efficace of faith Do not many pretend to a kindnesse for Christ who yet secretly hate him in their hearts How few yea very few among the croud of professed Believers live under the vital power of Faith May we not without breach of Charitie judge those to be under the power of Unbelief who were never truly sensible of the power of it Is not Infidelitie as it has been shown the greatest sin and therefore ought to have the greatest sense What is the main and first worke of the Spirit of Bondage but to convince the unbelieving world of their unbelief as John 16. 9 And can men be convinced of it unlesse they studie and observe the nature and workings of it Why is it that the most of men do account Infidelitie so smal a sin but because they never inquired into its black ugly Nature and Aggravations How comes it to passe that many take part with their Unbelief but because they are not sensible what a mischievous pernicious thing it is Alas Did men studie and believe what an hainous sin Infidelitie is how would they abominate and loath it What speed would they make to be rid of it Yea why is it that Believers themselves are so much under the prevalence of Unbelief but because they have not that sense of its indwelling and prevalence which they ought to have Did Believers meditate much of and mourne under the evils of an unbelieving heart surely they would not be so much troubled with it as they are Oh! What a rare thing is it for Believers to have a quick sense of Unbelief What better argument and marque can we have of a sound Believer than a daily sense of and humiliation for Unbelief Yea is it not a good signe of much growth in Faith and other Graces to be inwardly acquainted with and troubled for the remains of Infidelitie dwelling in us Do not the best and most improved Christians usually complain most of this sin Oh! What an invisible slie and subtile sin is Infidelitie How long doth it lie lurking in the soul before it be observed Doth it not like some cunning Politicians animate and encourage every sin yet concele itself in al its actings Doth it not then greatly concerne al both Believers and Unbelievers to studie wel the Nature Causes and maligne Influences of Unbelief Oh! how much of Infidelitie might we find in every sin were we but wel-skilled in the nature and workings of it But alas what Mysteries and Riddles are Unbelievers to themselves How unacquainted are they with the spiritual cunning and subtile turnings and windings of their unbelieving hearts Is it not then the great concerne of al to be greatly intent on the studie of and inquisition into the Nature Operations and Effects of Unbelief But above althings we should much contemplate and inquire into the Causes of Infidelitie Is not he the wisest Philosopher who contemplates and understands best the causes of things And do not men account him the most able Physician who gives the best conjecture at the Causes of a Disease So in like manner may we not repute him among the most understanding Believers who is best skilled in discerning the Causes of Unbelief Surely althings are best known in and by their Causes O then if thou wilt understand the black nature of Infidelitie studie and inquire narrowly into its Causes Inquire into that Soverain venimous black darknesse which dwels in Conscience and makes al the good things of thy peace to disappear Oh! What a Veil doth this thick spiritual darknesse draw on al the excellences of Christ How doth it stain al the Beautie and Glorie of Evangelic offers made to the unbelieving Soul Oh! what an efficacious influence hath the darknesse of Conscience on the darknesse of Infidelitie Studie also how much carnal reason doth promote Infidelitie What more contrary to Faith than carnal reason When men endeavor to mesure the Promisses or Providences the Words or Workes of God by carnal wisdome what black jealousies and suspicions of Gods love care and faithfulnesse procede thence How is the Unbelievers heart filled with black ugly prejudices against Christ and al the offers of his Grace The lesse of carnal reason there is mixed with Faith the more pure it is Again observe how much carnal Securitie doth foment and promote thine unbelief Is not a secure Conscience ever an unbelieving Conscience When men consider not the things that belong to their peace how can they understand or believe them What made the old World so much disbelieve the approching Deluge of Gods wrath but their wretched securitie It s true Unbelief is oft the cause of carnal securitie but is it not also as oft the effect of it Is not the Securitie of the wise and foolish Virgms made a cause of their Infidelitie Matthew 25. 5 Is not faith maintained by an inward tender feeling sense and Unbelief by the want of such a sense Further take self- notice how much self-love doth feed and nourish thine Unbelief What self-dependence and self-seeking it workes in thee How soft-natured and faint-hearted as to Dutie but stout-hearted and resolute against Christ and al his gracious invitations it makes thee Oh! Studie how much self-love fortifies thy heart against al the good things of thy peace but exposeth and layes it open to al the tentations of Sin and Satan Consider also how much Spiritual Pride contributes to thine Infidelitie Oh! how craftie and cunning is the pride of Infidelitie and how much are the Unbelievers bands strengthened hereby Meditate also on thy short-spiritednesse and its venimous influence on thine unbelief How contracted and narrow is the Unbelievers heart And how much is his unbelief promoted hereby A confined short straitned spirit is alwaies pusillanimous feeble and unbelieving as Exod. 6. 9. Lastly Examine if there be not some base darling lust lurking at the bottome of thy wil which secretly feeds and fortifies thine unbelief Oh! what large provision doth any beloved lust make for Infidelitie How much is its Throne maintained by it What stout arguments do darling lusts urge against Christ and al his gracious offers These with some other are the principal causes and most bitter roots of Infidelitie the observation and discoverie of which wil be of great use for the subduing of this sin But the more ful Inquisition into the Causes of Infidelitie wil be the entire Subject of the second part of our Discourse touching Unbelief 2. Another practic Improvement we may make of this Doctrine is by way of sad Lamentation and Humiliation for the prevalence of Infidelitie in the world even among Professors Is the Idea or visage of Unbelief so black and ugly Are its Influences so venimous and contagious How then comes it to passe that this knowing world is enamored and fallen in love with it Could any sober mind imagine that a thing so deformed and pernicious should seem so amiable and
and chearful it puts the best interpretation upon whatever is spoken and if there be but an half-promisse or a word hinted that may be for encouragement the lover is apt to applie it to himself and improve it Thus every word of God is an infallible oracle to such as have a pious affection for him Thus David describes his faith by his delight in the statutes of God Psal 119. 16. I wil delight my self in thy statutes The original imports to behold with delight or to contemplate with pleasure Oh! What satisfaction did Davids faith find in the Statutes of God But oh how melodious and sweet was the joyful sound of the Gospel to Davids faith If the Law be so delightful to a Believer because he sees therein as in a Glasse al the spots of his soul Oh! how delightsome then is the Gospel to him which discovers the face of God and Christ to him yea and transformes his heart into the same glorious Image Hence it appears that if our Assent to the Reports of the Gospel be not affectionate and chearful it is not saving The Devils believe and tremble but because they do not gladly assent therefore their faith is not saving So essential is an affectionate inclination to divine Assent Whence it naturally follows that such as afford only a forced assent to evangelic Truths do really dissent from them such an intimate connexion is there between Divine Assent and pious Affection 13. Not to know the things that belong unto our peace is not to retain the same when once received This also is a consequent of the former For things forced are not durable when our Assent is only compelled by legal convictions it lasts no longer than that compulsion which gave foundation to it whereas an affectionate Assent is very adhesive it sticks fast unto its object every thing delights to adhere to what it likes If the heart be chearfully inclined towards God it wil delight in its assent unto his word But when our Assent is grounded only on legal Threats and forced convictions how soon doth it wear off and die away This was the case of many unbelieving Jews they had now and then some stounding convictions such as produced in them a great Assent to the words of Christ Oh! What Attention what Reverence and Respect do they give to Christs word But alas how soon is their Assent turned into Dissent Thus John 5. 38. And ye have not his word abiding in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide signifies with John to dwel or take up its fixed habitation The Word of God now and then found 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
conspectâ— removentur Gerhard g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorantia inexcusabili quia lucemoblaram i mo ingestam fastidiose respuis Grot. Doct. 1. Doct. 2. Doct. 3. Doct. 4. Doct. 5. Psal 9. 10. Doct. 6. Even thou h Si vel tu quae singulari privilegio in toto orbe praecellis si tu inquam quae eoeleste es in rerris sacrarium cognosceres Calv. Doct. 7 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 peace are The first part of Unbelief in respect 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 Covenant 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 satis futuri inâ—er â—itudinecruciantur Grot. Luke 12. 22-29 Aristotle 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum 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 eum modò declarat qui positus est in sublimi sed eriam eum cujus animus velut 10. An inevident obscure Assent n Veritates fidei sunt evidenter credibâ—les 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 insigi 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. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat propriè tigillum in instrumentis quibus capiuntur Lupi aut Vulpes aut Mures 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè vertitur rejicere id enim optimè opponitur v. 30. 5. Delays as to a thorow closure with Christ Luk. 9. 59. The Wils defective Reeption of Christ The Defects of Unbelief as to its object in receiving 1. A false Christ 1. A compound Christ Christ compounded wirh the world Mat. 19. 20 21 22. Supra modum 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 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. ut Dominum Grot. Joh. 1. 11. q Lâ—râ— impatiens The Deâ—ects of Unbelief as to the respects under which Christ is received 1. As to Motives 2. As to the Grandeur of Christ 3. When Christ is not received 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 Distrust Psal 37. 5. Cant. 8. 5. Luk 11. 41. 5. Dissatisfaction Phil. 3 3. Gal. 4. 9. t Vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non rem eandem sed similem respicit Idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glass Gram. Sacr. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e qui ultrò perindè appetitis velle aliquando pro cupidè optare Glass Gram. Sacr. Luk. 14. 26 33. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est minus amare Grot. 6. The Disobedience of Unbelief Job 1. 20. Joh. 3. 36. w Qui inabsequiens 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 Corol. 2. The difference betwixt saving faith and commun 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-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 Soliloquie 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 The effects of Faith 1. Self-denial 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
the things of our peace are which men disbelieve 99. 1. Vnbelief as to the Scriptures in general 100. 2. Vnbelief as to the Gospel 104. 1. As to maters of Grace 105. 1. The Realitie of Evangelic offers 106. 2. The freedome of the Covenant 107. 3. The Vniversalitie of its offers 108. 4. The Riches of Grace in the Covenant 109. 5. The Immutabilitie of the Covenant 111. 2. Vnbelief as to maters of Providence 112-115 3. Vnbelief as to future Glorie ibid. The formal object of Vnbelief 117. Chap. 4. Vnbelief as opposed to the Assent of Faith 119. 1. Rejection of Divine Truths 120. 2. Non-Attention to sacred Notions ibid. 3. Implicite Assent is Vnbelief 121. 4. When Assent is not supernatural 123. 5. When Assent is only superficial 125. 6. When Assent is not real 126. 7. When Assent is not Spiritual 128. 8. A general confused Assent 129. 9. A suspense douting Assent 130-133 10. An inevident obscure Assent 133. 11. A legal Assent 134. 12. A forced Assent 135. 13. A fluctuating Assent 138. 14. An undervaluing Assent 140. 15. A barren Assent 141. Chap. 5. The real Objects of Infidelitie 142. Infidelitie strikes at 1. God himself 143. 2. His Divine Attributes Soveraintie c. 144. 3. Divine Providences 4. Ordinances ib. Vnbelief rejects Christ 145. Vnbelief rejects Heaven 146. The Acts of Vnbelief 1. Rejection of Christ 147. 1. By open opposition of him 148. 2. By Dislikes of him 149. 3. By heart-Cavils against him 150. 4. By not approving the reports of Christ 151. 5. By Delays as to a closure with him 153. Chap. 6. The Wils defective reception of Christ 156. 1. As to the Object 1. in receiving a false Christ 158. 1. A compound Christ Ibid. 2. A Divided Christ 160. 2. The true Christ under false respects 163. 1. In regard of Motives Ibid. 2. In regard of Christs Grandeur 164. 3. When Christ is not received as offered 165. 2. The Defects of the subject 1. When the Wil is rotten 166. 2. When the Wil is languid and faint 167. 3. When the Wil is only terrified 169. Ch. 7. 3. Vnbelief as opposed to Adherence 174. 4. Diffidence and Distrust Pag. 178. 5. Dissatisfaction of heart 182. 6. The Disobedience of Vnbelief 185. 7. Non-application of Christs Grace 189. 8. Putting far off Christs coming 190. Chap. 8. Doctrinal Corollaries Cor. 1. Almost-Believers may procede very far and yet remain Infidels 195. 1. How far as to Assent 196. 2. How far as to Consent 197. Cor. 2. There is a boundlesse difference betwixt Saving Faith and Commun As to 199. 1. Knowlege 200. 2. Self-denial 201. 3. A legal and evangelic spirit 202. 4. The Bent of the wil towards Christ 204. 5. Purifying the heart from Sin 206. 6. Transformation of the heart into the Image of Christ 207. 7. The use of means 208. 8. The Foundation 209. 9. The End and Rule Ibid. 10. Gods Faithfulnesse ibid. Cor. 3. No middle 'twixt Faith Vnbelief ib. Cor. 4. Saving Faith most rare but Commun faith most cheap 211. Cor. 5. Believers have much Unbeief 214. Cor. 6. Unbelief is the greatest Sin 217. Cor. 7. This justifies God in his greatest severitie against Unbelievers 221. Chap. 9. Practic Vses Vse 1. Studie the Mysterie of Infidelitie 224. Studie the Causes of Infidelitie 227. 1. Spiritual darknesse 2. Carnal reason 228. 3. Carnal Securitie 4. self-Self-love ibid. 5. Spiritual Pride 6. Short-spiritednesse 229. 7. Beloved lusts Ibid. Use 2. Of Lamentation and Humiliation for the prevalence of Infidelitie 230. Motives to humble our selves for Vnbelief 232. Use 3. Of Examination whether our Faith be saving or only commun also how far we fal under Infidelitie 233. Heart-examens by way of Soliloquie 236. Use 4. Of Exhortation to deal with Infidelite as our worst enemie 238. Use 5. Pursue after Faith as the most excellent and useful Grace 245. The excellent effects of Faith 246. The opposite Qualities of Faith and Vnbelief 249 Scriptures Explicated Chap. Ver. Page Genesis 4. 7. 19. Deuteronomie 10. 20. 174. 32. 34 45. 38. 2 Samuel 23. 5. 111. 2 Chronicles 28. 22. 37. Job 1. 20. 185. Psalmes 37. 1 7. 187. 37. 5. 179. 63. 8. 175. 78. 34. 171. 78. 37. 178. 119. 11. 139. 119. 16. 138. Esaias 2. 10. 32. 30. 13. 22. 42. â—â— 30. Jeremie 3. 10. 169. 7. 4. 25. 8. 14 15. 32. 31. 32. 61. Lamentations 1. 9. 30. 1. 15. 41. 2. 1. 42. 2. 14. 26. 4. 16. 42. Hosea 4. 16. 161. 11. 7. 178. Matthew 6. 30 31 32. 113. 11. 6. 149. 19. 20 21 22. 159. Luke 7. 29 30. 152. 11. 41. 182. 12. 22-29 114. 12. 29. 132 14. 26 33. 185. Luke 19. 6. 171. 19. 41. 3 c. 19. 42. 76 c. 19. 44. 44. 20. 5. 151. 24. 45. 124. John 1. 11. 61 161. 3. 36. 286. 5. 38. 139. 5. 39. 129. 7. 28. 141. 10. 24. 132. 12. 12 13. 10. Acts. 2. 41. 135. 17. 11. 137. Romans 2. 17-20 126. 4. 19 20 21. 131. 5. 20. 110. 10. 15 16. 106. 1 Corinthians 2. 14. 128. Galatians 4. 9 21. 184. Ephesians 1. 13 14. 191. Philippians 3. 3. 183. 1 Thessalonians 2. 13. 117. Hebrews 3. 12 14. 175 176. 4. 2. 135. 11. 1. 116. 12. 38 39. 177. James 2. 26. 142. 2 Peter 1. 9. 139. ERRATA PAge 11. l. 5. read pretensions P. 12. running title r. without P. 23. l. 2. for ying r. lying P. 37. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 62. l. 1. after his own put a Colon. P. 78. l. 7. r. particle P. 85. l. 21. for thenc r. thence P. 111. l. 21. r. whereon P. 144. l. 18. after under adde the. P. 178. l. 18. for me r. him P. 179. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 191. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 192. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 193. l. 1. for has leaning read hastening BOOK I. A general account of Christ's Lamentation over Jerusalem Luke 19. 41. And when he was come near he beheld the citie and wept over it CHAP. I. An Explication of the Text Luke 19. 41. AS Israels Temporal Benedictions were Symbolic Images or Types of Spiritual blessings promissed to the believing seed of Abraham so her Temporal Jugements were also Symbols or Typic Shadows of Spirtual Jugements threatned to and inflicted on Evangelic Unbelievers And to confirme this 't is worth our observation that most if not al of those expressions in Scripture whereby the place of eternal punishment is represented relate and allude to some places or stories remarquable for Gods exemplary vengeance executed on sinners under the old Testament Yea the last Destruction of Jerusalem by Titus here foretold and lamented by our Lord is by a learned Author stiled a Map of Hel. The 〈…〉 our ensuing Discourse touching the Nature Aggravations and Punishment of Vnbelief And I no way dout but that it wil appear in the sequel to be a
but also the passive power of receiving good when offered Is not this the language of Infidelitie Lord I need not I desire not thy Grace keep it to thy self I have wherewith of mine own to supplie my needs I can make a shift with mine own righteousnesse to clothe my nakednesse with the balsame of mine own good workes to heal my wounds c. And as Infidelitie thus puts a bar to al Grace and Mercie So also doth it not open the dore to al the jugements of God Are not the most severe Plagues of God entailed on Infidelitie Doth not this sin provoke God to curse mens blessings Doth it not also cut us off from many promissed Mercies Yea how severely hath God punished this sin in his own people Was not Moses an holy man deprived of entring into Canaan for one act of unbelief Oh! how deep doth Gods wrath sinke into the unbelievers soul How many flourishing Churches have been deprived of the Gospel and means of Grace for their Infidelitie Or suppose that God continues some means of Grace yet doth not Unbelief turne them into means of hardening When men wil not believe the Gospel how oft doth Christ leave such to a spirit of error to believe lies Yea doth not Infidelitie continued in oft cause Christ to give up such to their own lusts which break forth sometimes into scandalous sins Yea how oft doth Christ deliver up impenitent obstinate Unbelievers to a spirit of slumber judicial hardnesse and al manner of Divine vengeance Are these the effects of Infidelitie Is there so much sin and self-murder wrapt up in its bowels and are there so many Curses and Plagues both temporal spiritual and eternal entailed on it May we not then without any injustice conclude that Unbelief is the worst enemie we have in the world Doth not our Infidelitie give us more pain and trouble than al other enemies Oh! then how should we with fire and sword persecute Unbelief as our most mortal enemie Can we be too severe against such a deadly enemie Is not al pitie and compassion that we shew towards Unbelief the greatest crueltie that may be to our own souls Why should we then cease our Indignation and Revenge against Unbelief ' til we have let out its heart-bloud Remember the more you pitie spare it the more cruel you are to your selves 5. This also layes an essential and strong obligation on al both Believers and Vnbelievers to put an high value on Faith and to pursue after it as their supreme Interest and Concerne Surely if Infidelitie be so prodigious and pernicious a Sin then by a paritie of reason Faith most be the most useful and excellent Grace Contraries much illustrate and set off each other And oh how doth the black deformed nature and venimous qualities of Infidelitie set off the Beauties and excellent qualities of Faith What a strange and miraculous power and efficace has Faith How doth it make things absent present the invisible glories of the coming world visible as the visible glories of this world invisible and disapparent Yea doth not faith appropriate to itself the whole of Gods Alsufficience and Omnipotence and so may in a sober humble sense be said to be in some sort alsufficient and omnipotent For al that is in God Faith by a strange magnetic virtue can applie to it self and thence it can do althings so far as it has a Promisse to bottome on Doth not the great God make himself a debtor to such as trust in Him How doth Faith rend a man from himself without violence or pain What more effectual to break al our Idols and Images of jelousie than saving Faith How doth it make al the beautie of the Creature to fade away as a Sun-burned Flower Doth it not also dismount the Believer and make him walke on foot in al manner of self-abasement How soon doth the bottome of al sensible good fal out when Faith comes into the Soul and takes the Chair What doth more elevate and refine reason than saving Faith Have not those that believe most the deepest and soundest reasons Who is the wiser man The Believer that adheres to the First truth and chiefest good or the Unbeliever who rejects the same and adheres to Idols of time How doth Faith corroborate and fortifie the Wil in what is good by uniting of it to Christ and the Divine wil What a sweet harmonie and order doth it inspire into the Affections How doth it make the Believer to fear God under smiles love him under frowns hope in him under difficulties wait for his returne under desertions Yea when our affections are under the greatest disorder and confusion doth not Faith oft draw peace and order out of it Is not Faith both food and physic Doth it not as wel feed Grace as purge out sin Whence springeth the Christians union with Christ but from Faith Could Christ and Sinners ever come together unlesse Faith did unite them Can things contrarie be united but by some efficacious bond of Union Was it ever known that there was a mariage between the living and the dead How then comes it to passe that the dead Sinner is espoused to a living Christ Is not this happy match the alone miraculous effect of Faith wrought by the Spirit of God And hence doth not Faith make God thine as surely as thou art thine own And Faith having united the person to Christ doth it not thence by Grace derived from him purifie the nature also Acts 15. 9 And doth not Faith hence worke a miraculous change in the whole disposition of the soul and conversation And as the member is naturally subject to the head so doth not Faith subject the whole soul to Christ Whence also doth not the Believer entirely give up himself to Christ as Christ gives up himself to the Believer Oh! how doth the believing Soul follow after and adhere to Christ by ineffable groans and acts of Faith though Christ may sometimes seem to depart from him How inquisitive is Faith to understand al the virtues of Christ and to receive from him Grace for Grace What a violence is it to Faith to live act breath speak and walke out of Christ What is it that keeps the heart as a chast Virgin for Christ but Faith Hence also Faith gives the soul solid peace in and with God and oh How satisfying is this peace which Faith gives What child-like confidence and boldnesse ensues hereon And thence how much is the soul satiated in communion with Christ so far as Faith prevails What solaces and delicious suavities doth the believing Soul at times receive from Christ What an active application is there on Christs part towards the Believer and passive application on the Believers part towards Christ How much is Faith delighted in trading with Heaven and Christ Is not this the main businesse of Faith to enjoy Christ to live and die in