Citie i.e. The Citie which was so nearly related and yet so vastly opposite to him The Citie which was his first Bride and yet now a commun Harlot for Idol-lovers the Citie which was the Seat of his Glorious presence but now a den of thieves and robbers The Citie which had been the Glorie of al Nations but was now next dore to ruine Hence observe That the prevision or contemplation of imminent danger occurring to a place or people nearly related to us doth much affect a serious compassionate heart Al Relations cal for Affections And there is no Affection more proper for Relates under present or impendent miserie than compassion That mother must needs have the heart of a Tiger who seeing her child boiling in a Caldron of lead hath no emotion of bowels for it Christ here whiles he beheld the Citie with the eyes of his bodie did at the same time with the eye of his omniscience behold al the sins and future miseries of Jerusalem al her contemt of his Evangelic offers Love and Grace al her covenant-breaking and Apostasies from him al her bloody and mischievous designes against his Person Crown and Dignitie with al the curses plagues and shours of Divine wrath which would ere long pour down as a Deluge on her This could not but melt his heart into tears and draw from him the doleful Lamentation which follows To see a deluge of sin exhaled or drawen up into clouds of Divine wrath ready to burst asunder and fal down in shours of vengeance on a professing Citie or people nearly allied to us cannot but dissolve an affectionate gracious heart into shours of tears and christian Lamentations That must needs be an heart desperately obdurate and hard that is not affected and moved at such a sight But more of this in what ensueth CHAP. IV. Church-sins the moral Causes of Church-Ruines and therefore the chief mater of our lamentation WE now come to the Lamentation it self expressed in those termes And wept over it Which we may forme into this Proposition or Doctrine That nothing was mater of greater Lamentation unto Christ and ought to be such unto us than to behold the Ruines of a professing Citie or Church which has been long the Seat of Gods gracious Presence and Worship This Proposition which takes in the spirit and mind of the whole verse I intend with the Lords assistance to insist somewhat more largely on And for the explication hereof three Questions occur as fit to be examined by us 1. Touching the Object or mater of this Lamentation What Christ here doth and what we ought to lament 2. As to the Act what Christs weeping here implies 3. As to the motives of this Lamentation What it was that moved Christ to lament over the Ruines of this professing Citie or Church of Jerusalem 1. Q. What Christ here doth and what we ought to lament in the ruines of a professing Citie or Church which hath been long the Seat of Gods gracious Presence and Worship For the Resolution of this Question we may consider the Ruines of a professing Citie or Church 1. In their Causes 2. In the Effects of those Causes 1. As for the Causes of these Ruines they are either Moral and Meritorious or 2. Physical and Productive 1. The moral or meritorious cause of Jerusalems as also of al other Church-ruins is Sin Sin is the fuel of Divine wrath eternal vengeance flameth out of guilt Physical or natural evil is but the consequent of Moral the evil of Passion or Suffering is but the effect of the evil of Action 〈◊〉 Doing Yea Sin is in it self the worst 〈◊〉 He that departes from God executes on himself his last doom The soul that loseth God loseth its way Life and self and the further it departeth from God the more it is envelopped and entangled in eternal chains of darknesse and miserie No sin is so pleasing in the committing as it is bitter in the issue There is an inseparable connexion betwixt sin and punishment and nothing can dissolve it but the bloud of Christ Every sin carries Hel in its womb Lust is a pregnant mother with child of Death and torments Thus Gen. 4. 7. And if thou doest not wel sin lieth at the dore Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which some Hebrew Doctors understand the punishment of sin So Gen. 19. 15. as elsewhere Sin is used for punishment by reason of that individual connexion that is between them Hence the Greek Atee which they feigned to be a woman cast out of Heaven pernicious and hurtful to al. Oh! what an enemie is sin Lieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coucheth a word usually given to Brutes but applied sometimes to men Job 11. 19. and here to Sin which as a hurtful beast lieth in wait ready to devour What a slie Foxe is sin Hence it followeth At the dore i. e. 1. near at hand for to lie at the dore is to be near at hand so Deut. 29. 30. the curses are said to lie or couch on the Sinner Or 2. at the dore may implie such a a certain place in which it may be easily excited just like a chained Masâ—ive that lies at the dore and albeit he seems to sleep yet suddenly starts up and sets upon such as are about to enter in thus Sin or the punishment of sin lieth at the dore That Sin is in it self the worst evil is evident because 1. it was the First evil and so the mesure of al evil for the first in every kind is the mesure of al in that kind Again 2. As sin was the first evil so also the first moral cause of al other evils Now a bad cause is worse than its effects as a good cause is more noble and perfect than its effects It was Sin that opened the dore and let in al other evils into the world and therefore it must needs be the worst evil 3. Sin contains in it al the malignitie venime poison stings curses and plagues of evil al the degrees of evil lie wrapt up in sin 4. The worst part of hel lies in sin a sinlesse Hel would be comparatively an easy Hel to a rectified Soul our blessed Lord suffered a sinlesse Hel and yet was at the same time infinitely happy as to his essential Beatitude By which it is most evident that sin is in it self the worst evil and Hel. Hence it naturally follows That the first great Object or Mater of our blessed Lords Lamentation was Jerusalem's sins which were her worst evil and the main cause of al her other evils Thus the Prophets and People of God of old in al their Lamentations over Church-ruines they had a particular eye on their church-Church-sins as the procuring cause thereof So Jeremie in his Lamentations layeth the greatest accent on their sins which were the meritorious cause of al their sufferings Thus Lament 1. 5. For the multitude of her transgressions her children are gone
THE ANATOMIE OF INFIDELITIE OR An Explication of the Nature Causes Aggravations and Punishment of UNBELIEF BY THEOPHILUS GALE LONDON Printed by J. D. for Jonathan Robinson at the Golden-Lion in St. Paul's Church-yard 1672. Preface IT is the Supreme Wisdome Interest and Perfection of Man who is an intelligent Being to understand adhere unto his last End and whatever means conduce thereto This is stiled Luke 19. 42. To know the things that belong unto our peace And the supreme end of our Great Lord in espousing Human Nature was to acquaint Sinners with the things that belong to their peace and bring them into an immediate Capacitie for the Fruition of them Is it not then the highest piece of Folie and Madnesse for rational Creatures to shut their Eyes and Hearts against that which is their supreme Happinesse Is there so much Beautie in the Deformitie of Sin So much Pleasure in the Chains and Fetters of Satan So much Libertie in the Vassalage and Bondage of Lusts So much Content in the embraces of an heart-distracting World So much peace and ease in the stings and troubles of a tormented Conscience So much life in the death of Sin and Hel torments as to make a rational soul amorous of and in love with them If not how comes it to passe that men mind not more the things that belong unto their peace Was it ever known that any but mad men would take delight to see their own heart-bloud gush out Would any but blind fools spurne at food the most delicious satisfying food when offered to their famished souls May we not count such bewitched Sots who plot and contrive by al means possible to ruine themselves And yet Lo is not this the Case of al such who wil not know and embrace the things that belong unto their peace when offered to them Alas What a world of such mad and blind fools are there Yea how many great Professors yea how many Churches fal under this black brand of Folie and Madnesse Was not this Jerusalem's sin and folie for which she has paid so dear for 1600 years And has Jerusalem been alone in this sin Has not England also dranke very deep of this venimous intoxicating Cup And what may we expect but Jerusalem's prodigious Ruines unlesse we al make haste to know and embrace the things that belong unto our peace before they are hid from our eyes The designe therefore of this ensuing Discourse is to awaken and provoke secure unbelievers and slumbering Professors deeply to consider and chearfully to embrace Evangelic offers of Life and Grace before it be too late And our First Book is wholly spent in the explication of our Lords doleful Lamentation Luke 19 41. over Jerusalems Sins and Ruines Wherein we have endeavored to explicate What were Jerusalem's Church-wasting Sins and Ruines which our Lord here laments in order to a Conviction of and Lamentation over our own Sins and approching Ruines if not prevented by a timous Repentance and closing with the things of our peace And because Jerusalem's main Sin was Infidelitie this therefore is the chief subject of what follows Book 2. Wherein we have endeavored to explicate the black and prodigious Nature of Unbelief in the several parts thereof and that in opposition to Faith whereof it is a Privation Wherein we have also opened the Nature and main essential Ingredients of Faith which indeed comprehends the chief vitals of Christianitie and therefore requires our most diligent Attention and curious Inquisition The next great and commun Head to be explicated is the Causes of Infidelitie which wil open to us what a great Mysterie of Iniquitie lies at the Root of Unbelief Hence we are to procede to its Aggravations which wil discover to us the monstrous Magnitude of this sin And thence follows the severe Punishment and Vengeance which the righteous God inflicteth for this Sin of Infidelitie These things wil if Providence favor and assist our desires be the subject of several Discourses Only that I might not at present wholly frustrate the Readers expectations I have in the Corollaries and Uses of the Second Book given some Hints and Intimations of the chief Particulars which I intend to discourse of under the following Heads As for the Forme of the Discourse I thinke I may with Sinceritie say I have endeavored to suit it to my Mater I would hate sinful Affectation of Words or Things merely to please itching curious spirits as much as Hel. Yet if any words occur that may give lustre and efficace to the Truths discoursed of I cannot thinke myself obliged to reject them because not so vulgar as other words lesse proper are Only if thou meet with any word beyond thy capacitie to apprehend remember that the following word usually explains the same A TABLE OF CONTENTS BOOK I. Christ's Lamentation over Jerusalem CHAP. I. An Explication of Luke 19. 41. Pag. 1. THe Contexture of the words Pag. 2. And when he was come near 3. He beheld the Citie 4 5. And wept over it 6 7 8. Chap. 2. The most solemne Profession without Sinceritie wil not satisfie Christ 9-13 Chap. 3. Previous and General Observations 13. Chap. 4. Church-sins bring Church-ruines 17. Evil of doing brings the evil of suffering 18. Sin in itself the worst evil 19. Chap. 5. A numeration of Jerusalem's sins 22. 1. Vnbelief a Church-ruinating Sin Ibid. 2. Carnal Presumtion 24. 3. Spiritual Pride 27. 4. Carnal Securitie 29-31 5. Carnal Confidence 32. 6. Earthly-mindednes Pag. 33. 7. Vnfruitfulnesse 34. 8. Persecution of the Prophets 35. 9. Want of Reformation 36. 10. Impenitence 37. 11. Apostasie 38. Chap. 6. Divine wrath the effective Cause of Jerusalem's Ruines 40. The effects of Divine wrath on Jerusalem 43. 1. Temporal jugements Ibid. 2. Spiritual jugements 45 46. Chap. 7. 1. The Qualities of Christs tears 47. 1. They are Divine Ibid. 2. Rational 3. Free 4. Sincere 48 49. 5. Spiritual 6. Generous 7. Humble 49-51 8. Pathetic 9. Sympathetic 52 53. 10. Seasonable 11. Public 54. 2. The efficaces of Christ ' s Tears 55. 1. Prophetic 2. Instructive 3. Exhortative ib. 4. Threatning 5. Intercessorie 56. 6. Influential 7. Exemplary 57 58. Chap. 8. The Motives of Christs Tears 59. 1. As a Father 2. As an Husband ibid. 60. 3. As her Lord. 4. As a Minister 61 62. 5. Christs natural relation to Jerusalem 64. Chap. 9. Doctrinal Corollaries ibid. 1. Christs Affections relative ibid. 2. Christs Affections most pure 65. 3. Christs real Wil to save sinners ibid. 4. The Aggravations of such as refuse Christ 67 5. Mans Ruine from himself 68. Use 1. Advice to studie Englands Sins 69. Use 2. Mourne over Englands Sins and Miseries 71. Use 3. Caution against Church-sins Pag. 74. BOOK II. Wherein the Nature of Infidelitie consists Chap. 1. The Explication of Luke 19. 42. 76. Chap. 2. Eighteen general Observations drawn from Luke 19. 42. 86-98 Chap. 3. What the things of our peace are which men disbelieve
into captivitie before the enemie Oh! here lies the sting of al Israels sufferings that the multitude of her transgressions drew them on her This was that which most deeply wounded and pierced the heart of this holy man So v. 8. Jerusalem hath grievously sinned therefore she is removed as an unclean loathsome thing al that honored her dâ—spise her because they have seen her nakednes i. e her lewdnes and abominations yea she sigheth and turneth backward v. 9. Her filthines is in her skirts c. The like v. 14. 18. and Chap. 2. 14. Thus our blessed Lord here in his Lamentation the first thing he has in his eye and that which did most deeply pierce and wound his heart was Jerusalems sin He saw her to be a cage of al unclean birds a sink of al manner of abominations which would unavoidably involve her in ruine this makes his heart to bleed and his eyes to gush forth with salt tears over her And this is the genuine Character of a true Christian heart to mourne more for the Evil of doing than for the evil of suffering and for the latter only as the fruit and effect of the former A Cain or Judas can lament and groan under the strokes of the rod but a Peter or a Christian mournes under the offense that procured those strokes without dout an hard-hearted Jew could not but lament to see Jerusalem sacked and the Temple in flames about his ears ay but 't was the Christian only that mourned kindly for the sins of Jerusalem which were the fuel of those prodigious flames of Divine wrath To lament over the Ruines of a renowned Citie or Church is facile because natural to an ingenuous affectionate spirit but to bleed over and bewail those sins which were the cause of those Ruines none can in any mesure of evangelic sinceritie performe but Christ and such as are animated and influenced by his Spirit But we procede to particulars to explicate what those church-Church-Sins are which exposed Jerusalem and so by a paritie of reason wil expose any other professing Citie or People to Church-ruines and therefore ought to be mater of Lamentation CHAP. V. A particular enumeration of Jerusalems Sins which were the moral causes of her Ruine and so a chief mater of our Lords Lamentation 1. THe first great church-Church-sin which our blessed Lord here laments as the moral cause of Jerusalem's Church-ruine is her Vnbelief or Rejection of the things that did belong unto her peace This indeed is a prodigious Church-wasting Sin that which ever cost Israel very dear even from her infant-state Israel had signal tokens of Christs conduct care and providence in the Wildernes yet what passions of discontent what disingenuous murmurs what fits of Unbelief doth she ever and anon on the least approche of danger fal into How doth her spirit sink and despond under the least difficultie This is evident from Num. 13. 30 33. and 14. 1 14 c. For which al that generation save Caleb and Jesua who were of another spirit perished in the Wildernes Thus also before their Babylonian Captivitie the great Sin the Israelites were guiltie of and that which opened the dore to al their following Miserie was their Vnbelief or contemt of Gods word So Isa 30. 8. Now go write it before them in a Table and note it in a Book that it may be for the time to come for lver and ever v. 9. That this is a Rebellious people ying Children that wil not hear the Law of the Lord. Now wherein lay this their Rebellion Why chiefly in their Unbelief or despising of Gods word as v. 12. Because ye despise this word and trust in oppression c. Here lies their main sin and what follows v. 13. Therefore this iniquitie shal be as a breach ready to fal swelling out in an high wal whose breaking cometh suddenly at an instant i. e. exceding exceding suddenly for these two Synonymous Adverbs joined together are very emphatic and argue that this their ruine should be extreme sudden as also great Great Unbelief brings great and swift ruine to the most glorious Churches if Repentance follow not When Christ comes with Offers and Acts of Grace towards his Church then for her to despise his word turne her back on al his gracious offers Yea trample on them this exposeth the most flourishing Churches to sudden and inevitable Destruction This God threatens Israel withal in her first Churh-constitution Lev. 26. 14 15 16 c. this also we find threatned and executed on her in her last Church-destruction Mat. 23. 37 38. This therefore is the first and as we may phrase it the original sin of Jerusalem which our blessed Lord here bewails as the womb of al her miserie Oh! what a world of miserie hath Unbelief brought on many flourishing Churches When a professing people reject the Gospel of Christ is it not just with Christ to reject them What a Hel of plagues both spiritual and temporal doth a despised Gospel bring on Professors how oft doth Christ cut off his own covenant-people from promissed and expected mercies for their unbelief what sore jugements doth unbelief expose men unto Whence sprang that deluge of confusion and Barbarisme which drowned the Easterne Churches but from their contemt of the Gospel Yea had not the floud of Antichristianisme which has so long overwhelmed these Westerne Churches its rise from this envenimed spring of Unbelief this is evident from 2 Thes 2. 10. Because they received not the love of the truth c. And 't was a prophetic persuasion of a great divine That God would shortly take away peace from the whole World for despising the peace of the Gospel This Conclusion we no way dout but to make good That al the great plagues and jugements of God upon the professing World or Churches have been for the contemt of his Word by unbelief For albeit other sins have had their share yet this of Unbelief has been the main spring of al Church-ruines But this wil be the subject of our following discourse 2. Another prodigious Church-wasting sin which Jerusalem was notoriously guilty of is groundlesse Presumtions and self-flatterie Self-flatterie wherever it is predominant brings self-ruine A mere forme of godlines without the power is a grosse delusion which carries millions of souls to destruction in a golden dream A fond presumtion of being a true Church or member of Christ is the greatest delusion This was ever the great sin of Jerusalem in her declining state and that which exposed her to great ruines calamities Thus before the Babylonian Captivitie Jer. 7. 4. Trust ye not in lying words saying the Temple of the Lord the Temple of the Lord the Temple of the Lord are these As if Jerusalem had said Alas why doest thou threaten us with Captivitie and ruine Have we not the Temple of God amongst us And are we not upon this account his federate people
sinners lay up 2. By Gods Treasures here may be understood the certitude of Divine wrath For what is laid up in store with God as in a Treasure and moreover secured with a Seal is most certain Al the wits and forces of Heaven and Earth cannot break open this Divine Seal or make void Gods Treasures of wrath 3. Hereby also is intimated Gods Longanimitie or Long sufferance for what is laid up in a treasure is not of present use but for the future So the Greek Verb to treasure up signifies to lay up for to morrow So it follows v. 35. their foot shal slide in due time The Lord forbears long til sinners have filled up their mesure and then opens his treasure of wrath 4. These treasures of wrath implie Gods severitie at last against impenitent sinners which go on in ways of Apostasie and Rebellion The longer God waits for Jesurun's returne to him the more fierce wil his indignation be against her if she returne not patience abused turnes into multiplicated furie When God comes to open his sealed treasures of Indignation against contumacious rebellious Jerusalem Oh! what flouds of wrath break forth against her Thus Psal 106. 39. Thus were they desiled with their own works and went a whoring with their own inventions Here you have Jesuruns Apostasie from God and then follows Gods severitie against Jesurun v. 40. Therefore was the wrath of the Lord kindled against his people insomuch that he abhorred his own inheritance When a professing People or Church begin to grow weary of God He begins to abhor them as as an unclean thing or that which is abominable Thus I have dispatcht the Church-sins which brought ruine on Jerusalem and therefore were the chief mater of our blessed Lords Lamentation and I have insisted the more largely and particularly hereon that so by having a view of those Church-sins that usually bring Church-ruines we may so far as we are guiltie lament over the same and reforme for the future lest we in like manner fal under Jerusalems condemnation and ruines CHAP. VI. Divine wrath and the effects theref on Jerusalem further mater of Christs Lamentation HAving finisht the Moral cause of Jerusalems Ruine we now procede to the productive cause thereof which was chiefly the wrath of a sin-revenging jelous God As sin was the fuel so Divine wrath was the fire which consumed Jerusalem And this was another great and moving object which drew this sad Lamentation from our gracious Lord. Jerusalem was now in a prosperous tranquil or quiet state Oh! how beautiful and goodly was her Temple to the eyes of Beholders Do not Christs Disciples cry out Mark 13. 1. Master see what manner of stones and what buildings are here Very good Ay but what replie doth Christ make Luk. 21. 6. As for these things which ye behold the dayes wil come in which there shal not be left one stone on another that shal not be thrown down Our omniscient Lord saw divine Wrath smoking against Jerusalem and this made him to weep over it whiles others gloried in its beautie Our poor shallow apprehensions contemplate Causes in their Effects but Christs omniscient eye saw the Effect in its Causes and therefore laments over it as being actually present to him And ah What doleful mater of Lamentation is here to see the dreadful fire of Divine wrath flameforth against Jerusalem the place of Gods gracious Redsience A spiritual heart can see al the plagues and curses of Hel wrapt up in Divine wrath A carnal heart can apprehend and feel the effects of Gods wrath especially such as are more visible and sensible as the raging Pestilence London's prodigious Flames or the like Ay but how few are there who take notice of that Divine wrath which animateth and feedeth all those National judgements Where is that soul or at least how rare is he to be found who laments the fiery indignation and wrath of God which spirits al Church-ruines But this was the posture of our tender-hearted Saviors spirit the great thing he bewails was the wrath of God which hung by a smal thread over Jerusalem This was the sword which pierced his heart and made his eyes gush forth with tears The like we find in Jeremie's Lamentations over captive Jerusalem Lam. 1. 15. The Lord hath troden the virgin the daughter of Judah as in a Wine-presse The treading of Judah as in a Wine-presse argues her extreme oppression and affliction and therefore we find the same expression of Christs passion Isa 63. 3. But who is it that treads Judah as in a Wine-presse He tels you The Lord hath troden c. Here lies the sting of al Gods Wrath visible and apparent in their captivitie was that which mostly wounded his heart Ah! saith Jeremie 't is not so much the Babylonians furie that toucheth me as the Lords indignation which appears in our sufferings 't is the hand of God that cuts mine heart 't is his wrath that makes me so sad So Lam. 2. 1. How hath the Lord covered the daughter of Sion with a cloud in his anger and cast down from Heaven unto earth the beautie of Israel and remembred not his footstool in the day of his anger The Lords obnubilating or covering with a cloud the daughter of Sion argueth his great indignation against her Some conceive that the Prophet by a tacit Antithesis alludes to the Cloud of glorie which overshadowed Jerusalem at the Dedication of the Temple 1 Kin. 8. 1. But now alas a contrary dark calamitous cloud of wrath covers her which was great mater of Lamentation Thus v. 2 3 4 5 6 7 8. So Lam. 4. 16. The anger or face of the Lord hath divided them or dissipated them he wil no more regard them or he wil not adde to regard them i e he wil not give them one favorable regard one gracious aspect more And oh What an heavy doom was this How many Hels lay wrapt up in these direful tokens of Divine wrath This therefore was that which our blessed Lord greatly laments in Jerusalems ruines that al was the effect of an angry displeased Deitie As for the Instrumental Causes of Jerusalems Destruction there was somewhat also in these that gave our compassionate Lord some mater of Lamentation To consider that the Roman Cesar whom the Jews now so much crie up and prefer before himself their only Messias should ere long in his successor prove the great instrument of their Desolation and that he should first pitch his Tents in this very place where our Lord now stood Oh! What abundant mater of Lamentation did this afford to our tender-hearted Lord who was so nearly allied to Jerusalem We come now to the effects of Jerusalems sins and Gods wrath inflamed thereby which yield fresh mater of lamentation to our dear Lord. The effects are proportionable to the causes Sin and wrath cannot but produce prodigious jugements on Jerusalem
their own sins For he that mournes for his own sins as he ought mourns chiefly for the dishonor that comes to God thereby Now if this be the principal Motive of our mourning for sin then we shal mourn for the dishonor that comes to God by other mens sins as wel as by our own But the bottome-reason why some Professors mourne for their own sins and not for other mens sins is self-love they think their own sins wil draw jugements on themselves and therefore they mourne for them thereby to avert Gods wrath from themselves Whereas true godly sorrow is chiefly afflicted for the offence given to God It is grieved not so much because self as because Christ is grieved Certainly a soul truely humbled for his own sins wil also be humbled for and mourn over National sins and jugements How much then are we concerned to imitate our great Lord in this his Lamentation Do not his tears accuse and condemne our impenitent secure and hard hearts He weeps for other mens sins but alas how little do we weep for our own May not Christs tears fil us with soul-confusion and shame to consider how much we are strangers to such Christian Lamentations over sinful and ruinous England Has not this been the practice of Saints in al ages to lament over the Sins and Ruines of their Church or State Was not this the temper of Lots spirit Is it not said He was vexed with the filthy conversation of the wicked 2 Pet. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppressed as with a burden or dispirited and weakned as with a tedious sicknes as the word imports so v. 8. Vexed his righteous soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cruciated or tormented his soul as upon a rack such was his grief and anguish for their sins And was not this likewise the gracious posture of Davids spirit Psal 119. 53 136 158 Oh! what Lamentations did the good Prophets of old make over Jerusalems first captivitie and her sin which was the cause thereof Again has not God made many gracious promisses to such as mourne over the sins of the places they live in as Ezech. 9. 4 It s true peradventure they may not be exemted from commun calamities ay but doth not God sanctifie and sweeten al unto them But to speak a little of the Qualification of our Lamentation We are to imitate as much as may be the Qualities or manner of Christs weeping Were Christs tears Rational Spiritual and voluntarie Such should ours also be Was Christs Lamentation generous and public did he seem to forget his own private sufferings whiles he bewailed Jerusalem's Oh! how ambitious should we be of the like pure sorrow Were his tears Pathetic and Sympathetic Did every tear flow from a broken bleeding heart How much then should we affect such Tears Again were his tears so efficacious so influential What a shame is it then for us that our Lamentations are so barren and fruitlesse Alas how far short do our Lamentations come of Christs Do not we grieve more for the evils we our selves suffer than for the sin we or others commit Sense of pain or losse afflicts us but how little are we afflicted with the sense of guilt and sin We mourn over the Ruines of a burnt Citie or impoverished Nation but how little do we mourn over our sin and the wrath of a sin-revenging God which were the causes of those Ruines Lastly church- Christs Lamentation doth administer to us a serious Caution against al those sins which may draw down jugements on a Citie State or Church Is not this the great end and designe of al Divine Lamentations to obviate and prevent the like Sins and Ruines Was not this one main end why Christ here breaks forth into so sad a passion of weeping over Jerusalem thereby to lay in a Caveat for us that we run not into the like Sins and Ruines O then let us keep our spirits and lives at the greatest distance that may be from these or suchlike Church-sins which bring with them such stupendous inevitable Church-ruines Reformation is the supreme end of al sacred Lamentation and albeit National jugements may surprise us as wel as others yet if we can keep our selves from National and Church sins which are the causes of such jugements they wil in the issue prove no jugements but perfumed mercies to us What ever burdens lie on our backs if sin lie not on our spirits they wil be very tolerable easy burdens to us BOOK II. A. General Consideration of the Text Luke 19. 42. With a particular Resolution of that first Question What it is not to know the things that belong unto our peace Or Wherein the Nature of Unbelief consists CHAP. I. The Explication of Luke 19. 42. HAving given some general account of Christs Lamentation both as to its Mater and Forme we now procede to a more exact consideration of the chief particulars thereof contained in v. 42. Saying if thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes These words carrie in them an extreme Pathos or moving Affection every word is Pathetic and Emphatic Christs heart seems so ful of bleeding pitie as if he wanted words to give it vent every expression is so broken as though his heart were quite broken to pieces Yea doth he not seem to drop a tear between every word to speak and weep to drop a word and then a tear So ful of Affection and Commiseration is every expression as it wil appear by each particular Saying Christ doth not only weep but speaks he mingles words very emphatic with tears which addes much efficace and weight to his Lamentation If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some understand the the first Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aitiologic or Causal and so they suppose it to discover to us the cause of Christs weeping But others upon more grounded reasons make the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be redundant and expletive according to the Greek Indiome and Luke's wounted Pleonasme wherein it usually stands as a note of Asseveration and so serves for a Mimesis For they are wont to premit it before a sentence which being spoken by some one is recited whence it is no more than an Enarrative and Expletive Particle Neither doth the Syriac version impede this construction for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is not Causal but a note of Exclamation As for that next Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred If it is variously explicated Some conceive there is no defect in this discourse of Christ and thence they expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Optative sense by Vtinam Would to God thou hadst known So they make it to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because 1. This is not improper or unusual in the Greek 2. The Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illu is also Optative
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
expected Oh! how bitter are many sweet Mercies when mixed with Infidelitie Yea doth it not turne al Mercies into Curses to those who are under the complete dominion of it as Rom. 11. 9 And how many choise Mercies are Believers deprived of by reason of their Unbelief Whence spring their groundlesse troubles of Consciences their misjugements and mistakes about their state their heart-faintings sinking discouragements and despondences under Desertion their hard and scandalous thoughts of Christ his Heart and Dispensations towards them but from their Infidelitie Oh! What a sting doth it put into al afflictions How burdensome and irkesome is the Crosse of Christ to the unbelieving heart How sweet and easy is the bitter heavy Crosse so far as Faith prevails But oh What a troublesome vexatious neighbor is Infidelitie How doth it torment the heart and cause it to pine away and consume to nothing even under groundlesse expectations and needlesse fears of trouble May it not become a true Proverb Much Infidelitie and much Sorrow How do afflictions pinch and gal unbelieving spirits How unable are such to see any good in afflictions What need have afflicted persons of Faith Again how soon doth Infidelitie betray us into the hands of every Tentation Faith hath Omnipotence engaged for its assistance but oh what a poor impotent thing is Unbelief How unable is it to to conflict with smal Tentations Satan is oft the father but is not Unbelief the mother of al Tentations What made Adam and Eve yield to Satan's tentation but their Infidelitie Was not this also that which made Judas betray Peter denie and the Jews crucifie the Lord of Glorie It s true when the Tentation is asleep the unrighteous man is righteous the unclean person is chaste the passionate man is meek the invidious man is kind the avaricious man is liberal the unfaithful man is faithful but oh when the tentation is awakened how soon doth Unbelief betray the heart into the hands of these or the like corruptions Thinke not thy self secure from the prevalence of any Tentation so long as thou art under the prevalence of Infidelitie Alas how soon is Tentation fired by Unbelief but oh How is the believing soul that by faith adheres to Christ strongly fortified and armed against the most violent Tentations Moreover how are the main breaches of our lives maintained and improved by Infidelitie What departures from God what turnings aside from or remisnesses in Duties are Unbelievers exposed unto Doth not Unbelief cut the Sinews and Nerves of al evangelic Obedience Doth it not let out the vital spirits heart-bloud of al good Inclination and affections Is not the very root and seminal virtue of good Intentions withered and blasted hereby How much beneath the least evangelic dutie is the unbelieving soul How doth Unbelief poison many good Inclinations Oh! what a venimous maligne thing is Unbelief How doth it infuse a malignitie and poison into al the parts of the Soul Is not the spirit of the mind the most noble part of the soul envelopped or wrapt up in contagious black darknesse by it Are not al the faculties of the soul spoiled of their vigor beautie harmonie order and exercices by Unbelief Oh! What a bloudy hard-hearted soul-murdering sin is it How doth it compel the Sinner to embrew his hands in his own bloud to sheath a sword in his own bowels by a wilful rejection of Evangelic offers How welcontented is it to see the Unbelievers sentence of condemnation subscribed and sealed with the Mediators dreadful curse John 3. 18 What flames of vengeance what treasures of wrath doth Infidelitie treasure up against the day of wrath Rom. 2. 5. 2 Thes 1. 7 8 9 How patient is it whiles Satan claps on the chains and â—etters of spiritual slumber and hardnesse of heart on the Sinners legs How willing is it to see the poor Unbeliever famished and starved amidst the rich and sumtuous feasts of evangelic Grace and Mercie Has not Christ made a plentiful and costly feast for Sinners And is he not extreme free and cordial in his Invitations How then comes it to passe that Sinners come not to it when invited Why is it not Unbelief that keeps them back and that as it were by hairs namely some poor and foolish excuses Mat. 22. 1-6 Oh! how studious and ready is Infidelitie to shift it self of Christ and al the good things of its peace offered to it What silly excuses and pretences doth it make to put off Christ and his evangelic offers What little reason or cause have Unbelievers to object against Christs gracious offers Are not Christs armes open to receive them when they come Yea Doth he not day by day cal upon and importune them to come unto him Prov. 1. 20-25 Did he ever refuse or look strangely on any that came unto him Yea is he not more willing to receive Sinners than they are to come unto him or are the flames of Hel more elegible than the joys of Heaven Is the Vassalage of Satan more desirable than the Libertie of the Sons of God Is there so much Beautie in Sin as to make men desire it before the Beauties of Holinesse Are the Remorses and Stings of the worme of Conscience more agreable and pleasing than peace of Conscience and the smiles of Divine Love If not how comes it to passe that Sinners choose the evil and refuse the good offered to them Oh! is not Infidelitie the cause of al this miserie Is not Christ's hand and heart open towards Sinners but are not their hearts shut against him by Unbelief Is there any thing in Christ or his evangelic offers that keeps men from believing O then What an irrational sottish perverse cruel sin is Unbelief What a world of miserie doth it bring on Sinners How justly doth Christ pronounce a sentence of death against them who wilfully reject his offers and means of life Alas how is it possible that Salvation itself should save such so long as they wilfully spurne at the offers of Salvation Is there any sin that doth more directly oppose Salvation by Christ than Unbelief Christ comes by his Evangelic offers of Grace to draw the Unbelievers heart unto him but oh how doth he draw back Yea how doth his unbelief oppose Christ as He comes clothed with Grace Love and Pitie And can Unbelievers expect that Christ should passe by such affronts and indignities without severe punishments Doth any thing more provoke Christ than to have his bowels and compassions towards Sinners spurned at Cannot he put up any injuries better than this Is not Unbelief the most cruel and bloudie enemie in the world in that it takes away not only the active power of doing good but also the passive power of receiving good when offered Is not this the language of Infidelitie Lord I need not I desire not thy Grace keep it to thy self I have wherewith of mine own to supplie my needs I can make a shift with mine
efficace of these Divine tears they left out this word wept But that Christ God-man was capable of weeping is evident by the like passion elsewhere as at his friend Lazarus's grave John 11. 35. and on the crosse or in the garden as Hebr. 5. 7. But yet the rariâ—ie of this or any other passionate emotion in Christ argues some stupendous and strange ground or occasion thereof Certainly nothing ordinary came from Christ his commun words and actions were not ordinary much lesse may we conceive his tears which so rarely dropt from him to be of an ordinary tincture and origine No they were the Tears of God and therefore must have much of Divinitie in them both as to their Rise Mater End Occasiou c. They were wise judicious Tears not foolish as ours usually are They were spontaneous and free not forced and strained as ours oft are They were not sullen and pettish tears as ours but meek the tears of the Lamb of God They were not selfish and private tears but generous and public for National sin and miserie These Tears were spiritual not carnal regular not inordinate they had not so much of passion as of compassion and commiseration in them Our tender-hearted Lord seems to forget his own Passion which was near whiles his bowels rolled with Compassions towards an impenitent ingrateful Citie They are the tears of an affectionate Physician bleeding over the wounds of his self-murdering Patient of a gracious generous Prince bewailing the wilful Rebellion of his dying Subjects In short these Tears are very Amorous precious and efficacious inviting weary and heavy-laden sinners to accept of rest forewarning the obstinate and impenitent of their danger instructing the ignorant and weak in their dutie of believing on him encouraging the scrupulous and douting soul to come unto him and finally interceding for such as belonged to the Election of Grace though at present enemies to him Such were the noble Qualities and Divine efficaces of these sacred tears as it wil appear by what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over it or for it or by reason of it which connotes or hints to us the Aggravation or Weight of the impulsive cause what it was that excited or drew forth this sacred passion namely Jerusalems present sin and coming miserie As for her sin it lay chiefly in this Our blessed Lord being ordained and commissionated by God the Father to gather in the lost sheep of the house of Israel nothing was more deeply fixed in his heart than the execution of this his commission and office Now drawing near to Jerusalem and having a view of it in his eye it could not but melt and break his heart to consider that she who was the sacred Seat of the Covenant wherein the Divine Majestie had so long resided with many significant Symbols and tokens of his presence I say that she should reject her Lord and Husband after so many importunate wooings invitations and offers made of the things that did belong unto her peace As for her approching Miserie that also was mater of sad lamentation and that in many regards 1. That henceforward al the great things of her peace should be as a sealed book hid from her eyes 2. That she who was the Beautie and Glorie of al Nations should within a few years lie buried in her own ruines 3. That which is the worst of al al her plagues and jugements were sealed and subscribed by Divine wrath and Vengeance Oh! this was sad indeed that al her Woes must stand sealed with the Mediators black curse No wonder then that her crowned King and Mediator who was a borne Jew and Minister of the Covenant doth here by virtue of his place and office and also by reason of his near Alliance to Jerusalem deplore and lament over her sinful forlorne state Thus much for the explication of the Lamentation it self Before we procede to the mater of Christs Lamentation mentioned in the following words we shal make some brief Reflexions on Observations from and Vseful Improvemenâ—s of the words explicated CHAP. II. The most solemne profession without sinceritie wil not satisfie Christ FRom the contexture of this v. 41. with the precedent discourse by comparing Christ's posture towards them with their posture towards him we may Observe That the most solemne profession of Honor and Subjection unto Christ wil not satisfie him without real Affection and Performance These awakened convinced Jews welcome Christ with the highest profession of Joy and the most solemne Rites due to him as their Messias v. 37 38. where it is said The whole multitude of the Disciples began to rejoice and praise God with a loud voice for al the mightie works that they had seen saying blessed be the King that cometh in the name of the Lord peace in Heaven and glorie in the highest If we compare this acclamation with the same mentioned John 12. 12 13. We shal find many considerable circumstances which confirme our observation For 1 it is said John 12. 12 13. that the Multitude of Disciples which sung Hosannas to Christ came from Jerusalem to meet him which argues they were but a mixt multitude who being struck with a sense of his mightie workes could not but recognise him as their crowned King and Savior albeit many of them as 't is most likely within a few days crie with as loud a voice Crucifie crucifie him 2 It s said John 12. 13. that these awakened Jews took branches of palme-trees in their hands which was a Symbol of their joy as Luke 19. 37. Oh! how much were they overjoyed to see their long waited for Messias Thence it follows 3 and they cried Hosanna i. e. Save now as Psal 118. 25. blessed is the King that cometh in the name of the Lord. This last clause is taken from Ps 118. 26. and is apparently a solemne Rite or Ceremonie used for the inaugurating of their promissed Messias Thus we see what solemne acclamations of joy Titles of Honor and profession of subjection they give to Christ as their Messias But doth al this satisfie Christ Doth he fully acquiesce in these visible Apparances of their professed obedience to him No surely notwithstanding al their seeming joy in him yet he weeps over the most of them with the rest of their brethren as those in whom he fulwel saw by the omniscient eye of his Divinitie there was not any one dram of saving faith or love towards him Hence it is apparent that Pretentons of Honor Love and Friendship to Christ satisfie not him without real Intentions of the same Verbal Profession and superficial transient Affection signifie nothing in Christs account without a deliberate resolute complete ponderous deep and inviolable Bent of wil towards him Christs omniscient eye pierceth thorow our very Natures and is more intimate to us than the most intimate part of our selves and therefore albeit we may delude others yea our selves also with the vizard and
his darlings and chosen ones Is not the Shekinah or presence of the Divine Majestie seated amongst us Are not al the Promisses appendant to this Temple May we imagine that the holy and faithful God wil quit the place of his Residence and glorious rest May we not then groundedly assure our selves that our faithful Lord wil conserve and maintain his own Temple and People that worship him therein Thus they trusted in lying words saying The Temple of the Lord the Temple of the Lord c. Some refer the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These to the works of the Jews relating to the externe worship of God and so they render the Temple in the Genitive Case These are the works of the Temple of Jehovah As if they had said What doest thou reprehend O Prophet in our works or Why doest thou cal in question the most constant promisses of God We are so greatly confirmed concerning al these things which thou allegest against us as of nothing more For are not these our works of Jehovah's Temple commanded by his Law As for the Promisses are they not appendant to this Temple And thence are they not as firme and constant towards us as the Temple is firme This Temple is Gods resting place for ever Psal 132. 14. Wherefore we are most confident that the faithful God wil for his own Temple sake conserve our Countrie and we his worshipers Which ever way we take the words it comes much to one and clearly discovers to us the fond presumtions and foolish self-flatteries of this people grounded on their commun Church-privileges And therefore this holy Prophet puts this their groundlesse presumtion as a main ingredient into his Lamentations over the Ruines of Jerusalem So Lament 2. 14. Thy prophets have seen vain and foolish things for thee and they have not discovered thine iniquitie to turne away thy captivitie but have seen for thee false burdens and causes of banishment Jerusalem's false prophets soothed her up in groundlesse presumtions of peace and quietude which proved the cause of her captivitie That which we read causes of Banishment is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expulsions or banishments i. e they have proposed to thee such glavering Doctrines and presumtuous persuasions of good times as have been the cause of thy ruine and banishment where the effect being put for the efficient cause or action it gives us the true rise of their Captivitie namely those fond presumtions and false persuasions of peace which their false prophets had infused into their hearts This the Prophet sadly laments And was it not thus also in our blessed Lords days Is not this one chief ingredient of his Lamentation over Jerusalem that she did not know in that her day the things which did belong unto her peace What doth that import Surely in part thus much she flattered herself into a fools paradise of being Abrahams seed and thence under the Messias's Wing and this her self-flatterie was the greatest obstacle and bar to her closing with him the true Savior and alone foundation of her peace Thus much also our Lord declares John 8. 39 44. where he endeavors to beat them out of their fond presumtion and groundlesse persuasion of being Abrahams seed whereas indeed they were as he tels them v. 44. Children of the Devil and near to ruine And certainly this is mater of sad lamentation to see persons or churches lift up to Heaven in their own presumtuous conceits and yet dropping down to Hel in realitie such violent presumtions if not cured by medicinal Grace bring inevitable ruine to the most flourishing Churches So Rev. 3. 17 18. Because thou saiest I am rich c. 3. Another Church-sin which was a great moral cause of Jerusalems ruine is spiritual Pride This indeed is a proper church-Church-sin arising out of Church-privileges or other spiritual excellences vouchsafed by Christ Thus it was with Jerusalem in the days of old which God promiseth to cure Zeph. 3. 11. I wil take away out of the midst of thee them that rejoice in thy pride and thou shalt no more be haughtie because of my holy mountain It seems there were a people who did much pride themselves and grew very haughtie by reason of the holy Mountain which was a visible Symbol or token of Gods presence ay but God promiseth in evangelic days to cure this tumor and Tympanie As it is with single persons so with whole Churches there are some sins of infirmitie which God connives at and wil passe over upon a general Repentance but this sin of spiritual pride is of such a deep tincture malignitie and antipathie against God as that if it be not timely repented of and turned from 't wil prove the Gangrene and bane of the most flourishing Churches There is no sin so opposite to our receiving Grace from Christ as spiritual pride Oh! What a burden is this to Christ that they who are nothing have nothing can do nothing of themselves should be proud of what they have received from him As they who are most abased in themselves are most exalted by God and nearest to him so they who most exalt themselves are most abased by and estranged from God Luke 18. 14. For every one that exalteth himself shal be abased and he that humbleth himself shal be exalted Pride it is the cancer of parts the moth of privileges the rust of comforts the poison of duties the sting of crosses the reproche of Professors None so much favored and enriched with grace and comfort by Christ as humble souls and Churches but he resisteth the proud Jam. 4. 6. and Psal 138. 6. God knoweth the proud afar off i. e God knows him as an enemie and loves not to come near him God has an old grudge against spiritual pride as one of his most ancient inveterate enemies borne in Heaven in the bosome of Angels and therefore resists it most Wel therefore might our Lord weep over this sin as a cause of Jerusalems ruine 4. Another Sin which morally hastened Jerusalems ruine was her carnal Securitie This seems evidently comprised in Christs following Bil of Indictment v. 42. If thou hadst known i. e considered Our gracious Lord makes loud and solemne Proclamations of peace but Jerusalem was fast asleep Again he threatens vengeance and wrath but she has no ears to hear At last flames of divine wrath break forth upon her but al this while she awakes not ' til scorched and burned to ashes So that the great sin Christ bewails is her securitie Ah! what a cursed sin is securitie This desperate securitie of Jerusalem our Lord also foretels Luke 17. 26 30. And as it was in the days of Noah so shal it be also in the days of the son of man they did eat drink c. Here Christ foretels what wretched securitie should seize on carnal professors at the coming of the Son of man whereby we may understand not only
righteous God comes and claps a seal of judicial occecation or spiritual blindnesse on his eyes that so he never see them more Joh. 9. 39. For jugement am I come into this world that they which see might be made blind There is ost an exact conformitie betwixt mans sin and Gods jugement What a visible character and stampe of Jerusalem's sin is here impressed on her jugement What is it that she suffers from the righteous mouth and hand of Christ but what she voluntarily inflicts on herself She wil not see the things that belong unto her peace and therefore saith Christ she shal not see them they shal be hid from her eyes She wil not open the Gates of her Soul that the King of Glorie her Messias may enter in and therefore saith Christ let her heart be shut under the curse of judicial obduration This was Gods usual method in punishing Israel even from her Infant-state And oh how much doth this illustrate the justice of God when visible Ideas and stampes of mens sins are to be seen in the face of their jugements How must this needs cut and wound the heart of an awakened penitent sinner to see his guilt in the face of his punishment This Analogie and Affinitie betwixt the unbelievers sin and jugement leaves him also without the least shadow of excuse Alas who but the Unbeliever himself may be blamed if the good things of the Gospel be hid from his eyes seing he himself first shut his eyes against the dazling glorie of those bright beams which shone so long on his eyes What cause have Unbelievers to complain that the Gospel is a veiled or sealed book unto them seing their hearts are veiled and sealed with unbelief against it Oh! what a vindication wil this be of the righteous jugement of God but confusion to wilful unbelievers to consider the exact paritie and Analogie which there is between their sin and their punishment How wil this confound them to al eternitie CHAP. III. The Notional Object of Unbelief or What are those Notional things that belong unto our peace which unbelief assents not unto THe precedent Observations furnish us with singular mater of Discourse each Observation deserves a particular examen and Remarque But we shal cast al into the mould or forme of this one general Proposition or Doctrine That Vnbelief or the not knowing the things that belong unto our peace is a sin of the deepest tincture or most hainous Aggravations and that which exposeth the sinner to the most severe wrath and jugements of God This Proposition contains the spirit and mind of the Text as also the sum and substance of al the former Observations which in the explication hereof wil have their particular consideration And for our more regular and methodic procedure herein we shal resolve the Proposition into these four grand Questions 1. What it is not to know the things that bâ—long unto our peace Or Wherein the genuine Idea or Nature of Vnbelief doth consist 2. Whence this Vnbelief springs or What are the seminal Roots the original Causes of this siâ— 3. What are the Aggravations of this Vnbelief 4. What severe wrath and jugements from God attend this sin of Vnbelief The Examen and Resolution of these Questions wil give us the ful Explication of our Proposition as also of the Text. Q. 1. What it is Not to know the things that belong unto our peace or Wherein the Nature of Vnbelief doth consist For the more ful Resolution of this Question we shal consider Unbelief 1. with relation to its Object 2. In regard to its Act. 1. The Object of Unbelief is here expressed under this comprehensive notion The things that belong unto thy peace These are as we before intimated either 1. Complexe and Notional or 2. Simple and Real The Complexe or Notional Things that belong unto our peace are al those divine Axiomes Maximes Canons or Notions loged in the sacred Scriptures which any way conduce to our peace The simple or real things that belong unto our peace are the good things themselves which lie wrapt up in those Divine Axiomes or Notions of sacred Scripture namely God in Christ Heaven c. The former are the Object of Faiths Assent the later of its Consent Election and Choice Again the Notional things that belong to our peace which are the complexe Object of Faiths Assent may be considered by us 1. Materially 2. Formally The Material complexe objects of Faiths Assent are the Scriptural Notions which Faith assents unto The Formal Object of Faith's Assent is the Formal Reason Proper Motives or principal Grounds of its Assent that which induceth or draws our minds to assent unto sacred Scriptural Notions as also constitutes specifies and distinguisheth Divine saving Assent Lastly The Notional Material Object of our Assent is either General or Particular The General Object is the whole Word of God The Particular is the Gospel or Covenant of Grace which gives us a more particular and expresse Idea of the things that belong to our peace The things that belong unto our peace being thus distributed according to their several Constitutions and Regards to Faith we may with more Facilitie and Perspicuitie determine and resolve our Question What it is not to know the things that belong unto our peace But before we enter on the explication of Unbelief we must premise that our Intendment is to treat of it in its general and abstract Nature and not as it relates to this or that subject For albeit our Text speaks of the Unbelief of persons irregenerate yet inasmuch as the unbelief of persons regenerate differs not totally from that in persons irregenerate we may very wel and properly treat of both under one general Idea though with different Reflexions on and Applications to this or that subject Thus much being premised we procede to the explication of our Question First we shal begin with the Notional Material General things that belong unto our peace which are the sacred Scriptures or Word of God in the General which not to know or truely assent unto is the original and no smal part of Unbelief Oh! here lay the the bitter Root and Spawn of al Jerusalems sin and miserie she did not understand at least not practicly assent unto the sacred Scriptures in which al the things that belonged to her peace lay wrapt up Moses and the Prophets were a sacred Map wherein Jerusalem might have viewed the celestial Canaan her Messias his glorious Names and Titles of Honor his Person and Offices with al other things that did belong to her peace But alas Jerusalem wanted spiritual eyes to contemplate such glorious objects This our blesâ—ed Lord upbraids the carnal Jews with Joh. 5. 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to search signifies here by a sacred sagacitie and unwearied studie to
to one that daily expects the coming of his Lord But oh How apt are Believers themselves to put far from them that great day Were not the the wise Virgins overtaken with fits of slumber aswel as the foolish Again how little can the most of Believers acquiesce and rest satisfied in Christ as the alone spring and mater of their life Do they not sometimes conceit that there is some grace or other good to be found out of Christ And are they not hereby oft inveigled to wander from Christ Ought not the heart to be where the treasure is And is not the Believers treasure in Christ How then comes it to passe that he is so little satisfied in Christ but for want of faith in him Moreover how short-spirited and impatient are many Believers What confined and narrow hearts have they under the crosse Do not the length and weight of their burdens oft make them extreme short-spirited as Exod. 6. 9. for shortnesse of Spirit So Num. 21. 4. its said They were short-spirited because of the way i. e the length of their sufferings shortned their spirits they could not in patience possesse their souls and many of them were true Believers for the main Oh! how soon do such short-spirited Believers despond and sink under their burdens What faintings under duties are they obnoxious unto How straitned are their spirits as to present or expected mercies What murmurs and discontents have they against the Yoke and Crosse of Christ Yea how dissolute soft and feeble are they in resistance of Tentations How timorous and faint-hearted at the approche of difficulties Whence procede Believers black and dismal Imaginations under Desertions but from their Unbelief Is is not hence also that they are so humorous and il-minded towards Christ so apt to raise black lies and slanders of him Do not their unbelieving hearts change Christ into another Christ by covering his face with a masque of hatred and displeasure Oh! How much are the sinews of many poor believing souls shrunk how much are their spirits cramped and dispirited by Unbelief specially in cases of soul-trouble or tentation So great is the prevalence of Unbelief in many sound Believers 6. Hence we may further collect That Vnbelief is a sin of the first Magnitude a great mysterie of Iniquitie the greatest Monster that ever was This naturally flows from the former Idea and explication of Unbelief For if the character and nature of Unbelief be so comprehensive if it seize so much on the vitals of the soul then certainly it must needs have a very maligne and venimous influence on al sin yea it must contain in it the malignitie and poison of al sin Oh! What a prodigious Sin is Unbelief What Abysses and depths of iniquitie are there in the bowels of it We have seen how it infuseth itself into the wholeâ— soul and dispirits al the faculties thereof Oh! what darknesses and mists doth it infuse into the mind How foolish and sottish doth it make sinners What grand mistakes and prejudices doth it breed touching al the good things of our peace How stupid and senselesse doth it make conscience What a world of securitie and false peace doth it produce What made the old world so secure before the Deluge came and swept them al away but their Unbelief How comes it to passe that both wise and foolish Virgins slumber before the coming of the Bridegroom but from their Unbelief What makes sinners so stout-hearted and opposite to the righteousnesse of Christ but their Infidelitie Isai 46. 12 How comes it to passe that Sinners are so inflexible as to al Chrsts gracious offers but flexible towards sin and its allurements What is it that fortifies the heart so much in its adherence to Idols and false objects of trust What makes mens wils so rebellions against Christ yea destroyeth obedience in the principal root thereof Are not al these the fruits of Unbelief Oh! What a lazy slothful remisse and softnatured thing is Unbelief as to al that is good And yet how vigorous and active is it in and for the production of al sin Yea is not Unbelief virtually al sin Doth it not breed preserve foment incourage actuate and spirit al sin Whence procede the great errors of mens minds hearts and lives but from Infidelitie How comes it to passe that sinners are so hasty in snatching at present goods but so slow-hearted and backward in closing with the good things of their peace Surely it is from Unbelief Whence spring mens confusions and distractions of heart in times of trouble but from their Unbelief Whence also springs al that formalitie and deadnesse in duties but from Unbelief Is not this also the cause of mens hypocrisie both in heart and life Oh! what a world of irregular and exorbitant passions doth Unbelief worke in mens hearts What makes the sensual world so tenacious in adhering to sensible good but their Unbelief as to good things hoped for May not then every sin deservedly cal Unbelief father Is not this sin of Infidelitie to be found at the end of every sin Whence spring the main exorbitances and distempers of mens hearts and lives but from Infidelitie Men discourse variously what was the first sin by which Adam fel but have we not much reason to believe that Unbelief was Adams first sin which opened the dore to al sin and miserie For had not Adam disbelieved the Word of God which threatned him in the day that he did eat of the forbidden fruit he should die he had not believed Satan And as Unbelief at first opened the dore to al sin so doth it not stil hearten and improve al sin Yea is it not the prodigious womb of al sin Yea has it not more of sin than any or al other sins It s true scandalous sins have more of Infamie but has not Infidelitie more of obliquitie and guilt in it Is not that the greatest sin which is against the greatest Laws and Obligations And is not Infidelitie against the greatest Obligations that ever were even a Covenant of Grace which makes such free such ful such rich such suitable such general such importunate such heart-satisfying offers of Grace And can there be a greater law than the Mediators evangelic law which is composed of such sweet alluring precepts and promisses and yet lo how doth Unbelief oppose the royal Law of Christ Oh! what a world of rebellion lies wrapt up in the bowels of Infidelitie How doth it scorne reject yea spurne at bowels of evangelic Love and Grace Yea is it not extremely opposite to al the principles of obedience Is there not also abundance of Idolatrie in Infidelitie Can there be a worse Idol than self idolised And doth not every Unbeliever idolise his own carnal wisdome his proud wil his commun gifts his self-sufficience his legal Righteousnesses and seeming good duties Is not the Unbelievers self-dependence the worst piece of Idolatrie Doth not every Unbeliever by depending on
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 Vnbelieveâ—s 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 â—end 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 him What is it that gives the soul an abode in Christ and Christ in the soul but Faith as John 15. 5 Oh! What strong desires and thirsts after Christ doth Faith worke in the soul Doth it not make the absence and presence of Christ
how much doth it concerne al to labor with al possible vigor and activitie after this so noble and useful a Grace Art thou an Unbeliever Oh! how much then doth it concerne thee to labor after Faith that so thou mayest partake of these admirable Privileges and Advantages which hereby thou wilt be invested with Art thou a new Convert and Beginner in Christianitie Oh then how much doth it concerne thee to get much Faith that so thou mayst be strong Art thou strong and wel grown in Grace and art thou not then engaged to act Faith much that so thou mayst continue strong and grow more strong in Grace Alas What canst thou do or suffer without Faith How much art thou beneath the least dutie or suffering farther than thou art acted by Faith And oh be sure thy faith be of the right make and stampe Dread being deluded with a false or commun faith more than Hel. Make a curious inquisition into the Nature Causes and Workings of thy faith see that it be wel-grounded and duely qualified This advice doth more nearly concerne young Converts whose eternal welbeing depends chiefly on the right constitution oâ— their Faith at first Conversion For if thy Faith in its first framing be naught thine heart and life wil never be good Thou mayst build a beautiful and goodly structure of Profession on a commun faith but let me tel thee a storme of Tentation wil come and wash al away If thy Profession be bottomed only on a Commun faith it is begun in Hypocrisie and wil end in Apostasie O that men would be wise before it be too late and endeavor To know the things that belâ—ng to their peace before they be hid from their eyes FINIS a See Mede on Prov. 21. 16. pag. 91. Diatr 1. b Jackson of the Script fol. 91. c Sir Francis Bacon The contexture of the words The Explication And. When he was come near He beheld The Citie e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Some otherwiâ—e Orthodâ—x took away the word wept not understanding its force and strength â—piphanius in Ancorato Over it Doct. 1. John 12. 12. 13. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signum laetitiae Grot. And when he was come near Doc. 2. He Beheld Doct. 3. Doct. 4. THE Citie Doct. 5. Doct. 6. The moral cause of Church-ruines is Sin g Maximum scelerum supplicium in â—â—sis est â—â—ncea Gen. 4. 7. h R. Salomo Aben-Ezra i Christus intertora ejus iniu etur vidit cam esse sentinam omnium flagitiorum Gerard. ex Egesippi l. 4. c. 6. Unbelief Isa 30. 8 13. l Repente momento veniet fâ—actura ejus h. e. maxime subito repente Adverbiorum Synâ—nymorum conjunctio emphatice fit Glass Gram. S. 2. Carnal presumtion Jer. 7. 4. k Junius Glassius Lam. 2. 14 3 Spiritual pride 4. Carnal securitie l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebewails therefore the insensibility of Jerusalem Theophylact in locum Isa 42. 25. Lam. 1. 9. m Descendet mirabilibus i. e. mirabiliter q. d. multorum cum admiratione c. Glassius Gram. s 5. Carnal confidence Isa 2. 10. Jerem. 8. 14 15. Hos 12. 1. 6 Earthlymindedness 7 Vnâ—ruitfulnes 8 Persecution of the Prophets c. 9 Want of Reformaâ—ion 10 Impenitence 2 Chron. 28. 22. 11 Apostasie Deut. 32. 34 35. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wrath of God the effective cause of Jerusalems ruine Luk. 21. 5. Lam. 1. 15. Lam. 2. 1. Lam. 4. 16. m Cum dicit dissipatos fuisse à facie Domini vult ut nolit amplius ipsos aspiceâ—e Calv. Sect. 2. The effects of Gods wrath against Jerusalem i Temporal jugements m Scaliger in Euseb Chro. 194. 2. Spiritual jugements 1. Withdrawment of the means of Grace 2. Withdrawment of gracious Influences 3. A spirit of slumber He wept 1. The Qualities of Christs tears 1. They are Divine 2. Rational 3. Spontaneous and â—â—ee 4. Sincere 5. Spiritual and regular 6. Generous 7. Meek and humble 8. Amorous and Pathetie 9. Dolorous and Sympathetic o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl 10. Seasonable 1â— Public The efficace of these tears which were 1. Ominous and prophetic 2. Instuuctive 3. Exhortative 4. Threatning 5. Intercessorie 6. Influential 7. Exemplary The Motives which indued Christ â—t weep over Jerusalem from his Relations to her 1. As a Father Jer. 31. 20. 2. As an Husband Jer. 2. 2 3. Jer. 31. 32. 3. As Lord. Joh. 1. 11. p Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam in domum suam Grot. q Docent Jurisconsulti id maxime naturaliter nostrum esse quod nos ut existeret effecimus Gâ—ot 4. As Minister of the Covenant r Quatenus ergo huic populo minister in salutem pro officii sui ratione illius exitum deplorat Calv. 5. Christs natural relation to Jerusalem Doctrinal Inferences Chrsts Affections Relative Christs Affectionâ— most pure Christs wil to savâ— sinners Mat. 23. 3â— The Aggravations of such as refuse Christ Mans ruine from himself Grand unkindnes Christs tears the exemplar of ours Use 1. Advice to studie Englands sins c. Vise 2. Exhortation to mourne over Englands sins and feared miseries 2 Pet. 2. 7. Vise 3. Caution against Church-sins Saying Å¿ Illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ostenâ—it enim reddi a Christo causam fletus Grotius t Beza Gerhard u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est utinam Gâ—ot w Si cognovisses tu Pathetica Oratio ideoque abrupta Calv. x Budaeus prioribus in Pandectas Annotationibus Thou hadst known Even thou y Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc loco non est Copulativa sed ponitur pro saltem Gerhard z Vel tu Urbs illa supra omnes terrae urbes Deo dilecta Urbs Davidis Deo dicata Grot. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bis repetitum Emphaticè ponitur pro latino vel saltem Glass b Ergo hic quoque Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ccipienda est ut paulo anteâ— quod etiam liquet ex Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjuncta Bez â—n this thy â—ay a Erat haec ultima â—uasi occasio ad salutem Judaeis oblata ut Messiam sibi oblatam reciperent ita salvarentur Glass Significat voce diei adesse extremum tempus c. Gerhard Quamvis hactenus sceleste impiè contra Deum fueris contumax nunc saltem resipiscendi est tempus Calvin b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hactenus nunc saltem cum illa dies illuxit qua dictum est Dicite filiae Sionis Zachar. 9. 9. Grot. 〈…〉 thy peace But now e Bâ—â—a Gerard. They are hid from thine eyes f Ellipsis est Hebraea qua ex Anâ—ecedenâ—e intelligiâ—ur simul Consequens quae enim abscouduntur â—ea à conspectu removentur Gernaâ—d g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorantia inexcusabili quia lucemoblatam imo ingestam fastidiose respuis Grot. Doct. 1. Doct. 2. Doct. 3. Doct. 4â— Doct. 5. Psal 9. 10. Doct. 6. Even thou h Si vel
Jerusalem do greatly aggravate her impenitence and unbelief towards him For the lower Christ condescends to sinners the nearer he comes to them and the more importunate he is in the offers of his Grace the greater is their sin in rejecting such gracious and sweet offers What doth Christ come unto his own his own children spouse subjects brethren and friends and wil not his own receive him Doth he so freely open his gracious heart to sinners and wil they shut their hearts against him Is he so forward to give and shal we be so backward to receive Doth Christ offer such great things to sinners and shal they prefer such poor toys before them Yea is Christ in himself so incomparably excellent and wil sinners yet so much disdain him and so proudly shift themselves of him Can there be a more hainous sin than this to meet Christs bowels and pitie with kicks and contemt Oh! studie the weight of this sin 5. This Lamentation of Christ over impenitent Jerusalem teacheth us also That mans Ruine is from himself If after al Christs gracious Invitations al his unwearied forbearances al his bitter and salt tears Jerusalem wil sâ—il persist in her rebellious contemt of his gracious offers how inexcusable is her sin and inevitable her ruine What wil prevail upon her if Christs Tears and Intreaties wil not prevail What can save her if her Redemers Grace and Mercie save her not What is it that keeps Evangelic sinners from being saved is it any defect in the Object or its Revelation is it mere simple Ignorance or Impotence in the subject No but it is wilful blindnesse and impotence they shut their eyes and wil not see they bolt their hearts and wil not open to Christ who knocks at the dore of the soul by many gracious Invitations of his Gospel and Spirit And do not such deservedly perish who electively embrace their own ruine and wilfully reject the things that belong to their peace Mat. 23. 37 Surely this wilful Impotence or rather impotent wilfulnesse evidently demonstrates That impenitent sinners frame their own Hel. 6. Hence also infer That the greater privileges and marques of favor Christ doth confer on any People or Church the more sorely doth he resent any unkindnesse from such The resentment of a smal unkindnesse from such as have been obliged by special favors is more afflictive than greater unkindnesses from others For Jerusalem who lay under so many and essential obligations to reject Christ and al his gracious tenders of mercie Oh! how much doth this break his heart What swords and spears to pierce thorow his soul is this For Jesurun when she is made fat with Divine mercies to kick against those bowels whence her mercies flowed how much doth this wound and grieve the heart of Christ 7. Lasty Hence also we may collect That Christ's tears are the best Exemplar or Patterne of ours He that wil mourne in a Christian manner needs no better Idea or exemple than this Christs Lamentation Al Christs Affections Actions and Passions so far as they are imitable by us deserve a great Remarque But nothing cals for a more exact imitation from us than this Christs Lamentation Every branch thereof deserves great Consideration Admiration and Imitation 1. We procede now to some more practic Application of our Proposition and that first by way of Admonition and Advice That we al studie wel and consider deeply Jerusalems Church-wasting sins how far they may be found amongst us Was Jerusalem guiltie of rejecting Christ and the things that did belong unto her peace And have not we been in an high mesure guiltie of the same Doth not this sin lie involved in Londons Ashes and Ruines as wel as in Jerusalems Did Jerusalem fondly flatter herself and ungroundedly presume of peace when Christ threatned nothing but Wars and Desolations And has not this also been Englands Sin Do not men crie Peace Peace when God speaks nothing but Wrath Was Jerusalem puffed up with Spiritual pride and Carnal confidence in her Church-privileges and the tokens of Gods presence And have not English Professors been notoriously guiltie of the same sins Did Jerusalem sleep securely under al Christs Divine Comminations Menaces or Threats of approching Jugements And has not England also slept securely under al Divine premonitions of coming jugements Had earthly-mindednesse a great place in Jerusalems black Catalogue of Church-desolating sins And have not English Professors been dreadfully guiltie of this sin also Have not Back and Belly Trade Pompe and Pleasures been the great Diana's which have captivated the hearts of too many Professors Was Jerusalem infructuous and barren under al gracious Appointments Vouchâ—afements and Influences And has not this also been Englands great sin Did Jerusalem persecute Gods Prophets and Apostles And may we exemt England from the guilt of this sin Was the want of Reformation Jerusalems Church-depopulating Sin And is England free from this Sin Lastly was Jerusalem guiltie of Impenitence want of Humiliation and open Apostasie And let al judge whether England has not been fouly guilty of the same sins O that English Professors would spend some time studie and pains in completing this parallel between Jerusalem and England in point of Church-wasting sins thereby to break their hearts and make them bleed forth bitter Lamentations over Englands sins and approching miseries if she repent not Hence also we are furnisht with mater of Exhortation to English Professors That they would by al means possible endeavor both in themselves and others an exact imitâ—tion of this our Lords Lamentation over Jerusalem Did our gracious Lord who was himself void of the least spot weep so bitterly over Jerusalems sins Oh then how much should We poor sinful We weep over Englands sin whereunto we have contributed so great a share Doth our blessed Lord who was free from al sin so much lament the sins of others wherein he had no share O! What an high degree of impenitence is it then for us not to lament over our own sins or National sins wherein we have had our share If we mourn not over National or Church-sins do we not hereby make our selves partakers in them and so by consequence in those jugements that follow Oh! What a sad contemplation is it to think how many great Professors make themselves guilty of National or other-mens sins by not lamenting over them How much Blasphemie Atheisme Profanesse Idolatrie Sensualitie Securitie Contemt of the Gospel and other National sins are by the Righteous God charged on the account of many great yea some good Professors because they never mourned over these National sins And may not these Professors expect to be involved in National jugements who thus by their defect of humiliation involve themselves in National sins Yea may not the great want of Mourning and Humiliation for other mens sins give too many great Professors cause to suspect that they never truely mourned or were humbled for