and therefore Lo al the the things of thy peace are hid from thine eyes And that this not knowing the things that belonged to her peace connotes Jerusalems Rejection of Christ is further evident if we consider the Hebraic Idiome that lies wrapt up in this notion For it s a commun rule among the Hebrews That words of sense or knowlege implie Affection so that not to know is not to elect or embrace the things belonging to our peace Whence it s very manifest that the Rejection of Christ is the main thing which our blessed Lord intends in this his black character of Jerusalems Unbelief But seing this Rejection of Christ is a comprehensive large notion which admits a great latitude of degrees we shal as the Lord inables us distinctly explicate its particulars 1. The bea rt rejects Christ when it openly opposeth him and al the wooings of his grace This was the case of the unbelieving Jews for the most part Our blessed Lord comes with offers of Grace and Peace But oh how is he sleighted how much is he contemned what opposition is made against him by the most and chiefest of them Thus much our Lord himself complains of under the Parable of an Householder who planted a vineyard c. Mat. 21. 33 c. whence he concludes v. 42. The stone which the builders rejected the same is become the head of the corner This is the Lords doing and it is marveilous in our eyes Oh! what a Marvel is this that the very Builders the Elders and Rulers of the people should reject their Messias the chief corner-stone of their Salvation The like Mark 8. 31. And he began to teach them that the Son of man must suffer many things and be rejected of the Elders and of the chief Priests and Scribes What the Elders reject him the chief Priests and Scribes oppose him Oh! what a prodigious piece of Unbelief is this And is this the sin of unbelieving Jews only Are there not multitudes who would fain be estimed good Christians and yet thus oppose and resist Christ to his very face What shal we think of the sensual Professor who rolleth himself in the delices of Egypt and cannot part with a lust for Christ Where may we place the sleepy Christian who logeth his head in the bosome of the Times and sleepeth sweetly on the bed of carnal securitie without the least attention to the loud and repeted knocks and cries of Christ And may not also many terrified awakened sinners be reckoned among the opposers of Christ even such who though they see their sin and miserie yet flie from Christ as from an enemie and choose rather to take refuge in their own carnal confidences than accept of Christ as their Mediator May not al these and many more seeming Christians be justly reputed Opposers Rejectors of Christ 2. Such may be said to reject Christ who albeit they do not openly oppose him yet maintain secret soul-disgusts and heart-dislikes of Christ Faith lies much in a wel-inclined Affection or affectionate Inclination towards Christ it supposeth a good liking or pious propension towards Christ For while the sinner looks upon Christ as an enemie or as a severe austere Lord he minds not going to him Unbelief is very apt to take offense at Christ it is il-minded towards him and therefore on every trifling occasion offended at him This was likewise the temper of the Unbelieving Jews whence saith Christ Mat. 11. 6. And blessed is he whosoever shal not be offended in me The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to set a gin trap or snare to put an obstacle or impediment in mens way that so they may not procede on Some derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to halt and so a scandal signifies originally a sharpe stake or stone that makes men to halt others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crooked piece of wood whereof they made gins or snares to catch wild beasts b whence a scandal naturally signifies a gin or snare The word scandal sometimes also signifies a stone or block in the way at which men are apt to stumble and fal and thence in the old Testament it is taken for a Fal and so sometimes for Sin as Judg. 8. 27. where it is rendred a Snare The meaning seems this Blessed is he whose conscience shal not be scandalised at me whose mind shal not be possessed with black scandalous thoughts of me by which the heart stumbles and fals into many snares and gins Oh! what lies and scandals doth the unbeliving heart raise of Christ Thus Unbelief fils the heart with disgusts and offenses against Christ which are as so many gins or snares as so many sharpe stones or bars to keep the heart from Christ Faith breeds a good liking to Christ and therefore it puts a good sense a candid interpretation on al that is spoken by Christ But oh what a world of offenses and scandals against Christ are there in this unbelieving heart how proneisit to quarrel with Christ What is this but to reject Christ 3. Such as do allow themselves in secret Heart-cavils and Disputes against the offers of Grace made by Christ do interpretatively reject him Some poor awakened sinners there are who peradventure have not any deep disgusts and dislikes against Christ yet they studie what they can to raise objections against the tenders of life made by Christ It s strange to consider how the hearts of some lie at catch and studie how they may evade the offers of Grace Thus it was with the unbelieving Jews whose cavils for the most part arose not so much from any desire of satisfaction as from the bitter root of inveterate prejudices against Christ So Luke 20. 5. And they reasoned with themselves saying if we shal say from heaven he wil say Why then believe ye him not The chief Priests and Scribes are here brought to a great Dilemma They must either disown John to be a true Prophet or they must own Christ for their Messias Now they reason with themselves how they may evade this forcible Argument And is it not thus with a great number of awakened sinners When Christ comes with a close conviction and makes them see their necessitie of believing on him Oh! what secret Cavils and Disputes are there against Christ How artificial and witty is Unbelief to shift off Christ and al his tenders of life What stout Logic has every unbelieving heart against believing in Christ What is this but to reject Christ 4. The wil may be said at least virtually to reject Christ when it doth not justifie or approve those Reports that are made of Christ by
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
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
Oh! consider what a world of Unbelief lies at the bottome of such an unwilling heart and how much Christ is rejected by such delays So much for Unbeliefs rejection of Christ CHAP. VI. The Explication of Unbelief as to the Wils defective Reception of Christ wherein is considered its essential defects both as to the Object and Subject HAving fininisht the first great Act of Unbelief which consists in the Wils Rejection of Christ we now procede to a second namely the Wils defective reception of Christ Though indeed this second Act of Unbelief differs from the former not so much in Essence and Degree for every defective Reception of Christ is a kind of Rejection of him yet we may thus distinguish them The former Rejection of Christ we may look on as a more expresse and manifest piece of Unbelief but this defective Reception of Christ is more subtile and refined Unbelief The former is more commun and belongs for the most part only to carnal secure sinners But this later is more proper and confined to close Evangelic Hypocrites The former is more Total and Vniversal this later more partial Unbelief How many awakened sinners are there who dare not openly oppose Christ yea that would not seem to have any Dislikes against his person or cavils against his offers yea that seem ready to justifie and approve the reports and convictions they have of Christ and not only so but also to close with him presently without any demurs and delays I say how many such are there who are thus far free from the Rejection of Christ and yet guiltie of some essential Defect or flaw in their Reception of him Wherefore for the more ful explication of the nature of Unbelief it is apparently necessary that we inquire into the several essential defects which Unbelievers are guiltie of in their pretended partial reception of Christ for which they may be justly said not to know the things that belong to their peace Now these essential Defects which many evangelic refined Hypocrites are guiltie of in their seeming reception of Christ may be considered either in regard of the Object or of the Subject of this Reception As for the Object of this defective Reception mens seeming Faith is no better than real Unbelief 1. When they receive only a false Christ instead of the true or 2. When they receive the true Christ under false respects and considerations 1. We shal begin with the defects of Unbelief as to its object in receiving only a false Christ Oh! what a world of splendid glittering Professors are there who notwithstanding their pretended faith in Christ receive only a false Christ a formed Picture or Idol of their own sick phantasies in the room of the true Christ Unbelievers may be said to receive a false Christ 1. When they compound or adde any thing to Christ and 2. When they divide or take any thing from Christ 1. Such as compound Christ or adde any thing to him do thereby make him as to themselves a false Christ And are there not a vast number of refined Hypocrites who are guiltie of this defective Reception of Christ Do not some compound their carnal Interest with Christ They would forsooth receive Christ ay that they would as they conceit with al their hearts but they must have the world too They need Christ to relieve their burdened consciences and they need the world to relieve their sensual hearts Was not this the very case of the young man who came so confidently to Christ with what lack I yet Mat. 19. 20 What lack I yet poor man thou lackest the main saith Christâ— ver 21. If thou wilt be perfect go and sel that thou hast and give to the poor c. Christ saw his pretended reception of him was very defective he knew what his beloved Idol was and therefore pincheth him in that and what follow v. 22. He went away sorrowful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beâ—ieged with sorrows or rather beyond mesure sorrowful for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not a Preposition but an Adverb and signifies excedingly eminently as our Latin per which is supposed to be derived hence in perquam c. Oh! what a deluge of sorrows pressed in on him and why for he had great possessions He had a moneths mind to be one of Christs Disciples he seems very forward to give him a chearful reception provided that Christ would be content to loge with his swinish Idol the world But if this may not be if Christ wil not be content to have the world for his corrival then with a pensive sorrowful heart he bids farewel to Christ And is not this the very case of a world of rotten-hearted Christians who could be content to give Christ good reception would he be but content to admit of the world for his corrival But if Christ wil not admit of a partner then farwel to him he is not for their turne Yea how many are there who compound Christ with some prevalent beloved lust Christ they must have to satisfie conscience and lust they must have to satisfie their heart hence they mediate a league between Christ and their darling lust which seems to be the case of those forward Professors Luke 13. 26 27. who pretended to much acquaintance with Christ but al the while were but workers of iniquitie such as joined some bosome-lust with Christ What is this but to make Christ a Servant yea a Pander and Caterer to lust Lastly Do not the best of refined Hypocrites join a world of Spiritual Idols with Christ What shal we think of the politic Hypocrite who joins his own carnal prudence with Christs wisdome Where may we place the gifted Hypocrite who places his Evangelic gifts in the room of Christ May we not rank the whining affectionate hypocrite among Unbelievers since that he makes his Tears and melting affections in part if not wholly his Christ What shal we conclude of the devote legal Hypocrite who makes his Duties and self-righteousnes a part if not the whole of his Christ Where may we rank the self-dependent self-confident Hypocrite who takes the commun Assistances and Influences of the Spirit vouchsafed to him and placeth them in the room of or equal with Christ Are not al these so many false Christs or imaginary Idols joined with Christ which render the reception of him defective 2. Such as divide Christ make him a false Christ and so their reception of him defective As they who adde to Christ so also they that take any thing from Christ transforme him into an Idol of their own sick brains And oh what a multitude of close Hypocrites are defective in their reception of Christ as to this particular How many are there who seem content to receive our blessed Lord under the notion of Jesus a Savior but dare not receive him as Christ an anointed King and Lord to rule over their Persons