that the first principle of such feigned profession is but some commun Illumination or languid Affection He knows who they are that crie him up in profession and yet despise or crie him down in heart and prevalent Affection He considers that such mens forced subjection to him procedes only from legal principles and therefore wil ere long degenerate into secret if not open Rebellion against him He sees such mens light is a burden to them their faith lies level with the Interest of self their starcht holinesse is but an artificial Pharisaic sanctitie or at best but some light touches or superficial Impresses of the Spirit of Grace In brief Christ has as Isai 11. 3. a quick sent to distinguish betwixt commun illuminations and the saving light of life between legal Humiliation and evangelic Repentance betwixt painted watered holinesse and sincere Grace and therefore many Almost-Christians who passe for Sheep in their own and the worlds eyes are but altogether Swine in Christs eye Hence we may learne That awakened sinners may procede very far in the owning of Christ and yet bedisowned by him They may as these poor souls here embrace him with much seeming joy submit to him as their King with much pretended chearfulnes crie Hosanna i. e. save now with much seeming Faith and Dependence on him as their Savior and yet al this while Christ not own them as his loyal Subjects This also teacheth us That there is a vast difference between mans jugement and Christs Alas how many are justified by us as also in their own consciences and yet condemned by Christ As on the contrarie how many are condemned by the World and peradventure by their own Consciences as Hypocrites who yet are justified by Christ This further instructs us That a christians main worke is to approve himself to Christ It maters not who condemnes if Christ justifies who curseth if he blesseth who kils if he makes alive who troubles if he speak peace As Christ doth curse the Blessings so also he doth blesse the Curses of the wicked when unjustly pronounced against the Godly Wherefore Christians should mind more how they may approve themselves to Christ than what may commend them to the world This also admonisheth us mostly to intend and look wel to Heart-work For 't is the sinceritie of the heart only that commends us unto Christ Externe formes and Apparences of pietie commend us to the Church but unlesse there be an inward Power and Realitie of Grace in the Heart al our visible formes do but render us more slie cunning Hypocrites and so more loathsome abominable in the eye of Christ Lastly this discovers to us the desperate curse and plague that abides on self-deluding sinners Such as extol Christ in profession but yet continue enemies to him in Affection such as go forth with their Palme-branches of seeming joy to welcome Christ and yet secretly in their hearts crucifie him such as sing Hosanna's to him as their crowned King and yet reserve the Bent of their hearts as a throne for some base lust Certainly such Almost-Christians are no better than Almost-Devils the whitenesse of their fair but false pretences of honor to Christ doth but aggravate the blacknes of of their sin in rejecting of him the masque of their profession serves but to concele a rotten heart Their seeming Godlines serves but more effectually to oppose that which is such in truth CHAP. III. Previous and general Observations from the Text. WE now procede to the bodie of our Text and therein the first thing that occurs is the circumstance of place wherein our blessed Lord made this his doleful Lamentation over Jerusalem contained in that expression And when he was come near Whence observe That the approche of any afflictive or miserable object draws forth grief pitie from a christian gracious spirit What is grief but the emotion or rolling of the bowels at the presence of some grievous object and the nearer the object is to us either by Natural Civil or Religious bonds the greater wil our grief be at the approche thereof Jerusalem was allied to Christ by the most intimate and essential bonds both of Nature and Religion he was borne of a Jewish Womb educated in the Jewish Land the crowned King of Jerusalem which was a federate Citie allied to him by al manner of Civil and Religious obligations and therefore approching near it his bowels melt and turne within him to think that this Citie so near and dear unto him should not understand or embrace the things that appertain to her peace but on the contrarie be at this very very time meditating and contriving his death and her own ruine But this wil come under further consideration in what follows We passe on to the Act of Christ which ushered in and opened the dore to this his sad Lamentation He beheld Hence observe 1. That the Lord of Glorie did so far condescend to sinners as to clothe himself with human Nature and Organs thereby the more feelingly to commiserate and pitie them And oh What an infinite Ocean of condescendent grace is here What unparalled Dimensions of eternal Love and Mercie are there in the bowels of this tenderhearted Redemer What Was he indeed content to assume a mans heart to bleed over sinners a mans tongue to plead with and persuade sinners to be happie a mans eyes to water his exhortations with tears yea a mans soul and bodie to die for sinners O! what wonders of superlative love and condescendent pitie are here Who would ever question the affectionate regard of such a compassionate Redemer How comes it to passe that the blessed Lord should borrow human eyes to behold and pitie sinners and yet they want an eye of faith to behold their Savior O! what monstrous ingratitude is this that the King of Sion should stand gazing on sinners ' til his heart dissolve into tears and yet they stand amusing themselves with Idols of clay and never mind the gracious Regards of their Lord Fie fie on such blind Idol-lovers 2. From this Act He beheld we may further observe That Christs eye affects his heart his sight moves his compassions There are no sterile jejune or barren speculations in Christs eye but al his contemplations are warme and heart-melting they break forth into Affection and end in Operation Christs eye is not dul or sleepy but vigilant and watchful He watcheth over sinners when they sleep over him He beholds them with an eye of pitie and compassion when they behold him with an eye of bloud and revenge He casts a wist eye of sympathie and lamentation towards Jerusalem whiles she is looking and considering how she may pul out his eyes and heart O! what a compassionate eye is this Hence follows the object of Christs contemplation and that is THE Citie i. e. The Citie which was so nearly related and yet so vastly opposite to him The Citie which
tears of the Son of God were ponderous weightie or rational Tears they were not as ours usually are foolish irrational tears but very judicious and wel-grounded O! What infinite Reasons what rational motives had Christ to induce him to weep over Jerusalem How oft do our tears flow from false imaginations or some feeblenesse of Nature without any grounded reasons But was it thus with Christ Had he not massie ponderous Inducements to induce him unto this sacred passion Were not Jerusalem's sins and approching Ruines forcible and binding reasons of our Lords weeping over her 3. These Tears of Christ were most spontaneous or voluntary and free not forced and strained as ours frequently are Oh! how naturally did this holy water flow from that sacred fountain Christ's eyes What bleedings of heart what inward compassions were the main spring of this sacred passion vented by his eyes Christs tears had a divine Fountain in the heart by which they were fed and maintained they were as the sweat of an anguished troubled spirit as the bloud of an heart lively struck with the sense of Jerusalems coming miserie 4. Hence also these Tears of Christ were most Sincere and Cordial The best of our Tears have too deep a tincture of Hypocrisie Naturalists say that there is no pure element of water to be found in this lower Region This is most certain as to our tears there are none so pure but they have some concretion or commixture of Sin and Hypocrisie But 't was not so with Christs tears every tear that dropt from him was as pure as Crystal There was not the least tincture of guile or hypocrisie in his tears Every tear was a lively glasse and image of his heart There was an exact conformitie between the passion of his eye and compassion of his soul 5. Again these Tears of Christ were Spiritual and Regular not Carnal or exorbitant We seldome weep but there is much of carnalitie and exorbitance in our tears either in regard of the Motives Mater or Manner of their emanation But oh how spiritual as to their Motives how regular as to their Mater and how ordinate and harmonious as to their Manner were al Christs tears Alas how impossible is it that there should be any irregular or inordinate passion in Christ who was a masse of pure Grace Our blessed Lord was not a mere Patient but a wise judicious Agent in al his passions Hence that which is expressed by a Passive Verb John 12. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul is troubled is expressed by an Active John 11. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he troubled himself which clearly shews that Christs troubled affections were governed and influenced by his jugement every tear that dropt from him was perfumed with Grace his eyes were as a fountain of Rose-water every drop gave forth a sweet smel of Heaven 6. Christs tears were generous and noble he seemed to forget and disregard himself whiles he minded and regarded Jerusalem His own crucifixion was very near yet he seems to overlook that and mournes chiefly for Jerusalem's Ruines Alas how selfish private and narrow are our tears for the most part We oft weep for the evils we suffer but oh how rarely do we weep for the evils we commit or for those which the Church suffers The evils that touch us afflict us but how little are we afflicted with the evils that touch the honor of Christ or his concernes But was it thus with our great Lord Whence sprang his tears was it from the provision of his own sufferings Or was it not rather from the intuition of Jerusalem's sins and sufferings Jerusalem is at this very time plotting the death of her tender-hearted Savior But lo what affectionate tears doth he shed over Jerusalem's apprehended Destruction Oh! what generous and noble tears are these how much self-denial is here 7. These tears of Christ were also meek and humble Our tears if they have any thing of a noble and generous tincture in them then usually they are proud and obstinate but these tears of our blessed Lord were not lesse meek and humble than great and generous and oh how rare is such a conjunction among men Some Heroic and generous Romans have dropt some tears over their vanquisht enemies but how much pride how much triumph have they discovered therein But it was not thus with Jerusalems King his tears flowed from an humble contrite meek and broken spirit They were the tears of the Lamb of God No proud murmurs no sullen pettish humors no revengeful thoughts were mingled with these his sanctified tears as usually there are with ours 8. These tears of Christ were Amorous and Pathetic What a great Pathos and emotion of Affection lay wrapt up in Christs tears is evident by his broken and imperfect language v. 42. Saying if thou hadst known even thou at least in this thy day c. How broken and imperfect is his language his heart was so ful of Affection as that he wanted words to give vent thereto He drops now and then a word and now and then a tear 〈◊〉 his tears swallowed up and drowned his words which argues a mightie pathos and ebullition of Affection Those who were present at Lazarus's grave and saw our blessed Lord to water his grave with tears conclude John 11. 36. Behold how he loved him And may not we in like manner from Christs tears over Jerusalem crie out also Behold how he loved it Julius Caesar beholding the head of Pompey his slain enemie could not but drop some tears over it which was an argument not only of a generous heroic spirit but also of some affection towards Pompey But oh what tendernesses of love what warme bowels of affection lye wrapt up in the tears of our gracious Lord over impenitent and ingrateful Jerusalem Doth it not argue an high degree of love in those tears of our Lord that forgetting al the past injuries done unto him and al the future cruelties he was to suffer from this rebellious Citie he could notwithstanding weep over her coming miseries So amorous and pathetic were these tears 9. These tears of our affectionate Lord were also Dolorous and Sympathetic there was not only Love but also Grief Sympathie and Compassion in these tears This addes a further excellence to Christs Lamentation For grief and sympathie with others in their afflictions is an afflictive passion and therefore rarely exerted in any eminent degree but among intimate Confidents and Friends who are knit together by such an intimate essential bond of Amitie as that they can espouse each others ils as their own Sympathie argues an high degree of Amitie And oh What Sympathie Commiseration and Compassion do Christs tears argue Are they not as the bloud of a wounded heart to use Cyprian's phrase Doth not the Romans sword which ere long was to be sheathed in Jerusalem's bowels pierce thorow the very heart of her
prodigious curse of this one dismal saying O! then dread every saying of Christ It follows If Hence observe 1. That Christ is very real serious and pathetic in al his offers of Grace unto sinners Every word of the Gospel is but a chariot that conveighs Christs heart to Sinners If ever he be in good earnest it is in his evangelic Invitations His Bowels are never more warme and rolling his affections never more bleeding than in inviting and drawing Sinners to himself Oh! how low doth Christ stoop unto what mean termes doth he condescend to win his enemies to be reconciled to him How studious and industrious is he to remove al Heart-cavils against the offers of his Grace Doth he ever break with us before we break with him 2. This Particle If as explicated gives us yet this further Observation That nothing doth more deeply provoke Christs indignation against sinners than the wilful rejection of his Gospel Grace and Person For this Particle If as was noted implies not only commiseration but also Indignation and Exprobation Christ by this abrupt manner of speech doth sorely upbraid Jerusalem with her contumacious contemt of himself and his evangelic offers of Grace Now to upbraid another is to lode him with reproches disgraceful and biting words thereby to aggravate his ingratitude and the foulnesse of his fact as also to manifest what a just ressentiment and sense we have of the injuries done to us by the person upbraided So that Christs upbraiding Jerusalem with her wilful impenitence and unbelief argueth his deep ressentiment thereof and just indignation against her for it Thus Christ upbraids his own Disciples with their unbelief Mark 16. 14. which argues that the least degree of unbelief is greatly ressented by and sorely offensive to Christ But of this hereafter in the Aggravations of unbelief Thou hadst known Hence note 1. That sanctified Notions are the root of saving Faith and the divine life To speak a little what sanctified Notions import and then what connexion they have with saving faith and the divine life These sanctified Notions are a divine Light of life John 8. 12. an unction from the holy One 1 John 2. 20. proceding originally from the Father of light and life Joh. 6. 45. whereby Believers know things as they ought 1 Cor. 8. 2. For the Spirit of God impressing a Divine Glorie on Supernatural objects it openeth the same to the mind and also openeth the mind to receive the same and thence implanteth a supernatural Instinct a divine Sagacitie and intuitive light whereby the soul not only sees spiritual objects but also has a particular experimental tast and feeling sense thereof which kils beloved idols and lusts turnes the Bent of the heart towards Christ and proves the dore to communion with God in Christ and the Divine life And oh how clear and distinct how deep and solid how sweet and delicious how efficacious and active yea transformative are these sanctified Notions which lie wrapt up in the Light of Life What a mighty conformitie has the renewed mind clothed with these Divine notions to al Divine truths How is al the glorie of this lower world eclipsed and al carnal delights made to lose their relish hereby What Satisfaction in God what fervent Affections towards Christ what bigorous vigorous Exercices of Grace doth this Light of life worke in believers But it hath a more peculiar soverain influence on faith and al its vitals Inward spiritual deep feeling affective and practic Notions of God in Christ have an huge soverain influence on faith so the Psalmist assures us Psal 9. 10. And they that know thy Name wil put their trust in thee A clear distinct particular stedfast divine operative knowlege of Christ breeds Confidence in Recumbence on and Adherence to him None are more tenacious and resolute in adhering unto Christ than such as are baptised with his Spirit and Light of Life Yea according to the Quantitie and Qualitie of our light such wil be the Quantitie and Qualitie of our faith If our light be Spiritual Divine and Saving such wil our faith be Again if our light be not only spiritual for the kind but also intense prevalent and strong as to degree then wil our faith be also mightie intense prevalent and efficacious such an individuous yea essential connexion is there betwixt saving knowlege and divine faith Hence 2. Observe That Ignorance is the original and most pregnant parent of Vnbelief The Papists tel us That Ignorance is the mother of Devotion And it holds true as to their own Devotion which is but Superstition and Wil-worship For Ignorance is both the Mother and Nurse of al Idolatrie and Superstition and so by consequence also of Unbelief and therefore it is no wonder that the Papists require only an ignorant credulous implicite faith of their Devoti For such a blind faith suits best with their blind Devotion and Superstition But surely such an Implicite blind faith wil not suffice a Christian yea is it not the worst kind of Unbelief To believe only as the Church believes without a right understanding of the objects we believe what is it but to believe nothing as we ought He that pins his Faith on the Churches sleeve without ever considering what he believes what doth he but at once part with and bid Adieu to his Faith Religion Reason yea and his Humanitie too as we may shew hereafter Such are the malignant Influences and Qualities of a blind ignorant Implicite Faith Even thou i. e. Thou Jerusalem who hast been the Seat of the Divine presence dignified with such splendid marques of Divine Favor and adorned with such rich discoveries of evangelic Grace c. Hence observe 1. That as to externe marques of Divine favor and benediction the richest that a People or Church can be made partaker of is to be made the seat of Gods gracious Presence and Evangelic Administrations Out of Heaven there may not be expected a greater externe privilege than this for a people to be espoused by God as his visible Church the place of his Gracious Residence and Evangelic Administrations This was Jerusalems privilege she was Christs first bride the Covenant of Grace was first loged in her bosome Christ was her first crowned King and Lawgiver The Oracles of God were first laid down in pawn with her Her Land and Citie was adopted by Christ as Symbols of his Church Her Temple was a Type of Christs Natural bodie wherein he dwelt by visible tokens of Glorie and Grace Her Males bore somewhat of Christ in their flesh Yea Christ himself was borne of Judaic flesh and bloud Jerusalem had the first tenders of Gospel Grace Christ long waited for and as Minister of the Covenant endeavored after her conversion Such were her privileges But in this pathetic Expression even Thou there lies couched not only an intimation of Jerusalems Privileges but also an Exprobation of her sin and
and Horrors of conscience seem strongly inclined to receive Christ who but Christ Ay but how little have they of a chearful ready wil Are not al their closures with Christ wrung and forced from them merely by the violence of a tormented terrified conscience Do they not come to Christ only as a wounded person to his Chirurgeon for a Plaister to heal conscience They receive Christ but is it not only as a Bankrupt entertains a rich Suretie to pay their debts to the Law Surely such involuntary constrained Receptions of Christ if they do not end in a more chearful Election are but more modest Refusals of him Involuntarie election is a degree of real Reprobation Albeit every Election hath something of the wil in it yet that may be termed an involuntary forced election when the Wil might it with securitie use its own freedome would not elect what it now closeth with And oh how many terrified souls do with such an involuntarie forced Wil receive Christ They see no beautie or worth in Christ only they make use of him to serve a turne to quench the flames of Divine wrath in conscience and when that is done they lay him aside again as an uselesse servant What is such an unwilling choice of Christ but a more courtly rejection of him Do not such forced consents passe for real dissents among more civil persons Such as entertain Christ in theâ— extremities and perplexities of conscience with such an involuntary Wil how soon do they lay him aside when the storme is over Was not this the very case of the unbelieving Jews even from their infant-state in the Wildernes So Psal 78. 34. When he slew them then they sought him and they returned and inquired early after God When God awakened their consciences by terrible jugements Oh! how early do they inquire after their Messias what chearful Reception do they seem to give unto him Ay but this was but a terrified affrightned wil they did but flatter him with good words their heart was not right as it follows ver 36 37. A forced wil is but a false lying wil it is no real Wil but Nil When there is nothing on the Wil but mere compulsive terrors it never gives a fiducial reception to Christ Til the wil be in faith it 's never saving Convictions of sin seconded by legal Terrors may compel some to believe but if there follow not a Spirit of Adoption and libertie that faith proves only legal and temporary We find a good character of evangelic faith in Zacheus's reception of Christ Luke 19. 6. And he made haste and came down and received him joyfully His wil was in his faith he received Christ and would not for a world but receive him He believed and would not but believe His heart was in the work it was his joy and delight to entertain Christ not only in his house but in his heart also But is it thus with al that pretend to receive Christ Are there not many who receive Christ under dolors and rackings of conscience who yet have no liking to him yea who would gladly shift themselves of him were their troubles of conscience once wel over Do not the hearts of such secretly draw back from Christ yea entertain an inveterate old grudge against him while they seem willing to draw near to him and make use of him in their extremitie Have not such soon enough of Christ are they not soon weary of him and therefore turne him off again assoon as he hath served their turne Do they not secretly wish that they might be saved by their own doings rather than by believing in Christ It s true they in a sort receive Christ but how is it Is it not as a wounded captive receives his enemie with fair words to save his life whiles yet he hates him in his heart and is grieved that he should need his enemies favor Surely this is not to receive Christ gladly For to such it is a burden to be beholding to Christ for Salvation They had rather be saved any other way than by Christ Oh how glad would they be if God would but accept of their own goods works instead of Christs merits whereas a true Believer would to choose be saved by Christs merits rather than by his own he is abundantly satisfied in Christ and the way of Salvation by him his wil doth electively hug and embrace Christ as his best friend Thus Zacheus received Christ joyfully It s true many sincere Believers at first whiles under a Spirit of Bondage have only a terrified affrightned wil yea after they have received a Spirit of Adoption and Christ by saving Faith how much of an unwilling heart do they find mixed with their faith What legal selfish regards have they oft towards Christ Ay but this is the distemper and therefore the burden of their souls They are never better pleased than when their wils are most chearful spiritual and forward in closing with Christ How greatly do they approve of and delight in the way of salvation by Christ What contentement and pleasure do they take in believing How much rather had they have their Grace peace and comfort in Christs keeping than in their own But is it thus with Unbelievers such as receive Christ only with a terrified legal Wil Is it not a burden to them that they should be driven to such streights as that none but Christ can relieve them Is there not a secret displeasure and dislike against Christ even while they are forced by reason of their extremities to make use of him Would they not be glad to be eased of Christ were their consciences eased of their trouble Such is the temper of a terrified wil. And so much for the Unbelievers defective Reception of Christ CHAP. VII Unbelief explicated as to its Defects in Adherence to Recumbence on Satisfaction in Obedience to Application of and Waiting for Christ 3. HAving explicated the Nature of Unbelief from its defective Reception of Christ we now procede to those defects which attend the Consequents of such a Reception And we shal begin with the Wils Adherence to Christ which seems to be an immediate consequent of the foregoing Reception of Christ Adherence is an essential branch of Faith and that which naturally follows upon al reception of Christ So that he who doth not firmely yea inviolably adhere to Christ may be justly said never to have received him aright Faith is defined a firme rooted Disposition or Habit Moses in his Exhortation to the unbelieving Israelites adviseth them to cleave unto God Deut. 10. 20. The Original in its primarie notion signifies a conjugal adherence such as is between Man and Wife as Genesis 2. 24. and so it denotes here that conjugal adherence which the soul ought to maintain towards Christ as its husband which Paul also expresseth by the similitude of Mariage Ephes 5. 25 32. and 1 Cor. 6. 17. by cleaving to
the heart as faith in Christ Oh! what meeknesse is there in faith How silent is it How flexible to the Divine Wil Certainly the lower the wil lies in subjection and submission to God the higher faith riseth The highest faith is that which lies lowest in subjection to the foot of God Such was Abrahams faith Isai 41. 2. Called him to his foot Faith yields up it self to Christ to be acted as he pleaseth to do or suffer as he thinks fit it leaves the soul with Christ to be wrought upon as he seems good So Paul Act. 9. 6. Lord what wilt thou have me to do Paul makes Christ master of his wil and al he is content to be wholly influenced by Christs Soverain wil and Spirit Whence faith is compared to a Mariage-covenant whereby the wife gives over and resignes al right to her husband So the Believer gives up himself to Christ that he may be his Hence the more resistance there is against the Wil and Grace of Christ the more Unbelief An unbelieving wil is an inflexible wil its mighty stiffe and hard Unbelievers are extreme covetuous and greedy of their own wils to part with their wils is death to them 7. Infidelitie or Vnbelief implies also an unwillingnes to appropriate or applie the Promisses and Grace of Christ for the sinners benefit Faith is a mighty appropriating applicative Grace although it be very silent patient and submissive as to mesures degrees seasons and the manner of receiving Grace yet it is very ready to applie al Promisses or intimations of Grace given it Yea if it has but a general promisse yet it can make particular application of it to the soul yea sometimes though it has but an Item an half-promisse or nod from Christ yet it can applie and improve it for the sinners encouragement As by the acts of Adherence and Recumbence the soul goes forth to Christ so by this appropriating applicative act of faith it sucks in and applies to itself the Grace of Christ according to its several needs and indigences Is the poor sinner laden and pinched with the guilt of sin O then how doth faith applie thereto a Plaister of Christs bloud Doth some powerful lust or tentation assault the soul then faith goeth to Christ for fortifying corroborating Grace Is the Believer called to any difficult piece of service either active or passive for Christ then Faith applies to itself the Divine assistance and direction of Christs Spirit Thus it receiveth out of Christs fulnesse Grace for Grace Joh. 1. 16. But now unbelief is altogether unacquainted with this Divine Art of appropriating and applying the Grace of Christ It doth want not only legs or an active power to go to Christ but also hands or a passive power to receive from Christ Oh! what a prodigiously proud begger is Unbelief in that it scornes to receive an Almes from Christ What! not receive Grace when offered Doth Christ offer an Act of Indemnitie unto sinners and wil not they receive it at his hands Oh! what a proud bloudy sin is Unbelief Alas many convinced sinners think it too much Presumtion and Arrogance for them to appropriate and applie the Grace of Christ to themselves They think it better becomes them to applie nothing but wrath and condemnation to themselves So modest and humble do they seem to be But oh what a world of pride doth there lie at the bottome of this seeming Modestie and Humilitie Is it not rank pride for sinners to refuse that Grace which is freely offered When Christ comes to pour in Grace freely into the soul then to refuse that Grace because we have no monie to purchase it what egregious pride is this 8. The last act of Infidelitie or Unbelief is A diffident removing or putting far from the soul the second coming of Christ and al the great things of Eternitie which ensue thereon Faith has such a miraculous efficace as that it can make things absent present things invisible visible Heb. 11. 1. It gives a prelibation and foretast of approching Glories Ephes 1. 13 14. Here Paul tels them That after they believed they were sealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a Translation borrowed from Seals by the impression or stampe whereof we distinguish things true from false things authentic from uncertain The stampe of a Seal impressed on an Instrument renders it indubitable and unquestionable The Jews had the externe seal of Circumcision and the Grecians were sealed with the marque of their Idols ay but saith Paul Ye were sealed with that Holy Spirit of promisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Article here is treble which carries in it a great Emphase and demonstrates some extraordinary work of the holy Spirit It seems to refer to the great Promisse of the Spirit Luke 24. 49. as elsewhere But what is meant by this seal of the Spirit I know some understand it of the Seal of Assurance whereby they were assured of their eternal possession and we need not altogether exclude this sense yet I humbly conceive that this Seal is primarily to be understood of the Stampe or Impresse of Grace at first Regeneration which is communicated to al Believers whence it is said they were sealed with that Holy Spirit i. e the Spirit of Sanctification Now this Impresse or stampe of the Spirit of Sanctification after their first believing is said to be ver 14. the earnest of our inheritance c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the general signifies al that which is given for the confirmation of a promisse and particularly among the Phenicians whence the Grecians seem to have derived the word it notes earnest-money So that the sense is this Ye who have believed have received the earnest of the Spirit of Grace whereby you have hopes and expectation of glory Hence Faith has the Bridegrooms coming fixed on its eye the sound of the last Trumpe ever ringing in its ear Ay but Unbelief removes al these far from the soul it says in the language of those secure sinners 2 Pet. 3. 4. Where is the promisse of his coming do not althings continue as they were Unbelief is possest with a kind of sleeping Devil it dreams of nothing but building Tabernacles here What a stranger is it to eternitie and the concernes thereof If the secure sinner be now and then a little awakened and startled at the apprehensions of future jugement how restlesse is Unbelief til it has got the soul asleep again How are the eyes shut and the wil bolted against al foresight and expectations of Christs second coming Oh! what a torment is it to the Unbeliever to lie under awakened apprehensions expectations of and approches towards future jugement What would he give if eternitie were buried in oblivion There is nothing in the world that the Unbelievers heart is more alienated from and averse to than the second coming of Christ Faith breeds a
great expectation of longing for and has leaning unto that great day But oh how doth Unbelief endeavor to choke and stifle al awakened apprehensions thereof And if the spirit of Bondage worke any lively sense and convictions of that terrible day what dreadful stormes and tempests of legal fear doth unbelief raise in the soul whereby it is indisposed and hindered from any effectual endeavors and preparations for that day And oh how commun is this piece of Infidelitie Did not our great Lord foretel that it should be the main sin of these last days Luke 18. 8. Yea is it not foretold Mat. 25. 4. That the wise Virgins as wel as the foolish should in these last days be overtaken with spiritual slumber and removing far from them the coming of their Lord But oh what a dead sleep are the foolish Virgins under who mind not at al the coming of Christ And whence comes the Sensualitie and Luxurie of secure sinners but from this great piece of Infidelitie in not waiting for Christs coming as Mat. 24. 36-39 What makes many knowing Professors so formal dead-hearted loitering and lazy in al the great duties and services of Christianitie but their not expecting this great day Fiducial expectation of Christs coming makes Christians active and vigorous in al gracious exercices as we find it exemplified in Paul 2 Cor. 5. 9. Phil. 3. 12 13. Again whence springeth the excesse of unlawful passions and the prevalence of domineering lusts but from unbelief as to Christs second coming Lively apprehensions and expectations of this glorious day are most efficacious to kil lusts and remove tentations as 2 Pet. 3. 10 11. How comes it to passe that men are so carelesse and regardlesse of a good conscience but from want of such lively expectations of Christs coming What made Paul so exact in keeping a good conscience but his faith in eying this great day as Act. 24. 15 16 How little do men mind affect or do any thing as they ought so long as they put far from them the coming of their Lord Doth not the peace comfort grace strength beautie and flourishing of a Christian depend on this piece of faith Doth it not argue a desperate hard unbelieving heart not to regard this day Do not such Professors as neglect this piece of Faith live below their principles and profession So much for the nature of Infidelitie CHAP. VIII Doctrinal Corollaries deduced from the precedent Idea's and Notions of Infidelitie HAving dispatcht the formal Idea or Nature of Vnbelief before we passe on to the remaining Questions it wil be not a little Vseful that we make some Improvements of what hath been laid down both by Corollaries and more practic Vses As for Corollaries various great truths may be deduced from the precedent Explication of Infidelitie As 1. That awakened Sinners may procede very far in Assent and Consent to the things that belong unto their peace and yet remain Infidels or Vnbelievers This Corollarie doth naturally flow from the former description of Unbelief and we need go no further for the exemplification hereof than those unbelieving Jews over whom our Lord here weeps and laments Alas how far did many of these awakened Jews procede in their Assent and Consent to Christ as their long-waited-for Messias Do they not immediately before v. 37 38. solemnely recognise him as their crowned King Oh! what joyous Hosanna's and Psalmes of Praise do they sing unto him as John 12. 13 14 15. which refers hereto And doth not this argue a great conviction in their consciences as also some faint and languid inclination in their wils towards him And yet Lo our blessed Lord weeps over them as those who knew not the things that did belong unto their peace Oh! What a soul-astonishing consideration is this to consider how far many poor awakend sinners have gone in owning Christ and yet at last have been disowned by him How many self-deluding souls assent to Christ in their jugements and yet consent to lust in their hearts If we make some brief reflexion on the forementioned particulars of faith what a strange concurrence shal we find to make good this Corollarie 1. Did not the unbelieving Jews of old as a world of false Professors now assent unto the Scriptures as the Oracles of God wherein al the good things of their peace were loged and yet never arrived unto a real particular fixed evangelic prevalent and vigorous credence thereof How many assent to the things which belong to their peace in notion but yet dissent in heart and practice Do not too many assent to the pleasing and sweet offers of the Gospel but yet dissent from the displeasing and self-crucifying duties thereof Oh! how far have many convinced Sinners gone in Attention to and Reception of the things of their peace What great and amazing Conceptions have they had thereof Yea how much have they approved of things most excellent Yea what strong legal assent have they yielded unto the terrors of the Law Yea have not some been as it were ravisht with joy in their contemplations of approching glories Yea and have not these convictions wrought their hearts to a great mesure of alienation and aversion from sensible goods as also closing with the good things that belong to their peace And yet al this while what strangers have they been to a saving assent to the things that belong to their peace Have they not given a mere natural human Assent to supernatural Divine truths It s true they have received the Word of God but was it not as the word of men as clothed with some human Autoritie or excellence Oh! how many have their consciences awakened by the Word who yet never subject their Consciences to it How many receive the word of Faith and yet mixe not faith with the word they receive Alas what a dismal contemplation is it to consider how far many awakened Professors have gone in a professed and partial assent to the things that belong to their peace and yet al the while really dissented from them 2. May not also convinced sinners procede very far in their Consent to the good things that belong unto their peace and yet remain Infidels Did not many of these unbelieving Jews whom our Lord here weeps over approve of and consent to him as their crowned King and Messias and yet how soon do they spit in his face and bid defiance to him Is it not said John 2. 23 24. that many believed in the name of Jesus whom yet he did not believe or confide in They commit themselves to him but he dares not commit himself to them knowing them to be rotten-hearted Alas how many seem willing to take Christ hereafter provided they may for the present solace themselves some while in their lusts And do not al such demurs delays and Wils for hereafter argue a present Nil or unwillingnesse to embrace Christ as Luke 9. 59 61 Yea are not
of Eternitie Had we eternitie in our eye and heart how would the view thereof darken the glorie of this lower world Did Believers eye much their home how vigilant active and vigorous would they be in their way thither Life and death are the same thing 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 whole 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
It is indeed very difficult to gain a true solid divine Faith but oh how easie is it to take up with a seeming faith which yet shal look as much like saving faith as may be Oh! how securely doth Infidelitie lurke in many poor souls under the vizard of Faith Doth not commun faith oft look so demurely as that you can very hardly discerne its difference from saving Are not the most of Professors too soon satisfied in their own faith Do not multitudes of awakened sinners lay their consciences asleep or amuse themselves with the apparences of faith Is not every Unbeliever yea Believer also a mysterie to himself How much then are we al concerned to make a narrow scrutinie into our hearts and to examine whether our Faith be of the right kind Oh! What a foolish and dangerous thing is it for any to deceive themselves with false Images and Apparences of Faith Is not the least error here fundamental Alas What a poor felicitie is it to steal silently to hel in a fond persuasion of being Believers when as our faith hath no foundation but in our own sick dreaming Phantasies Of what use wil a Forme of Faith without the Power of it be unlesse to sinke us deeper into Hel To have a Notion of Faith and yet to live under the practice of Unbelief what wil this serve for but to concele and fortifie hypocrisie and al manner of spiritual lusts in the heart Doth not this then further oblige us to examine strictly what we are as to Faith and Infidelitie Again if after al this men wil not examine and use the means to discover their state are not such willingly deceived And if men are willingly deceived in this particular do not they willingly perish And oh What a sting wil this be to torment wilful Unbelievers in Hel that they were so willing and took so much pains to deceive themselves with a mere semblance and shadow of faith but were no way willing and took no pains to examine their hearts thereby to undeceive themselves and lay a foundation for saving Faith Wil not this make the Evangelic Unbelievers Hel seven times hotter than al other Hels that he took so much pains to deceive and ruine his soul but was not willing to take a little pains to undeceive and save his soul Oh! What cruel self-murder is this Doth it not then nearly and greatly concerne us al to make a very curious examen and strict research into our hearts touching our faith whether it be saving or only commun O that Professors would put such Questions as these unto their Consciences and never desist til they have brought the whole to some good issue It s true I have a Notion and Forme of faith but have I indeed the real Power and Virtue of Faith Am I not rather under the Dominion and Prevalence of Infidelitie I assent to some words of God that are agreable but do I not dissent from some other which disagree with and crosse my lusts I do receive the word of faith but have I Faith mixed with the word I receive Mine awakened Conscience attendes to the joyful sound of the Gospel but doth not my lustful heart attend as much to allurements of lust The Peace of the Gospel is pleasing to my wounded Conscience but are not the duties of the Gospel displeasing to my rebellious heart My mind hath some estime for the good things of my peace but has it not as great estime for the good things of this world Have I a right valuation of those things I hope for Mine assent to Evangelic truths and Mysteries seems firme and strong ay but doth it leave suitable impressions on mine heart Is it vigorous affective and active Doth it kil my lust and give life unto my soul Moreover O my soul thou seemest to have a good liking to Jesus the Savior ay but hast thou as good a mind to Christ i. e as anointed by the Father to be King over thy lusts person and goods Art thou brought over to a voluntarie free cordial complete and fixed closure with him as offered in the Gospel Canst thou take a whole Christ with thy whole heart and that for ever Doest thou give Christ that place in the Intention and Bent of thy Wil which belongs to him Hath his Lave and Grace the Soverain dominion over thy Wil And is thy wil bended to a correspondence with his Divine Wil Canst thou be content to be nothing that Christ may be althings to thee Is his Glorie thy last and utmost end And is it thy joy to see althings to suit with his end though they may crosse thine own private ends Wil nothing but Christ content thee Art thou restlesse ' til thou attainest to the enjoyment of him Is this the grand motive of thy seeking after Christ that thy good is laid up in Him and not in thy self And art thou wholly for Christ as he is wholly for thee Doest thou adhere to Him with a plenitude of Wil as the Iron to the Loadstone Canst thou do much for and yet trust in nothing but Christ Art thou obsequious and obedient to the Spirits dictates as to thy supreme Conductor and Director And when thou comest short of honoring Christ by Obedience doest thou honor Him by humble acknowlegement and Dependence Canst thou wait on and adhere to Christ in his Ordinances albeit thou feelest no sensible impartments of comfort peace and quickening These or such like questions which take in the spirit and life of Faith thou shouldest frequently put to thy soul and never desist from urging of them ' til thou hast brought the question to this Conclusion Whether thou art a true Believer or not If thou desirest more expresse rules to examine thy state by then take those mentioned in the foregoing Chapter Corollarie 2. touching the Differences between saving Faith and commun Whereby thou mayest with the concurrence of Divine illumination arrive to a wel-grounded persuasion Whether thy faith be only commun or saving 4. This also affordes mater of exhortation unto al to abjure and abandon Infidelitie as the worst enemie in the world yea worse than Satan or Hel itself Can there be a worse enemie than that which deprives us of our chiefest good And is not this the grand design of Infidelitie Yea doth it not put a bar to al Mercie but open the dore to al Sin and Miserie How sottish and foolish doth it make Sinners What a dul lazy remisse loitering spirit doth it breed in Men Yea how negligent slow-hearted and backward to whatever is good are Believers themselves so far as Unbelief prevails on them Luk. 24. 23 O! how doth it slug mens spirits in whatever good they are about What a clog is it to the soul in al its spiritual Exercices How doth it crampe and dispirit the Affections those feet of the Soul What stubbornesse rebellion and obstinace doth it infuse into the Wil How much
doth it distract deaden and harden the heart in al duties How lean poor and barren in Grace and gracious fruits are many Believers by reason of their prevalent Unbelief Doth it not also take off the Beautie Lustre and Sweetnesse of Mercies received or 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 fetters 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