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
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
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
Citie i.e. The Citie which was so nearly related and yet so vastly opposite to him The Citie which was his first Bride and yet now a commun Harlot for Idol-lovers the Citie which was the Seat of his Glorious presence but now a den of thieves and robbers The Citie which had been the Glorie of al Nations but was now next dore to ruine Hence observe That the prevision or contemplation of imminent danger occurring to a place or people nearly related to us doth much affect a serious compassionate heart Al Relations cal for Affections And there is no Affection more proper for Relates under present or impendent miserie than compassion That mother must needs have the heart of a Tiger who seeing her child boiling in a Caldron of lead hath no emotion of bowels for it Christ here whiles he beheld the Citie with the eyes of his bodie did at the same time with the eye of his omniscience behold al the sins and future miseries of Jerusalem al her contemt of his Evangelic offers Love and Grace al her covenant-breaking and Apostasies from him al her bloody and mischievous designes against his Person Crown and Dignitie with al the curses plagues and shours of Divine wrath which would ere long pour down as a Deluge on her This could not but melt his heart into tears and draw from him the doleful Lamentation which follows To see a deluge of sin exhaled or drawen up into clouds of Divine wrath ready to burst asunder and fal down in shours of vengeance on a professing Citie or people nearly allied to us cannot but dissolve an affectionate gracious heart into shours of tears and christian Lamentations That must needs be an heart desperately obdurate and hard that is not affected and moved at such a sight But more of this in what ensueth CHAP. IV. Church-sins the moral Causes of Church-Ruines and therefore the chief mater of our lamentation WE now come to the Lamentation it self expressed in those termes And wept over it Which we may forme into this Proposition or Doctrine That nothing was mater of greater Lamentation unto Christ and ought to be such unto us than to behold the Ruines of a professing Citie or Church which has been long the Seat of Gods gracious Presence and Worship This Proposition which takes in the spirit and mind of the whole verse I intend with the Lords assistance to insist somewhat more largely on And for the explication hereof three Questions occur as fit to be examined by us 1. Touching the Object or mater of this Lamentation What Christ here doth and what we ought to lament 2. As to the Act what Christs weeping here implies 3. As to the motives of this Lamentation What it was that moved Christ to lament over the Ruines of this professing Citie or Church of Jerusalem 1. Q. What Christ here doth and what we ought to lament in the ruines of a professing Citie or Church which hath been long the Seat of Gods gracious Presence and Worship For the Resolution of this Question we may consider the Ruines of a professing Citie or Church 1. In their Causes 2. In the Effects of those Causes 1. As for the Causes of these Ruines they are either Moral and Meritorious or 2. Physical and Productive 1. The moral or meritorious cause of Jerusalems as also of al other Church-ruins is Sin Sin is the fuel of Divine wrath eternal vengeance flameth out of guilt Physical or natural evil is but the consequent of Moral the evil of Passion or Suffering is but the effect of the evil of Action 〈◊〉 Doing Yea Sin is in it self the worst 〈◊〉 He that departes from God executes on himself his last doom The soul that loseth God loseth its way Life and self and the further it departeth from God the more it is envelopped and entangled in eternal chains of darknesse and miserie No sin is so pleasing in the committing as it is bitter in the issue There is an inseparable connexion betwixt sin and punishment and nothing can dissolve it but the bloud of Christ Every sin carries Hel in its womb Lust is a pregnant mother with child of Death and torments Thus Gen. 4. 7. And if thou doest not wel sin lieth at the dore Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which some Hebrew Doctors understand the punishment of sin So Gen. 19. 15. as elsewhere Sin is used for punishment by reason of that individual connexion that is between them Hence the Greek Atee which they feigned to be a woman cast out of Heaven pernicious and hurtful to al. Oh! what an enemie is sin Lieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coucheth a word usually given to Brutes but applied sometimes to men Job 11. 19. and here to Sin which as a hurtful beast lieth in wait ready to devour What a slie Foxe is sin Hence it followeth At the dore i. e. 1. near at hand for to lie at the dore is to be near at hand so Deut. 29. 30. the curses are said to lie or couch on the Sinner Or 2. at the dore may implie such a a certain place in which it may be easily excited just like a chained Masâ—ive that lies at the dore and albeit he seems to sleep yet suddenly starts up and sets upon such as are about to enter in thus Sin or the punishment of sin lieth at the dore That Sin is in it self the worst evil is evident because 1. it was the First evil and so the mesure of al evil for the first in every kind is the mesure of al in that kind Again 2. As sin was the first evil so also the first moral cause of al other evils Now a bad cause is worse than its effects as a good cause is more noble and perfect than its effects It was Sin that opened the dore and let in al other evils into the world and therefore it must needs be the worst evil 3. Sin contains in it al the malignitie venime poison stings curses and plagues of evil al the degrees of evil lie wrapt up in sin 4. The worst part of hel lies in sin a sinlesse Hel would be comparatively an easy Hel to a rectified Soul our blessed Lord suffered a sinlesse Hel and yet was at the same time infinitely happy as to his essential Beatitude By which it is most evident that sin is in it self the worst evil and Hel. Hence it naturally follows That the first great Object or Mater of our blessed Lords Lamentation was Jerusalem's sins which were her worst evil and the main cause of al her other evils Thus the Prophets and People of God of old in al their Lamentations over Church-ruines they had a particular eye on their Church-sins as the procuring cause thereof So Jeremie in his Lamentations layeth the greatest accent on their sins which were the meritorious cause of al their sufferings Thus Lament 1. 5. For the multitude of her transgressions her children are gone
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-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
their own sins For he that mournes for his own sins as he ought mourns chiefly for the dishonor that comes to God thereby Now if this be the principal Motive of our mourning for sin then we shal mourn for the dishonor that comes to God by other mens sins as wel as by our own But the bottome-reason why some Professors mourne for their own sins and not for other mens sins is self-love they think their own sins wil draw jugements on themselves and therefore they mourne for them thereby to avert Gods wrath from themselves Whereas true godly sorrow is chiefly afflicted for the offence given to God It is grieved not so much because self as because Christ is grieved Certainly a soul truely humbled for his own sins wil also be humbled for and mourn over National sins and jugements How much then are we concerned to imitate our great Lord in this his Lamentation Do not his tears accuse and condemne our impenitent secure and hard hearts He weeps for other mens sins but alas how little do we weep for our own May not Christs tears fil us with soul-confusion and shame to consider how much we are strangers to such Christian Lamentations over sinful and ruinous England Has not this been the practice of Saints in al ages to lament over the Sins and Ruines of their Church or State Was not this the temper of Lots spirit Is it not said He was vexed with the filthy conversation of the wicked 2 Pet. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppressed as with a burden or dispirited and weakned as with a tedious sicknes as the word imports so v. 8. Vexed his righteous soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cruciated or tormented his soul as upon a rack such was his grief and anguish for their sins And was not this likewise the gracious posture of Davids spirit Psal 119. 53 136 158 Oh! what Lamentations did the good Prophets of old make over Jerusalems first captivitie and her sin which was the cause thereof Again has not God made many gracious promisses to such as mourne over the sins of the places they live in as Ezech. 9. 4 It s true peradventure they may not be exemted from commun calamities ay but doth not God sanctifie and sweeten al unto them But to speak a little of the Qualification of our Lamentation We are to imitate as much as may be the Qualities or manner of Christs weeping Were Christs tears Rational Spiritual and voluntarie Such should ours also be Was Christs Lamentation generous and public did he seem to forget his own private sufferings whiles he bewailed Jerusalem's Oh! how ambitious should we be of the like pure sorrow Were his tears Pathetic and Sympathetic Did every tear flow from a broken bleeding heart How much then should we affect such Tears Again were his tears so efficacious so influential What a shame is it then for us that our Lamentations are so barren and fruitlesse Alas how far short do our Lamentations come of Christs Do not we grieve more for the evils we our selves suffer than for the sin we or others commit Sense of pain or losse afflicts us but how little are we afflicted with the sense of guilt and sin We mourn over the Ruines of a burnt Citie or impoverished Nation but how little do we mourn over our sin and the wrath of a sin-revenging God which were the causes of those Ruines Lastly Christs Lamentation doth administer to us a serious Caution against al those sins which may draw down jugements on a Citie State or Church Is not this the great end and designe of al Divine Lamentations to obviate and prevent the like Sins and Ruines Was not this one main end why Christ here breaks forth into so sad a passion of weeping over Jerusalem thereby to lay in a Caveat for us that we run not into the like Sins and Ruines O then let us keep our spirits and lives at the greatest distance that may be from these or suchlike Church-sins which bring with them such stupendous inevitable Church-ruines Reformation is the supreme end of al sacred Lamentation and albeit National jugements may surprise us as wel as others yet if we can keep our selves from National and Church sins which are the causes of such jugements they wil in the issue prove no jugements but perfumed mercies to us What ever burdens lie on our backs if sin lie not on our spirits they wil be very tolerable easy burdens to us BOOK II. A. General Consideration of the Text Luke 19. 42. With a particular Resolution of that first Question What it is not to know the things that belong unto our peace Or Wherein the Nature of Unbelief consists CHAP. I. The Explication of Luke 19. 42. HAving given some general account of Christs Lamentation both as to its Mater and Forme we now procede to a more exact consideration of the chief particulars thereof contained in v. 42. Saying if thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes These words carrie in them an extreme Pathos or moving Affection every word is Pathetic and Emphatic Christs heart seems so ful of bleeding pitie as if he wanted words to give it vent every expression is so broken as though his heart were quite broken to pieces Yea doth he not seem to drop a tear between every word to speak and weep to drop a word and then a tear So ful of Affection and Commiseration is every expression as it wil appear by each particular Saying Christ doth not only weep but speaks he mingles words very emphatic with tears which addes much efficace and weight to his Lamentation If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some understand the the first Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aitiologic or Causal and so they suppose it to discover to us the cause of Christs weeping But others upon more grounded reasons make the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be redundant and expletive according to the Greek Indiome and Luke's wounted Pleonasme wherein it usually stands as a note of Asseveration and so serves for a Mimesis For they are wont to premit it before a sentence which being spoken by some one is recited whence it is no more than an Enarrative and Expletive Particle Neither doth the Syriac version impede this construction for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is not Causal but a note of Exclamation As for that next Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred If it is variously explicated Some conceive there is no defect in this discourse of Christ and thence they expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Optative sense by Vtinam Would to God thou hadst known So they make it to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because 1. This is not improper or unusual in the Greek 2. The Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illu is also Optative
heart Do not too many awakened sinners choose a divided Christ or a whole Christ with a divided heart Oh! what a world of legal consciences bottome their faith on some false Christ of their own framing or on the true Christ with a false rotten heart How few yea very few embrace Christ and the other good things of their peace in the greatnesse of their glorie Do not many seem willing to adhere to Christ in a storme of legal terrors who yet when the storme is over returne again to their lusts and adhere to them as their best friends How many also elect the good things that belong to their peace but yet reject the means without which these good things can never be obtained as Luke 14. 15 18 And is not such a languid incomplete feeble Wil and Consent a real Nil and dissent Farther have not many almost-Believers been brought to some mesure of Recumbence and Dependence on Christ who yet have stil secretly and insensibly depended and leaned on something in themselves as Isai 48. 1 2 How many also have seemed very forward to resigne up al concernes both of soul and body to Christ who yet have stil retained secret Reserves and Hants for some beloved Lust or Idol as Ananias and Sapphira Act. 5. 1 2 3 Yea have there not been some who have not only applied themselves to Christ but also applied and appropriated Christ to themselves in some mesure and yet never â— had a real union with him Doth not this seem to be the case of those carnal Professors Luke 13. 26 27 How forward are they to appropriate and own Christ and yet he wilâ— not own but reject them as workers of miâ— quitie Yea have not many been content to give some kind of feigned subjection unto Christ and yet al the while continued voluntary Slaves and Vassals of their lusts as Psal 72. 9 Here Christs enemies bow before him and lick the dust which in those oriental parts were Symbols or Signs of great homage and subjection Again have not some illuminated Professors seemed to acquiesce and take up their rest in Christ and the other good things of their peace and yet secretly rested in something below Christ or at least not alone in Christ Lastly is it not said of the foolish Virgins Mat. 25. 1. That they expected the Bridegrooms coming yea went forth to meet him who yet never had interest in him or the good things of his Kingdome Oh! What a dreadful consideration is this to thinke how far many awakened sinners have proceded in the main acts of Faith and yet after al determined in final Unbelief 2. Albeit Vnbelievers may procede very far in some Acts of Faith yet there is a boundlessâ— difference between saving faith and commun as also between Believers and Believers I cannot persuade myself as some that saving faith and commun differ only in degrees I conceive the difference to be specific or in kind though I affect not contention and therefore wil wave Controversies Only that there is a vast difference between the saving faith of true Believers and the commun faith of Unbelievers wil be evident from the following Propositions 1. The commun faith of Vnbelievers ariseth only from some traditional Notions of the Gospel or commun Illuminations but the saving faith of Believers ariseth from the Light of life Joh. 8. 12. And is not the difference between saving light and commun as great as that between the light of the Sun and of a candle Is there not a vast difference between the unction of the Holy one 1 John 2. 20. which Believers have and the commun notions of Unbelievers Oh! what mistie and confused notions of the good things that belong to their peace have Unbelievers 2 Pet. 1. 9 But how bright and distinct are the Believers notions proceding from the Light of life Jo. 8. 12 Is not the Unbelievers candel-light mere darknesse if compared with that intuitive real sight of things invisible which the Believer enjoys Heb. 11. 1 Oh! how superficial and fleeting are al the Unbelievers Notions But how solid and deep are the Believers conceptions of spiritual Mysteries The Believer has a divine Instinct and spiritual sagacitie as to the good things of his peace but alas what is al the unbelievers knowlege thereof but a mere natural Notion or commun hearsay or forced conviction How doth the Believers light of life kil his Lusts darken the Worlds glorie melt his Affections turne the Bent of his wil towards al the good things of his peace yea transforme his soul thereinto by stamping an Image of God thereon as Col. 3. 10 But oh how dul and lazy how dead and lifelesse is the Unbelievers faith and knowlege Jam. 2. 1926 2. The commun faith of Vnbelievers ariseth from self-love self-flatterie and carnal presumtion but the saving faith of believers ariseth from self-jelousie and self-denial How apt is self-love to frame a faith of its own such a faith as wil easily correspond with its lusts Is it not the grand designe of Self-love where-ever it is predominant to come to Christ on its own feet of carnal confidence But how much doth the self-denying Believer abjure himself and al his own self-sufficiences to win Christ Phil. 3. 7 8 Spiritual povertie is the next capacitie to saving Faith the more sensible the humbled soul is of his own needs the more ready is he to go to Christ But is it thus with Unbelievers Do they not seek in themselves what they should seek in Christ And when they have found any imperfect good in themselves how much do they recumb and rest on it as the main bottome of their confidence Oh! what a pregnant cause is self-fulnesse of commun faith as self-emtinesse of saving faith Luk. 18. 12 13 14 So also for carnal presumtion and self-flatterie what a seminal root is it of false or commun faith What a world of faith consists in mere fancie How many Professors have no other bottome for their faith than a fond presumtion that they have faith Thus men baptise their carnal presumtions into the name of faith Oh! how prone are presumtuous Unbelievers to plung their nasty defiled hearts in the precious Bloud and Promisses of Christ and then fondly conclude Christ is theirs albeit they never were deeply sensible of their sin and need of Christ And are not such presumtuous conceits or rather deceits the main spring of most mens commun faith But is it not quite otherwise with the true believer Doth not his faith spring mainly from self-jelousie It s true he can justifie God and Christ though it be in his own ruine But oh how much doth he condemne himself day by day He can be indulgent to others but is he not very severe against himself Is not every one nearer to Christ than he in his own apprehensions Oh! what self-accusations and self-condemnations doth he or ought he to passe on himself every day And are not
to one that daily expects the coming of his Lord But oh How apt are Believers themselves to put far from them that great day Were not the the wise Virgins overtaken with fits of slumber aswel as the foolish Again how little can the most of Believers acquiesce and rest satisfied in Christ as the alone spring and mater of their life Do they not sometimes conceit that there is some grace or other good to be found out of Christ And are they not hereby oft inveigled to wander from Christ Ought not the heart to be where the treasure is And is not the Believers treasure in Christ How then comes it to passe that he is so little satisfied in Christ but for want of faith in him Moreover how short-spirited and impatient are many Believers What confined and narrow hearts have they under the crosse Do not the length and weight of their burdens oft make them extreme short-spirited as Exod. 6. 9. for shortnesse of Spirit So Num. 21. 4. its said They were short-spirited because of the way i. e the length of their sufferings shortned their spirits they could not in patience possesse their souls and many of them were true Believers for the main Oh! how soon do such short-spirited Believers despond and sink under their burdens What faintings under duties are they obnoxious unto How straitned are their spirits as to present or expected mercies What murmurs and discontents have they against the Yoke and Crosse of Christ Yea how dissolute soft and feeble are they in resistance of Tentations How timorous and faint-hearted at the approche of difficulties Whence procede Believers black and dismal Imaginations under Desertions but from their Unbelief Is is not hence also that they are so humorous and il-minded towards Christ so apt to raise black lies and slanders of him Do not their unbelieving hearts change Christ into another Christ by covering his face with a masque of hatred and displeasure Oh! How much are the sinews of many poor believing souls shrunk how much are their spirits cramped and dispirited by Unbelief specially in cases of soul-trouble or tentation So great is the prevalence of Unbelief in many sound Believers 6. Hence we may further collect That Vnbelief is a sin of the first Magnitude a great mysterie of Iniquitie the greatest Monster that ever was This naturally flows from the former Idea and explication of Unbelief For if the character and nature of Unbelief be so comprehensive if it seize so much on the vitals of the soul then certainly it must needs have a very maligne and venimous influence on al sin yea it must contain in it the malignitie and poison of al sin Oh! What a prodigious Sin is Unbelief What Abysses and depths of iniquitie are there in the bowels of it We have seen how it infuseth itself into the wholeâ— soul and dispirits al the faculties thereof Oh! what darknesses and mists doth it infuse into the mind How foolish and sottish doth it make sinners What grand mistakes and prejudices doth it breed touching al the good things of our peace How stupid and senselesse doth it make conscience What a world of securitie and false peace doth it produce What made the old world so secure before the Deluge came and swept them al away but their Unbelief How comes it to passe that both wise and foolish Virgins slumber before the coming of the Bridegroom but from their Unbelief What makes sinners so stout-hearted and opposite to the righteousnesse of Christ but their Infidelitie Isai 46. 12 How comes it to passe that Sinners are so inflexible as to al Chrsts gracious offers but flexible towards sin and its allurements What is it that fortifies the heart so much in its adherence to Idols and false objects of trust What makes mens wils so rebellions against Christ yea destroyeth obedience in the principal root thereof Are not al these the fruits of Unbelief Oh! What a lazy slothful remisse and softnatured thing is Unbelief as to al that is good And yet how vigorous and active is it in and for the production of al sin Yea is not Unbelief virtually al sin Doth it not breed preserve foment incourage actuate and spirit al sin Whence procede the great errors of mens minds hearts and lives but from Infidelitie How comes it to passe that sinners are so hasty in snatching at present goods but so slow-hearted and backward in closing with the good things of their peace Surely it is from Unbelief Whence spring mens confusions and distractions of heart in times of trouble but from their Unbelief Whence also springs al that formalitie and deadnesse in duties but from Unbelief Is not this also the cause of mens hypocrisie both in heart and life Oh! what a world of irregular and exorbitant passions doth Unbelief worke in mens hearts What makes the sensual world so tenacious in adhering to sensible good but their Unbelief as to good things hoped for May not then every sin deservedly cal Unbelief father Is not this sin of Infidelitie to be found at the end of every sin Whence spring the main exorbitances and distempers of mens hearts and lives but from Infidelitie Men discourse variously what was the first sin by which Adam fel but have we not much reason to believe that Unbelief was Adams first sin which opened the dore to al sin and miserie For had not Adam disbelieved the Word of God which threatned him in the day that he did eat of the forbidden fruit he should die he had not believed Satan And as Unbelief at first opened the dore to al sin so doth it not stil hearten and improve al sin Yea is it not the prodigious womb of al sin Yea has it not more of sin than any or al other sins It s true scandalous sins have more of Infamie but has not Infidelitie more of obliquitie and guilt in it Is not that the greatest sin which is against the greatest Laws and Obligations And is not Infidelitie against the greatest Obligations that ever were even a Covenant of Grace which makes such free such ful such rich such suitable such general such importunate such heart-satisfying offers of Grace And can there be a greater law than the Mediators evangelic law which is composed of such sweet alluring precepts and promisses and yet lo how doth Unbelief oppose the royal Law of Christ Oh! what a world of rebellion lies wrapt up in the bowels of Infidelitie How doth it scorne reject yea spurne at bowels of evangelic Love and Grace Yea is it not extremely opposite to al the principles of obedience Is there not also abundance of Idolatrie in Infidelitie Can there be a worse Idol than self idolised And doth not every Unbeliever idolise his own carnal wisdome his proud wil his commun gifts his self-sufficience his legal Righteousnesses and seeming good duties Is not the Unbelievers self-dependence the worst piece of Idolatrie Doth not every Unbeliever by depending on
those to be under the power of Unbelief who were never truly sensible of the power of it Is not Infidelitie as it has been shown the greatest sin and therefore ought to have the greatest sense What is the main and first worke of the Spirit of Bondage but to convince the unbelieving world of their unbelief as John 16. 9 And can men be convinced of it unlesse they studie and observe the nature and workings of it Why is it that the most of men do account Infidelitie so smal a sin but because they never inquired into its black ugly Nature and Aggravations How comes it to passe that many take part with their Unbelief but because they are not sensible what a mischievous pernicious thing it is Alas Did men studie and believe what an hainous sin Infidelitie is how would they abominate and loath it What speed would they make to be rid of it Yea why is it that Believers themselves are so much under the prevalence of Unbelief but because they have not that sense of its indwelling and prevalence which they ought to have Did Believers meditate much of and mourne under the evils of an unbelieving heart surely they would not be so much troubled with it as they are Oh! What a rare thing is it for Believers to have a quick sense of Unbelief What better argument and marque can we have of a sound Believer than a daily sense of and humiliation for Unbelief Yea is it not a good signe of much growth in Faith and other Graces to be inwardly acquainted with and troubled for the remains of Infidelitie dwelling in us Do not the best and most improved Christians usually complain most of this sin Oh! What an invisible slie and subtile sin is Infidelitie How long doth it lie lurking in the soul before it be observed Doth it not like some cunning Politicians animate and encourage every sin yet concele itself in al its actings Doth it not then greatly concerne al both Believers and Unbelievers to studie wel the Nature Causes and maligne Influences of Unbelief Oh! how much of Infidelitie might we find in every sin were we but wel-skilled in the nature and workings of it But alas what Mysteries and Riddles are Unbelievers to themselves How unacquainted are they with the spiritual cunning and subtile turnings and windings of their unbelieving hearts Is it not then the great concerne of al to be greatly intent on the studie of and inquisition into the Nature Operations and Effects of Unbelief But above althings we should much contemplate and inquire into the Causes of Infidelitie Is not he the wisest Philosopher who contemplates and understands best the causes of things And do not men account him the most able Physician who gives the best conjecture at the Causes of a Disease So in like manner may we not repute him among the most understanding Believers who is best skilled in discerning the Causes of Unbelief Surely althings are best known in and by their Causes O then if thou wilt understand the black nature of Infidelitie studie and inquire narrowly into its Causes Inquire into that Soverain venimous black darknesse which dwels in Conscience and makes al the good things of thy peace to disappear Oh! What a Veil doth this thick spiritual darknesse draw on al the excellences of Christ How doth it stain al the Beautie and Glorie of Evangelic offers made to the unbelieving Soul Oh! what an efficacious influence hath the darknesse of Conscience on the darknesse of Infidelitie Studie also how much carnal reason doth promote Infidelitie What more contrary to Faith than carnal reason When men endeavor to mesure the Promisses or Providences the Words or Workes of God by carnal wisdome what black jealousies and suspicions of Gods love care and faithfulnesse procede thence How is the Unbelievers heart filled with black ugly prejudices against Christ and al the offers of his Grace The lesse of carnal reason there is mixed with Faith the more pure it is Again observe how much carnal Securitie doth foment and promote thine unbelief Is not a secure Conscience ever an unbelieving Conscience When men consider not the things that belong to their peace how can they understand or believe them What made the old World so much disbelieve the approching Deluge of Gods wrath but their wretched securitie It s true Unbelief is oft the cause of carnal securitie but is it not also as oft the effect of it Is not the Securitie of the wise and foolish Virgins made a cause of their Infidelitie Matthew 25. 5 Is not faith maintained by an inward tender feeling sense and Unbelief by the want of such a sense Further take notice how much self-love doth feed and nourish thine Unbelief What self-dependence and self-secking it workes in thee How soft-natured and faint-hearted as to Dutie but stout-hearted and resolute against Christ and al his gracious invitations it makes thee Oh! Studie how much self-love fortifies thy heart against al the good things of thy peace but exposeth and layes it open to al the tentations of Sin and Satan Consider also how much Spiritual Pride contributes to thine Infidelitie Oh! how craftie and cunning is the pride of Infidelitie and how much are the Unbelievers bands strengthened hereby Meditate also on thy short-spiritednesse and its venimous influence on thine unbelief How contracted and narrow is the Unbelievers heart And how much is his unbelief promoted hereby A confined short straitned spirit is alwaies pusillanimous feeble and unbelieving as Exod. 6. 9. Lastly Examine if there be not some base darling lust lurking at the bottome of thy wil which secretly feeds and fortifies thine unbelief Oh! what large provision doth any beloved lust make for Infidelitie How much is its Throne maintained by it What stout arguments do darling lusts urge against Christ and al his gracious offers These with some other are the principal causes and most bitter roots of Infidelitie the observation and discoverie of which wil be of great use for the subduing of this sin But the more ful Inquisition into the Causes of Infidelitie wil be the entire Subject of the second part of our Discourse touching Unbelief 2. Another practic Improvement we may make of this Doctrine is by way of sad Lamentation and Humiliation for the prevalence of Infidelitie in the world even among Professors Is the Idea or visage of Unbelief so black and ugly Are its Influences so venimous and contagious How then comes it to passe that this knowing world is enamored and fallen in love with it Could any sober mind imagine that a thing so deformed and pernicious should seem so amiable and desirable in the eyes of men Was it ever known that the Leper was amorous of his Scabs or the Begger in love with his Rags or the Prisoner with his Fetters or the wounded Person with his bleeding Wounds How then comes it to passe that the
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