Christ's Tears FOR JERUSALEM'S UNBELIEF AND RUIN.  
NOW Humbly recommended to England's Consideration in this her day of Trial and Danger.  
By 〈◊〉 Reverend and Learned Divine Mr. THEOPHILUS GALE.  
LONDON, Printed for M. Widows at the Green Dragon in St. Paul's Churchyard. 1679.   

Preface.  
IT is the Supreme Wisdom, Interest, and Perfection of Man, who is an intelligent Being, to understand, & adhere unto his last End, and whatever means conduce thereto: This is styled, Luke 19 42. To know the things that belong unto our peace. And the supreme end of our Great Lord, in espousing Human Nature, was, to acquaint Sinners with the things that belong to their peace, and bring them into an immediate Capacity for the Fruition of them. Is it not then the highest piece of Folly, and Madness, for rational Creatures, to shut their Eyes, and Hearts against that, which is their supreme Happiness? Is there so much Beauty in the Deformity of Sin? So much Pleasure in the Chains and Fetters of Satan? So much Liberty in the Vassalage, and Bondage of Lusts? So much Content in the embraces of an heart-distracting World? So much peace and ease in the stings, and troubles of a tormented Conscience? So much life in the death of Sin, and Hell torments, as to make a rational soul amorous of, and in love with them? If not, how comes it to pass, that men mind not more the things that belong unto their peace? Was it ever known that any, but mad men, would take delight to see their own heartblood gush out? Would any but blind fools spurn at food, the most delicious, satisfying food, when offered to their famished souls? May we not count such bewitched Sots, who plot, and contrive, by all means possible, to ruin themselves? And yet, Lo! is not this the Case of all such, who will not know, and embrace the things that belong unto their peace, when offered to them? Alas! What a world of such mad, and blind fools are there? Yea, how many great Professors, yea how many Churches, fall under this black brand of Folly and Madness? Was not this Jerusalem's sin and folly, for which she has paid so dear, for 1600 years? And has Jerusalem been alone in this sin? Has not England also drank very deep of this venomous, intoxicating Cup? And what may we expect but Jerusalem's prodigious Ruins, unless we all make haste, to know and embrace the things that belong unto our peace, before they are hid from our eyes?  
The design therefore of this ensuing Discourse, is to awaken, and provoke secure Unbelievers, and slumbering Professors, deeply to consider, and cheerfully to embrace Evangelic offers of Life, and Grace, before it be too late. And our First Book is wholly spent in the explication of our Lords doleful Lamentation, Luke 19, 41. over Jerusalem's Sins and Ruins. Wherein we have endeavoured to explicate, What were Jerusalem's Church-wasting Sins, and Ruins, which our Lord here laments; in order to a Conviction of, and Lamentation over our own Sins, and approaching Ruins, if not prevented by a timous Repentance, and closing with the things of our peace.  
And because Jerusalem's main Sin was Infidelity, this therefore is the chief subject of what follows Book 2. Wherein we have endeavoured to explicate the black and prodigious Nature of Unbelief, in the several parts thereof; and that in opposition to Faith, whereof it is a Privation. Wherein we have also opened the Nature, and main essential Ingredients of Faith: which indeed comprehends the chief vitals of Christianity; and therefore requires our most diligent Attention, and curious Inquisition.  
The next great and commun Head to be explicated is the Causes of Infidelity: which will open to us, what a great Mystery of Iniquity lies at the Root of Unbelief. Hence we are to proceed to its Aggravations, which will discover to us the monstrous Magnitude of this sin. And thence follows the severe Punishment, and Vengeance, which the righteous God inflicteth for this Sin of Infidelity. These things will, if Providence favour, and assist our desires, be the subject of several Discourses. Only, that I might not at present wholly frustrate the Readers expectations, I have in the Corollaries, and Uses of the Second Book given some Hints and Intimations of the chief Particulars, which I intent to discourse of under the following Heads. As for the Form of the Discourse, I think I may with Sincerity say, I have endeavoured to suit it to my Mater. I would hate sinful Affectation of Words, or Things, merely to please itching curious spirits, as much as Hel. Yet if any words occur that may give lustre and efficace to the Truths discoursed of, I cannot think myself obliged to reject them, because not so vulgar, as other words less proper are. Only, if thou meet with any word beyond thy capacity to apprehend, remember that the following word usually explains the same.   

A TABLE OF CONTENTS.  

BOOK I. Christ's Lamentation over Jerusalem.  
CHAP. I. An Explication of Luke 19 41. Pag. 1  
THe Contexture of the words, Pag. 2.  
And when he was come near, 3.  
He beheld the City, 4, 5.  
And wept over it. 6, 7, 8.  
Chap. 2. The most solemn Profession without Sincerity will not satisfy Christ, 9— 13.  
Chap. 3. Previous, and General Observations, 13.  
Chap. 4. Church-sins bring Church-ruines, 17.  
Evil of doing brings the evil of suffering, 18.  
Sin in itself the worst evil. 19  
Chap. 5. A numeration of Jerusalem 's sins, 22.  
1. Unbelief a Church-ruinating Sin, Ibid.  
2. Carnal Presumption, 24.  
3. Spiritual Pride, 27.  
4. Carnal Security, 29-31.  
5. Carnal Confidence, 32.  
6. Earthly-mindednes, Pag. 33.  
7. unfruitfulness, 34.  
8. Persecution of the Prophets, 35.  
9 Want of Reformation, 36.  
10. Impenitence, 37.  
11. Apostasy, 38.  
Chap. 6. Divine wrath the effective Cause of Jerusalem 's Ruins. 40.  
The effects of Divine wrath on Jerusalem, 43.  
1. Temporal jugements, Ibid.  
2. Spiritual jugements, 45, 46.  
Chap. 7. 1. The Qualities of Christ's tears, 47.  
(1.) They are Divine, Ibid.  
(2.) Rational. (3.) Free. (4.) Sincere, 48, 49.  
(5.) Spiritual. (6.) Generous. (7.) Humble, 49-51.  
(8.) Pathetic. (9) Sympathetic, 52, 53.  
(10.) Seasonable. (11.) Public, 54.  
2. The efficacies of Christ's Tears, 55.  
(1.) Prophetic. (2.) Instructive. (3.) Exhortative. ib.  
(4.) Threatening. (5.) Intercessorie, 56.  
(6.) Influential. (7.) Exemplary, 57, 58.  
Chap. 8. The Motives of Christ's Tears, 59  
(1.) As a Father. (2.) As an Husband, ibid. 60.  
(3.) As her Lord. (4.) As a Minister, 61, 62.  
(5.) Christ's natural relation to Jerusalem, 64.  
Chap. 9 Doctrinal Corollaries, ibid.  
1. Christ's Affections relative, ibid.  
2. Christ's Affections most pure, 65.  
3. Christ's real Will to save sinners, ibid.  
4. The Aggravations of such as refuse Christ, 67  
5. Man's Ruin from himself, 68  
Use 1. Advice to study England's Sins, 69.  
Use 2. Mourn over England's Sins and Miseries, 71.  
Use 3. Caution against Church-sins, Pag. 74.   

BOOK II. Wherein the Nature of Infidelity consists?  
Chap. 1. The Explication of Luke 19 42. 76.  
Chap. 2. Eighteen general Observations drawn from Luke 19 42. 86-98.  
Chap. 3. What the things of our peace are, which men disbelieve, 99  
1. Unbelief as to the Scriptures in general, 100  
2. Unbelief as to the Gospel, 104.  
1. As to matters of Grace, 105.  
(1.) The Reality of Evangelic offers, 106.  
(2.) The freedom of the Covenant, 107.  
(3.) The Universality of its offers. 108.  
(4.) The Riches of Grace in the Covenant, 109.  
(5.) The immutability of the Covenant, 111.  
2. Unbelief as to matters of Providence, 112-115.  
3. Unbelief as to future Glory, ibid.  
The formal object of Unbelief, 117.  
Chap. 4. Unbelief as opposed to the Assent of Faith, 119.  
1. Rejection of Divine Truths, 120.  
2. Non-Attention to sacred Notions, ibid.  
3. Implicit Assent is Unbelief, 121.  
4. When Assent is not supernatural, 123.  
5. When Assent is only superficial, 125.  
6. When Assent is not real, 126.  
7. When Assent is not Spiritual, 128.  
8. A general confused Assent, 129.  
9 A suspense doubting Assent, 130-133.  
10. An inevident, obscure Assent, 133.  
11. A legal Assent, 134.  
12. A forced Assent, 135.  
13. A fluctuating Assent, 138.  
14. An undervaluing Assent. 140.  
15. A barren Assent. 141.  
Chap. 5. The real Objects of Infidelity, 142.  
Infidelity strikes at (1.) God himself, 143.  
(2.) His Divine Attributes, sovereignty, etc. 144.  
(3.) Divine Providences. (4.) Ordinances, ib.  
Unbelief rejects Christ, 145.  
Unbelief rejects Heaven, 146.  
The Acts of Unbelief. 1. Rejection of Christ, 147.  
(1.) By open opposition of him, 148.  
(2.) By Dislikes of him, 149.  
(3.) By heart-Cavils against him, 150.  
(4.) By not approving the reports of Christ, 151.  
(5.) By Delays, as to a closure with him, 153.  
Chap. 6. The Wills defective reception of Christ. 156.  
1. As to the Object 1. in receiving a false Christ, 158.  
(1.) A compound Christ, Ibid.  
(2.) A Divided Christ, 160.  
2. The true Christ under false respects, 163.  
(1.) In regard of Motives, Ibid.  
(2.) In regard of Christ's Grandeur, 164.  
(3.) When Christ is not received as offered, 165.  
2. The Defects of the subject. (1.) When the Will is rotten, 166.  
(2.) When the Will is languid and faint, 167.  
(3.) When the Will is only terrified, 169.  
Ch. 7. 3. Unbelief as opposed to Adherence, 174.  
4. Diffidence and Distrust, Pag. 178.  
5. Dissatisfaction of heart, 182.  
6. The Disobedience of Unbelief, 185.  
7. Non-application of Christ's Grace, 189.  
8. Putting far off Christ's coming, 190.  
Chap. 8. Doctrinal Corollaries.  
Cor. 1. Almost-Believers may proceed very far, and yet remain Infidels, 195.  
(1.) How far as to Assent, 196.  
(2.) How far as to Consent, 197.  
Cor. 2. There is a boundless difference betwixt Saving Faith, and Commun: As to 199.  
(1.) Knowledge, 200.  
(2.) Self-denial, 201.  
(3.) A legal and evangelic spirit, 202.  
(4.) The Bent of the will towards Christ, 204.  
(5.) Purifying the heart from Sin, 206.  
(6.) Transformation of the heart into the Image of Christ, 207.  
(7.) The use of means, 208.  
(8.) The Foundation, 209.  
(9) The End and Rule, Ibid.  
(10.) God's Faithfulness, ibid.  
Cor. 3. No middle 'twixt Faith & Unbelief, ib.  
Cor. 4. Saving Faith most rare, but Commun faith most cheap. 211.  
Cor. 5. Believers have much Unbeief, 214.  
Cor. 6. Unbelief is the greatest Sin, 217.  
Cor. 7. This justifies God in his greatest severity against Unbelievers, 221.  
Chap. 9 Practic Uses.  
Use, 1. Study the Mystery of Infidelity, 224. Study the Causes of Infidelity, 227.  
(1.) Spiritual darkness. (2.) Carnal reason, 228.  
(3.) Carnal Security. (4.) Self-love, ibid.  
(5.) Spiritual Pride. (6.) Short-spiritednesse, 229.  
(7.) Beloved lusts, Ibid.  
Use, 2. Of Lamentation and Humiliation for the prevalence of Infidelity, 230.  
Motives to humble ourselves for Unbelief, 232.  
Use, 3. Of Examination, whether our Faith be saving, or only commun; also how far we fall under Infidelity, 233.  
Heart-examens by way of soliloquy, 236.  
Use 4. Of Exhortation to deal with Infidelite, as our worst enemy, 238.  
Use 5. Pursue after Faith, as the most excellent and useful Grace, 245.  
The excellent effects of Faith, 246.  
The opposite Qualities of Faith and Unbelief. 249    

Scriptures Explicated.  
Chap. Ver. Page. Genesis. 4. 7. 19 Deuteronomie. 10. 20. 174. 32. 34, 45. 38. 2 Samuel. 23. 5. 111. 2 Chronicles. 28. 22. 37. Job. 1. 20. 185. Psalms. 37. 1, 7. 187. 37. 5. 179. 63. 8. 175. 78. 34. 171. 78. 37. 178. 119. 11. 139. 119. 16. 138. Esaias. 2. 10. 32. 30. 13. 22. 42. ●● 30. Jeremy. 3. 10. 169. 7. 4. 25. 8. 14, 15. 32. 31. 32. 61. Lamentations. 1. 9 30. 1. 15. 41. 2. 1. 42. 2. 14. 26. 4. 16. 42. Hosea. 4. 16. 161. 11. 7. 178. Matthew. 6. 30, 31, 32. 113. 11. 6. 149. 19 20, 21, 22. 159. Luke. 7. 29, 30. 152. 11. 41. 182. 12. 22-29. 114. 12. 29. 132, 14. 26, 33. 185. Luke. 19 6. 171. 19 41. 3, etc. 19 42. 76, etc. 19 44. 44. 20. 5. 151. 24. 45. 124. John. 1. 11. 61, 161. 3. 36. 286. 5. 38. 139. 5. 39 129. 7. 28. 141. 10. 24. 132. 12. 12, 13. 10. Acts. 2. 41. 135. 17. 11. 137. Romans. 2. 17-20. 126. 4. 19, 20, 21. 131. 5. 20. 110. 10. 15, 16. 106. 1 Corinthians. 2. 14. 128. Galatians. 4. 9, 21. 184. Ephesians. 1. 13, 14. 191. Philippians. 3. 3. 183. 1 Thessalonians. 2. 13. 117. Hebrews. 3. 12, 14. 175, 176. 4. 2. 135. 11. 1. 116. 12. 38, 39 177. James. 2. 26. 142. 2 Peter 1. 9 139.   

ERRATA.  
PAge 11. l. 5. read pretensions.  
P. 12. running title, r. without.  
P. 23. l. 2. for ying r. lying.  
P. 37. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
P. 62. l. 1. after his own, put a Colon.  
P. 78. l. 7. r. particle  
P. 85. l. 21. for thenc r. thence.  
P. 111. l. 21. r. whereon.  
P. 144. l. 18. after under add the.  
P. 178. l. 18. for me r. him.  
P. 179. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
P. 191. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
P. 192. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
P. 193. l. 1. for has leaning, read hastening.   

BOOK I. A general account of Christ's Lamentation over Jerusalem.  Luke 19 41. And when he was come near he beheld the city, and wept over it. 

CHAP. I. An Explication of the Text, Luke 19 41.  
AS Israel's Temporal Benedictions were Symbolic Images, or Types of Spiritual blessings, promised to the believing seed of Abraham; so her Temporal Jugements, were also Symbols, or Typic Shadows, of Spirtual Jugements, threatened to, and inflicted on Evangelic Unbelievers.  
And to confirm this, 'tis worth our observation, that most, if not all of those expressions in Scripture, whereby 
a See Mede on Prov. 21. 16. pag. 91. Diatr. 1.  the place of eternal punishment is represented, relate, and allude to some places, or stories, remarkable for Gods exemplary vengeance, executed on sinners, under the old Testament. Yea, the last Destruction of Jerusalem by Titus, here foretold, and lamented by our Lord, is, by a 
b Jackson of the Script. fo●. 91.  learned Author styled a Map of Hel. The 〈…〉 our ensuing Discourse, touching the Nature, Aggravations, and Punishment of Unbelief. And I no way doubt, but that it will appear, in the sequel, to be a truth, beyond all question, that our blessed Lord, in this his sad Lamentation over unbelieving Jerusalem, had no small regard to Evangelic Unbelievers, who should despise the things that belong unto their peace, in these last days. For it is a golden rule, given us, by a great 
c Sir Francis Bacon.  Master of wisdom, That the Word of God has various compliments, or fulfilings, in successive periods, and Ages of the Church. And that this text in particular, may not be confined to the Judaic Church; but also justly be applied to Evangelic Unbelievers in all Ages; and particularly in this, will appear by what follows, in the parallel, or proportion between one and tother.  
As for the Contexture, or coherence of our 
The contexture of the words.  Text, with the precedent discourse, it deserves a particular Remark, as it lies couched in the first particle, And; as also in that following expression, when he was come near: which evidently connecteth this history with what precedes. Our Evangelist had hitherto declared with what joyous Acclamations, and Congratulations, the vulgar Jews welcomed their promised Messias; How cheerfully they recognised him as their sovereign Lord, and King; What loud Hosannas, and Psalms of praise they sang unto him: He now proceeds to expound, with what a triste and pensive mind; with what a bleeding and melted Heart; with what a mournful and weeping countenance Christ received them. They rejoice in their newfound Messias, and King; but he weeps over them: They seem to Install him, and lift him on his Throne; but he with tears laments their final Unbelief, Contumacy, and Ruin not far off. This seems to be the natural connexion of the words, as it will further appear by what follows.  
As for the explication of the words, we shall 
The Explication.  be as brief as our mater will permit.  
That first particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And, is usually taken 
And.  copulatively, as it connects the following discourse with what precedes: and so it describes to us a considerable Circumstance, of this History, namely the Time of Christ's Lamentation over Jerusalem; which was immediately after their solemn Acclamations of joy, and Hosannas to him, as their Messias.  
Hence it follows, When he was come near. 
When he was come near.  This gives us another great circumstance of Christ's Lamentation; and that is the place; which was the Mount of Olives; from whence Christ, being now in his descent, had a direct, and full prospect of Jerusalem offered to his eye; which, amidst all the people's joyous Salutations, so far pierced, and affected his heart, as it broke forth into this doleful Lamentation. It is natural to the spirit of a man to break forth into a passion of grief, at the approach, and view of any grievous and displeasing object. And that which makes this place the more remarkable is, that here it was that David, the Type of Christ, bewailed the rebellion of his son Absalon; as 2 Sam. 15. 30. And David went up by the ascent of mount Olivet, and wept as he went up, etc. David, at every ascent, poured out a quantity of tears, in lamenting the contumacy of his natural son Absalon; so Christ, the celestial David, at every descent, sends forth many tears, in bewailing the contumacy of his federal sons, of Jerusalem. And that which yet further aggravates this circumstance of place is, that (which Christ foresaw) on this very mount of Olives, where Christ now laments the sin and ruins of Jerusalem, the Romans in their first siege against this City, began to pitch their tents, as Josephus, in his 6 Book of the Jewish war, Chap. 9 observes. So that well might our blessed Lord make this place the seat of his Lamentation, which he foresaw would be the first seat of their National ruin. But it follows:  
He beheld] The participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wants not 
He beheld.  its peculiar Emphase, in that it denotes a certain person, viz. Christ; which gives us another notable circumstance, much conducing to the explication of the whole. O! What a Great, Illustrious HE is here? What Wonders of Wonders lie wrapped up in this HE? What tongue, or thought, of Men, or Angels, can express, or conceive, the infinite Dimensions of this little Pronoun? Who can declare his Generation? Is not this HE, he that first gave Being, and wellbeing to Jerusalem, as to allthings else? Did not this HE, bring her out of Egypt, that house of Bondage? Was not this Noble HE her Protector, and Conductor in the Wilderness? Was not this Sovereign HE, her King and Lawgiver in Canaan? Did not this Infinite Eternal HE, descend down into the womb of a virgin, and espouse human Nature, thereby to put himself into an apt Capacity, to be Jerusalem's Saviour? Who was this Celebrious HE, but the Messias, a borne Jew, who had Judaic blood running in his veins, a Judaic heart to pity, Judaic eyes to weep over, a Judaic tongue to plead with, importune, and beseech impenitent unbelieving Jerusalem, to accept of the things that did belong unto her peace? This was that Heroic, Generous, and Illustrious HE, who here Beheld, not only with the eyes of his body, but also with the eye of his Omniscient Divinity, the present impenitent, contumacious, unbelieving; and the future miserable, ruinous and desolate state of Jerusalem: for so it follows.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, THE City] with an Emphase; For the Article here points out a certain City, and that with a remark, and accent.  
THE City, which was his first Bride; but 
The City  now an Adultress; who plotted, how she might imbrue her hands in her husband's blood: THE City, wherein the Oracles of God, and Gracious Tokens of his presence were first lodged, Rom. 3. 1. THE City, which did once oblige herself, by a firm Covenant, or oath of Allegiance and Supremacy, to submit to him, as her crowned King, and Lawgiver; but now turns her back upon him, and cries up no king but Cesar; who ere long would be her ruin. THE City which was sometimes the Beauty of Holiness, and Seat of Divine Worship; but now is become the Sink of all vices, and Satan's Throne, or Synagogue. Lastly THE City, to which he had in person preached the joyful sound, and glad tidings of Salvation; to which he had offered the first handsel of evangelic love, and Free grace; which he had been so long wooing, and courting to be happy in the embracement of himself, and all other things, that did belong unto her peace: But she would not. And what follows?  
And wept.] What? the Lord of Glory Weep! he that was God blessed for evermore drop tears! how comes this to pass? what a strange Accident is here? whence spring these Divine Tears? Surely it must be some prodigigious Cause, that draws this holy water, from those sacred eyes of God-Man. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Some (otherwise) Orthodox, took away the word, [wept] not understanding its force and strength. Epiphanius in Ancorato.  Some of the Ancients, otherwise orthodox, were so far struck with the sense of this prodigy, as that they thought it incredible, that the Son of God should weep: and therefore, not understanding the sense, force, and efficace of these Divine tears, they left out this word, wept. But that Christ, God-man, was capable of weeping, is evident by the like passion elsewhere; as at his friend Lazarus' grave, John 11. 35. and on the cross, or in the garden, as Hebr. 5. 7. But yet the rarity of this, or any other passionate emotion in Christ, argues some stupendous, and strange ground, or occasion thereof. Certainly nothing ordinary came from Christ: his common words, and actions were not ordinary: much less may we conceive his tears, which so rarely dropped from him, to be of an ordinary tincture, and origine. No, they were the Tears of God, and therefore must have much of Divinity in them, both as to their Rise, Mater, End, Occasion, etc. They were wise, judicious Tears, not foolish, as ours usually are: They were spontaneous and free, not forced, and strained, as ours oft are: They were not sullen and pettish tears, as ours; but meek, the tears of the Lamb of God: They were not selfish and private tears; but generous, and public, for National sin, and misery. These Tears were spiritual, not carnal; regular not inordinate: they had not so much of passion, as of compassion, and commiseration in them: Our tenderhearted Lord seems to forget his own Passion, which was near, whiles his bowels rolled with Compassions, towards an impenitent ingrateful City. They are the tears, of an affectionate Physician, bleeding over the wounds of his self-murdering Patient; of a gracious, generous Prince, bewailing the wilful Rebellion of his dying Subjects. In short, these Tears are very Amorous, precious, and efficacious; inviting weary and heavy-laden sinners to accept of rest; forewarning the obstinate and impenitent of their danger; instructing the ignorant and weak in their duty, of believing on him; encouraging the scrupulous and douting soul, to come unto him, and finally, interceding for such as belonged to the Election of Grace, though at present enemies to him. Such were the noble Qualities, and Divine efficaces of these sacred tears, as it will appear by what follows.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over it] or, for it; or by reason 
Over it  of it; which connotes, or hints to us the Aggravation, or Weight of the impulsive cause; what it was that excited, or drew forth this sacred passion; namely Jerusalem's present sin, and coming misery. As for her sin it lay chiefly in this: Our blessed Lord being ordained and commissionated, by God the Father, to gather in the lost sheep, of the house of Israel, nothing was more deeply fixed in his heart, than the execution of this his commission and office: Now drawing near to Jerusalem, and having a view of it in his eye, it could not but melt, and break his heart, to consider, that she, who was the sacred Seat of the Covenant; wherein the Divine Majesty had so long resided, with many significant Symbols and tokens of his presence; I say, that she should reject her Lord, and Husband, after so many importunate woo, invitations, and offers made of the things that did belong unto her peace. As for her approaching Misery, that also was mater of sad lamentation; and that in many regards.  
1. That henceforward all the great things of her peace should be, as a sealed book, hid from her eyes. 2. That she, who was the Beauty and Glory of all Nations, should, within a few years, lie buried in her own ruins. 3. That (which is the worst of all) all her plagues and jugements, were sealed and subscribed by Divine wrath, and Vengeance. Oh! this was sad indeed, that all her Woes, must stand sealed with the Mediators black curse.  
No wonder then, that her crowned King, and Mediator, who was a borne Jew, and Minister of the Covenant, doth here, by virtue of his place and office; and also by reason of his near Alliance to Jerusalem, deplore and lament over her sinful forlorn state. Thus much for the explication of the Lamentation itself. Before we proceed to the mater of Christ's Lamentation, mentioned in the following words, we shall make some brief Reflections on, Observations from, and Useful Improvements of the words explicated.   

CHAP. II. The most solemn profession without sincerity will not satisfy Christ.  
FRom the contexture of this v. 41. with the precedent discourse, by comparing Christ's posture towards them, with their posture towards him, we may Observe, That the most solemn 
Doct. 1.  profession of Honour and Subjection unto Christ, will not satisfy him, without real Affection, and Performance.  
These awakened, convinced Jews welcome Christ with the highest profession of Joy, and the most solemn Rites, due to him as their Messias, v. 37, 38. where it is said, The whole multitude of the Disciples, began to rejoice, and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord, peace in Heaven, and glory in the highest. If we compare this acclamation, with the same mentioned 
John 12. 12. 13.  John 12. 12, 13. We shall find many considerable circumstances, which confirm our observation. For (1) it is said, John 12. 12, 13. that the Multitude of Disciples, which sung Hosannas to Christ, came from Jerusalem to meet him: which argues, they were but a mixed multitude, who being struck with a sense of his mighty works, could not but recognise him, as their crowned King and Saviour: albeit many of them, as 'tis most likely, within a few days cry, with as loud a voice, Crucify, crucify him. (2) It's said, John 12. 13. that these awakened Jews, took branches of palmtrees in their hands, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] signum laetitiae. Grot.  which was a Symbol of their joy, as Luke 19 37. Oh! how much were they overjoyed to see their long waited for Messias? Thence it follows, (3) and they cried Hosanna, (i. e. Save now, as Psal. 118. 25.) blessed is the King that cometh in the name of the Lord. This last clause is taken from Ps. 118. 26. and is apparently a solemn Rite or Ceremony used for the inaugurating of their promised Messias, Thus we see what solemn acclamations of joy, Titles of Honour, and profession of subjection they give to Christ as their Messias. But doth all this satisfy Christ? Doth he fully acquiesce, in these visible Appearances of their professed obedience to him? No surely; notwithstanding all their seeming joy in him, yet he weeps over the most of them, with the rest of their brethren, as those in whom he fulwel saw (by the omniscient eye of his Divinity) there was not any one dram of saving faith or love towards him. Hence it is apparent, that Pretentons of Honour, Love, and Friendship to Christ satisfy not him, without real Intentions of the same: Verbal Profession, and superficial transient Affection signify nothing in Christ's account, without a deliberate, resolute, complete, ponderous, deep, and inviolable Bend of will towards him. Christ's omniscient eye pierceth thorough our very Natures, and is more intimate to us, than the most intimate part of ourselves; and therefore, albeit we may delude others, yea, ourselves also, with the vizard, and mask of an hypocritic Profession; yet we cannot delude Christ: He sees that the first principle of such feigned profession is but some common Illumination, or languid Affection: He knows who they are that cry him up in profession, and yet despise, or cry him down in heart, and prevalent Affection: He considers that such men's forced subjection to him, proceeds only from legal principles, and therefore will ere long degenerate into secret, if not open Rebellion against him. He sees such men's light is a burden to them; their faith lies level with the Interest of self; their starched holiness is but an artificial, Pharisaic sanctity, 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 common illuminations, and the saving light of life; between legal Humiliation, and evangelic Repentance; betwixt painted watered holiness, and sincere Grace: and therefore many Almost-Christians, who pass for Sheep in their own, and the world's eyes, are but altogether Swine in Christ's eye.  
Hence we may learn, That awakened sinners 
Use 1.  may proceed 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 cheerfulness; cry Hosanna, (i. e. save now) with much seeming Faith and Dependence on him as their Saviour; and yet all this while Christ not own them as his loyal Subjects.  
This also teacheth us, That there is a vast 
Use 2.  difference between man's judgement and Christ's. Alas! how many are justified by us, as also in their own consciences; and yet condemned by Christ? As on the contrary, 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 
Use 3.  main work is to approve himself to Christ. It matters not who condemns, if Christ justifies; who curseth, if he blesseth; who kills, if he makes alive; who troubles, if he speak peace.  
As Christ doth curse the Blessings; so also he doth bless 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, 
Use 4.  and look well to Heart-work. For 'tis the sincerity of the heart only that commends us unto Christ. Extern forms, and Apparences of piety commend us to the Church, but unless there be an inward Power and Reality of Grace in the Heart, all our visible forms do but render us more sly, 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; 
Use 5.  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 crucify him, such as sing Hosannas to him, as their crowned King; and yet reserve the Bend of their hearts as a throne for some base lust. Certainly, such Almost-Christians, are no better than Almost-Devils: the whiteness of their fair, but false pretences of honour to Christ, doth but aggravate the blackness of of their sin in rejecting of him: the mask of their profession, serves but to conceal a rotten heart: Their seeming Godliness serves but more effectually to oppose that which is such in truth.   

CHAP. III. Previous, and general Observations from the Text.  
WE now proceed to the body 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 
And when he was come near. Doc. 2.  approach of any afflictive, or miserable object draws forth grief & pity, 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 will our grief be, at the approach 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 City, allied to him by all manner of Civil and Religious obligations; and therefore approaching near it, his bowels melt and turn within him, to think, that this City, so near and dear unto him, should not understand, or embrace the things that appertain to her peace; but on the contrary, be at this very very time meditating and contriving his death, and her own ruin. But this will come under further consideration in what follows.  
We pass on to the Act of Christ, which ushered in, and opened the door to this his sad Lamentation, [He beheld,] Hence observe 1. That the Lord of Glory did so far condescend 
He Beheld Doct. 3.  to sinners, as to cloth himself with human Nature, and Organs, thereby the more feelingly to commiserate and pity them. And oh! What an infinite Ocean of condescendent grace is here? What unparalled Dimensions of eternal Love and Mercy, are there in the bowels of this tenderhearted Redeemer? What? Was he indeed content to assume a man's heart, to bleed over sinners; a man's tongue to plead with and persuade sinners to be happy; a man's eyes, to water his exhortations with tears; yea, a man's soul and body to die for sinners? O! what wonders of superlative love, and condescendent pity are here? Who would ever question the affectionate regard of such a compassionate Redeemer? How comes it to pass that the blessed Lord, should borrow human eyes to behold and pity sinners, and yet they want an eye of faith to behold their Saviour? O! what monstrous ingratitude is this, that the King of Zion, 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 Christ's eye affects his heart; 
Doct. 4.  his sight moves his compassions. There are no sterile, jejune, or barren speculations in Christ's eye; but all his contemplations are warm, and heart-melting: they break forth into Affection, and end in Operation. Christ's eye is not dull or sleepy, but vigilant and watchful: He watcheth over sinners, when they sleep over him: He beholds them with an eye of pity and compassion, when they behold him, with an eye of blood, and revenge: He casts a witted eye of sympathy, and lamentation towards Jerusalem, whiles she is looking and considering how she may pull out his eyes and heart. O! what a compassionate eye is this?  
Hence follows the object of Christ's contemplation; and that is [THE City] i. e. The 
THE City  City, which was so nearly related, and yet so vastly opposite to him: The City which was his first Bride, and yet now a common Harlot for Idol-lovers: the City, which was the Seat of his Glorious presence; but now a den of thiefs and robbers: The City, which had been the Glory of all Nations, but was now next door to ruin.  
Hence observe, That the prevision, or contemplation of imminent danger occurring to a 
Doct. 5.  place or people, nearly related to us, doth much affect a serious, compassionate heart. All Relations call for Affections: And there is no Affection more proper for Relates under present, or impendent misery, than compassion. That mother must needs have the heart of a Tiger, who seeing her child boiling in a Cauldron of lead, hath no emotion of bowels for it. Christ here, whiles he beheld the City with the eyes of his body, did at the same time, with the eye of his omniscience, behold all the sins, and future miseries of Jerusalem; all her contemt of his Evangelic offers, Love, and Grace; all her covenant-breaking, and Apostasies from him; all her bloody and mischievous designs against his Person, Crown, and Dignity; with all 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 drawn up into clouds of Divine wrath, ready to burst asunder, and fall down in shours of vengeance, on a professing City, 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 itself, expressed in those terms [And wept over it] Which we may form into this Proposition, or Doctrine, That nothing was mater of greater Lamentation unto Christ, and 
Doct. 6.  aught to be such unto us, than to behold the Ruins, of a professing City or Church, which has been long the Seat of God's gracious Presence and Worship. This Proposition, which takes in the spirit and mind of the whole verse, I intent, 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 Christ's weeping here implies? (3.) As to the motives of this Lamentation, What it was that moved Christ to lament over the Ruins of this professing City, or Church of Jerusalem?  
1. Q. What Christ here doth, and what we ought to lament, in the ruins of a professing City, or Church, which hath been long the Seat of God's gracious Presence and Worship? For the Resolution of this Question, we may consider the Ruins of a professing City or Church, (1.) In their Causes, (2.) In the Effects of those Causes. (1.) As for the Causes of these Ruins, they are either Moral, and Meritorious; or, (2.) Physical, and Productive.  
1. The moral, or meritorious cause of Jerusalem's, 
The moral cause of Church-ruines is Sin.  as also of all 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, or Doing. Yea, Sin is in itself the worst evil: He that departs 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 darkness and misery. No sin is so pleasing in the committing, as it is bitter in the issue 
g Maximum scelerum supplicium in ips●s est. Seneca. . There is an inseparable connexion betwixt sin and punishment; and nothing can dissolve it but the blood of Christ: Every sin carries Hell in its womb: Lust is a pregnant mother with child of Death, and torments: Thus Gen. 4. 7. And if thou dost 
Gen. 4. 7.  not well, sin lieth at the door. Sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which some 
h R. Salomo & Aben-Ezra.  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 enemy 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 sly Fox is sin! Hence it followeth, [At the door] i. e. (1.) near at hand: for to lie at the door, 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 door, may imply such a a certain place, in which it may be easily excited; just like a chained Mastive, that lies at the door, 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 door.  
That Sin is in itself the worst evil, is evident; because (1.) it was the First evil, and so the measure of all evil: for, the first in every kind, is the measure of all in that kind. Again, (2.) As sin was the first evil, so also the first moral cause of all 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 door, and let in all other evils into the world, and therefore it must needs be the worst evil. (3.) Sin contains in it all the malignity, venom, poison, stings, curses, and plagues of evil: all the degrees of evil lie wrapped up in sin: (4.) The worst part of hell lies in sin: a sinless Hell would be comparatively, an easy Hell, to a rectified Soul: our blessed Lord suffered a sinless Hell, and yet was, at the same time, infinitely happy, as to his essential Beatitude. By which it is most evident, that sin is in itself 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 all her other evils. Thus the Prophets, and People of God of old, in all their Lamentations over Church-ruines, they had a particular eye on their Church-sins as the procuring cause thereof. So Jeremy, in his Lamentations, layeth the greatest accent on their sins, which were the meritorious cause of all their sufferings. Thus Lament. 1. 5. For the multitude of her transgressions, her children are gone into captivity, before the enemy. Oh! here lies the sting of all Israel's sufferings, that the multitude of her transgressions drew them on her: This was that which most deeply wounded, and pierced the heart of this holy man. So v. 8. Jerusalem hath grievously sinned, therefore she is removed, [as an unclean, loathsome thing] all that honoured her despise her; because they have seen her nakedness [i. e, her lewdness and abominations] yea, she sigheth, and turneth backward, v. 9 Her filthiness is in her skirts, etc. The like v. 14, 18. and Chap. 2. 14. Thus our blessed Lord here, in his Lamentation, the first thing he has in his eye, and that which did most deeply pierce, and wound his heart, was Jerusalem's sin: 
i Christus interiora ejus in●u etur, &▪ vidit cam esse sentinam omnium flag●●orum.  He saw her to be a cage of all unclean birds, a sink of all manner of abominations; which would unavoidably involve her in ruin: this makes his heart to bleed, and his eyes to gush forth with salt tears over her. And this is the genuine Character of a true Christian heart, to mourn more for the Evil of doing, than for the evil of suffering; and for the latter only as the fruit and effect of the 
Gerard. ex Egesi●●i. l. 4. c. 6.  former. A Cain or Judas can lament and groan under the strokes of the rod; but a Peter, or a Christian mourns under the offence, that procured those strokes: without doubt an hard-hearted Jew could not but lament to see Jerusalem sacked, and the Temple in flames about his ears; ay, but 'twas the Christian only that mourned kindly for the sins of Jerusalem, which were the fuel of those prodigious flames of Divine wrath. To lament over the Ruins of a renowned City, or Church, is facile; because natural to an ingenuous, affectionate spirit: but to bleed over and bewail those sins, which were the cause of those Ruins, none can, in any measure of evangelic sincerity, perform, but Christ, and such as are animated and influenced by his Spirit.  
But we proceed to particulars; to explicate, what those Church-Sins are, which exposed Jerusalem, and so by a parity of reason, will expose any other professing City or People, to Church-ruines; and therefore aught to be mater of Lamentation.   

CHAP. V. A particular enumeration of Jerusalem's Sins; which were the moral causes of her Ruin; and so a chief mater of our Lord's Lamentation.  
1. THe first great Church-sin, which our 
Unbelief.  blessed Lord here laments, as the moral cause of Jerusalem's Church-ruine, is her Unbelief; or, Rejection of the things that did belong unto her peace. This indeed is a prodigious Church-wasting Sin, that which ever cost Israel very dear, even from her infant-state. Israel had signal tokens of Christ's conduct, care, and providence, in the Wilderness; yet what passions of discontent; what disingenuous murmurs; what fits of Unbelief, doth she ever and anon, on the least approach of danger, fall into? How doth her spirit sink, and despond under the least difficulty? This is evident from Num. 13. 30, 33. and 14. 1, 14, etc. For which all that generation, save Caleb and Josua, who were of another spirit, perished in the Wilderness. Thus also before their Babylonian Captivity, the great Sin, the Israelites were guilty of, and that which opened the door to all their following Misery, was their Unbelief, or contemt of God's word. So Isa. ●●▪ 8. Now 
Isa. 30. 8, 13.  go write it before them in a Table, and note it in a Book, that it may be for the time to come, for ever and ever. v. 9 That this is a Rebellious people, ying Children, that will not hear the Law of the Lord. Now wherein lay this their Rebellion? Why, chiefly in their Unbelief, or despising of God's word, as v. 12. Because ye despise this word, and trust in oppression, etc. Here lies their main sin: and what follows? v. 13. Therefore this iniquity shall be as a breach ready to fall; swelling out in an high wall, whose breaking cometh 
l Repent momento veniet fractura ejus] h. e. maximè subito, & repentè. Adverbiorum Synonymorum conjunctio emphatice fit. Glass. Gram. S.  suddenly, at an instant, i. e. exceeding, exceeding suddenly: for these two Synonymous Adverbs joined together, are very emphatic, and argue, that this their ruin should be extreme sudden, as also great. Great Unbelief brings great, and swift ruin to the most glorious Churches, if Repentance follow not. When Christ comes with Offers and Acts of Grace towards his Church, then for her to despise his word, turn her back on all his gracious offers, Yea, trample on them, this exposeth the most flourishing Churches to sudden, and inevitable Destruction. This God threatens Israel withal in her first Church-constitution, Leu. 26. 14, 15, 16, etc. this also we find threatened, and executed on her, in her last Church-destruction, Mat. 23. 37, 38. This therefore is the first, and as we may phrase it, the original sin of Jerusalem, which our blessed Lord here bewails, as the womb of all her misery.  
Oh! what a world of misery hath Unbelief brought on many flourishing Churches? When a professing people reject the Gospel of Christ, is it not just with Christ to reject them? What a Hell of plagues, both spiritual and temporal, doth a despised Gospel bring on Professors? how oft doth Christ cut off his own covenant-people from promised, and expected mercies for their unbelief? what sore jugements doth unbelief expose men unto? Whence sprang that deluge of confusion, and Barbarism, which drowned the Eastern Churches, but from their contemt of the Gospel? Yea, had not the flood of Antichristianisme, which has so long overwhelmed these Western Churches, its rise from this envenimed spring of Unbelief? this is evident from 2 Thes. 2. 10. Because they received not the love of the truth, etc. And 'twas a prophetic persuasion of a great divine, That God would shortly take away peace from the whole World, for despising the peace of the Gospel. This Conclusion we no way doubt but to make good, That all the great plagues, and jugements of God upon the professing World or Churches, have been for the contemt of his Word by unbelief. For albeit other sins have had their share, yet this of Unbelief has been the main spring of all Church-ruines. But this will be the subject of our following discourse.  
2. Another prodigious, Church-wasting sin, 
2. Carnal presumption.  which Jerusalem was notoriously guilty of, is groundless Presumtions, and self-flattery: self-flattery, wherever it is predominant, brings self-ruine: A mere form of godliness without the power, is a gross delusion, which carries millions of souls to destruction, in a golden dream: A fond presumption of being a true Church, or member of Christ, is the greatest delusion. This was ever the great sin of Jerusalem, in her declining state, and that which exposed her to great ruins, & calamities. Thus before the Babylonian Captivity, Jer. 7. 4. Trust ye not in lying words, saying, the Temple 
Jer. 7. 4.  of the Lord, the Temple of the Lord, the Temple of the Lord are these. As if Jerusalem had said: Alas! why dost thou threaten us, with Captivity and ruin? Have we not the Temple of God amongst us? And are we not, upon this account, his federate people, his darlings and chosen ones? Is not the Shekinah, or presence of the Divine Majesty seated amongst us? Are not all the Promises appendent to this Temple? May we imagine that the holy, and faithful God will quit the place of his Residence, and glorious rest? May we not then groundedly assure ourselves, that our faithful Lord will 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, etc. 
k Junius & Glassius  Some refer the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These, to the works of the Jews, relating to the extern 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 dost thou reprehend, O Prophet, in our works? or, Why dost thou call in question the most constant promises of God? We are so greatly confirmed concerning all 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 Promises, are they not appendent to this Temple? And thence are they not as firm, and constant towards us, as the Temple is firm? This Temple is God's resting place for ever, Psal. 132. 14. Wherefore we are most confident, that the faithful God, will, for his own Temple sake, conserve our Country, and we his worshippers. 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 common Church-privileges. And therefore this holy Prophet puts this their groundless presumption, as a main ingredient into his Lamentations over the Ruins of Jerusalem. So Lament. 2. 14. Thy prophets have seen vain and foolish things for 
Lam. 2. 14  thee, and they have not discovered thine iniquity, to turn away thy captivity; but have seen for thee false burdens, and causes of banishment. Jerusalem's false prophets soothed her up in groundless presumtions of peace and quietude, which proved the cause of her captivity. 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 presumptuous persuasions of good times, as have been the cause of thy ruin and banishment: where, the effect being put for the efficient cause, or action, it gives us the true rise of their Captivity, 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 Abraham's seed, and thence under the Messias' Wing; and this her self-flattery was the greatest obstacle and bar to her closing with him, the true Saviour, and alone foundation of her peace. Thus much also our Lord declares, John 8. 39, 44. where he endeavours, to beat them out of their fond presumption, and groundless persuasion, of being Abraham's seed; whereas indeed they were, as he tells them, v. 44. Children of the Devil, and near to ruin. And certainly this is mater of sad lamentation, to see persons or churches, lift up to Heaven in their own presumptuous conceits, and yet dropping down to Hell in reality: such violent presumtions, if not cured by medicinal Grace, bring inevitable ruin, to the most flourishing Churches. So Rev. 3. 17, 18. Because thou sayest I am rich, etc.  
3. Another Church-sin, which was a great moral cause of Jerusalem's ruin, is spiritual 
3 Spiritual pride.  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 will take away out of the midst of thee, them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. It seems there were a people who did much pride themselves, and grew very haughty, by reason of the holy Mountain, which was a visible Symbol, or token of God's presence: ay, but God promiseth, in evangelic days, to cure this tumour and Tympany. As it is with single persons, so with whole Churches; there are some sins of infirmity, which God connives at, and will pass over, upon a general Repentance; but this sin of spiritual pride, is of such a deep tincture, malignity, and antipathy against God, as that, if it be not timely repent of, and turned from, 'twil 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 shall be abased: and he that humbleth himself shall 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 reproach of Professors. None so much favoured, 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 enemy, 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 bosom of Angels, and therefore resists it most. Well therefore might our Lord weep over this sin, as a cause of Jerusalem's ruin.  
4. Another Sin, which morally hastened Jerusalem's ruin, was her carnal Security. 
4 Carnal security.  This seems evidently comprised in Christ's following Bill of Indictment, v. 42. If thou hadst known, i. e, considered. Our gracious Lord makes loud, and solemn 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 all this while she 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bewails therefore the insensibility of Jerusalem Theophylact. in locum.  awakes not, 'til scorched and burned to ashes. So that the great sin Christ bewails is her security. Ah! what a cursed sin is security? This desperate security of Jerusalem our Lord also foretells, Luke 17. 26, 30. And as it was in the days of Noah; so shall it be also in the days of the son of man; they did eat & drink, etc. Here Christ foretells what wretched security should seize on carnal professors, at the coming of the Son of man; whereby we may understand, not only his final coming to judgement, but also his coming to judge Jerusalem; which was but a prologue, and preamble to the last judgement; and therefore we find them both promiscuously inserted in this Chapter. The same is mentioned, Mat. 24. 37, 38. Our blessed Lord considering how stupid and secure Jerusalem was, notwithstanding the near approach of her ruin, it made his heart dissolve into a passion of tears. This was Jerusalem's sin of old, and that which had a great influence on her first captivity. So Isai. 42. 18, 19, 20, 21, 22, 23, 24. Where he shows, how blind 
Isa. 42. 25.  and deaf they were both Priests and People: and then concludes, ver. 25. Therefore he hath poured upon him the fury of his anger, and the strength of battle; and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart. What a strange, prodigious security is here? Divine wrath flames about his ears, like an old house, and yet he knew it not; yea, it burned him, lying asleep on the bed of carnal security, and yet he laid it not to heart. Oh! what a dead sleep is this? how inevitably doth ruin follow such dead sleeps? That this was a main cause of Jerusalem's first Captivity is evident from Jeremy's Lamentation over it, Lam. 1. 9 Her filthiness 
Lam. 1. 9  is in her skirts, she remembreth not her last end: she was grown wilfully blind, and sottishly secure; notwithstanding all Gods Divine Admonitions and threats, she dreamt of nothing but peace and prosperity. Her approaching ruin was not laid to heart. And what follows? Therefore she came down wonderfully. 
m Descendet mirabilibus] i. e. mirabiliter, q. d. multorum cum admiratione, etc. Glassius Gram. s.  There is a great elegance in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with wonders, i. e, wonderfully: as if he had said, she came down with the admiration of many, who cannot find out the reason of her being thus cast down. We have here a Substantive, which being added to a Verb, is, and that not without an emphase, put for an Adverb. Oh! what a wonder was it, that Jerusalem should thus descend into captivity? But yet he that considers what filthiness was in her skirts, and how extremely secure she was, may not wonder at it. Thus Jerentie puts in this her security, as a main ingredient of his Lamentation, over fallen Jerusalem. Yea, this sin of carnal security is that, which our blessed Lord foretells would happen to virgin-churches, in these last evangelic times, Mat. 25. 5. While the bridegroom tarried, they all slumbered, and slept: not only the foolish, but also the wise virgins are said to sleep: which argues that carnal security is the great universal sin of Virgin-churches, in these evangelic last times. And surely, 'tis not so much the forces of foreign, professed enemies, as the venom and malignity of this domestic sin, that brings desolation to Virgin-churches. The sleeping Devil doth more mischief in the Church of Christ, than the roaring Devil. To sleep in Satan's lap, is much worse than to roar in Egypt's, or Babylon's furnace. While Jerusalem sleeps, her judgement sleepeth not: her carnal security determines in dreadful awakenings: How easily doth she fall into the Romans hands; yea, into the fire of Divine wrath, while she is asleep in her sin? Did not Jael, a poor silly woman, pierce thorough great Sisera's head, when he was asleep? And may not, in like manner, small tentations bring ruin to the most flourishing Churches, when asleep, on the bed of carnal security? This therefore is great mater of Lamentation.  
5. Another Church-sin, that exposed Jerusalem 
5. Carnal confidence.  to Church-ruine, was her self-fulness, and carnal confidence. She was full of herself; her own Contrivements, Sufficiences, and Dependences; wherefore no wonder if she reject her Messias, and all his offers of peace. This Christ every where upbraids the unbelieving Jews with, as the main spring of their ruin, Luke 18. 9-14. Was not this also the great sin, that brought old Jerusalem under the Babylonian captivity? Doth not the Prophet Isaias, by a witty Sarcasme, upbraid her with this sin, as the cause of her ruin? Isa. 2. 10. Enter 
Isa. 2. 10.  into the rock, and hide thee in the dust, for fear of the Lord, etc. The Prophet here, by a Sarcasme, doth aggravate the proud confidence of this people, from the consideration of God's inevitable jugements: as if he had said: Fly, if thou canst, the terrible aspect, and severe hand of thy God: but all thine attemts shall prove abortive: all thy proud confidences are insignificant. The like Jerem. 8. 14, 15. Why do we sit still? assemble yourselves, and let us enter into the defenced 
Jerem. 8. 14, 15.  Cities, and let us be silent there: Here you have the vain confidence of the Jews: they thought to secure themselves against Divine wrath, in their fenced Cities: What follows? For [or rather, But] the Lord our God hath put us to silence, and given us the waters of gall to drink; because we have sinned. This is an Ironic answer of the Prophet, as a rebuke to their carnal confidence: and oh! what an Hell lies in it? They boast of securing themselves, and obtaining rest in their fenced Cities: Yes, saith the Prophet Ironicly, you shall be secure, and quiet: but how? not, as you dream, in your fenced Cities; but in being made drunk with the Lords waters of Gal, (or rather poison) whereby you shall be deprived of all counsel, and exposed to violent Destruction: this is the silence the Lord will give you, as the reward of your carnal confidence. So Hos. 12. 1. Ephraim 
Hos. 12. 1.  feedeth on the wind, and followeth the eastwind● he daily increaseth lies, and desolation. The later is the effect of the former; his Desolation is but the fruit of his lying confidences: Ephraim by multiplying lies, i. e. carnal confidence in the Assyrians, and Egyptians, doth but multiply Desolation. When ever any professing People, or Church, begin to be self-strong, or confident in an arm of flesh, they are the next door to some great danger. What ever we make the bottom of our confidence, that we make our God: and our jealous God will never bear it, that we place an Idol in his room: if he intent mercy to us, he will break all such Images of jealousy, which would otherwise break us.  
6. Another great sin, which promoted Jerusalem's 
6 Earthly-mindedness.  ruin, was her earthly-mindedness. She preferred her clay-Gods, and temporal Interest before her Messias and the great concerns of eternity: State-peace was more regarded by her than peace with God: Cesar's crown was more adored by her than Christ's; and therefore deservedly did she perish by Cesar's hand. How justly did our Sovereign Lord suffer Jerusalem to fall by Cesar's sword, when as she preferred Cesar before her Lord? She, forsooth, would have no King but Cesar: Was it not just then with God, to suffer her to perish by no hand but Caesar's, whom she preferred before her Messias? This was also the temper of the Gadarenes, (a company of Apostate Jews:) who preferred their swine before their Messias, and his spiritual offers of peace, Luke 8. 37. And is not this mater of sad lamentation, to see Professors prefer back and belly, extern Pomp and Grandeur, before Christ and his Gospel? Surely such swinish Gospelers are not far from ruin, if timous Repentance prevent it not.  
7. Again, unfruitfulness and barrenness under all 
7 unfruitfulness.  gracious Influences, Vouchsafements and Indulgences, was a pregnant cause of Jerusalem's ruin, and so further mater of Christ's Lamentation. This is evident from that Parable of Christ, Mat. 21. 33, 43. where Christ having proposed, and represented the barren condition of the Jews, by the Parable of certain idle Husbandmen, who had received a Vineyard to dress and till; but instead of rendering the Lord fruits in their season, they took his servants, and abused some, and killed others; yea, at last killed the Heir: Our blessed Lord gives us the Reddition, or application of this Parable, v. 43. Therefore I say unto you, the kingdom of God shall be taken from you, and given to a nation, bringing forth the fruits thereof. Where he plainly shows, that their unfruitfulness, together with their Rejection of Christ, was the main cause of their Rejection by God. The same is confirmed by the foregoing Parable of the Figtree, v. 19 And when he saw a figtree in the way, he came to it, and found nothing thereon, but leaves only; and he said unto it, Let not fruit grow on thee henceforward for ever. And presently the figtree withered away. This infructuous Figtree was an Emblem of the unfruitful Jewish Church, which was near unto cursing. This also was the sin of the Judaic Church, before their Babylonian captivity, as we find it mentioned by Esaias, Chap. 5. v. 1-7. touching Gods unfruitful vineyard, which was situated on a fruitful hill, under the warm Influences of the Sun, and planted with the choicest Vine, etc. But when he looked it should bring forth Grapes, it brought forth nothing but wild grapes: Wherefore he lays it wast, etc. v. 4, 5, 6. Fructification is the last end of a vineyard; and therefore if this fail; for what use serve the trees, but to be cast into the fire? Unfruitful Churches, or Professors, serve for no other use, but to make fuel for divine wrath to feed upon.  
8. Another Church-sin, which greatly advanced 
8 Persecution of the Prophets, etc.  Jerusalem's ruin, was her continued Persecution of God's Prophets, and Apostles, sent time after time unto her. This our blessed Lord expressly mentions in that forecited Parable, Mat. 21. 35, 41. where 'tis said, They took his servants, and beat one, and killed another, and stoned another: yea, at last, they took the heir and killed him. And what follows, but the miserable destruction of these wicked men, v. 41? The like we find, Mat. 22. 1, 8. in the parable of the Mariage-feast, which the King made for his son: where 'tis said v. 6. And the remnant took his servants, and entreated them spitefully, and slew them. This remnant were the unbelieving Jews, who took the Apostles, and Messengers of Christ, and entreated them spitefully, and slew them. And what follows? v. 7. But when the King heard thereof, he was wroth: and he sent forth his armies, and destroyed these murderers, and burnt up their city. Oh! how deservedly do such perish, by the hand of Christ, who take his Ministers and Messengers of peace, and entreat them spitefully, and lay violent bloody hands on them? All this our blessed Lord pronounceth in plain naked terms, Mat. 23. 37, 38. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee— Behold your house is left unto you desolate, etc. For a professing City to stone the Prophets and Christ's Messengers of peace, is that which brings swift destruction.  
9 Further, Want of Reformation is a great 
9 Want of Reformation.  Church-sin, which had a mighty influence on Jerusalem's ruin. Christ had given her many serious Admonitions, and forewarnings of her approaching misery unless she did reform: but all would not avail, and therefore now he mourns over her obstinate perseverance in her sin. God lays in a provision of threats against this sin, in the first constitution of the Judaic Church, Leu. 26. 23, 24. And if ye will not be reform by these things, but will walk contrary unto me: Then will I also walk contrary unto you, and will punish you yet seven times for your sins, etc. Want of Reformation in Churches is that which puts a bar to all Church-Deliverance, and opens the door to all Church-miseries. This was the great challenge, which Christ had against the Church of Pergamus, Rev. 2. 14. 15. as also against the Church of Thyatira, v. 20. for which he threatens them with great Tribulations, if they reform not speedily.  
10. Impenitence, and want of Humiliation 
10. Impenitence.  under all Church-provocations, was a sin that much conduced to Jerusalem's Church-ruine. Jerusalem was not only defective in point of Reformation, but grown obdurate, contumacious, and hardened in her sin; so that neither Christ's gracious, nor his severe visitations did any way move, or affect her. Impenitence adds a Seal unto all other sins, and miseries: impenitent hearts are incurable: When Professors, or Churches go on to sin with an high hand, notwithstanding all God's Chastisements, and kind Admonitions, what can be expected but speedy ruin? Thus it was with Ahaz, 2 Chron. 28. 22. And in the time of his distress 
2 Chron. 28. 22.  did he trespass yet more against the Lord. This is that king Ahaz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THAT; Here is a Demonstrative Pronoun, subjoined to a Noun, instead of a Verb Substantive, which carries in it a singular Elegance. That King Ahaz, i. e. Such a Monster as cannot be melted by the furnace of Divine wrath.  
11. The last Church-sin, I shall mention, as that which had a malignant influence on Jerusalem's Destruction, was her open Apostasy 
11 Apostasy.  from, and Rebellion against God. This is a sin of such a deep tincture and guilt, as that it inevitably brings ruins on the most flourishing Churches, if long continued in. This was Jesuruns sin, Deut. 32. 15, 16, 17, 18. Jesurun 
Deut. 32. 34, 35.  (or Israel) waxed fat and kicked— They sacrificed to Devils, and forgot God, etc. What follows? v. 34, 35. Is not this laid up in store with me, and sealed up among my treasures? to me belongeth vengeance and recompense, their foot shall slide in due time: for the day of their calamity is at hand, etc. God's treasures v. 34. are to be understood of his vindictive wrath, and vengeance: For so it follows v. 35. To me belongeth vengeance and recompense. Whereby is denoted, (1.) The justice of God: for God's Treasures of wrath, are but the effect, and due recompense of men's treasures of Sin: whence it's called here Recompense: which is explicated Rom. 2. 5. But after thine hardness, and impenitent heart, treasurest up to thyself wrath against the day of wrath, and revelation of the righteous judgement of God. The Treasures of wrath are but the revelation of the righteous judgement of God, against the treasures of sin; which impenitent sinners lay up. (2.) By God's 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. All 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 God's longanimity, or Long sufferance: for what is laid up in a treasure, is not of present use, but for the future, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So the Greek Verb to treasure up, signifies to lay up for to morrow. So it follows v. 35. their foot shall slide in due time. The Lord forbears long, till sinners have filled up their measure; and then opens his treasure of wrath. (4.) These treasures of wrath imply God's severity at last against impenitent sinners, which go on in ways of Apostasy and Rebellion. The longer God waits for Jesurun's return to him, the more fierce will his indignation be against her, if she return not: patience abused turns into multiplicated fury. When God comes to open his sealed treasures of Indignation, against contumacious, rebellious Jerusalem; Oh! what floods of wrath break forth against her? Thus Psal. 106. 39 Thus were they defiled with their own works, and went a whoring with their own inventions. Here you have Jesuruns Apostasy from God: and then follows God's severity 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 dispatched the Church-sins, which brought ruin 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 guilty, lament over the same, and reform for the future; lest we, in like emanner fall under Jerusalem's condemnation, and ruins.   

CHAP. VI Divine wrath, and the effects theref on Jerusalem, further mater of Christ's Lamentation.  
HAving finished the Moral cause of Jerusalem's 
The wrath of God the effective cause of Jerusalem's ruin.  Ruin, we now proceed to the productive cause thereof; which was chiefly the wrath of a sin-revenging, jealous 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 Christ's Disciples cry out, Mark 13. 1. Master, 
Luk. 21. 5.  see what manner of stones, and what buildings are here? Very good: Ay, but what reply doth Christ make, Luk. 21. 6. As for these things, which ye behold, the days will come, in which there shall not be left one stone on another, that shall 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 beauty. Our poor shallow apprehensions contemplate Causes in their Effects; but Christ's 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 flame forth against Jerusalem, the place of God's gracious Redsience? A spiritual heart can see all the plagues and curses of Hell wrapped up in Divine wrath. A carnal heart can apprehend and feel the effects of God's 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 all Church-ruines? But this was the posture of our tenderhearted Saviors spirit: the great thing he bewails was the wrath of God, which hung, by a small thread, over Jerusalem: This was the sword which pierced his heart, and made his eyes gush forth with tears. The like we find in jeremy's Lamentations over captive Jerusalem, Lam. 1. 15. The Lord hath trodden the 
Lam. 1. 15.  virgin, the daughter of Judah, as in a Winepress. The treading of Judah as in a Winepress argues her extreme oppression and affliction, and therefore we find the same expression of Christ's passion, Isa. 63. 3. But who is it that treads Judah, as in a Winepress? He tells you, The Lord hath trodden, etc. Here lies the sting of all: God's Wrath visible and apparent in their captivity, was that which mostly wounded his heart. Ah! saith Jeremy, 'tis not so much the Babylonians fury that toucheth me, as the Lords indignation which appears in our sufferings: 'tis the hand of God that cuts mine heart; 'tis his wrath that makes me so sad. So Lam. 2. 1. How hath the Lord covered 
Lam. 2. 1.  the daughter of Zion with a cloud in his anger, and cast down from Heaven unto earth the beauty of Israel, and remembered not his footstool in the day of his anger! The Lords obnubilating, or covering with a cloud, the daughter of Zion, argueth his great indignation against her: Some conceive, that the Prophet, by a tacit Antithesis, alludes to the Cloud of glory, 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 
Lam. 4. 16.  [or face] of the Lord hath 
m Cum dicit dissipatos fuisse à facie Domini, vult ut nolit amplius ipsos aspice●e. Calv.  divided them, [or, dissipated them] he will no more regard them, [or, he will not add to regard them,] ay, e, he will not give them one favourable regard, one gracious aspect more. And, oh! What an heavy doom was this? How many Hells lay wrapped up in these direful tokens of Divine wrath? This therefore was that which our blessed Lord greatly laments in Jerusalem's ruins, that all was the effect of an angry displeased Deity.  
As for the Instrumental Causes of Jerusalem's 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 cry 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 tenderhearted Lord, who was so nearly allied to Jerusalem?  
We come now to the effects of Jerusalem's 
Sect. 2. The effects of God's wrath against Jerusalem.  sins, and God's 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. 
i Temporal jugements.  The temporal effects of God's wrath against Jerusalem were very prodigious and lamentable. (1.) Is it not a sad and lamentable sight to see Jerusalem, a City so populous, become desolate and without Inhabitant? as Mat. 23. 38. Behold your house is left to you desolate: Was not this one great part of Jeremy's Lamentation over old Jerusalem? Lam. 1. 1. How doth the City sit solitary, that was full of people? How is she become as a widow? (2.) Was it not also a doleful thing, to see Jerusalem, which was the wonder of the world, for beautiful edifices and structures, laid even with the ground, not a stone remaining on another? As our Lord foretells, Luke 19 44. And shall lay thee even with the ground, and shall not leave in thee one stone upon another. This seems an hyperbolic expression, denoting extreme destruction. Hag. 2. 15. To lay a stone upon a stone, signifies to build: Wherefore not to leave a stone upon a stone, signifies utterly to destroy. And that this prophetic description of Jerusalem's utter ruin, was fulfilled to a tittle, history informs us. 
m Scaliger in Euseb. Chro. 194.  It's said, that Jerusalem was so far demolished by Vespasian, that there was no footstep of the City left remaining: yea, afterwards it was by Musonius the Perfect ploughed up; so that it not only ceased to be a City; but moreover it was not lawful for any to build on that soil for the future: For, according to the Roman-law, that City which had a plough passed over it, ceased to be such: and it was a capital crime for any to build so much as a Cottage in that place. Such were the miserble ruins of Jerusalem here foretold. And oh! what a sad contemplation was this to our dear Lord? how did it make his heart to bleed, as his eye to weep. They who have seen London buried in its own ashes, cannot but remember what a sad spectacle this is. Ah! who would not lament at such a sight?  
(3.) Is it not also a lamentable case, that she, who was the Glory, and desire of Nations, should become the derision, reproach, and scorn of all? Was not this also great mater of lamentation to Jeremy, Lamentat. 2. 15. They hisse, and wag their head at the daughter of Jerusalem, saying, is this the city, that men call the perfection of Beauty, the joy of the whole earth?  
2. But the most dreadful, and lamentable 
2. Spiritual jugements.  effects of Divine wrath on Jerusalem, were spiritual jugements; the prevision whereof greatly afflicted our tenderhearted lord (1.) Oh! what a bleeding contemplation 
1. Withdrawment of the means of Grace.  was it to our gracious Lord, to view that dismal breach, which Divine wrath was about to make on Jerusalem's Church-state? To consider, that now all the great things that did belong to her peace, were to be as a sealed book, altogether hid from her eyes: ah! how doth this pierce, and wound the heart of her Messias? That she, who had been dignified and adorned with such rich marquess of Divine favour, beyond all Nations in the world, should now be divested and stripped naked of all: what an heart-breaking was this to her gracious Lord? Did not this consideration fill Jeremy's heart with sad lamentations over old Jerusalem? Lam. 1. 4. The ways of Zion do mourn, because none do come to the solemn feasts, etc. So Lamen. 2. 6, 7. And he hath violently taken away his Tabernacle, as if it were of a garden, he hath destroyed his places of the assembly.  
(2.) The withdrawment, not only of the 
2. Withdrawment of gracious Influences.  means, and Symbols of Grace, but also of all gracious Influences from Jerusalem, afforded further mater of sore Lamentation unto her Lord. It is a dreadful curse to want all special Means and Tokens of Grace: but yet, if in the want of these the Lord vouchsafeth his Grace to improve commun means of Grace, or particular deprivements of special means, this is no small divine Benediction: But, alas! our Lord foresaw it would be quite otherwise with Jerusalem: she was like to be deprived, not only of all special means of Grace; but also of Grace itself, without which she could not improve commun means, or her particular deprivements of special means: and, oh! how greatly doth this afflict her compassionate Lord? A Christian, though he be sometimes deprived of the means of Grace, yet the Lord gives him grace to improve those very deprivements, in order to his humiliation, spiritual poverty, hunger and thirst after the means, and a more complete life of faith, and dependence on Christ. And thus his deprivements of the means of Grace, become a means of Grace unto him: his want of Ordinances is, as sanctified by Grace, a great Ordinance to him. Ay, but was it thus with Jerusalem? No; she was not only to be deprived of all means, and Symbols of Grace; but also of Grace itself, without which she could not make any improvement of these withdrawments, or be humbled under them. This Paul sadly laments, 2 Cor. 3. 14. For 'til this day remaineth the same veil untaken away, in the reading of the old Testament. He speaks of the veil on the hearts of the unbelieving Jews.  
(3.) Another spiritual judgement, which 
3. A spirit of slumber.  Christ laments, as that which hung over Jerusalem, was Gods pouring out on her a spirit of slumber, and delivering her up to judicial occecation and obduration, or hardness of heart. So Rom. 11. 8. God hath given them the spirit of slumber. And this indeed was the curse of Curses; the Plague of Plagues; the Hell of Hells; which contains in it all manner of spiritual jugements; as being left to the plague of their own hearts, 1 King. 8. 38. being given up to the enchantments of a bewitching world; having all common mercies and providences cursed to them, Rom. 11. 9, 10. being delivered up to Satan, the god of this world, 2 Cor. 4. 6. etc. But of these in their proper place.   

CHAP. VII. The eminent Qualities, and Efficaces of Christ's sacred Tears.  
HAving finished the Object, or Mater of Christ's Lamentation, comprised in that 
He wept.  notion [over it,] We now proceed to the Act [Wept.] Wherein we find two considerables, (1.) The Quality. (2.) The Efficaces of Christ's Tears over Jerusalem.  
Sect. 1. As for the Qualities of these Tears, they are very Rare and Admirable, clothed 
1. The Qualities of Christ's tears.  with many eminences, which render them infinitely more excellent than all other tears. For (1) they are Divine tears: dropped from the Heart and eyes of him, who was as truly 
1. They are Divine.  God, as man. And oh! What an admirable, yea infinite Perfection doth this give to these Tears, that they flow from the Divinity? What! doth the Son of God, who is eternally blessed, in the beatific Vision and Fruition of his own Glory, drop tears; and that over an ingrateful, contumacious, rebellious City? Oh! Who could ever have imagined, that this could be, had we not ocular and evident demonstration thereof? Surely these Tears must be no vulgar, commun tears, which have so much of the Divinity in them. Oh! What precious tears were these, that dropped from God-man? What sweet and delicious wine were these tears to the Angels that attended on Christ?  
(2.) These tears of the Son of God were 
2. Rational.  ponderous, weighty, 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 feebleness of Nature, without any grounded reasons? But was it thus with Christ? Had he not massy, ponderous Inducements, to induce him unto this sacred passion? Were not Jerusalem's sins, and approaching Ruins, forcible and binding reasons of our Lords weeping over her?  
(3.) These Tears of Christ were most spontaneous, 
3. Spontaneous and free.  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? Christ's 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 blood of an heart lively struck with the sense of Jerusalem's coming misery.  
(4.) Hence also these Tears of Christ were most Sincere and Cordial. The best of our 
4. Sincere.  Tears, have too deep a tincture of Hypocrisy: 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 Hypocrisy. But 'twas not so with Christ's tears: every tear that dropped from him was as pure as Crystal: There was not the least tincture of guile, or hypocrisy in his tears: Every tear was a lively glass and image of his heart: There was an exact conformity between the passion of his eye, and compassion of his soul.  
(5.) Again, these Tears of Christ were Spiritual 
5. Spiritual and regular.  and Regular; not Carnal, or exorbitant. We seldom weep, but there is much of carnality, 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 all Christ's tears? Alas! how impossible is it that there should be any irregular or inordinate passion in Christ, who was a mass of pure Grace? Our blessed Lord was not a mere Patient, but a wise judicious Agent in all 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 shows that Christ's troubled affections were governed, and influenced by his judgement; every tear that dropped from him was perfumed with Grace: his eyes were as a fountain of Rose-water; every drop gave forth a sweet smell of Heaven.  
(6.) Christ's tears were generous and noble: 
6. Generous.  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 mourns chiefly for Jerusalem's Ruins. 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 honour of Christ, or his concerns? 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 tenderhearted Saviour: 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, 
7. Meek and humble.  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 less meek and humble, than great and generous; and oh! how rare is such a conjunction among men? Some Heroic and generous Romans, have dropped some tears over their vanquished enemies: but how much pride, how much triumph, have they discovered therein? But it was not thus with Jerusalem's 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 humours; no revengeful thoughts were mingled with these his sanctified tears; as usually there are with ours.  
(8.) These tears of Christ were Amorous, 
8. Amorous and Pathetic.  and Pathetic. What a great Pathos and emotion of Affection lay wrapped up in Christ's tears, is evident by his broken and imperfect language, v. 42. Saying, if thou hadst known, even thou, at least in this thy day! etc. How broken and imperfect is his language? his heart was so full 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 mighty pathos and ebullition of Affection. Those who were present at Lazarus' 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 Christ's tears over Jerusalem, cry out also, Behold, how he loved it? Julius Caesar beholding the head of Pompey his slain enemy, 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 warm bowels of affection lie wrapped 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 all the past injuries done unto him, and all the future cruelties he was to suffer from this rebellious City, 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 
9 Dolorous and Sympathetic.  not only Love, but also Grief, Sympathy, and Compassion in these tears. This adds a further excellence to Christ's Lamentation: For grief and sympathy 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 Amity, as that they can espouse each others ills, as their own, Sympathy argues an high degree of Amity: And oh! What Sympathy, Commiseration, and Compassion do Christ's tears argue? Are they not as the blood 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 thorough the very heart of her Messias? How is his Spirit wounded by the sword of Divine wrath, that hung over Jerusalem? All tears are the Legates, or Ambassadors of Grief; but none argue more grief, than such as are dropped over our nearest Relates, in deepest misery. And O! what passionate grief and sympathy was there in Christ's tears, over bleeding Jerusalem? Thus Theophylact on this Text: 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl.  He wept over the City as a man-lover— He therefore discovered by his weeping bowels of pity. What a sacred prodigious passion is here? Oh! how warm and bleeding with compassions are these sacred bowels, which embrace a City so impenitent, so ingrateful, so full of bloody and mischievous contrivements against so gracious a Saviour? Joseph, when his bowels waxed warm, could not choose but break forth into a passion of tears, in the presence of his brethren, who had been so injurious to him: But O! Joseph's compassions were infinitely short of these in our Lord, towards ungrateful Jerusalem. It's reported of Scipio Africanus, that when he beheld Carthage mount up in flames, he could not but weep: which argued some commiseration in this noble Heroic Spirit, who was an enemy. But, alas! what is this to those unparalled compassions, which flowed forth from the heart of Christ, together with his tears over Jerusalem?  
(10.) Another Quality appendent to Christ's 
10. Seasonable.  tears regards their season, which was a day of public Rejoicing: This sad Lamentation of Christ, was in a day, wherein they made solemn Acclamations of joy, and sung Hosannas unto him. This argues the weight of Christ's tears: Surely there must needs be some weighty reason and cause of these tears, which were so plentifully poured out, by our Lord, in a day of such solemn Triumph. Ay, but our Lord did, by the eye of his omniscient Divinity, discern a world of Hypocrisy, Unbelief, Ingratitude, and Treachery in their hearts: He foresaw that some of these very men, who now sang Hosannas to him, as their crowned Messias, would, within few days, cry out, at least in heart and consent, Crucify, crucify him. He had a clear prevision of all Jerusalem's Treasons, and bloody designs against his Regal Person, Crown, and Dignity, with all the sad effects hereof; and this sad prospect drew tears from him in this day of solemn Joy.  
(11.) Lastly, These tears of Christ were 
11. Public.  public, in the view of all standers-by; which gives some accent to them. Had he wept in a corner, where no eye could have seen it, surely it had been very much, for a person of his Quality and Dignity: But oh! to shed tears in such a public manner, what burning Affections; what a fermentation of boiling Compassions; what sympathetic Tendernesses doth this argue to be in the heart of our Lord? Thus much for the eminent Qualities of Christ's Tears.  
2. We come now to the Efficaces and Influences 
The efficace of these tears which were;  of these sacred precious tears; which also admit several Regards. (1.) These Divine tears of Christ were very Ominous, and Prognostic: they did foretell dreadful Accidents, 
1. Ominous and prophetic.  and prodigious Disasters, which would befall Jerusalem. These tears proceeded not from a sick brain, or fantastic Imagination of Chimeric, or impossible dangers; No, they were prophetic tears, issuing from a judicious eye, which had an hypostatic union with the omniscient Divinity.  
(2.) Hence also they were Instructive Tears: 
2. Instuuctive.  every tear dropped a lesson; yea, preached a Sermon to impenitent, unbelieving Jerusalem. Oh! what sacred Instructions, what sage Documents, what deliberate Counsels, what seasonable Admonitions, what useful Cautions, did every tear carry in its bowels? How happy might Jerusalem have been, had she but understood, and entertained the wholesome Doctrines, which these tears preached to her? Did not every Tear instruct her, what a tenderhearted Saviour she had to deal with? How unwilling he was to reject her? How glad he would be, to receive her into the bosom of his Grace? What a bloody sin unbelief was? etc.  
(3.) These Divine Tears were not only Instructive, 
3. Exhortative.  but also exhortative. They carried in them efficacious and binding Arguments, to persuade impenitent Jerusalem, to mind, and embrace the things that did belong unto her peace. What more efficacious to prevail on an obstinate wife, than the tears of her affectionate husband? What more powerful charm may there be, to win the obedience of a rebellious child, than the tears of affectionate parents? Can there be a more forcible motive to gain the consent of a sick patient, than his Physicians tears? What will move the hearts of desperate Rebels, to return to their liege Lord, if his tears will not do it? And, Lo! here the King of kings, by his pathetic tears, exhorts, persuades, and invites his obstinate spouse, his rebellious children, his sick patients, and his rebellious subjects to return unto him, and embrace the things that belong unto their peace. So Ezech. 18. 23. Have I any pleasure at all that the wicked should die, saith the Lord God? etc. More particularly, these tears of Christ exhort, and invite Jerusalem to Repentance: Christ weeps for her sins, that so she might thereby be induced to weep for her own sins. Doth it not argue an heart desperately hard, when Christ's tears will not dissolve or soften it? Drops of rain will in time make a rock hollow: Oh then! how obdurate is the heart of Jerusalem, when the efficacious tears of the Son of God will not move, or work upon it, to consider the things that belong unto her peace?  
(4.) These Tears of Christ were also comminatory, 
4. Threatening.  or threatening: every tear speaks a curse, and direful threat to the impenitent Jews. As patience, so tears rejected, or abused, become furious. Those are the most dreadful curses, which proceed from the Mouth of Blessedness itself. If Christ's affectionate tears prevail not on sinners to come unto him, and partake of his blessings; they then fall down in shours of Divine threats and curses. And oh! what an astonishing curse is this, to be cursed by the Mediators mouth, which is the fountain of all Blessedness? O! what a deplorable case is Jerusalem in, when every Tear of her gracious Lord drops a threat, and curse on her? How has Jerusalem for more than 1600 years lain under this curse here dropped, and mingled with our Lords tears?  
(5.) These sanctified tears of Christ were also Intercessorie: As they threatened curses on 
5. Intercessorie.  the reprobate Jews; so in like manner did they intercede for mercy on the elect Jews in Jerusalem. Christ's tears, as well as his blood and prayers, were a part of his Intercession: they had an articulate language and voice, which God the Father wel-understood. And look as Christ's intercessory prayer for his Church, Joh. 17, includes also a curse on their enemies; so also these his tears, albeit they threaten curses to those who persevere in their impenitence; yet they intercede for mercy on the elect seed.  
(6.) These Tears of Christ were very influential 
6. Influential.  and fructuous. Every tear dropped Grace into the hearts of Christ's penitent believing Disciples. Christ's tears, as they were a Deluge of curses on the impenitent Jews; so also were they a flood of mercies towards his elect seed. Without doubt, those Christ's Disciples, who saw him shed these tears, were not a little moved, and influenced thereby. Christ's tears were a sovereign means to mollify and soften their rocky, stony hearts: How could they refrain to mourn, when they see their Lord weep over Jerusalem? What grief and shame might they well have for their own sins, when they behold their great Lord, thus to weep over Jerusalem's sins? How much aught these Sympathetic tears of their Lord move them, to sympathize also with Jerusalem in her miseries?  
(7.) Lastly, these sacred tears of our blessed 
7. Exemplary.  Lord were also exemplary. Without all peradventure, our blessed Lord intended these his public tears, not only as a Demonstration of his affectionate regard towards sinners, but also as a great exemplar, or pattern for his Saints. Christ, the natural Son of God, hereby gave all the adopted sons of God, a fit pattern for their tears. Christ wept for Jerusalem's sins, thereby to give us a pattern of mourning for sin, both in ourselves and others: Christ seems to forget his own sufferings, whiles he laments the sufferings of Jerusalem, now contriving his death: Oh! what an admirable exemplar is here for Saints to bleed over the sufferings of others, yea of enemies more than their own? But how far Christ's tears ought to be imitated by us, we intent to show in the Application.   

CHAP. VIII. The Motives, that induced Christ to weep over Jerusalem, from his Relations to her.  
HAving dispatched the Object and Act of Christ's Lamentation, we now pass on to our third Question, What it was that moved Christ to weep over Jerusalem? As for the Motives which refer to the object, they have been sufficiently explicated, in what precedes, Chap. 4, 5, 6. I shall now only mention such as lie wrapped up in the Subject, Christ, and his Relation to Jerusalem.  
Relations, as we all find by experience, carry 
The Motives which endued Christ t● weep over Jerusalem from his Relations to her.  in them the most moving Considerations: Nothing so efficacious to draw forth commiseration and pity, towards an object in misery, as our Relation natural or spiritual to it. The strongest Motives to compassion spring from Relations. Now our blessed Lord stood in many near relations unto Jerusalem; which greatly moved him to commiserate her sinful, and ruinous state.  
(1.) Christ bore the Relation of a Father to 
1. As a Father.  Jerusalem: Israel was his firstborn Church: as Luke 15. 25. where the Jewish Church is wrapped up in the Parable of an elder son. Now its wel-known what binding motives to pity lie wrapped up in the bowels of a Father. Was it ever known, that a Father saw his Child burning in the fire, and yet wanted bowels of pity for him? Can we imagine, that the heart of our tender Lord, which was made up of such tendernesses, could forbear to bleed over dying Jerusalem? We find this lively exemplified, in the move of Christ affectionate Bowels towards Ephraim, Jer. 31. 20. Is Ephraim 
Jer. 31. 20.  my dear son? is he a pleasant child? For since I spoke against him, I do earnestly remember him still: therefore my bowels are troubled for him. The bowels are said to be the seat of the most tender Affections: and it is certain, that in great acts of commiseration the Bowels are most deeply affected. Though this be spoken of Christ's compassions towards penitent Ephraim, yet in some proportion it holds good, in respect of back-sliding Jerusalem: For a prodigal rebellious son is a son, and therefore the object of commiseration, as it appears in the story of the prodigal, Luk. 15. 20. Though Jerusalem was now turned prodigal, yet Christ's bowels could not but melt towards it, with tender commiseration.  
2. Christ's relation to Jerusalem as an Husband, is yet a deeper motive to stir up his 
2. As an Husband.  bowels of pity towards her. Jerusalem was Christ's first-Bride: she got his first virgin-love: she first subscribed with her hand to the conjugal contract; and thence became Holiness to the Lord. Jer. 2. 2, 3. Go and cry in the ears of Jerusalem, saying, thus saith the 
Jer. 2. 2, 3.  Lord, I remember thee, the kindness of thy youth, the love of thine espousals, etc. So v. 5. What iniquity have your fathers found in me, that they are gone far from me? Ah! this breaks Christ's heart, that Jerusalem, who had, by a solemn marriage bond, joined herself to him, should now turn her back on him, as a common Harlot, and lie in common for every Idol-lust. How could this tenderhearted Saviour, choose but weep over Jerusalem, his Apostate-Spouse, who never found iniquity in him, or any just cause for such a grand Apostasy? Would it not break the heart of a tenderhearted husband to see his wife bid defiance to him, and lie in common for every base miscreant? This Christ sadly laments, Jer. 31. 32. Which my covenant they broke, although I was an husband 
Jer. 31. 32.  to them, saith the Lord. As if he had said: O! this breaketh mine heart, I cannot bear it, that Israel should break with me, who have been so kind, so affectionate, so indulgent an husband to her: who could ever have imagined that Israel, would have dealt so unkindly with me, who have been so kind to her? What prodigious disloyalty is this, that Jerusalem should prove so false to me, who have been so faithful an husband to her? Yea, what monstrous folly is this, that Jerusalem should be so cruel, so bloudie-minded, so much an enemy to herself, as to reject me, her best friend and husband?  
(3.) Christ was nearly allied to Jerusalem as her Lord and Sovereign, which gives him a further 
3. As Lord. Joh. 1. 11.  inducement to mourn and weep over her. This we find insisted on, John 1. 11. He came unto his own, and his own received him not. His own Jerusalem was Christ's own proper house; a Palace, which he had built, for his own regal Residence; a Temple, which he had erected and consecrated, for his own Divine worship: And was it not all the reason in the world, that Christ should be received as Lord into his own 
p Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tanquam in domum suam. Grot.  House and Temple? 
q Docent Juriscon sulti, id maxime naturaliter nostrum esse, quod nos ut existeret effecimus Grot.  Is there any thing more naturally our own, than that which we give Being and existence unto? Was not Jerusalem than most properly, yea most naturally Christ's own, in that he gave Being to her, both in her Politic and Religious capacity, as a State and Church? And yet, Lo! it follows, and his own received him not, i. e. as Lord and King: Our blessed Lord comes and knocks at Jerusalem's Gates; but could not be admitted into his own house. Oh! how greatly doth this pierce and wound his heart? Who could ever have thought, that the Lord of Glory should have been denied entrance into his own royal Palace? What stupendous Rebellion is this? Surely, well might this draw tears from our Lord.  
(4.) Christ's Federal Relation to Jerusalem, 
4. As Minister of the Covenant.  as Minister of the Covenant brought him under an essential, and deep obligation to lament over her sinful, and ruinous state. Christ was invested with an Aptitude and Faculty to preach glad tidings of Salvation unto Jerusalem: Yea, the Jews, just before this Lamentation, Luke 19 38. recognise him as Mediator, and supreme Minister of the Covenant: This toucheth him to the quick, to consider that he, who was their alone Mediator, and had, with so much Fidelity and Affection, preached the everlasting Gospel to Jerusalem; yea was, by some of them, solemnly avouched to be their Crowned King, should yet be rejected by them, together with all the great things that did belong to their peace. Christ tells us, that it was his meat and drink to perform his office as Mediator, namely to gather in the lost sheep of Israel: Therefore when he considers their contumacious obstinacy and rejection of him, Oh! how doth this wound his heart? What a doleful contemplation was this unto him? 
r Quatenus ergo huic populo minister in salutem, pro officii sui ratione illius exitum deplorat. Calv.  Thus as he was Jerusalem's supreme Minister, he doth, by virtue of his office, deplore its wilful impenitence, and approaching Ruin.  
Alas! what an heart-bleeding consideration is it, to a faithful Gospel-Minister, after all his indefatigable and unwearied labours with his stock, to see them persist in open defiance against God, to the ruin of their souls? And may we imagine, that our tenderhearted Lord, who was Jerusalem's chief Bishop, or Minister, and had preached so long, with so much affection to her, should not be deeply afflicted, at the consideration of her wilful unbelief, and ensuing misery? Surely the consideration of this his Office and Relation added much weight to his Lamentation. Would it not grieve a tenderhearted Physician, to see his Patient to spill his Physic, which alone can cure him, and so run into desperate courses, which will unavoidably bring death to him? Just so it was here, Christ was the good Samaritan, Jerusalem's most affectionate Physician, and therefore it could not but prick him to the heart, to see her wilfully rejecting all the good things that belonged to her peace and health; to run herself into inevitable ruin.  
(5.) Christ's natural Relation to Jerusalem, 
5. Christ's natural relation to Jerusalem.  as he was a borne Jew, and so her elder brother, added many ingredients to this his sad Lamentation. Our blessed Lord was borne of a Judaic Mother; he had a Judaic heart lodged within him; Judaic blood running in his veins, Judaic bowels and compassions; and therefore no wonder that he weeps over his impenitent brethren, who were on the brink of ruin. But so much may suffice for the Motives which induced our Lord, thus to weep over Jerusalem.   

CHAP. IX. Doctrinal Corollaries, and practic uses, drawn from this Christ's Lamentation over Jerusalem.  
HAving gone thorough the explication of the Proposition, we come now to the Improvement 
Doctrinal Inferences.  thereof; and that first by Doctrinal Inferences.  
(1.) Doth Christ weep over the Sins and Ruins of impenitent Jerusalem? Hence then 
christ Affections Relative.  Infer,, That Christ's Affections are Relative: his sorrow stands in relation to the sinner's misery; as also his joy to the sinners good. All Christ's Affections, whiles on earth, were very generous and public: he discovered little or nothing of private Interest and Passion: All his Affections, Actions, and Passions were relative. Yea, the whole of Christ as Mediator, is Relative: He espoused human Nature not for himself, but for sinners: He lived not for himself, but for his people: He died not for himself, but for sinners: Thus here he wept not for himself, but for Jerusalem.  
(2.) This also discovers to us, The Heroic, 
Christ's Affections most pure.  and pure strain, or temperament of Christ's Affections. Doth he, indeed, shed tears over Jerusalem, who is now meditating, how she may shed his blood: Has he so much pity and bleeding compassion for her, who hath so little pity and compassion for herself? Oh! what incomparable generous Affections are here? What an unparalled sweet humour is there lodged in the heart of this great Emmanuel? Who could ever have imagined that human Nature had been capable of such pure, and desinteressed Affections, had we not so real an experiment thereof in this Sovereign Messias?  
(3.) Hence likewise we may collect, How really and cheerfully willing Christ is to save sinners. 
Christ's will to save sinners.  Certainly, he that makes such bitter Lamentation over the foreseen Ruins of Jerusalem, must needs have a very cordial, and unfeigned will and desire of her salvation. This we find expressed to the life, Mat. 23. 37. O 
Mat. 23. 37  Jerusalem, Jerusalem— How oft would I have gathered thy children together, even as an hen gathers her chickens under her wings, and ye would not? What a pathetic expostulation is here, which carries in it notices of vehement Affections? Oh! how willing is Christ to give unto sinners the things that belong unto their peace? Yea, is he not more willing to to bestow great things than small? Doth not his willingness to give, infinitely exceed the sinner's willingness to receive? Is not Christ more glad to receive poor and weary souls, than they are to come unto him? May sinners come too soon to Christ, or before they are welcome? Has Christ set any bars or rails about his Throne of Grace? May not whoever will, come and drink freely, and deeply of this living fountain? Is not every thing about Christ mighty drawing, alluring, and inviting? How drawing and encouraging is his Gospel? What alluring and inviting Arguments are there in his blood and passion? Has not Christ removed all groundless cavils and objections, which foolish sinners are apt to make against coming to him for life? Doth not Jerusalem first break with him, before he breaks with her? And when that unhappy breach is made, doth not his weeping over her sufficiently argue, how fain he would be reconciled to her? how much 'twould please him to see her but cast half an eye towards him? how much his heart would leap within him, to behold her, in the Prodigals posture, returning towards him? Did Christ ever cease to make tenders of Grace to her, 'til she ceased to accept or desire the tenders of his Grace? Yea, is not Christ's forwardness to give, beyond the Sinners forwardness to receive? Did Christ ever refuse to give, till sinners refused to ask what they wanted? Oh! how oft doth Christ's kindness overcome the Sinners unkindness? Did he not frequently express great love and pity, when he had the greatest cause to express severe wrath? Oh! what infinite pleasure and satisfaction doth Christ take, in his gracious effusions and communications to sinners? Doth he not think himself sufficiently paid for what Grace he hath given forth, if he may but obtain the souls desires after more? How industrious is he in seeking sinners, when they have lost themselves? Oh! what a sad consideration is it, that Christ should be so boundless and large in his offers, and we so narrow in our receivings?  
(4.) Christ's weeping over Jerusalem instructs 
The Aggravations of such as refuse Christ.  us further, What a dreadful sin it is to reject Christ, and all other concerns of our peace. Christ's gracious invitations unto, long waitings for, and at last tears over Jerusalem, do greatly aggravate her impenitence, and unbelief towards him. For the lower Christ condescends to sinners, the nearer he comes to them, and the more importunate he is in the offers of his Grace; the greater is their sin in rejecting such gracious and sweet offers. What? doth Christ come unto his own; his own children, spouse, subjects, brethren, and friends? and will not his own receive him? Doth he so freely open his gracious heart to sinners, and will they shut their hearts against him? Is he so forward to give, and shall we be so backward to receive? Doth Christ offer such great things to sinners, and shall they prefer such poor toys before them? Yea, is Christ in himself so incomparably excellent, and will sinners yet so much disdain him, and so proudly shift themselves of him? Can there be a more heinous sin than this, to meet Christ's bowels and pity with kicks, and contemt? Oh! study the weight of this sin.  
(5.) This Lamentation of Christ over impenitent 
Man's ruin from himself.  Jerusalem teacheth us also, That man's Ruin is from himself? If after all Christ's gracious Invitations; all his unwearied forbearances; all his bitter and salted tears, Jerusalem will still persist in her rebellious contemt of his gracious offers, how inexcusable is her sin, and inevitable her ruin? What will prevail upon her, if Christ's Tears, and Entreaties will not prevail? What can save her, if her redeemers Grace and Mercy save her not? What is it that keeps Evangelic sinners from being saved? is it any defect in the Object, or its Revelation? is it mere simple Ignorance, or Impotence in the subject? No; but it is wilful blindness and impotence: they shut their eyes and will not see; they bolt their hearts and will not open to Christ, who knocks at the door of the soul, by many gracious Invitations of his Gospel and Spirit. And do not such deservedly perish, who electively embrace their own ruin, and wilfully reject the things that belong to their peace, Mat. 23. 37? Surely this wilful Impotence, or rather impotent wilfulness evidently demonstrates, That impenitent sinners frame their own Hel.  
(6.) Hence also infer, That the greater privileges, 
Grand unkindness.  and marquess of favour Christ doth confer on any People or Church, the more sorely doth he resent any unkindness from such. The resentment of a small unkindness, from such as have been obliged by special favours, is more afflictive, than greater unkindnesses from others. For Jerusalem, who lay under so many, and essential obligations, to reject Christ, and all his gracious tenders of mercy, Oh! how much doth this break his heart? What swords and spears to pierce thorough his soul is this? For Jesurun, when she is made fat with Divine mercies, to kick against those bowels, whence her mercies flowed, how much doth this wound and grieve the heart of Christ?  
(7.) Lasty, Hence also we may collect, That 
Christ's tears the exemplar of ours.  Christ's tears are the best Exemplar, or Pattern of ours. He that will mourn in a Christian manner, needs no better Idea, or exemple than this Christ's Lamentation. All Christ's Affections, Actions, and Passions, so far as they are imitable by us, deserve a great Remark: But nothing calls for a more exact imitation from us, than this Christ's Lamentation: Every branch thereof deserves great Consideration, Admiration, and Imitation. 
Use 1. Advice to study England's sins, etc.   
1. We proceed now to some more practic Application of our Proposition; and that first by way of Admonition, and Advice, That we all study well, and consider deeply Jerusalem's Church-wasting sins, how far they may be found amongst us. Was Jerusalem guilty of rejecting Christ, and the things that did belong unto her peace? And have not we been, in an high measure, guilty of the same? Doth not this sin lie involved in London's Ashes and Ruins, as well as in Jerusalem's? Did Jerusalem fond flatter herself, and ungroundedly presume of peace, when Christ threatened nothing but Wars and Desolations? And has not this also been England's Sin? Do not men cry Peace, Peace, when God speaks nothing but Wrath? Was Jerusalem puffed up with Spiritual pride, and Carnal confidence in her Church-privileges, and the tokens of God's presence? And have not English Professors been notoriously guilty of the same sins? Did Jerusalem sleep securely under all Christ's Divine Comminations, Menaces, or Threats of approaching Judgements? And has not England also slept securely under all Divine premonitions of coming judgements? Had earthly-mindedness a great place in Jerusalem's black Catalogue of Church-desolating sins? And have not English Professors been dreadfully guilty of this sin also? Have not Back and Belly, Trade, Pomp, and Pleasures, been the great Diana's, which have captivated the hearts of too many Professors? Was Jerusalem infructuous and barren under all gracious Appointments, Vouchsafements, and Influences? And has not this also been England's great sin? Did Jerusalem persecute God's Prophets and Apostles? And may we exempt England from the guilt of this sin? Was the want of Reformation Jerusalem's Church-depopulating Sin? And is England free from this Sin? Lastly, was Jerusalem guilty of Impenitence, want of Humiliation, and open Apostasy? And let all judge, whether England has not been foully guilty of the same sins. O that English Professors would spend some time, study, and pains, in completing this parallel between Jerusalem and England, in point of Church-wasting sins, thereby to break their hearts, and make them bleed forth bitter Lamentations over England's sins, and approaching miseries, if she repent not.  
Hence also we are furnished with mater of 
Use 2. Exhortation to mourn over England's sins, and feared miseries.  Exhortation to English Professors, That they would, by all means possible, endeavour, both in themselves and others, an exact imitation of this our Lords Lamentation over Jerusalem? Did our gracious Lord, who was himself void of the least spot, weep so bitterly over Jerusalem's sins? Oh then! how much should We, poor sinful We, weep over England's sin, whereunto we have contributed so great a share? Doth our blessed Lord, who was free from all sin, so much lament the sins of others, wherein he had no share? O! What an high degree of impenitence is it then for us, not to lament over our own sins, or National sins, wherein we have had our share? If we mourn not over National, or Church-sins, do we not hereby make ourselves partakers in them; and so by consequence, in those judgements that follow? Oh! What a sad contemplation is it, to think how many great Professors make themselves guilty of National, or othermen's sins, by not lamenting over them? How much Blasphemy, Atheism, Profaneness, Idolatry, Sensuality, Security, Contemt of the Gospel, and other National sins, are by the Righteous God, charged on the account of many great, yea some good Professors, because they never mourned over these National sins? And may not these Professors expect to be involved in National jugements, who thus, by their defect of humiliation, involve themselves in National sins? Yea, may not the great want of Mourning, and Humiliation for other men's sins, give too many great Professors cause to suspect, that they never truly mourned, or were humbled for their own sins? For he that mourns for his own sins as he ought, mourns chiefly for the dishonour that comes to God thereby: Now if this be the principal Motive of our mourning for sin, than we shall mourn for the dishonour that comes to God by other men's sins, as well as by our own. But the bottome-reason why some Professors mourn for their own sins, and not for other men's sins, is self-love: they think their own sins will draw jugements on themselves, and therefore they mourn for them, thereby to avert God's 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 truly humbled for his own sins, will 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 condemn our impenitent, secure, and hard hearts? He weeps for other men's sins; but alas! how little do we weep for our own? May not Christ's tears fill 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 all ages, to lament over the Sins, and Ruins of their Church or State? Was not this the temper of Lot's spirit? Is it not said, He was vexed with the filthy conversation of the wicked, 2 Pet. 2. 7. 
2 Pet. 2. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, oppressed as with a burden, or dispirited and weakened, as with a tedious sickness, 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 David's spirit, Psal. 119. 53, 136, 158? Oh! what Lamentations did the good Prophets of old make over Jerusalem's first captivity, and her sin, which was the cause thereof? Again, has not God made many gracious promises to such, as mourn over the sins of the places they live in, as Ezech. 9 4? It's true, peradventure they may not be exempted from common calamities; ay, but doth not God sanctify, and sweeten all 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 Christ's weeping. Were Christ's tears Rational, Spiritual, and voluntary? Such should ours also be. Was Christ's 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 fruitless? Alas! how far short do our Lamentations come of Christ's? Do not we grieve more for the evils we ourselves suffer, than for the sin, we or others commit? Sense of pain, or loss afflicts us: but how little are we afflicted with the sense of guilt and sin? We mourn over the Ruins of a burnt City, 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 Ruins?  
Lastly, Christ's Lamentation, doth administer 
Use 3. Caution against Church-sins.  to us a serious Caution against all those sins, which may draw down jugements on a City, State, or Church. Is not this the great end and design of all Divine Lamentations, to obviate and prevent the like Sins and Ruins? 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 Ruins? 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 all sacred Lamentation: and albeit National jugements may surprise us, as well as others, yet if we can keep ourselves from National, and Church sins, which are the causes of such jugements, they will 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 will 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 Christ's Lamentation, both as to its Mater and Form, we now proceed 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 carry in them an extreme Pathos, or moving Affection: every word is Pathetic, and Emphatic: Christ's heart seems so full of bleeding pity, 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 full of Affection and Commiseration is every expression, as it will appear by each particular.  
Saying,] Christ doth not only weep, but 
Saying,  speaks, he mingles words very emphatic with tears; which adds much efficace, and weight to his Lamentation. If,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
s Illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ostendit enim reddi a Christo causam fletus. Grotius.  Some understand the the first Particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Aitiologic, or Causal; and so they suppose it to discover to us the cause of Christ's weeping. 
t Beza, Gerhard.  But others, upon more grounded reasons, make the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be redundant, and expletive; according to the Greek Idiom and Luke's wont 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered, If, it is variously explicated: 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est utinam. Grot.  Some conceive there is no defect in this discourse of Christ, and thence they expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Optative sense, by utinam, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illum, is also Optative. (3.) In this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used by the Lxx. for 17 Jos. 7. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, would to God we had remained.  
But I rather incline to the jugemeut of Calvin, Beza, and others, who make this Oration of Christ to be Elliptic, or defective; and so refer the Partible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If, to the Subjunctive Mood. (1.) Because the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rarely, if ever, found used in the New-Testament, for utinam, would to God. (2.) Because it is here premitted, as introductive to a pathetic exclamation, drawn from most intimate Bowels, and such a torrent of melted Affections, as seem to shut Christ's mouth, and interrupt his words. 
w Si cognovisses tu. Pathetica Oratio, ideoque abrupta. Calv.  And indeed experience testifieth, that such, in whose bowels are lodged burning vehement Affections, are not able to express their minds, but by abrupt and broken words. And that which confirms this reason, is, that we find here, in Christ's expressions, two mixed affections; 1. A great measure of commiseration and pity, as to Jerusalem's approaching misery. And 2. a great degree of Indignation, by reason of her prodigious Ingratitude, Contumacy, and Unbelief; which were the cause of all her misery. Thus a learned 
x Budaeus prioribus in Pandectas Annotationibus.  Author observes, That this Oration of Christ is defective; as of one, who partly commiserates Jerusalem's approaching Destruction; and partly upbraids her unheard-of perfidy, and contumacy. Thus it seems evident, that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If, here notes Christ's speech to be very defective, abrupt, and pathetic. But yet there remains a difficulty, how this pathetic Interruption, or defect in Christ's Oration, is to be filled up; concerning which we shall speak in the Explication of that clause, even thou.  
It follows, [Thou hadst known,] i. e. Believed, 
Thou hadst known.  embraced: For it is a general rule among the Hebrews, That words of sense imply Affection. Faith is oft in Scripture expressed under the notion of knowledge; because Assent is the first essential Ingredient of faith; whence follows Consent: and albeit the former may sometimes be found without the later, as in historic faith; yet the later is never found without the former. There can be no Consent, without Assent, although there may be sometimes Assent without Consent, as in the Devils. Yea, may we not affirm (which we doubt not but to demonstrate in its place) that all true, Divine, Spiritual, deep, prevalent, efficacious Assent, to the things that belong unto our peace, is ever attended with a sincere Consent to the same? For, albeit Divine saving Assent, and Consent, may differ as to their formal Acts, and Objects; yet are they not the same, in regard of their effective principles, ends, and effects? Is not the Will under the Tuition of the Understanding? Can it move regularly towards any object, without the conduct of the mind? Yea, have not the Mind and Will mutual, reciprocal Influences each on other? And lastly, What if we should assert, that the Mind, which is the seat of Assent, and the Will, wherein the consent of faith is seated, are not essentially different Faculties; but one and the same soul, receiving different Denominations, according to its different Acts, and Objects? This is no Novel opinion, neither do we want reason, or sacred Authority to confirm the same, as we may prove hereafter. This gives us the reason why our blessed Lord expresseth Faith by Knowledge; and Jerusalem's unbelief, by not knowing the things that belong unto her peace. But we are also to remember, that it is not simple Ignorance, that Jerusalem is charged with; but a perverse, stupid, voluntary, affected Ignorance; which is so far from excusing, as that it aggravates the sin of those who are guilty of it.  
Even thou,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Vulgar Latin and Erasmus render the Particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Et, And; 
Even thou.  supposing it to be Copulative; as if our blessed Lord should deplore and lament, that Jerusalem did not receive the Gospel, as other Cities had done. Thus some will have the defect of this Elliptic discourse filled up by a tacit indication of some other persons, or Cities, who knew the things that did belong to their peace; whose exemple our blessed Lord would fain have Jerusalem to follow, in knowing the things that did belong to her peace. These persons, some will have to be the common people, which immediately before make such solemn Acclamations of joy, and sung Hosannas to Christ, v. 38. Others understand thereby other Cities of Judea, which had received the Gospel: Others understand it indefinitely, of all such Cities as had at any time repent, and turned to God. As if our Lord should have said, Other Cities, as Ninive, etc. have acknowleged their sins, and understood the things that belonged to their peace; Would to God thou also hadst known the things that belong to thy peace: Thus some. But we are not necessitated to introduce any persons, for the filling up this defective Oration: 
y Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc loco non est Copulativa, sed ponitur pro saltem, Gerhard.  For the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is not Copulative, but put for vel, even, in this sense: If even thou, which art the Metropolis of Judea, the chief seat of the divine Shekinah, or Habitation, and adorned with such singular privileges, beyond all places in the world, If, I say, thou hadst known, etc. 
z Vel tu, Urbs illa supra omnes terrae urbes, Deo dilecta, Urbs Davidis, Deo dicata. Grot.  Thus that which Christ here laments is not, that Jerusalem had not known the things that did belong unto her peace, as other Cities had done, but this is the great thing he bewails, that Jerusalem, which lay under such deep and essential Obligations, to receive her Messias, even she should so unworthily reject him. So that the simple, and natural sense seems to be this: If even thou, whom it so nearly concerns, hadst known, etc.  
At least,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Repetition of the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not useless; but carries with it a singular Elegance, and Emphase: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bis repetitum Emphaticè ponitur pro latino, vel, saltem Glass.  for the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, refers to the City; then last to her day, which follows: as if he had said; If thou, Jerusalem, hadst known, even thou, whom it so greatly concerns to know these things, at least in this thy day, in which I, thy promised Messias, am come unto thee. 
b Ergo hic quoque Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipienda est, ut paulo ante, quod etiam liquet ex Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjuncta. Bez  Thus the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood, as before for vel, even, or, saltem, at least; which is evident from the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annexed thereto. Whence it follows.  
In this thy day] There is a great Pathos, 
In this thy day.  and Emphase in this notion, This thy day; whereby we must understand, according to the Hebraic Idiom, that space of time, or the last period of that time, which our Lord had so graciously vouchsafed to Jerusalem, for her Repentance. Every word is very significant and weighty. (1.) The word Day, has much in it: as if he had said; The day of Grace yet shines on thee: Thy Sun is not as yet set: but the night will follow, Joh. 9 4 This is termed, the Time of thy Visitation, v. 44. (2.) The Epithet thy is also very emphatic. Thy Day, i. e, That day, which thy Lord has, in much singular favour, vouchsafed to thee, beyond all the world besides, which as yet lies in darkness. Thy day, wherein thy Messias has given thee such public and manifest Demonstrations of his sacred Mission, and Commission from God: Thy day, wherein I have been wholly taken up in preaching to thee, the great things of thy peace; wherein I have given thee so many solemn Invitations, so many gracious Allurements, so many bland and friendly Entreaties, to accept of me as thy Saviour. And (3.) There seems yet to lie a farther Emphase in that first Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This; which seems to be both Restrictive and Emphatic: In This thy day, wherein I now make my last Application and Address to thee. As if he had said: I sent my Prophets to thee; but alas! how were they abused, and slain? I have in person made many Addresses and Supplications to thee; but have I not received as many Repulses from, as ever I made Applications to thee? Lo! now I make my 
a Erat haec ultima quasi occasio ad salutem Judaeis oblata, ut Mossi●● sibi oblatam recip●●ent, & ita salvar●ntur. Glass. Significat voce diei adesse, extremum tempus, etc. Gerhard. Quamvis hactenus sceleste & impie contra Deum fueris contumax nunc saltem resipiscendi est tempus. Calvin.  last Application to thee: every word is watered, and bedewed with Tears: O! That thou wouldst, in THIS thy day, thy last Day, receive the things that belong unto thy peace. Albeit thou hast hitherto rejected all my gracious offers; yet even now, at least now in THIS thy day, be persuaded to listen to me. Thus some understand by This thy day, the ultimate and extreme occasion, and season, wherein Christ made offer of Salvation to Jerusalem. Yet we may not exclude the former Seasons, and offers of Grace, which Christ gave to Jerusalem: For this pathetic Oration includes in it, not only an Invitation for the present, but also an Exprobration, and Indignation against Jerusalem, for her former contemt, and rejection of the things that did belong unto her peace: so that we may not exclude any part of that time, which was afforded to Jerusalem, by her Messias; although the last period of this time may, possibly, be chiefly intended. Hence it is thought, that these words refer to that Zechar. 9 9 Rejoice greatly O daughter of Zion: shout O daughter of Jerusalem; behold thy King cometh to thee. But this coming of Christ, may not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hactenus nunc saltem, cum illa dies 
illuxit Grot.  qua dictum est, Dicite filiae Sionis, Zachar. 9 9 as I conceive, be confined to this last coming of Christ to Jerusalem, but extends to the whole Oeconomie, or Dispensation of his Grace, before his crucifixion. But it follows.  
The things which belong unto thy peace] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
The things which belong unto thy peace.  This is evidently an Hebraisme: For the Hebrews under the notion of Peace include all manner of Beatitude, and Prosperity. The things that belong unto our peace, are either Complexe and Notional; or Simple and Real: The Complexe, Notional matters of our peace, are the Evangel, or words of peace, promulgated by Christ and his Apostles: The simple and real things of our peace, are (1.) Christ himself, the great Mediator of our peace, with all his merits. (2.) The Spirit of Christ, who makes Application of all our purchased peace. (3.) God the Father, the original fountain. (4.) Heaven, etc.  
But now] Here we have (1.) an Aposiopesis, 
But now.  or an abrupt breach in the course of the Oration; whereby a principal part thereof seems to be left unmentioned. This argueth the depth of Christ's grief, and the vehemence of his Lamentation; which wanted words to give it vent. This Aposiopesis, or breach in Christ's words, may be thus filled up: If thou hadst known, even thou, at least in this thy day, the things that belong to thy peace, [Oh! how cheerfully, how greedily wouldst thou have embraced them? or, Oh! how happy wouldst thou have been?] 
e Beza, Gerard.  Others incline rather to refer the Aposiopesis to the last clause of the following words, But now they are hid from thine eyes [to thine unspeakable damage, and eternal ruin.] The difference is not material: we may take in both.  
(2.) But now] As if had said: Time was, O Jerusalem, when thou hadst the bright, warm beams of my Gospel-Grace shining on thee: But now, thy day of Grace is gone, thy Sun is set: thou hast had many woo, and importunate offers of Grace from me: But now I am come to give thee my last Adieu: Adieu, Jerusalem, Adieu. Thou hast had many strive of my Spirit vouchsafed to thee: But now my Spirit bids thee farewel: farewel Jerusalem. Thence it follows,  
They are hid from thine eyes,] Here is an 
They are hid from thine eyes.  Hebraic Ellipsis, wherein the Consequent is also expressed by the Antecedent: for those things which are hid, are removed out of sight: whence the later is also expressed by the former: 
f Ellipsis est Hebraea, qua ex Antecedente intelligitur simul Consequens. quae enim abscouduntur, ea à conspect● removentur. Gerhard.  So that the meaning is, The Gospel is hid, and thenc removed from thee. Or peradventure, it may allude to the Veil on Moses' face, whereby the Glory of God was hid from the Jews; which was a Symbolic shadow of their blindness, as it is explicated by Paul, 2 Cor. 3. 13, 14. For until this day remianeth the same veil, etc. This continues in use among the Jews to this very day: For in their Synagogues, whiles the Law is read, they have a Veil on their faces; which is a black mark, though little considered by them, of the veil of Ignorance, and Hardness on their hearts. Thus Christ threatens here, that, for the future, The things of their peace, should be hid from their eyes. And it deserves a particular remark, that their judgement bears proportion to their sin: They wilfully shut their eyes against the Gospel; and Christ judicially shuts the Gospel, and hides it from their eyes: 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Ignorantia inexcusabili quia lucemoblaram i more ingestam fastidiose respuis. Grot.  They reject the things that belong to their peace; and the things that belong to their peace reject them: Their hearts are sealed up by unbelief against the Gospel; and the Gospel becomes as a sealed Book to them: They bid Adieu to Christ; and he bids Adieu to them: They prefer Cesar before Christ; and Christ deservedly leaves them, to be ruined by Caesar's hands, whom they prefer before himself.   

CHAP. II. Eighteen general Observations drawn from the words of the Text, as before explicated.  
THe words being thus explicated, they offer to us variety of choice Observations. As from that first notion, Saying, we may observe (1.) That Christ's expressions of pity do 
Doct. 1.  spring from the deepest Affections. Every word is attended with a tear: every saying is a lively image of a wounded heart.  
(2.) That Christ's Sayings and doings are the 
Doct. 2.  same. Every word of Christ carries omnipotence in its womb: As his Promises, so his Threats are omnipotent: and Jerusalem found, by dreadful experience, this Threat fulfilled to a Tittle. Yea, to this very day she lies under the dreadful arrest of this Threat. The Menaces, and Threats of men, even of the greatest of men, are oft but smoke and wind: they threaten and storm much; speak big words; but alas! how little can they do? But oh! What energy and efficace is there in every saying of Christ? Hath not poor Jerusalem lain 1600. years under the prodigious curse of this one dismal saying? O! then dread every saying of Christ.  
It follows: [If] Hence observe (1.) That 
Doct. 3.  Christ is very real, serious, and pathetic in all his offers of Grace unto sinners. Every word of the Gospel is but a chariot, that conveys Christ's heart to Sinners: If ever he be in good earnest, it is in his evangelic Invitations. His Bowels are never more warm, and rolling; his affections never more bleeding, than in inviting and drawing Sinners to himself. Oh! how low doth Christ stoop? unto what mean terms doth he condescend, to win his enemies to be reconciled to him? How studious and industrious is he, to remove all 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 
Doct. 4.  us yet this further Observation, That nothing doth more deeply provoke Christ's 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 Exprobration: 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 load him with reproaches, disgraceful and biting words; thereby to aggravate his ingratitude, and the foulness 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 Christ's 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 
Doct. 5.  sanctified Notions are the root of saving Faith, and the divine life. To speak a little what sanctified Notions import; and than 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. proceeding 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 Glory 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 Sagacity, and intuitive light; whereby the soul not only sees spiritual objects, but also has a particular, experimental taste, and feeling sense thereof; which kills beloved idols and lusts, turns the Bend of the heart towards Christ, and proves the door 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 wrapped up in the Light of Life? What a mighty conformity has the renewed mind, clothed with these Divine notions, to all Divine truths? How is all the glory of this lower world eclipsed, and all 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 work in believers? But it hath a more peculiar sovereign influence on faith, and all its vitals. Inward, spiritual, deep, feeling, affective and practic Notions, of God in Christ have an huge sovereign influence on faith: so the Psalmist assures us. Psal. 9 10. And they that know thy Name will put their trust in thee. A clear, distinct, 
Psal. 9 10.  particular, steadfast, divine, operative knowledge 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 Quantity and Quality of our light, such will be the Quantity, and Quality of our faith: If our light be Spiritual, Divine and Saving, such will our faith be: Again, if our light be not only spiritual for the kind; but also intense, prevalent and strong as to degree; then will our faith be also mighty intense, prevalent and efficacious: such an individuous, yea, essential connexion is there betwixt saving knowledge and divine faith. Hence,  
(2.) Observe, That Ignorance is the original, 
Doct. 6.  and most pregnant parent of Unbelief. The Papists tell us, That Ignorance is the mother of Devotion. And it holds true, as to their own Devotion, which is but Superstition, and Will-worship: For Ignorance is both the Mother, and Nurse of all Idolatry, and Superstition; and so by consequence also of Unbelief: and therefore it is no wonder that the Papists require only an ignorant, credulous, implicit faith of their Devoti: For such a blind faith suits best with their blind Devotion, and Superstition. But surely such an Implicit blind faith will 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 pin's his Faith on the Church's 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 Humanity too, as we may show hereafter? Such are the malignant Influences, and Qualities of a blind, ignorant Implicit Faith.  
Even thou] 
Even thou.  i. e. 
h Si vel tu, quae singulari privilegio in toto orbe praecellis, si tu, inquam, quae eoeleste es in rerris sacrarium, cognosceres. Calv.  Thou Jerusalem, who hast been the Seat of the Divine presence, dignified with such splendid marquess of Divine Favour, and adorned with such rich discoveries of evangelic Grace, etc. Hence observe (1.) That, as to extern marquess of Divine favour and benediction, the richest that a People, or Church can be made partaker of, is to be made the seat of God's gracious Presence, and Evangelic Administrations. Out of Heaven there may not be expected a greater extern privilege than this, for a people to be espoused by God, as his visible Church, the place of his Gracious Residence, and Evangelic Administrations. 
Doct. 7:  This was Jerusalem's privilege: she was Christ's first bride: the Covenant of Grace was first lodged in her bosom: Christ was her first crowned King, and Lawgiver: The Oracles of God were first laid down in pawn with her: Her Land and City was adopted by Christ, as Symbols of his Church: Her Temple was a Type of Christ's Natural body; wherein he dwelled by visible tokens of Glory, and Grace: Her Males bore somewhat of Christ in their flesh: Yea, Christ himself was borne of Judaic flesh and blood: Jerusalem had the first tenders of Gospel Grace: Christ long waited for, and as Minister of the Covenant, endeavoured after her conversion. Such were her privileges.  
But in this pathetic Expression, even Thou, there lies couched not only an intimation of Jerusalem's Privileges; but also an Exprobration of her sin; and that with vehement Indignation. As if he had said: What! Jerusalem serve me so! Even thou, who hast been so dignified by me! Oh! what an heinous odious sin is this? who can bear it? Hence observe;  
(2.) That by how much the more any People or 
Doct. 8.  Church is dignified with Divine privileges, or gracious vouchsafements; by so much the more heinous is their sin, if they improve not those means and privileges. The more excellent gifts we are invested with, the greater punishment do we deserve, if we abuse the same: So Isai. 5. 1, 2, 3, 4, 5.  
At least in this thy day,] These words, as before explicated, afford to us several practic Observations. (1.) That Evangelic sinners have a day of Grace afforded to them. wherever 
Doct. 9  the Sun of Righteousness comes, he brings healing under his wings, (i. e. beams) or a day of Grace. (2.) That it is the supreme wisdom and interest of Professors, to fill up their day of 
Doct. 10.  Grace, with the Duties of their day. Oh! What deep engagements did Jerusalem lie under, to improve her day of Grace? How happy might she have been, had she but performed the same? (3.) Hence also observe, 
Doct. 11.  That the day of Grace will have its period. Though Christ wait long, yet he will not wait always: the longest day of Grace hath its night: and usually the clearer, brighter, and warmer the day of Grace is, the shorter it is: where Christ vouchsafeth the greatest means of Grace, if they are not improved, but contemned, there usually the day of Grace is shortest. Think of this. (4.) Hence also 
Doct. 12.  observe, That the nearer Christ comes in the offers of his Grace; and the longer he waits for our acceptation of those offers, the more inexcusable shall we be, if we reject, or neglect the same. This observation lies wrapped up in that first expression, at least. Our blessed Lord oft came very near, and close to Jerusalem, in the tenders of his Grace: Oh! how oft did he knock at her gates? how long did he wait for her Reception of him? What sacred, and sweet Importunity did he use, to persuade, and prevail upon her, in that her day, to accept of the things that did belong unto her peace? But alas! she would not; she rejects all his gracious offers, 'til at last her day was expired. And oh! how much doth this aggravate her sin? Who is worse than he, who hath a clear day of Grace vouchsafed him, and yet electively embraceth darkness before light?  
The things which belong unto thy peace] i. e. myself, who am thy Peacemaker, the King and Mediator of thy peace; with whom is thy covenant of peace etc. Hence note, (1.) That 
Doct. 13.  Christ alone is the great Mediator of our peace: Out of him there is no peace: take away Christ, and you take away the chief cornerstone, the main foundation of our peace. The Sin-revenging God is nothing but wrath, and everlasting burnings out of Christ. But he that hath Christ, hath peace with God, and with all the creation besides. Nothing can hurt him, who is under the wing of Christ, the Prince of peace. All peace of conscience, which is collected either from holy conversation, or from evangelic Promises, or from the sense of God's love, or any other way, is all resolved into Christ, as the proper source, and spring thereof. Therefore he that knows not Christ, knows not the things that belong unto his peace.  
(2.) Hence also observe, That unbelievers 
Doct. 14.  are the greatest enemies to their own peace, and welfare. All the enemies of Jerusalem did not so much obstruct her peace, as her own Unbelief. Satan and all his powers of darkness are not so prejudicial, and destructive to the peace of souls, as their own unbelieving hearts. How feeble is Hell? How insignificant and unable are its iron Gates, to prevail over the weakest believer, that adheres to Christ? But as for sinners, that are under the Dominion of Unbelief, oh! what a world of enemies are they exposed unto? How doth every Tentation prey upon them? What wars, what commotions, what confusions doth every lust raise in their hearts? Yea, how much are such obnoxious to the wrath, and rage of the Righteous God?  
(3.) Hence also we may observe; That it 
Doct. 15.  adds much weight to the Aggravation of Unbelief, that it is a rejection of the things that belong unto our peace. The excellence of the objects, which are offered to sinners in the Gospel of peace, greatly aggravates their sin, who refuse them. Was it ever known that a conquered enemy refused terms of peace? Is there any record to be found of a captive Rebel, that rejected a gracious pardon from his Prince? And yet, Lo! this is the Unbelievers case: Christ comes with gracious offers of peace and life; but alas! how are they rejected? Oh! what an heinous sin is this? Yea, Unbelief is not a mere simple refusal of the things which belong unto our peace; but it carries in its bowels, much Enmity, Opposition, Antipathy, Blasphemy and Contumely against God, and Christ, and all the great things of our peace, as hereafter.  
But now they are hid from thine eyes] Hence 
Doct. 16.  observe, (1.) That when God puts a period to the day of Grace, all means of Grace are insignificant, and ineffectual. Although God may sometimes continue the means of Grace, yet doth he not withdraw his Influences of Grace from those means? And then how inefficacious are they? What is Christ but a veiled face? What is the Gospel, but a sealed Book? What are Ordinances, but broken Cisterns? What are Promises, but dead letters? What are duties, but barren Wombs, when the day of Grace is gone? Yea, are not all these so far from becoming means of Grace, as that they are indeed, by reason of man's wilful impenitence, means of hardening? Yea, is not Christ himself a stone of offence, and stumbling to such, as are deprived of the day of Grace? Thus are the things of their peace hid from their eyes.  
(2.) Hence also observe, That when God 
Doct. 17.  puts a period to the sinner's day of Grace, then begins his day of judgement. Jerusalem's day of judgement began from this very moment, that Christ pronounced this dreadful sentence against her: For henceforward all Christ's Dispensations towards her were in judgement. There was a curse upon her Blessings, wrath and revenge mixed with her sweetest Privileges, and mercies. What Christ speaks in general of Satan and his kingdom, Joh. 12. 31. Now is the judgement of this world, etc. the same may be in particular applied to Jerusalem, and all other impenitent sinners, who are passed their day of Grace. Thus when the day of Grace ends, the day of judgement begins: For when all the things that pertain to thy peace are hid from thine eyes, what remains, but chains of darkness, and beginnings of judgement?  
(3.) Hence also we may observe, That 
Doct. 18.  there is an exact proportion between the unbelievers sin and judgement. The wilful unbeliever shuts his eyes against all the things that belong unto his peace; and then the righteous God comes and claps a seal of judicial occecation, or spiritual blindness on his eyes, that so he never see them more: Joh. 9 39 For judgement am I come into this world,— that they which see might be made blind. There is oft an exact conformity betwixt man's sin, and God's judgement: What a visible character, and stamp of Jerusalem's sin is here impressed on her judgement? What is it that she suffers from the righteous mouth and hand of Christ, but what she voluntarily inflicts on herself? She will not see the things that belong unto her peace; and therefore saith Christ, she shall not see them, they shall be hid from her eyes. She will not open the Gates of her Soul, that the King of Glory, 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 stamps of men's 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 Analogy, and Affinity betwixt the unbelievers sin, and judgement 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, seeing he himself first shut his eyes against the dazzling glory 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, seeing their hearts are veiled, and sealed with unbelief against it? Oh! what a vindication will this be of the righteous judgement of God, but confusion to wilful unbelievers, to consider the exact parity, and Analogy which there is between their sin, and their punishment? How will this confound them to all eternity?   

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 Remark: But we shall cast all into the mould, or form of this one general Proposition, or Doctrine: That Unbelief, or the not knowing the 
Doct.  things that belong unto our peace, is a sin of the deepest tincture, or most heinous 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 all the former Observations; which, in the explication hereof, will have their particular consideration. And, for our more regular, and methodic procedure herein, we shall resolve the Proposition into these four grand Questions. (1.) What it is not to know the things that belong unto our peace? Or, Wherein the genuine Idea, or Nature of Unbelief doth consist? (2.) Whence this Unbelief springs? or, What are the seminal Roots, the original Causes of this sin? (3.) What are the Aggravations of this Unbelief? (4.) What severe wrath and jugements from God, attend this sin of Unbelief? The Examen, and Resolution of these Questions will give us the full Explication of our Proposition, as also of the Text.  
Q. 1. What it is, Not to know the things 
The Nature of Unbelief.  that belong unto our peace? or, Wherein the Nature of Unbelief doth consist?  
For the more full Resolution of this Question, we shall consider Unbelief (1.) with relation to its Object. (2.) In regard to its Act. 1. The Object of Unbelief is here expressed, 
What the things that belong to our peace are.  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 all those divine Axioms, Maxims, Canons, or Notions, lodged 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 wrapped up in those Divine Axioms, or Notions of sacred Scripture; namely, God in Christ, Heaven, etc. The former are the Object of Faith's Assent; the later of its Consent, Election, and Choice. Again, the Notional things that belong to our peace, which are the complexe Object of Faith's Assent, may be considered by us; (1.) Materially; (2.) Formally. The Material complexe objects of Faith's 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 express 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 Facility, and Perspicuity 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 well and properly treat of both, under one general Idea; though with different Reflections on, and Applications to this, or that subject, Thus much being premised, we proceed to the explication of our Question.  
First, we shall begin with the Notional, Material, General things that belong unto our peace, 
The first part of Unbelief in respect  of its object, is, Not to assent to the Word of God. which are the sacred Scriptures, or Word of God in the General; which not to know, or, truly assent unto, is the original, and no small part of Unbelief. Oh! here lay the the bitter Root, and Spawn of all Jerusalem's sin, and misery: she did not understand, at least not practicly assent unto the sacred Scriptures, in which all the things that belonged to her peace lay wrapped 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 Honour, his Person, and Offices, with all other things that did belong to her peace: But alas! Jerusalem wanted spiritual eyes, to contemplate such glorious objects. This our blessed Lord upbraids the carnal Jews with, Joh. 5. 39 
Joh. 5. 39  Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to search, signifies here, by a sacred sagacity, and unwearied study to hunt, or inquire into the Scriptures, as dogs hunt after wild beasts: but oh! this the unbelieving Jews were strangers to; and therefore no wonder, if they were strangers to all the things that did belong to their peace. The Scriptures are the Oracles of God, the Glass wherein his glorious perfections shine: neither can there the least ray of true Religion shine on lapsed man, but what is reflected from this celestial Miroir of the Divine wil The Splendour of Divine Majesty is but as an inexplicable Labyrinth, unless we are conducted thereinto by this thread of sacred Scriptures. God is nothing to us, but what he testifies of himself. God is nothing, saith Tyndal, but his Law and his promises, i. e, That which he biddeth thee to do, and believe, and hope; and to imagine any other thing of God, is gross, and damnable Idolatry. The Sacred Word is the Spirits School, in which he teacheth all the things that belong to our peace: so that we may be contentedly ignorant of what is not here taught.  
Hence it is apparent, that one main, and fundamental part of Unbelief consists in not yielding a real, firm, distinct, certain, affectionate, deep, and practic Assent to the sacred Scriptures. And oh! what an Epidemic, Universal sin is this, even in the professing world? How many are there, among the crowd of knowing Professors, who never gave an explicit, actual, cheerful, spiritual, and steadfast Assent to the Word of God, and its sacred Authority? Are not the most of Professors extreme partial in their credence, or belief, of the divine Scriptures? Do not they pick and choose, what may correspend most with their Lusts, or carnal Interests? This word that pleaseth them they can believe, but that word which disgusts them they cannot assent unto: Do not many, in their prosperity disbelieve the Threats, and in their Adversity the Promises? And what is this, but not to know the things that belong to their peace? For he that doth disbelieve any one part of Scripture, may he not be justly reputed to disbelieve the whole? Is not the Reason and Authority of a part, the same with the Reason and Authority of the whole word? Wherefore, doth not he who rejects a part, also reject the Authority of the whole? It's true, all Scriptures are not alike Fundamental, or equally necessary to salvation; yet may we not justly conclude, that all are equally necessary to be believed, if we consider their origine and Authority; as they are all inspired by the Spirit of God, and clothed with Indelible Characters of Divine Majesty? O then! how many knowing Professors are in this point guilty, of not knowing the things that belong to their peace? How few are there that yield a rooted, welgrounded, operative Assent to the whole Word of God; who have an ear to hear, wherever, and whenever God hath a mouth to speak? O that Professors would seriously ruminate on this, That so far as they disbelieve the Truth, Certainty, and Authority of any one word of God; so far they disbelieve, or know not the things that belong to their peace. And whence is it, that many Professors are so averse from assenting to the whole Word of God? Is it not from the prevalence of some lust in their hearts, which turns them strongly another way? They disbelieve some Scriptures; and why? Is it not because they lie not levelly with their lusts? Oh! what a deep Mystery of Iniquity is this disbelief of the Scriptures, as lodged in some carnal hearts? What malignant, and venomous effusions doth it transmit into their lives? Is it not the great Stratagem, and plot of Satan to dispirit, and weaken men's Assent to the sacred Scriptures? And doth he not hereby create, in many sincere Believers, much unbelief, concerning the things that belong to their peace? May not the most of our tentations be resolved into some disbeliefe of the Scriptures? And on the contrary, hath not a real, fixed, supernatural, and saving Assent to the Sacred Scriptures, a mighty sovereign, efficacious Influence on all our Graces, and Duties? Doth not the vigour, strength, beauty, and improvement of all Grace depend on our belief of the Scriptures? O that men would then look well hereto!  
2. We proceed now to the Particular notional 
Disbeliefe of the Gospel or Covenant of Grace.  Matters, or Things belonging to our peace, which Unbelief rejects: and those are the Gospel, or Covenant of Grace, with all the branches thereof. The Gospel is Grace's office; the shop where the sinner may find both food and physic. The Covenant of Grace is faiths Magna Charta; the Epistle of Christ writ with his own blood; the Cabinet, wherein all our Jewels of Grace, and Peace are laid up by Christ; yea, the words of life; wherein Christ's heart lies wrapped up, and is conveyed unto sinners. The Promises of the Gospel are the Element in which Faith lives and moves: they are the Air, which Faith sucks in, and breaths forth: they are the food, on which Faith seeds. There is no diet so natural, so delicious, so restaurative, so corroborative, or strengthening, so nutritive, so satisfying as the promises spirited by Free Grace: Faith relisheth no food like this. Faith never reposeth herself so securely, never sleeps so sweetly, as when she doth lean her head on the bosom of some promise: If she hath but a promise to cast Anchor on, she can ride confidently in the greatest storms; and laugh at all the proud waves, that beat against her. Now this being the temper and spirit of Faith, hence it necessarily follows, That not to assent to the Gospel, or Covenant of Grace, and the Promises which lie wrapped up therein, takes in much of the vital spirit of Unbelief. This will be more evident if we consider, the chief material parts of the Covenant of Grace, and the evil aspect which Unbelief casts thereon.  
The Covenant of Grace contains in it; 
The Covenant of Grace contains.  (1.) Matters of Grace. (2.) Matters of Providence. (3.) Matters of coming Glory: Now in all these regards Unbelief may be said, Not to know the things that bolong to our peace.  
1. The Covenant of Grace contains in it Matters 
1. Matters of Grace.  of Grace. The Law tells us what we are by Nature; but the Gospel tells us what we are, or may be by Grace: The Law discovers to us our sin and misery, but the Gospel discovers our remedy; and so opens a door to Faith: Yea, the Gospel doth not only declare to us the Objects and Matters we are to believe, but also furnisheth us with many gracious encouragements, and incentives to believe: yea further, the Gospel doth not only afford us matters and motives of Faith; but also it becomes a sanctified Instrument in the hand of the Spirit to convey Faith, and all other Graces to us. For it is an infallible Maxim in Theology, that Evangelic Promises of Grace, on such, or such conditions, without Grace to perform those conditions, are as little available to beget faith, as the law is. Thus we see how full of gracious Matters, Motives, and Offers the Covenant of Grace is. But yet the more fully to anatomise the Bowels of Unbelief, as to Matters of Grace offered in the Covenant, we shall a little, though but cursorily, touch on those offers of Grace, which the Covenant makes, with their Proprieties.  
(1.) The offers of Grace made in the Gospel, 
Unbelief questions the Reality of the offers of Grace.  or Covenant of Grace, are very Real, and Cordial: There is never a line, no nor a word of the Gospel, but it carries Christ's heart wrapped up in it: Every promise is a love-letter sent by Christ, to assure the sinner, how affectionate his heart is set towards him: There is not an expression that drops from the mouth of Christ, but is full of bleeding Affection: Every promise gives the sinner a good Law-right to Grace, provided that he accept of it when offered: If Christ be real in any thing, he is so in the offers of Grace to sinners. But now Unbelief looks on all these offers of Grace, as mere Romances, Fables, or finespun stories. This was the case of the unbelieving Jews, as Paul assures us, Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace, and bring 
Rom. 10. 10, 16.  glad tidings of good things! Oh! what good News is here? who would not cheerfully assent to such glad tidings of peace? Is there any so sotish, as to refuse such good things? Yes, adds Paul, v. 16. But they have not all obeyed the Gospel: For Esaias saith, Lord who hath believed our report? As if he had said: True, we preach the great truths of Gospel-peace unto sinners; but alas! how few have obeyed, or assented to the truth of the Gospel? Do not the most of men look on these things as too good news to be true? Where is the man, that really assents to the Reality of these Glad-tidings? May we not then justly cry out with Esaias, Who hath believed our Report? Thus Unbelief calls in question the Reality of Evangelic offers of Grace.  
(2.) The offers of Grace in the Gospel are 
Unbelief questions the freedom of the Covenant.  very Gratuitous and Free: and this draws on Faith freely to close therewith: For faith being a federal Instrument influenced, and acted by the Covenant, the more it apprehends the freedom of the Covenant, the more freely it will embrace the same. Now the Covenant instructs Faith fully in this point: It teacheth us, that the Grace of the Covenant expects no foundation in us, no Condignity, no Congruity, no moral Capacity, or Condition in us, but what itself intends to confer. The Covenant informs us, that Freegrace is moved by nothing without itself; that it gives, because it will give, or because it hath given: That the poorer we are, the more willing he is to enrich us; the nakeder we are, the more ready Christ is to cloth us: Yea, the Covenant assures us, that Christ intends much good for them, who intent no good to him, nor yet to themselves; yea, to such as intend evil to him, and to their own souls, even for such rebellious souls he intends gifts and Grace, as Psal. 68 18. Thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them. Now this freedom of the Covenant, and the Grace of God offered therein, gives a mighty foundation, and encouragement to build upon: For the great obstacle and bar to Faith is this, that we are not fit for Christ: This is one of Unbeliefs greatest pleas, against closing with the good things of the Covenant: What? may poor I presume to believe? ay, who am so unworthy? ay, who have so long spurned at Christ, and all the things that belong to my peace? ay, who have so oft broken with Christ, played fast and loose with him? What? may I presume, that Christ will have any regard to me; poor, sinful, backsliding, rebellious me? Oh! how can this be? What a presumption would it be in me, to cast an eye towards Christ, and the good things that belong unto my peace? Thus Unbelief opposeth, or at least demurs at the freedom of the Covenant and its Grace.  
(3.) Another propriety of the Covenant is 
Unbelief strikes at the Universality of the Covenants offers.  the Universality of its gracious offers. Though the Covenant of Grace be, as to its intern Spirit, Mind, and Dispensation particular, definite, and absolute; yet as to its extern offers and Dispensation it runs in conditional, indefinite, and universal terms; inviting all that will to come in. It sets no bars or rails about the throne of Grace? but gives free Admission to all, that will come for mercy, Rev. 22. 17. The Covenant excludes none, but such as exclude themselves by Unbelief: and why should sinners exclude themselves, before God excludes them? But alas! this is the il-humor of Unbelief, because it cannot see the sinners Name in particular written on the Covenant, therefore it questions all the grounds of Faith. Oh! saith the unbelieving sinner, here are rich offers indeed; but, alas! ay, what am I the better for all this? May such a wretch as I come to Christ, to be embraced in his sacred arms? What? ay, who am in such a nasty pickle; so polluted with sin? Oh! I may not, I cannot believe that such an heinous sinner as I, shall find Christ's arms open to receive me. Thus Unbelief questions the Universality of Christ's offer, and puts a bar to its own mercies; whereas the Gospel puts none; but says, John 7. 37. If any man thirst, let him come to me and drink, and Rev. 22. 17. Whoever will, etc. There lies no Restriction, or bar on the Covenants part: all the Restriction and bar is in men's wills. Wilful Unbelief is the only bar.  
(4.) Unbelief sets limits to the Plenitude 
Unbelief limits the Riches of Grace.  and Richesse of Grace, held forth in the Covenant. We find the Richesse of Grace in the Covenant expressed under the Symbol of a sumtuous feast, Mat. 22. 4. Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed; and allthings are ready: come unto the marriage. Here we see what a bountiful Lord sinners have to deal with: how much his infinite Grace exceeds all our sins. Now what reception is given to such a magnificent rich Treat? That follows v. 5. But they made light of it, and went their way, one to his farm, and another to his merchandise, etc. Oh! what monstrous unbelief, and ingratitude is here? O! what infinite Treasures of Grace are there wrapped up in the Covenant? How much do those Treasures of mercy and goodness, lodged in the heart of Christ, exceed all the treasures of sin, lodged in the hearts of poor sinful we? Is Christ such a liberal Saviour for sinners? And shall they be ashamed, or afraid to beg at the door of such a liberal Saviour? Was not this the very end why God gave the Law, That Sin might appear exceeding sinful; to the intent that Grace might appear exceeding gracious, Ro. 7. 13? So Ro. 5. 20. Moreover the Law entered, that the offence might 
Rom. 5. 20  abound. As if he had said: This is the very reason, why God delivered the Law on Mount Sinai, in such a terrible manner, that so thereby men might behold, as by a magnifying Glass, the proper Dimensions, and Merits of their sins: Ay, but what was God's end in making Sin thus to abound? why, that follows, But when sin abounded, Grace did much more abound: Here saith Paul, lay God's bottome-designe, in permitting sin thus to abound, that thereby Grace might superabound; yea, that at that very time, when sin so much abounded, Grace might superabound; at that very time, when we appeared to be so great enemies to Christ, he might appear to be so great a friend to us. Thus Mercy in God is more merciful, than sin in us can be sinful. And oh! what a foundation and encouragement for faith is here? But alas! how doth Unbelief spurn at, and despise, at least limit these Richesse of Grace?  
(5.) Unbelief calls in question, the immutability, 
Unbelief questions the certainty of the Covenant.  Certainty, and Fidelity of the Covenat. David gives us an excellent character of the Covenant, and its immutability, 2 Sam. 23. 5. Although my house be not so with God; yet he hath made with me an everlasting 
2 Sam. 23. 5.  Covenant, ordered in allthings and sure: For this is all my salvation, and all my desire; although he make it not to grow. Notwithstanding all David's care for the settlement of his family on the Throne, yet he foresaw, by a spirit of prophecy, how fragile, and instable his Throne was: only herein he solaceth himself, that the Covenant, wherein his faith and main hopes were bottomed, was most stable and sure: and oh! how doth this, amidst all his prophetic fears, touching the instable and tottering state of his family, revive and cheer up his spirits? For this is all my salvation, and all my desire. Let allthings else sink or swim, it matters not, so long as the Covenant is sure and inviolable: Hence Covenant-Grace is styled, the sure mercies of David. The blessed God has obliged himself by Covenant, confirmed by Oath and Sacrifice, which are the most essential ties, and therefore he cannot but be true and faithful to his word: otherwise he were not true to himself. And yet, lo! how jealous, how suspicious, how captious is Unbelief, touching the certainty of the Covenant. Men are ready to confide in those who are sufficient and faithful; specially if they have their Bond: But yet Unbelievers dare not trust the Faithful, Alsufficient God, albeit they have his Bond, or Covenant, and that confirmed by oath. So much for the Grace of the Covenant.  
2. The Covenant of Grace is furnished 
Unbelief as to Providence.  with Promises, not only of Grace, but also of Providence, which Unbelief is very apt to cavil at. The Covenant of Grace is the Believers Charter, not only for Spirituals, but also for Temporals: it extends to the very hairs of their heads, the most inconsiderable things. Surely they can want nothing, who have Alsufficience engaged for their supply. It's true, Means sometimes fail? Ay: but cannot, doth not their wise Father feed them without means, when he sees it necessary? And are not such supplies, by so much the more pure and sweet, by how much the more immediate they are? The less there is of the creature, is there not the more of God in all our provisions? Doth not our omnipotent God oft bring the greatest Triumphs out of the greatest extremites? It's true, He doth not always keep his people from the cross; ay, but doth he not always keep them under the cross? Have not the most black, and seemingly confused Providences, an admirable beauty, and harmonious order in them? Did ever Believer need any thing, but what he could better need than have? Are not those Needs blessed that secure us from sin, and make way for greater mercies? Are not all God's Providences spirited by mysterious wisdom and paternal love? Is it not then the Believers Wisdom, and Interest, to suffer his Father to be wise for him? How comes it to pass then that Believers themselves, should be so unbelieving as to God's paternal providence towards them? Oh! what a mystery of iniquity is there in Unbelief, as to this particular? This Christ much cautions his Disciples against, and upbraids them with very oft, and that with sharp Rebukes. So Mat. 6. 30. Wherefore, if God so 
Mat. 6. 30, 31, 32.  cloth the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more cloth you, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hebraeis etiam vocantur high, qui cum in praesens habeant satis futuri in●er ●itudinecruciantur. Grot.  O ye of little faith. As if he had said: Doth God cloth the grass of the field, which is so fading, with so much beauty and glory? And will he not much more cloth you, O ye short-spirited ones? That which we render, O ye of little faith, is expressed by the Hebrews in such terms, as import the anxious, cruciating, vexatious cares of such, who, though they have enough for the present, are still full of inquietude, and distrust about future supplies. Whence he adds v. 31. Wherefore take no thought, saying, what shall we eat, etc. i. e, be not anxiously solicitous, or incredulously thoughtful about these viatics, or necessaries of life? And why? v. 32. For after all these things do the Gentiles seek. As if he had said: Is it not a shame, that you, who are my Disciples, should be as unbelieving, as anxiously inquisitive about these things, as the poor Gentiles, who know nothing of my Covenant? Thence follows another Argument, or branch of the former: For your heavenly Father knoweth that you have need of all these things. i. e, Alas! Why do you concern yourselves so much about these poor things? Have you not a Father in Heaven, who is mindful of, and provident for you? Doth he not well understand all your needs? And is he not engaged by Covenant to supply you with all necessaries? And hath he not promised in this very case, Psal. 111. 5. To give meat to them that fear him, and to be ever mindful of his Covenant? Why then will you not believe? We find the like character of Unbelief, as to the Providence of God, Luke 12. 22. Take no thought for your life: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luke 12. 22-29.  give not way to anxious, distracting, distrustful thoughts, about the necessaries of life. And then our blessed Lord gives the reason of this his Admonition, v. 24. Consider the Ravens, etc. Luke makes a special mention of the Ravens, because God has a particular providence, and care of the young Ravens, as both Job, and the Psalmist observe. The Hebrews have many observations about God's care of the young Ravens: The Philosophers also note, how the young Ravens are neglected by their parents. 
Aristotle, Pliny, Aelian.  Hence Christ argues (a minori) How much more are ye better than fouls? i. e, surely if he be so much concerned for fouls, how much more will he concern himself for you his Children. Then he adds another Argument against Unbelief, v. 25, 26. And which of you, with taking thought, can add to his stature one cubit? etc. Other Arguments are urged, v. 27, 28. Then he concludes v. 29. and seek not what ye shall eat, or what ye shall drink; neither be ye of doubtful minds: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let not your Minds hang, as Meteors in the Air, full of suspense about future supplies; be not of an anxious, thoughtful Mind; Let not your thoughts be distracted, and as it were racked with carking cares. The word signifies, such an Anxiety, as fluctuates 'twixt hope and fear. Such is the suspicious anxious temper of Unbelief, as to Providential matters of the Covenant.  
3. The last branch of the Covenant concerns 
Unbelief as to future Glory.  matters of coming Glory; wherein also Unbelief may be said, Not to know the things that belong unto our peace. The chief concerns of our peace, are those invisible Glories of the other world: All our present spiritual Suavities, and Delices' are but dreams, in comparison of that formal Beatitude, in the Beatific Vision of God face to face. Alas! how far short is our present vision of God in Evangelic Shadows and Reports, of that immediate Intuition of God, as he is, 1 Joh. 3. 2, 3? Whence the main work of a Believer here is to live by faith, in the daily contemplation, and expectation of that approaching Glory. For the more we eye our home, the more industrious, lively, and pressing will we be in our journey thither: Faith maketh things absent, present. So Heb. 11. 1. Faith is the substance of things hoped 
Heb. 11. 1.  for: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which gives a substantial Essence, an actual Existence, a solid Basis or Foundation, the First-fruits; yea, a real presence, to those Good things hoped for of the other world: So much is wrapped up in that Notion. Then it follows, The Evidence of things not seen: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Argument, the Demonstration, the Meridian Light, the legal conviction, the spiritual eye, whereby invisible Glories are made Visible. Such is the miraculous efficace of faith, as to approaching Glory: such a clear, real, fixed fight of Heaven has it here on earth. Ay, but now Unbelief draws a veil on all these invisible Glories, and makes them to disappear: what fantastic dreams, what carnal and gross Notions, what base and unworthy thoughts has it of future rest? How studious is Unbelief to obliterate, and raze out the Idea of Eternity, fixed in the heart? How apt is it, yea, industrious to remove far from conscience, the second coming of Christ, and ensuing judgement? How fain would it build Mansions here, and take up with something short of God? Oh! how little doth Unbelief regard those Mansions of Glory, which Christ is preparing John 14. 1, 2? How seldom or never, doth it take a view, with Moses, on mount Pisgah, of the celestial Canaan, the new Jerusalem, where is the Lamb's Throne? Yea, what low, cheap, undervaluing thoughts hath Unbelief of that promised Land? Thus it is said of the unbelieving Jews, Psal. 106. 24. Yea, they despised the pleasant Land, (or the Land of desire) and believed not his word. This pleasant land Canaan was a type of Heaven; and in despising it they despised Heaven: and all this lay wrapped up in the bowels of their Unbelief. They did not yield a real, supernatural, firm, certain, practic Assent to the word of promise touching Canaan; and therefore they despised it, and not only that, but also the celestial Canaan, which made God swear in his wrath against them, that they should not enter in, Heb. 3. 11. So much for the Material Notions, both general and particular, which Unbelief is ignorant of.  
2. I shall treat a little of the formal Object 
The formal Object of Unbelief.  of Faith, and how far Unbelief is defective therein. The formal Object of Faith, as it comes under the Notion of Assent, is the Divine veracity, or Authority of God, appendent to his Word. For look as in the Works of God, there are certain Divine Characters, Ideas, Impresses, or Notices of God's Wisdom, Power and Goodness; which a spiritual heart contemplates, and admires; so likewise in the Words of God, there are certain Stamps and Ideas, of the veracity and Authority of God; which the Believer contemplates and assents unto, as the formal object of his faith. Thus 1 Thes. 2. 13. Because when ye received the word of God, which ye heard of us, ye received 
1 Thess.  it not as the word of men; but (as it is in 
2. 13.  truth) the Word of God. [Not as the word of men.] As here notes a Reduplication, i. e, the formal reason, proper motive, or principal ground of their assent to God's Word, was not any Human Authority; but the Divine Authority, or veracity of God. And here lies the main specific, essential Difference, betwixt divine, and human faith: Divine faith receives the Word of God, as the Word of God; under that Reduplication, i. e, as it is clothed with Divine Authority; but human faith receives the Word of God, as the word of men, ay, e, as clothed with some human Authority, Church-Tradition, or the like common Motives. Now this human faith, as to the Word of God, is no other than real unbelief: For he that believeth the Word of God, only as commended to him by the Church, doth really disbelieve the same. It is not the Objects believed, but the formal Reason of our belief, that distinguisheth a Divine from a human faith: He that assents to divine Truths merely on human Grounds or Reasons, can have but an human faith, which is real unbelief: as he that assents to natural Truths, reveled in the Word of God, as reveled, and clothed with Divine Authority, has a Divine faith. So that albeit the mind assentes to the whole Word of God; yet if the principal ground, or formal reason of its assent be not Divine Authority, its Faith is but real Unbelief. And here lies a main plague of Unbelievers, its possible they do assent to the whole Word of God; ay, but yet they see not those sacred Characters, those Divine stamps of God's Authority, and Truth, which are appendent to his Word; the chief ground of their belief is only some human Tradition or Authority. Such was the Faith of those Samaritans, John 4. 40. who believed merely for the saying of the woman, etc. whereas afterward ver. 41. Many more believed, because of his own word. This is a Divine faith, there was a sound of Heaven in Christ's own voice; a little Image, or Stamp of Divine Majesty, which the believing Samaritans could discern. O! Remember this, If the Authority of God be not the chief bottom of your Assent, your faith is but Unbelief. So much for the Notional object, both Material and Formal, of Unbelief.   

CHAP. IU. An Explication of Unbelief, as it opposeth, or is defective in the first Act of faith, namely Assent to the good things that belong to our peace.  
WE now proceed to the Act of Unbelief, comprised in that Notion, If thou hadst known. This knowledge must be commensurate to, or as large as its Object; which (as we have shown) is either Notional, or Real: 
The several gradations of Dissent from the sacred Notions of our peace.  As it refers to its Notional object, so its termed Assent; as to its Real object, so Consent. We shall begin with the first; namely, What it is not to Assent to the Notional matters, or things, that belong to our peace? Now this dissent from the things that belong unto our peace, implies sundry Gradations, or Ascents; which tend much to the Explication of Unbelief.  
1. Not to know, or assent to the sacred Notions 
1. Rejection of Divine truths.  of our peace, is to reject them. This was the case of Jerusalem; she rejects all Christ's gracious offers of peace: she will not so much as lend an ear to them. Thus also it was with those obstinate Unbelievers, mentioned Prov. 1. 30. They would none of my Counsel: they despised all my Reproof. To reject the counsel of Christ, and to despise his Reproof, is the height of Dissent, and Disbelief: So Jerem. 8. 9 Lo, they have rejected the Word of the Lord, and what wisdom is in them? The Rejection of God's Word is the highest degree of Ignorance and Unbelief. The like Hos. 4. 6. Because thou hast rejected knowledge, I will also reject thee. This Rejection of the Word of God, is a kind of total Infidelity; yea, such a Dissent, as implies an aversion in the mind from the sacred Notions of its peace: Wherefore it denotes the dregs of Unbelief; and a mind principled with enmity against divine Truths. For Truth is the most beautiful thing that is: and of all Truths, Divine are the fairest. Now then to reject such, argues a mind very much debauched and distempered by sin.  
2. Not to know the sacred Notions of our 
2. Not to attend to sacred Notions.  peace, is not to give diligent Attention to them. Many Evangelic Unbelievers dare not openly reject the things that belong to their peace; but yet they do not attend with diligence unto them. The first step of saving Faith is diligently to attend to the Reports of the Gospel; to bow the ear to divine Truths, as Pro. 5. 1. My Son attend unto my wisdom, and bow thine ear to my understanding. This Attention, and bowing the ear to Divine Truths, is the first step to the obedience of Faith. Whence, by Consequence, not to attend, or listen with diligence to the Reports of the Gospel, takes in much of Unbelief. This also was the case of many unbelieving Jews, they did not attend to Christ's Evangelic offers of peace. Thus Psal. 81. 13. O that my people had harkened unto me, etc. i. e, given diligent Attention to my Word. Attention is the Contention of the soul to understand: and that which draws it forth, is the admirable Greatness, Sweetness, and suitableness of Reports: Unbelievers want an inward sense of the wonderful greatness, suavity, and fitness of Evangelic gladtidings, and therefore no wonder that they attend not to them.  
3. Men know not the things that belong to 
3. Not to yield an explicit assent to Divine Truths.  their peace, when they yield not a discrete, explicit Assent thereto. True saving Faith implies an express, judicious Assent: it carries with it the highest, and purest Reason; yea, the flour, and Elixir of Reason. What more rational, than to assent to the First, supreme Truth, Truth itself? Surely, Believers are no fools: they know who it is they believe, and for what: So Paul 2. Tim. 1. 12. I am not ashamed: for I know whom I have believed, and am persuaded, that he is able to keep that which I have committed unto him. Paul was not ashamed of his sufferings, because he knew whom he had believed: he did not content himself with a Popish implicit faith; but understood well the object, and reasons of his Faith. Alas! what is implicit Faith, but implicit Unbelief? Can he that understands not the Propositions he assents to, rationally believe the same? Is this to believe, to understand nothing of what we believe? Doth not this implicit faith destroy the very formal Nature of true faith? What! may we suppose, that Divine faith consists in ignorance? If we pin our Faith only on the Church's sleeve, without ever understanding what we believe, is not our faith worse than that of Devils, who know what they believe, and therefore tremble? Yea, doth not this Implicit faith strip us, not only of our Christianity, but also of our Humanity? For, is not every rational Being so far a Debtor to truth, as to examine well the reasons and grounds of his Assent? Yea, doth not this implicit Popish faith carry in it much of Atheism, and Blasphemy? For, to believe only as the Church believes, without examining the Articles, or Motives of our faith, what is it but to make the Church our infallible God, and ourselves but mere Brutes, divested of reason? So that can there be any thing more destructive to the Notion, and Nature of true faith, than such an Implicit faith? And yet, alas! how common is it among a great number of Christians? How many are there who pretend to be Believers, and yet understand little, or nothing of the main Articles, or grounds of their faith? It stands on sacred Record, as a noble character of the Bereans, Act. 17. 11. That they searched the Scriptures daily, whether these things were so. Hence surely we may conclude, that an implicit faith is no better than virtual Unbelief.  
4. Not to know the things that belong unto 
4. Not to give a supernatural Assent,  our peace, is, not to give a supernatural, Divine Assent to them. The things that belong unto our peace, are supernatural and divine; and therefore they cannot be truly apprehended by a Natural, Human Assent. To yield a natural, human Assent to things Supernatural and Divine, is no better than real Dissent. Now men yield not a supernatural Divine Assent to the things that belong to their peace. (1.) When the Principal Grounds, Formal Reasons, and proper Motives of their Assent are only natural and human, ay, e, when men's assent is grounded only on some human Authority, or Argument. All faith is by so much the more firm, by how much the more firm and infallible the Authority of him that reports the mater is: If the Authority be only human, the Assent can be but human, and so fallible; the Assent to the Conclusion being founded on the strength of the Premises, as the edifice is on the foundation: Now the strength of a Testimony consists in the Authority of him that testifies: For such as the principal ground and Foundation of the Assent is, such will the Assent be: and if there be any defect, or imperfection in the Foundation of our Assent, the same will diffuse itself throughout the whole: If Church-tradition, or human Argument be the only, or main ground of our Assent, it can never be supernatural and divine, as before. (2.) Men yield not a supernatural Divine Assent to the Gospel, when the productive Principle, or Efficient of their Assent is not Supernatural and Divine, i. e, when their Assent is not infused by the Spirit of God. A natural Faculty can never, of itself, produce a supernatural Assent. And the reason is most evident, even from the common nature of all Assent; which requires some A'dequation or agreement betwixt the Object, and the Faculty: Now what proportion is there betwixt a natural mind, and supernatural Truths.? Are not Divine Mysteries above the reach of a human Understanding, unless the Spirit of God come and cloth it with a divine Light? Is not the natural mind shut against supernatural objects, until Christ, by his Spirit open the same? Thence it is said, Luke 24. 45. Then opened he their Understanding, that they might 
Luk. 24. 45  understannd the Scriptures. They had some habitual Light before; but Christ now extends and stretcheth their minds to a more full comprehension of the promises: To every degree of saving light, there is required a fresh Influence, and Assistance of the Spirit. It's said, He opened their Understandings: Men may open supernatural Truths, and Promises to our minds; but none can open our minds to take in supernatural Truths, save the Spirit of Christ: such therefore as are not illuminated by the Spirit cannot know the things that belong to their peace. The Believer hath a Divine light, a supernatural instinct, whereby he understands, and assents to the voice of Christ in the Gospel; John 10. 27. My sheep hear my voice: just as the simple Lamb, by a natural instinct, discerneth the voice of her Dam from the rest in the flock.  
5. Men know not the things that belong 
5. Not to give a deep Assent.  to their Peace, when the Truths and Promises of the Gospel take not deep root in their hearts. Our Assent ought to be commensurate, or proportionable to its Object: great and weighty Truths, must have a rooted and deep Assent: A superficial, indeliberate Assent to the great things of the Gospel, is but interpretative Dissent. This was the great defect of the Highway, and stony ground, Mat. 13. 19, 20, 21. The seed sown by the wayside, was lost assoon as received: But the word sown in stony hearts, was received with some joy, i. e, the novity, and greatness of the things offered, made some superficial Impression on their hearts; but yet there wanting a depth of earth, an hot day of persecution, soon blasted al. There is no Assent stable and firm, but what is deep and rooted. Thus much our blessed Lord assures us, in his Parable of the sandy foundation, Mat. 7. 26. whereas the sound Believer, who digs deep into the heart, and builds his assent on rooted, welgrounded Principles, though windy, stormy tentations beat against it; yea, albeit he hath a thousand objections against what he believes, yet his assent is firm and steadfast; because the bottome-Principles on which it is grounded remain firm. A superficial, precipitated, and rash assent is very staggering and mutable: when men judge according to the apparences of things, without solid deliberation, and deep inquisition into the grounds and reasons, they never arrive to a fixed Assent. Thence saith Christ, Joh. 7. 24. Judge not according to the appearance, but judge righteous judgement. A superficial assent is soon turned into dissent.  
6. Such as yield not a Real, but only Notional Assent to evangelic Truths and Promises, 
6. Not to yield a real Assent.  know not the things that belong to their peace. For things may then only be said to be truly known, when they are received as offered: Now the things offered in the Gospel are practic, or things referring to practice: Thence to yield only a notional assent to them, is really to descent. Many of these unbelieving Jews, whom Christ condemns in our text, had a very great Form of knowledge, or Notional assent to the things that belonged to their peace, as 'tis evident from Rom. 2. 17, 18, 
Rom. 2. 17, 18, 19, 20.  19, 20. Behold thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the law, etc. ay, e, Thou art an accurate Critic in the law, thou canst exactly distinguish between things clean and unclean: and then he sums up all in one expression, ver. 20. Which hast the form of knowledge, and of the truth in the law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecum.  an Artificial Image, Scheme, Figure, or Picture of knowledge; and it's opposed to a substantial, solid, real knowledge; which is styled, Prov. 2. 7. Sound wisdom, or Essential knowledge. These unbelieving Jews had a notional Idea, an artificial Scheme, a curious picture of knowledge; but they wanted the real, substantial, essential contemplation of those things, that belonged to their peace. Now as there is a vast difference between the contemplation of things in pictures, or shadows; and the contemplation of them in their own proper substances: So here, the Unbeliever that views the things of his peace only in Pictures, Systemes, or Notions, comes far short of the Believer, who views the same Intuitively, as they lie wrapped up in Evangelic promises. Faith is described Hebr. 11. 1. The substance of things hoped for, i. e, it hath a real, substantial contemplation of things hoped for, as if they were actually present, before the eyes: and then it follows, The evidence of things not seen; The invisible things of celestial Canaan become visible to an eye of faith: whence it is apparent that he who has only a notional knowledge of the things that belong to his peace, is really ignorant of them. Mere Speculative Assent to things practic, is no better than real dissent: For our Assent is then only true, when it is agreeable to its object, formally considered. The things of our peace are most substantial and real; but the Unbeliever assents not to them as such: he sees them only in Words, Notions, and Imaginations; and therefore counts them but mere conceits, finespun Notions, and curious Pictures: His form of knowledge is but real Ignorance.  
7. Men know not the things that belong to 
7. Not to give a spiritual Assent.  their peace, when their Assent to them is Carnal, not Spiritual. The things that belong to our peace are most spiritual; they admit not the least commixture of what is carnal; and therefore a carnal mind never truly assents to them. Things Spiritual cannot be apprehended by any but a spiritual faculty: Carnal assent to things spiritual, is real dissent. How can he assent truly to any sacred Truth, who understands nothing truly of that he assents unto? Thus the Apostle argues strongly, 1 Cor. 2. 14. But the natural man receiveth not the things of the Spirit of God, for they are 
1 Cor. 2. 14.  foolishness to him: neither can he know them, because they are spiritually discerned. (1.) By this Natural, or Animal man, we must understand every irregenerate man, who has not his mind imbued with saving Faith. (2.) Of this man its said, he receiveth not; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it's a Metaphor assumed from narrow-mouthed vessels, which cannot take in things too big for them: The things of the Spirit of God (which are the same with the things of our peace) are too big for Animal, Natural Minds. Yea, (3.) He adds, Neither can be know them: there is a moral Impossibility that he should know them: and why? that follows (4.) because they are spiritually discerned: As if he had said; Alas! how is it possible that he should know them? What proportion is there betwixt spiritual Objects, and a carnal Subject? Must not every visive faculty have some agreement with the object visible? And is there any agreement betwixt a carnal mind, and things spiritual? Is not every thing that is received, received according to the nature of the Recipient? Doth not then the carnal heart receive things spiritual carnally; as on the contrary, the spiritual heart things carnal spiritually? Thence saith Christ to the unbelieving Jews, Joh. 8. 15. Ye judge after the flesh, i. e, ye judge of me, and of my Gospel, only in a carnal manner, by carnal Reason, and therefore no wonder ye believe not in me.  
8. Such as content themselves with a general 
8. A general confused Assent.  confused Assent to evangelic Truths and Promises, know not the things that belong to their peace. The more particular, and distinct our knowledge is, the more certain it is: General Notions are more confused and fallacious: a particular Dissent may well stand with general Assent. Therefore he that has some general confused Notions of the things that belong to his peace, lies under a particular ignorance of the same. This was the case of these unbelieving Jews; they had some general notices of the Messias; some rude confused Ideas of Heaven and God; but alas! How imperfect, how gross, how insignificant were their Notions? Hence our blessed Lord exhorts them, that they would, in order to the procurement of a true saving 
Joh. 5. 39 Metaphor. A canum sagacitate sumta, etc. Strigel.  faith, Search the Scriptures, John 5. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It's a Metaphor drawn from the sagacity of Dogs; which with their noses closely follow, and search into the scent of their prey. These unbelieving Jews had much general confused knowledge of the Scriptures: ay, but they wanted this Divine sagacity, to inquire and search into them, as Dogs do into the scent of their prey: they could not sent the things that belonged to their peace, because they made not a narrow scrutiny, a particular, distinct, exact inquisition into evangelic Truths, and Mysteries. As if Christ had said: Ah friends! You pretend to believe Moses and the Prophets: You conceit your life lies wrapped up in them: But how comes it to pass then, that you believe not in me? Do not all the Scriptures testify of me? Oh! here lies your sin, you will not search into the Scriptures: you content yourselves with some general confused Notions; without any particular, distinct Inquisition into the things that belong to your peace.  
9 Men know not the things that belong to 
9 To suspend our Assent.  their peace, when they suspend their Assent, or yield to any prevalent doubt, touching the truth of them. I shall not dispute, what measure or degree of certainty is essential to true saving Faith; but that it cannot consist in a mere opinion, or probable conjecture, without some degree of certitude, I think, is most certain from the current of Scripture. This is evident by the character Paul gives of Abraham's faith, Rom. 4. 19 Being not weak in-faith, i. e, his 
Rom. 4. 19  mind did not hang in suspense, or under some prevalent doubt, touching the truth of the promise. This is illustrated by another notion, ver. 20. He staggered not at the promise through 
ver. 20.  unbelief. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to hesitate, or remain under variety of anxious doubts and opinions: his mind was fully persuaded of the truth of the promise, as it is expressed v. 21. being fully persuaded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
ver. 21.  it's a Metaphor borrowed from Navigation: as sails are filled with a good wind; so his mind was filled with a fullness of assent, to the truth of the promise: there was no room for any suspense, or prevalent doubt. And this indeed seems essential to all true saving Faith, that there be a prevalent certitude, or certain persuasion touching the truth of the object; albeit many sincere Believers may be altogether uncertain touching their Title to, or Interest in the Object. My meaning is this: There aught to be a plenitude, or fullness of Assent to the Truth of the Promise; albeit there may be wanting, in many Believers, an assurance of their interest in the things promised. Now this certainty of Divine assent ariseth partly from the certitude of the object, but more immediately from the Demonstration of the Spirit, elevating, or raising the mind unto this certain persuasion, touching the truth of the promise. And herein true saving Faith is differenced from that which is commun and human: The Unbeliever may yield some feeble, staggering, instable Assent, to the good things that belong unto his peace; but still he hangs in suspense; his doubts are greater than his faith. It's true, the true Believer hath oft great doubts touching the Promises; but yet his doubts are not so much of the truth of the Promises, as of his interest in them; or, whether his apprehensions of them be true: whereas Unbelievers doubt of the truth of the Promises, albeit they may be presumtuously confident of their Interest in them. Thus it was with the unbelieving Jews, Joh. 10. 24. How long dost thou make us to 
Joh. 10. 24  doubt? or, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 12. 29 Suspensum tenere. Grot.  how long dost thou keep our souls in suspense? They hung, as it were, 'twixt Heaven and Hell; under much suspense, whether those things Christ preached were true or false: They did not totally descent, and yet they could not fully assent to Christ. Thus they hung in suspense: for suspense is a middle, 'twixt Assent and Dissent: Though as to Divine Assent, every such prevalent suspense, or doubt touching the truth of the promise is real unbelief: he that assents not fully, doth really descent. Therefore Christ adds, v. 25. I told you, and you believed not: they seem to lay the blame on Christ, the darkness of his Revelation; but he resolves all into their unbelieving hearts. The like character of unbelief we find, Luke 12. 29.. Neither be ye of doubtful 
Luk. 12. 29  minds. 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Graecis non eum modò declarat qui positus est in sublimi, sed eriam eum cujus animus velut  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in its primary Notation signifies to be carried up aloft in the Air, as Meteors, Clouds, or Birds; which wanting a firm foundation, are tossed to and fro with every blast. So it signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wander; or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a●re suspensus, modò huc modò illuc inclinat. Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, John 10. 24. to lift up the mind, or keep it in suspense. Hence also it is used to signify an anxious suspense, hesitation or doubt, touching the truth of things. This is the condition of many awakened sinners, they arrive at some anxious suspense or doubtfulness of mind, and that is all: They hang in the air of common conviction, between Heaven and Hell; for a little while till the prevalence of lust make them fall down again on the earth; where they lie buried in the ashes of their own convictions and profession: They dare not, they cannot yield a full, and prevalent assent to the Gospel of Christ: all that they attain unto, is a mere opinion, a suspensive faint Assent. Thus every unbeliever hangs, as a Meteor in the Air, under prevalent suspense, and hesitation, touching the truth of the promises. Thence Mark 11. 23. We find doubting in heart, and believing opposed. They that yield only an opinionative, doubtful Assent to the things of their peace, do really descent: a suspensive faith is no faith in Gods estime.  
10. To yield only a cloudy, inevident, obscure 
10. An inevident obscure Assent.  Assent to the things that belong unto our peace, is not to know them. Divine Faith carries with it not only Certainty, but also Evidence: Thus Hebr. 11. 1. Faith is the evidence of things not seen. Evidence implies a full, clear, manifest apprehension of things present: among which such are most evident, as are most visible: Thence the Sun is most evident, because most visible. It's true, the objects of Faith are altogether absent, inevident, and invisible, as to Sense or Reason; whence they are styled, Things not seen: ay, but yet they are present, evident, and visible to an eye of faith. So the Schools determine, 
n Veritates fidei sunt evidenter credib●les. Aquin  That the truths of Faith are evidently credible. On! what a manifest, clear, intuitive vision doth Faith afford? But the Unbeliever sees nothing evidently and clearly: he has only obscure, misty, dark notions of the things that belong unto his peace: So 2 Pet. 1. 9 And cannot see far off: Like one 
2 Pet 1 9  that is purblind, or in a mist. The Unbeliever has no evident conviction, or discovery of the great things of the other world: he sees only things next to him, Objects of sense or reason; and therefore he knows not the things that belong to his peace. Some think the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to represent the image of a false faith, under the Similitude of a blind man, who moving his eyelids, may take in some confused obscure shadow of light; which yet is altogether unuseful, and insructuous.  
11. Such as receive the things that belong to 
11. A legal Assent.  their peace with a legal Assent only, may be justly said not to know the same. The main things that belong to our peace are evangelic; and therefore such must our Assent be, if right. To receive evangelic Truths only, with a legal faith, is really to disbelieve the same. Many convinced sinners, yield a very strong assent to all the terrors of the law: This, and that, and t'other threat, belongs to me, saith the poor Sinner: I am he, to whom this sentence of the Law, and that curse doth appertain, etc. It's strange to consider, how far awakened sinners may proceed, in such a legal assent to Law-threats, and yet never attain to an Evangelic faith. This seems to be the case of those unbelieving Jews, mentioned Hebr. 4. 2. But the 
Heb. 4. 2.  Word preached did not profit them, not being mixed with faith in them that heard it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not being incorporated: it seems to be a term borrowed from meats; which being received into the stomach, and mingling with that acid ferment, or juice, which is lodged there, are by the assistance thereof digested, and so turned into good nutriment, blood, and spirits: just so the Word of God, being received into an honest heart, and incorporated with an evangelic faith, doth nourish and strengthen the Believer. Ay, but now these unbelieving Jews wanting this acid juice of evangelic faith, the word received profited them not. They yielded a legal assent to the threats of the Law; but yet, being void of an evangelic assent to the promises of the Gospel, they received no profit from the Word preached. Legal assent to the threats of the Law, if it proceed no further, usually ends in greater unbelief, and security.  
12. Such also may be said not to know the 
12. Forced Assent.  things that belong to their peace, who yield only an involuntary, forced Assent thereto. This follows on the former; For a legal Assent is only forced, and strained; whereas an evangelic Assent is affectionate and free: whence it is made a character of those primitive Believers, Act. 2. 41. Then they that gladly received 
Act. 2. 41.  his Word. What word doth he here mean? The word of promise, v. 39 For the promise is to you, and your children, etc. It's said v. 37. They were pricked in their heart, etc. ay, e, They were wounded with the sense of their sin, in crucifying the Lord of Glory: and having now the promise of life and pardon preached to them; O! how gladly do they receive this word? What welcome News is this? How are they overjoyed at such glad tidings of Salvation? What content, what satisfaction, what pleasure do they take in this Evangelic word of life? How greedily do they receive, or assent to it, even as a voluptuous man receives his food, or a condemned malefactor his pardon? So much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gladly, doth import. Again, As many as gladly received the word: Here is a restrictive and distinctive note: For gladly here doth confine and restrain the sincere reception of the word, to these here specified, in distinction from the rest of the Auditors; of whom also many received the word, but not gladly: So that this note seems to be characteristic, and descriptive of true saving Assent, which hath joy and gladness mixed with it: They receive the word, and they receive it gladly: they assent to it, and they assent cheerfully; they would not for a world but assent to it. As the eye sees the Sun, and sees it gladly; the ear hears Music, and gladly hears it: So faith assenteth to the Word of God, and assents with gladness: Though there be much obscurity, and seeming contrariety to carnal reason, in some parts of God's word; yet, so far as it appears to be the word of God, faith willingly assens to it: the mind is captivated to divine Testimony. Though perhaps the poor Believer cannot rationally discourse, or reason touching the truths he assents to; yet he hath a divine Instinct, a spiritual Sagacity, an intern Sense, whereby he tastes Divine words; and so can distinguish them from all human words, though sugared over with never so much spiritual Rhetoric. Thus he receives the word gladly. So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies such a reception as an Host gives his Guest, or a man his intimate friend. All which fully demonstrates, with what an affectionate Assent they received the Word of life. The like is mentioned of the Bereans, Act. 17. 11. These were more noble 
Act. 17. 11  than those in Thessalonica, in that they received the word with all readiness of mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e, with an affectionate cheerful Assent. Indeed all true saving faith connotes a pious inclination in the soul: For the things that belong unto our peace being purely dependent on the Testimony of God; if there be not a pious affection in the heart towards God, the sinner will never assent to, & close with the promises, and offers of life made to it. Affection to any person, makes us very credulous, or apt to receive his report: Love makes our Assent quick and cheerful: it puts the best interpretation upon whatever is spoken: and if there be but an half-promisse, or a word hinted, that may be for encouragement, the lover is apt to apply it to himself, and improve it. Thus every word of God is an infallible oracle, to such as have a pious affection for him. Thus David describes his faith, by his delight in the statutes of God, Psal. 119. 16. I will delight myself in thy statutes. The original imports, 
Psal. 119. 16.  to behold with delight, or to contemplate with pleasure. Oh! What satisfaction did David's faith find in the Statutes of God? But oh! how melodious and sweet was the joyful sound of the Gospel to David's faith? If the Law be so delightful to a Believer, because he sees therein, as in a Glass, all the spots of his soul; Oh! how delightsome then is the Gospel to him, which discovers the face of God, and Christ to him; yea, and transforms his heart into the same glorious Image? Hence it appears, that if our Assent to the Reports of the Gospel be not affectionate and cheerful, it is not saving. The Devils believe and tremble; but because they do not gladly assent, therefore their faith is not saving. So essential is an affectionate inclination to divine Assent. Whence it naturally follows, that such as afford only a forced assent to evangelic Truths, do really descent from them: such an intimate connexion is there between Divine Assent, and pious Affection.  
13. Not to know the things that belong unto our peace, is not to retain the same, when once 
13. Not to retain the things of our peace.  received. This also is a consequent of the former: For things forced are not durable: when our Assent is only compelled by legal convictions, it lasts no longer than that compulsion, which gave foundation to it: whereas an affectionate Assent is very adhesive: it sticks fast unto its object: every thing delights to adhere to what it likes: If the heart be cheerfully inclined towards God, it will delight in its assent unto his word. But when our Assent is grounded only on legal Threats, and forced convictions; how soon doth it wear off, and die away? This was the case of many unbelieving Jews: they had now and then some stounding convictions, such as produced in them a great Assent to the words of Christ: Oh! What Attention, what Reverence, and Respect do they give to Christ's word? But alas! how soon is their Assent turned into Dissent? Thus John 5. 38. And ye have not his word abiding in you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
n Jo. 5. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Johanni est insigi Grot.  to abide signifies with John, to dwell, or take up its fixed habitation: The Word of God now and then found some place in their minds, as v. 35. ay, but it did not inhabit there: it lodged there, but as a Traveller in an Inn, for a night only. There are many Professors, who entertain the glad tidings of the Gospel for a season, but they retain them not: Whereas David saith, Psal. 119. 11. Thy word have I hid 
Psal. 119. 11.  in mine heart, that I might not sin against thee. There seems to be an elegant Metaphor in the word hid, drawn from those, who having found a choice Treasure, they hide it, thereby to secure it. Thus David hid God's word in his heart. Whence Christ pronounceth a blessing on those that hear his word and keep it, Luk. 11. 28. 
Luk. 11. 28  Hence that exhortation, Hebr. 2. 1. Therefore we ought to give the more earnest heed to the things that we have heard, lest at any time we should let them slip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e, let them slide away as water through a Mil, which never returns more. He that lets evangelic Truths slide away, out of his heart, cannot be said to know the things that belong unto his peace: All true Divine Assent is permanent and lasting: he that ever dissents from, never yet truly assented to Evangelic Notions of peace. We find this Divine Retention of God's word well expressed by Moses, in his exposition of the Law, Deut. 6. 6, 7, 8, 9  
14. Such as have not a transcendent estime, 
14. Low estime.  or great and sublime thoughts of the things that belong to their peace, may also be said not to know them. For an object or thing is then only known truly, when its worth and value is in some measure known: He that has only poor, unworthy, base thoughts of great things, may be said not to know them. The efficace, vigour, and strength of every Assent, ariseth from the right valuation of the object: For the minds adherence unto truth is more or less prevalent, according to the apprehension it has of their value: unto several truths equally apprehended, the minds assent, or adherence is not equal; but greater or less, according to the estime it has of their worth. Thus the prevalence, vigour, and efficace of our assent, and adherence to supernatural Truths, doth naturally arise from the apprehension we have of their value: and thence a true assent to divine Notions, and Promises always carries admiration in its bowels: he that doth entertain the great Mysteries of the Gospel with a cheap, mean estime only, doth really disestime the same: An undervaluing low assent to divine Truths, is real dissent: Certainly such know not Christ, who estime him not as the World's wonder. This Christ Ironicly upbraids the unbelieving Jews with, John 7. 28. Ye both know me, and know whence I am, etc. He speaks Ironicly in reply to the 
Joh. 7. 28.  Jews reproachful speech, v. 27. Howbeit we know this man whence he is, etc. As if he had said: You neither know me, nor yet the Messias, as you pretend: for if you knew me and whence I am, you would highly estime me as your Messias, sent by God, etc.  
Lastly, They know not the things that belong 
15. A barren Assent.  to their peace, who give only a sterile, dead, unactive assent to them. True Divine Assent is full of Life, Virtue, and Activity: A barren dead faith is real Unbelief: the end of saving knowledge is Practice: Unprofitable knowledge is one of the worst kinds of Ignorance. All sacred Sciences are Affective and Effective: That Assent which doth not kill sin, will never give life to the sinner: Divine Assent leaves suitable Impresses, and sacred Stamps on the Heart. Doth thine Assent to the things that belong to thy peace fill thy soul with Admiration of, and Love unto them? Is there an agreement 'twixt thine heart, and the things thou believest? Thou sayest, thou assentest to the Truths of the Gospel; ay, but doth not thine heart descent from the Duties of the Gospel? and is not this a strong argument that thy faith is but a dead Assent? So Jam. 2. 26. For 
Jam. 2. 26.  as the body without the spirit is dead; so faith without works, is dead also. Though works are not the cause, which gives life to faith; yet they are necessary products, which argue life in faith. A living faith is full of vital spirits and operations: he that wants these, has only a dead corpse of faith, or the name of a Believer. David gives us a better account of his faith, Psal. 119. 11. Thy word have I hid 
Psal. 119. 11.  in mine heart: and why so? that I might not sin against thee? He gave a deep, firm, practic Assent to Divine truths, such as kept him from sin. So much for the first part of Unbelief, as opposite to the assent of faith.   

CHAP. V. The Explication of Unbelief in reference to its Real Objects; and its first main Act, consisting in the Wills rejection of Christ.  
HAving finished the Notional Objects, and Acts of Unbelief, it remains that we proceed to the Explcation of its simple, real Objects, and the Acts which answer thereto. (1.) As for the simple, real Objects of Unbelief, 
1. The simple Objects of Unbelief.  they will, as before, be best explicated by considering, what are the simple, and real Objects of Faith: For Unbelief being but a privation of faith, it has one and the same object therewith. Now the simple, real Objects of Faith regard either our Present, or Future state: As to our present state, the object of Faith is either Remote and ultimate; or Next and Immediate: The Remote and ultimate object of Faith is the Deity, or Divine Essence: The Next and Immediate object of Faith is Christ, God-man, and Mediator, betwixt God and Men. The object of Faith, as to our future state, is approaching Glory, Heaven; or, all those good things hoped for, Heb. 11. 1. According to this distribution of the real Objects of Faith, we may, with facility, determine, what are the objects of Unbelief? or, what are those Simple, Real things, that belong to our peace, which Unbelief refuseth? Of these we shall treat but very concisely; because they will again fall under consideration, when we come to the Aggravations of Unbelief.  
1. Unbelief is a Rejection of God, his Divine 
Unbelief refuseth. 1. God. 1. His Being.  Essence, Attributes, Providence, Works, Ordinances, and Glory: which are all great Ingredients of our Peace. Unbelief strikes at the Deity, or Divine Being, which is the alone ultimate foundation of all saving Faith, Heb. 11. 6. Oh! what a world of practic, if not speculative Atheism, lies wrapped up in the womb of Unbelief? Again, how are all the divine Attributes struck at by Unbelief? Doth 
2. His Attributes, Wisdom.  not Unbelief reject the Wisdom of God, by preferring carnal wisdom before it, Luk. 7. 30? 
Faithfulness.  Is not the Fidelity and veracity of God oppugned by Unbelief, in that it receives not his Testimony, and so makes him a Liar, 1 Joh. 5. 10, 11? How much is the sovereignty of 
sovereignty.  God opposed by Unbelief; in that it cannot, because it will not, submit, either to his secret, or reveled will? How doth Unbelief quarrel at, and murmur against the sovereign pleasure of God, both Preceptive and Providential? It can neither yield Active obedience to the former, nor Passive to the later: It can do but little, and suffer less for God. Again, Doth not Unbelief offer much violence to the Love, Mercie, and Compassions of God? Is not Mercy 
Mercy.  clothed with the rough garment of Severity? Is not the ugly vizard of Hatred, and Revenge, put on the beautiful face of Divine Love? Doth not Divine Benignity, or Bounty, fall under censure of illiberality, when Unbelief sets in the chair? Further, Is not Divine Justice impleaded, or masked with the 
Justice.  face of Injustice by Unbelief? Doth it not put light for darkness, and darkness for light; good for evil, and evil for good? Is not the Righteous God accused, as one that justifies the wicked, and condemns the Innocent? Moreover how doth Unbelief narrow Divine Omnipotence; yea, look upon it as mere Impotence, 
Omnipotence.  and weakness? Doth not Infidelity also prescribe bounds to God's Omnipresence, Exodus 17. 2-7? Is not God's Omniscience also blinded by it, Isai. 40. 25? So also, for all 
3. Providence.  God's works of Providence, how doth Unbelief draw a Veil on the most glorious of them? 
Ordinances.  Lastly, as for all Divine Ordinances and Institutions, are they not dispirited, and made ineffectual by Unbelief? Is not prayer no prayer, Hearing the Word no hearing; are not Sacraments no Sacraments to the Unbeliever?  
2. Unbelief refuseth Christ, the next immediate 
2. Unbelief rejects Christ.  object of faith, and the great Mediator of our peace. Oh! what a large heart has Christ to give, but how narrow-hearted is the Unbeliever in receiving the things that belong to his peace? Is not Christ the great Ordinance of God, constituted, designed, and adapted to be the Mediator between God and man? And yet, Lo! how doth Unbelief slight him, yea slander him, reproach him, plunder him, grieve him, provoke him, and crucify him day by day? Is not Christ extreme liberal towards Sinners? Doth he not meet them half way; yea, prevent them in the offers of Grace? And yet, oh! how backward is Unbelief; how unwilling to come to him for life? What Distances, Shinesses, and estrangements from Christ, doth it continually delight in? Doth not Infidelity attemt to turn the whole of Christ's mediatory office, into a mere shadow, or Romance? What rare experiments hath Christ given of the efficace of his blood, the energy and power of his grace to redeem sinners? and yet how doth unbelief question, and cavil at all? What wonders are there in Christ's love to sinners? how omnipotent, and invincible is it? What sweet charms to conquer hearts has it? and yet how doth Unbelief cover all, with the mask of hatred and cruelty? Oh! what incomparable beauties are there in Christ's person? how amiable and lovely was he, even in his lowest condition; in the Womb, Manger, and on the Cross? Do not all the lines of God's grace, and our duty meet in Christ as Mediator? how inglorious are the most excellent things in the world, if compared with Christ's glorious perfections? and yet lo! how doth Infidelity disgrace, and reproach Christ? What low, mean, scandalous, yea cruel thoughts has it of him?  
3. Unbelief rejects not only God and Christ, 
3. Unbelief refuseth Heaven.  and the Holy Spirit, but also approaching Glory, and all those good things hoped for of the other world. Oh! what gross, and carnal conceptions has Unbelief of all those invisible, and coming Glories? How doth it turn all the great and glorious enjoyments of Heaven into mere insignificant Fancies, Notions, Fables, and Sick-dreams? Yea, doth not Unbelief despise and contemn those rich delices of future Glory? Are not the sensual enjoyments of the flesh, the pleasures of Egypt, preferred before the ravishing delights of the celestial Canaan? Do not sensible goods weigh down the invisible weight of Glory in the Unbelievers heart? But thus much for the real objects of Unbelief, of which more largely hereafter.  
Sect. 2. We now proceed to the several Acts 
The Acts of Unbelief.  of Unbelief, in relation to these real Objects; which may be also distinguished according to the several acts of Faith, whereof they are Privatives. The first and general act of Faith, in relation to Christ, its next and most immediate object, is Consent, Election, or Reception of him as tendered in the Gospel: And opposite hereto, the first and great act of Unbelief is Reprobation, or Rejection of Christ: and this indeed is the most fundamental, and vital Act 
1. Rejection of Christ.  of Unbelief; that which our Lord doth most directly strike at, in this his doleful Lamentation, over Jerusalem: If thou hadst known the things that belong to thy peace, i. e, If thou hadst embraced, and received me thy King, and Mediator of peace, oh then! how happy hadst thou been? But alas! alas! thou hast rejected me thine alone Messias; and therefore, Lo! all the the things of thy peace are hid from thine eyes. And that this not knowing the things that belonged to her peace, connotes Jerusalem's Rejection of Christ, is further evident, if we consider the Hebraic Idiom, that lies wrapped up in this notion: For it's a common rule among the Hebrews, That words of sense, or knowledge imply Affection: so that not to know, is not to elect, or embrace the things belonging to our peace. Whence it's very manifest, that the Rejection of Christ, is the main thing which our blessed Lord intends, in this his black character of Jerusalem's Unbelief. But seeing this Rejection of Christ is a 
This Rejection of Christ Implies,  comprehensive large notion, which admits a great latitude of degrees; we shall, as the Lord enables us, distinctly explicate its particulars.  
(1.) The bear't rejects Christ, when it openly 
1. Open opposition.  opposeth him, and all the woo of his grace. This was the case of the unbelieving Jews for the most part: Our blessed Lord comes with offers of Grace and Peace: But oh! how is he fleighted? how much is he contemned? what opposition is made against him, by the most and chiefest of them? Thus much our Lord himself complains of, under the Parable of an Householder, who planted a vineyard, etc. Mat. 21. 33, etc. whence he concludes, v. 42. The stone which the builders rejected, the same is become the head of the corner: This is the Lords doing, and it is marvellous in our eyes. Oh! what a Marvel is this, that the very Builders, the Elders and Rulers of the people, should reject their Messias, the chief cornerstone of their Salvation? The like Mark 8. 31. And he began to teach them, that the Son of man must suffer many things, and be rejected of the Elders, and of the chief Priests and Scribes. What? the Elders reject him? the chief Priests and Scribes oppose him? Oh! what a prodigious piece of Unbelief is this? And is this the sin of unbelieving Jews only? Are there not multitudes, who would fain be esteemed good Christians, and yet thus oppose, and resist Christ to his very face? What shall we think of the sensual Professor, who rolleth himself in the delices of Egypt, and cannot part with a lust for Christ? Where may we place the sleepy Christian, who logeth his head in the bosom of the Times, and sleepeth sweetly on the bed of carnal security, without the least attention, to the loud and repeated knocks, and cries of Christ? And may not also many terrified awakened sinners be reckoned among the opposers of Christ; even such, who though they see their sin and misery, yet fly from Christ, as from an enemy; and choose rather to take refuge in their own carnal confidences, than accept of Christ as their Mediator? May not all these, and many more seeming Christians, be justly reputed Opposers, & Rejectors of Christ?  
(2.) Such may be said to reject Christ, who, 
Dislikes of Christ.  albeit they do not openly oppose him, yet maintain secret soul-disgusts, and heart-dislikes of Christ. Faith lies much in a wel-inclined Affection, or affectionate Inclination towards Christ: it supposeth a good liking, or pious propension towards Christ. For, while the sinner looks upon Christ as an enemy, or as a severe, austere Lord, he minds not going to him. Unbelief is very apt to take offence at Christ: it is il-minded towards him, and therefore on every trifling occasion offended at him. This was likewise the temper of the Unbelieving Jews, whence saith Christ, Mat. 11. 6. And 
Mat. 11. 6.  blessed is he, whosoever shall not be offended in me. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to set a gin, trap, or snare; to put an obstacle or impediment in men's way, that so they may not proceed on. Some derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to halt, and so a scandal signifies originally a sharp stake, or stone, that makes men to halt: others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a crooked piece of wood, whereof they made gins, or snares to catch wild beasts: 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat propriè tigillum in instrumentis quibus capiuntur Lupi, aut Vulpes, aut Mures: Hesychius expressè inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Commentarius Aristophanis inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sunt curva ligna in decipulis- Strigel. in Rom. 11. 9  whence a scandal naturally signifies a gin or snare. The word scandal sometimes also signifies a stone, or block in the way, at which men are apt to stumble, and fall: and thence in the old Testament it is taken for a Fall, and so sometimes for Sin, as Judg. 8. 27. where it is rendered a Snare. The meaning seems this: Blessed is he, whose conscience shall not be scandalised at me; whose mind shall not be possessed with black scandalous thoughts of me; by which the heart stumbles, and falls into many snares and 'gins. Oh! what lies, and scandals doth the unbelieving heart raise of Christ? Thus Unbelief fills the heart with disgusts, and offences against Christ, which are as so many gins, or snares; as so many sharp stones, or bars to keep the heart from Christ. Faith breeds a good liking to Christ, and therefore it puts a good sense, a candid interpretation on all that is spoken by Christ: But oh! what a world of offences and scandals against Christ are there in this unbelieving heart? how proneisit to quarrel with Christ? What is this but to reject Christ?  
(3.) Such as do allow themselves in secret, 
Heart cavils against offers of Grace.  Heart-cavils, and Disputes against the offers of Grace, made by Christ, do interpretatively reject him. Some poor awakened sinners there are, who, peradventure have not any deep disgusts, and dislikes against Christ; yet they study what they can to raise objections against the tenders of life made by Christ. It's strange to consider, how the hearts of some lie at catch, and study how they may evade the offers of Grace. Thus it was with the unbelieving Jews; whose cavils for the most part arose, not so much from any desire of satisfaction, as from the bitter root of inveterate prejudices against Christ. So Luke 20. 5. 
Luk. 20. 5.  And they reasoned with themselves, saying, if we shall say from heaven, he will say, Why then believe ye him not? The chief Priests and Scribes are here brought to a great Dilemma: They must either disown John to be a true Prophet; or they must own Christ for their Messias: Now they reason with themselves, how they may evade this forcible Argument. And is it not thus with a great number of awakened sinners? When Christ comes with a close conviction, and makes them see their necessity of believing on him; Oh! what secret Cavils and Disputes are there against Christ? How artificial, and witty is Unbelief, to shift off Christ, and all his tenders of life? What stout Logic has every unbelieving heart against believing in Christ? What is this but to reject Christ?  
(4.) The will may be said, at least virtually, 
4. Not approving the reports of Christ.  to reject Christ, when it doth not justify, or approve those Reports that are made of Christ, by the ministry of the word, or in conscience. This is a more refined degree of rejecting Christ, very commun among many great Professors. Some convinced Sinners are not so disingenuous as to be always cavilling at Christ, yet they do not approve the Reports made of Christ as they ought. They have no considerable objections against evangelic offers; and yet the heart is unwilling to entertain them. They are unwilling to grant what they can hardly deny. This Christ calls being slow of heart to believe, Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken. This is the first part of faith in the will, to justify, recognise, or approve that Assent which is wrought in the judgement touching Christ: And when Christ has obtained the Wills approbation and consent, he soon gains its affiance, or confidence. As a carnal heart, that approves of the offers of sin, is soon overcome by it: So an awakened heart, when once it comes to approve the offers of Christ, and the Assent made thereto by the mind, how soon is it induced to yield its consent to Christ? But oh! here lies the root of Unbelief, the will doth not fully approve and allow, of what the mind is oft forced to assent unto. This was also the condition of many unbelieving Jews: So Luk. 7. 29. And all the people that heard him, 
Luk. 7. 29.  and the publicans justified God, being baptised with the Baptism of John. The common people and publicans are said to justify God, i. e, they approved of what reports were made touching Christ: though its likely many of them, did it but with a temporary faith. But than it follows ver. 30. But the Pharisees, and Lawyers 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rectè vertitur rejicere: id enim optimè opponitur  rejected the counsel of God 
v. 30.  against themselves, being not baptised of him. How did the Pharisees, and Lawyers reject the counsel of God? Why it was by not justifying or approving, what God reported touch - verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est approbare & laudare. Groting Christ: So that when the will doth not justify, approve, or commend, what God in his word, or by the dictates of conscience doth report touching Christ, it may be said to reject the counsels of God, and Christ. As the will by approving the Assent of the judgement turns it into Consent; so by disapproving the same it declares its rejection thereof. This holds true both in matters of Sin, and Grace.  
(5.) The Heart may be justly said to reject 
5. Delays as to a thorough closure with Christ.  Christ, when it admits of demurs, and delays, as to a complete closure with him. This is a more subtle, and refined degree of Unbelief. Some there are, who seem to justify, and approve the Reports made of Christ, and their own Assent thereto: they have nothing to object against Christ: they seem wel-satisfied in the offers he makes: But yet all this while there is a secret dilatory, procrastinating, delaying spirit in them: they would fain close with Christ, but not as yet: they have a will for hereafter, but not for a present choice of Christ: they cannot as yet bid Adieu to their beloved lusts: a little slumber, a little sleep more they must have, in the lap of their Delilahs. This was the case of some tardy Disciples of Christ, among the Jews, as Luke 9 59 And he said unto another, follow 
Luk. 9 59  me: but he said, Lord, suffer me first to go and bury my father. He hath nothing to object against Christ; but seems abundantly satisfied in Christ's offers; only he desires to be excused for a while, till he had buried his Father. Again ver. 61. And another also said, Lord, I will follow thee: but let me first go bid them farewel, which are at home at my house. Thus awakened sinners put off Christ, as Felix did Paul, with delays: If Christ will but wait a while their leisure, well and good; they are then content to espouse him for their Lord: but at present, they have no leisure, because they have no heart, to close with Christ. Yea, is there not much of this dilatory humour in many wounded souls, who conceit they are not yet humbled enough, and therefore not meet to go to Christ? Whereas indeed there is no such way to get an humble spirit, as to come to Christ for it. Certainly, all such delays argue much unwillingness to believe: A Will for hereafter only, is a present Nil: An election for the future, is no better than a present Reprobation: If you consent only for hereafter, you at present reject Christ. So long as you defer to do, what you know you ought to do, so long you will not do it. Yea, what are these delays to embrace Christ, but a more sly rejection of him? May not Christ justly estime your delay to embrace him, a refusal of him? Are not such put offs a kind of denial? When Christ woos thee long, by many sweet Inspirations, both of Word and Spirit; for thee to stifle all these good motions, by continued delays, doth not this argue a mighty unwilling heart to believe? Hast thou the least shadow of Reason for thy delays to believe? Thou sayest thou wantest Grace: ay, but mayest thou not, by believing, receive Grace for Grace? Is not Grace both in being, and degrees the effect of Faith in Christ? Do not thy sins greaten much by delays to believe? Are not thy debts to Justice multiplied by not believing? The longer thou forbearest to believe, will not thy heart be the more averse, and backward to believe? Peradventure thou conceitest Christ will not receive thee, if thou comest to him: ay, but whence springs this prejudicated conceit, but from the unwillingness of thine own heart to receive Christ? Has not Christ declared himself to be more willing to receive thee, than thou canst be to come unto him; as 'tis evident from the Parable of the Prodigal, Luke 16. 22-28? Are not all thine objections against believing presently, but the forgeries, and figments of thine unwilling heart? Remember, there is as great hazard in thy loitering delays, as in downright rejection of Christ: For, albeit thy delays may be painted over with some apparent colours of humility, and fears lest thy faith would be presumption, yet Christ is as effectually opposed, and excluded thereby, as by manifest opposition. Thou hadst as good say it in down right terms, thou wilt have none of Christ; as thus put him off, time after time, with dilatory answers: Though the Acts differ in degrees; yet the Principle and root is the same in one and tother; namely an unwilling heart: and this Christ sees full well; and therefore thy demurs, suspense, and seeming caution, or delay to believe, greatly provokes Christ; and is by him interpreted no better than a flat refusal of him. All the relief thou hast is this, thou hopest to embrace Christ hereafter, when thou art more humble, and fit for him: But oh! what a poor shift is this? Tell me, mayest thou not be in Hell, before this hereafter come? or, Will not thine unwilling heart be more fortified against Christ by delays? canst thou ever hope to be better, or more humble but by believing? Oh! consider what a world of Unbelief lies at the bottom of such an unwilling heart; and how much Christ is rejected by such delays? So much for Unbeliefs rejection of Christ.   

CHAP. VI The Explication of Unbelief, as to the Wills defective Reception of Christ. wherein is considered its essential defects, both as to the Object, and Subject.  
HAving fininisht the first great Act of 
The Wills defective Reeption of Christ.  Unbelief, which consists in the Wills Rejection of Christ; we now proceed to a second, namely the Wills defective reception of Christ. Though indeed this second Act of Unbelief, differs from the former, not so much in Essence, and Degree; (for every defective Reception of Christ, is a kind of Rejection of him) yet we may thus distinguish them: The former Rejection of Christ we may look on as a more express and manifest piece of Unbelief; but this defective Reception of Christ is more subtle, and refined Unbelief: The former is more common, and belongs, for the most part, only to carnal, secure sinners: But this later is more proper, and confined to close Evangelic Hypocrites: The former is more Total and Universal; this later more partial Unbelief. How many awakened sinners are there, who dare not openly oppose Christ; yea, that would not seem to have any Dislikes against his person; or cavils against his offers; yea, that seem ready to justify and approve the reports, and convictions they have of Christ; and not only so, but also to close with him presently, without any demurs, and delays; I say how many such are there, who are thus far free from the Rejection of Christ, and yet guilty of some essential Defect, or flaw in their Reception of him? Wherefore for the more full explication of the nature of Unbelief, it is apparently necessary, that we inquire into the several essential defects, which Unbelievers are guilty of, in their pretended, partial reception of Christ; for which they may be justly said, not to know the things that belong to their peace. 
The Defects of Unbelief as to its object in receiving.   
Now these essential Defects, which many evangelic, refined Hypocrites are guilty of, in their seeming reception of Christ, may be considered, either in regard of the Object, or of the Subject of this Reception: As for the Object of this defective Reception, men's seeming Faith is no better than real Unbelief; (1.) When they receive only a false Christ instead of the true: or, (2.) When they receive the true Christ under false respects, and considerations.  
1. We shall begin with the defects of Unbelief 
1. A false Christ.  as to its object, in receiving only a false Christ. Oh! what a world of splendid, glittering Professors are there, who, notwithstanding their pretended faith in Christ, receive only a false Christ, a form Picture, or Idol of their own sick fantasies, in the room of the true Christ? Unbelievers may be said to receive a false Christ, (1.) When they compound, or add any thing to Christ: and (2.) When they divide, or take any thing from Christ.  
(1.) Such as compound Christ, or add any 
1. A compound Christ.  thing to him, do thereby make him, as to themselves, a false Christ. And are there not a vast number of refined Hypocrites, who are guilty of this defective Reception of Christ? Do not some compound their carnal Interest with Christ? They would forsooth, receive Christ; ay, that they would, as they conceit, 
Christ compounded with the world.  with all their hearts; but they must have the world too. They need Christ to relieve their burdened consciences; and they need the world to relieve their sensual hearts. Was not this the very case of the young man, who came so confidently to Christ, with what lack I yet, Mat. 19 20? What lack I yet? poor man! thou lackest the main, saith Christ, 
Mat. 19 20, 21, 22.  ver. 21. If thou wilt be perfect, go and sell that thou hast, and give to the poor, etc. Christ saw his pretended reception of him was very defective; he knew what his beloved Idol was, and therefore pincheth him in that: and what follow,? v. 22. He went away sorrowful, 
Supra modum tristis Est enim composita dictio, ex Adverbio intendendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod semper per Paroxytonum est; Et significat admodum, excellenter, valde nimis, Schmidius in Mat. 26. 38.  [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besieged with sorrows, or rather, beyond measure sorrowful: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not a Preposition, but an Adverb, and signifies exceedingly, eminently; as our Latin per, (which is supposed to be derived hence) in perquam, etc. Oh! what a deluge of sorrows pressed in on him? and why?] for he had great possessions. He had a month's mind to be one of Christ's Disciples: he seems very forward to give him a cheerful reception; provided, that Christ would be content to loge with his swinish Idol, the world: But if this may not be; if Christ will not be content to have the world for his corrival, then with a pensive sorrowful heart, he bids farewell to Christ. And is not this the very case of a world of rotten-hearted Christians; who could be content to give Christ good reception, would he be but content to admit of the world for his corrival? But if Christ will not admit of a partner, then farewell to him; he is not for their turn. Yea, how many are there, who compound Christ with some prevalent beloved lust? Christ they must have to 
Christ compounded with lust.  satisfy conscience, and lust they must have to satisfy their heart: hence they mediate a league between Christ, and their darling lust; which seems to be the case of those forward Professors, Luke 13. 26, 27. who pretended to much acquaintance with Christ, but all the while were but workers of iniquity; such as joined some bosome-lust with Christ. What is this but to make Christ a Servant, yea, a Pander and Caterer to lust?  
Lastly, Do not the best of refined Hypocrites 
Christ compounded with spiritual Idols.  join a world of Spiritual Idols with Christ? What shall we think of the politic Hypocrite, who joins his own carnal prudence with Christ's wisdom? Where may we place the gifted Hypocrite; who places his Evangelic gifts in the room of Christ? May we not rank the whining, affectionate hypocrite among Unbelievers; since that he makes his Tears, and melting affections, in part, if not wholly, his Christ? What shall we conclude of the devote, legal Hypocrite, who makes his Duties and self-righteousness a part, if not the whole of his Christ? Where may we rank the self-dependent, self-confident Hypocrite; who takes the common Assistances and Influences of the Spirit, vouchsafed to him, and placeth them in the room of, or equal with Christ? Are not all these so many false Christ's, or imaginary Idols, joined with Christ; which render the reception of him defective?  
(2.) Such as divide Christ, make him a false 
2. A divided Christ.  Christ, and so their reception of him defective. As they who add to Christ, so also they that take any thing from Christ, transform him into an Idol of their own sick brains. And oh! what a multitude of close Hypocrites are defective in their reception of Christ, as to this particular? How many are there, who seem content to receive our blessed Lord, under the notion of Jesus, a Saviour; but dare not receive him as Christ, an anointed King, and Lord, to rule over their Persons and Lusts? This seems to be the case of the unbelieving Jews, John 1. 11. He came unto his own, and his own received him not. What? 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ay, e. ut Dominum, Grot.  Not 
Joh. 1. 11.  receive their Messias? Do they not oft flock after him, and sing Hosannas to him, as a little before our Text, Luke 19 37? Yes, they were content to receive him as a Saviour, (so Hosanna imports, Save us now) ay, but they would not receive him as King and Lord: So long as he preacheth glad tidings of Salvation, oh! how welcome is he? what cheerful treatment do they give him? who but Christ? ay, but when he comes to king and lord it over their lusts; to rip open their hypocritic, rotten hearts; to pinch and wring their lusts; oh then! how do they kick, and throw at him? Again, how do others divide between Christ and his yoke? The wages of Christ is sweet, and pleasing: but, oh! how cumbersome and irksome is his work? This was Israel's, temper, Hos. 4. 16. But Israel slideth back as a back-sliding heifer, i. e, 
q L●r● impatiens▪  in heifer impatient of the Yoke. Israel loved to tread out the corn, Hos. 10. 11. because that was pleasing work, there was wages in the work: but O! how averse is Israel from ploughing work? What a burden is the yoke to her effeminate, tender neck? Further do not many seeming Christians divide betwixt the Crown and Cross of Christ? The Crown is very beautiful in their eye; but, oh! what a black ugly thing is the Cross of Christ? How pleasing is it to reign with Christ? but how displeasing is it to suffer with him?  
Lastly, do not the most of Professors divide betwixt those good things that are in Christ, and those good things that flow from him? All would gladly share in the Benefits of Christ; but how few desire to have share in his Person? How forward are awakened sinners, to catch at the Righteousness, and Merits of Christ, thereby to screen off the scorching heat of Divine wrath? But how backward are they to close with the Person of Christ, as the object of their fruition? Thus Unbelievers pick and choose; take so much of Christ as as will serve their turn, and no more: There is some one thing in Christ they like well; but some other thing they as much dislike: They like the Blood that came forth of his heart, to wash their guilty Consciences; but oh! how do they dislike the Water that came forth also, to wash their filthy hearts? His smiling countenance, and gracious Pardons are very grateful to them; but oh! how ungrateful is his royal Sceptre of Righteousness; his Sovereign Authority, and Laws? Thus Unbelievers diminish and take from Christ, in their seeming reception of him: which indeed is but to turn Christ into an Idol: For a divided Christ, as well as a compound Christ, is but a false Christ; no true Christ.  
2. Another branch of Unbelief, as to its defective 
The De●ects of  reception of Christ, is, when men receive 
Unbelief as to the respects under which Christ is received.  the true Christ, in a false manner, or under false Considerations and Respects. There are many who seem willing to take Christ only, and completely, without Composition, or Division; but yet there remains still some essential defect, or flaw in the manner of their receiving, or in the formal Reasons, proper grounds; and fundamental considerations, on which they receive Christ. Though this may, in something, agree with the former, yet we may conceive this difference: in what precedes Christ is considered Materially; but now we are to consider him, as the Formal Object of Faith, and Unbelief: and so the first thing we are to consider herein, is the Motives and Grounds on which Christ is received.  
(1.) unbelievers are defective in their manner 
1. As to Motives;  of receiving Christ, when the principal Grounds and Motives of their receiving him, are only false, or at best but common. To receive Christ only on false, or commun Motives, is in truth, not to receive, but refuse him. And, O! what a world of Professors are greatly defective herein? Are there not a vast number of seeming Christians, who receive Christ only on carnal Motives, and Grounds? How many are there, who receive Christ, as the way to a terrestrial, or earthly, not to a celestial, or heavenly life? Do not some receive him, as the most compendious way to Riches? Others, as the way to Honours? etc. Was not this the case of many carnal Jews, who followed Christ only for the Loaves, and Miracles, he wrought for them? Thus Joh. 6. 15. They were all in haste to make him King: and why? The reason you have, ver. 26. Because ye did eat of the loaves, and were filled. O! how sweet was it, to be fed by Miracles? Again how many are there, who receive Christ merely out of Novelty, to please their Fantasies, and satisfy their Curiosity? And do not such soon grow weary of Christ? Thus it was with Herod, Luke 23. 8. he longs to see Christ; and why? to gratify his curious eye, with the sight of some Miracle: and therefore when Christ would not humour his curiosity; how doth Herod deride, and set him at nought, v. 11? Yea further, do not many receive Christ on Hellish grounds, merely to conceal a rotten heart, or some base practices? Lastly, are there not amany convinced, terrified sinners, who seem to receive Christ in good earnest, but 'tis only to quiet conscience; to allay the scorching heats of Divine wrath, which torment conscience? Surely this, albeit it be good in its kind, yet 'tis but a common Motive, and therefore no firm Foundation for the reception of Christ. He that will receive Christ as he ought, must take him, not only to ease conscience of the burden of guilt, but also to ease his heart of the Burden of lust. So much for the false, or commun Motives, which render some men's reception of Christ, no better than real Unbelief.  
(2.) unbelievers are defective in their manner 
2. As to the Grandeur of Christ.  of receiving Christ, when they receive him not in his Grandeur; or, in that State, and Greatness, which is due unto him. A Prince is then received aright, when he is received according to his Dignity. Should a subject receive his Prince, and entertain him no better than he would entertain a Peasant, or Countrey-neighbor; would not this be interpreted a contemt, rather than a kind Reception of his Prince? So Christ, if he be not received in some degree according to his Grandeur, Dignity, and State, he counts it a contemt, rather than a good Reception of him. Christ must be received as Christ, i. e, as Supreme Lord, and alone Mediator, or he is not truly received at all: He will be a King, or nothing. This was the great sin of the Jews, they could be content to receive Christ as a great Prophet, (as the Mahumedans do) but they did not receive him according to his Grandeur, or that Greatness and Glory which he was invested with; and therefore they are said not to receive him, John 1. 11. whereas John says of the believing Jews, those who received him indeed, ver. 14. That they beheld his Glory, the Glory as of the only begotten of the Father, full of Grace and Truth: i. e, They received him in all his Grandeur, Splendour, Majesty, and Glory. The unbelieving Jews stumbled at the meanness of his Person, Kingdom, and Glory. Christ will be received as King, or not at al.  
(3.) Christ is received in a false manner, 
3. When Christ is not received as offered.  when he is not received as offered in the Gospel. Christ is never received as he ought, unless he be received as he is offered, i. e, on his own Terms and Conditions, without any Limitations, Restrictions, Impositions, or Laws, from such as receive him. If men come to indent with Christ, or impose terms on him, beyond what the Gospel allows, Christ thinks it dishonourable for him, to enter into such a soul. So much for the defects Unbelievers are guilty of, as to the object of their Reception.  
Sect. 2. The Nature of Unbelief may be 
The Defects of Unbelief as to the subject of its Reception.  further explicated, from the many essential Defects that attend the Subject of this Reception? Refined Hypocrites may be guilty of notorious Unbelief, not only in receiving a false Christ, or the true Christ in a false manner; but also in receiving the true Christ, with a false, or defective Heart: If the will be naught or defective, the Reception can never be good, or perfect. For every thing is received according to the Quality or condition of the Recipient. Now Christ may be received with a naughty, or defective Will several ways.  
1. A rotten, hollow, deceitful Will, is a base, 
1. A rotten deceitful Heart.  naughty Wil He that truly receiveth Christ, receives him with a sound sincere heart: If there be any prevalent degree of guile and hypocrisy lodged in the Bent of the Will, that renders it a rotten, hollow, hypocritic heart, such an one as Christ will never delight to dwell in. A believing heart is a single heart: it has single Aims, single Ends, single Regards to Christ: Wherefore a double heart is a false, treacherous, lying heart: What ever its pretensions to Christ are; yet still it has some oblique Regard, some squint eye on some beloved Idol: Such have, as Psal. 12. 2. An heart and an heart; one heart for Christ, and another for some darling lust. Oh! What adulterous hearts have many glittering Professors? notwithstanding their pretences of Virgin-love to Christ, yet what secret Hants have they for some other lovers? What private Dalliances with inferior goods, are they guilty of? How are their hearts distracted, and torn, as it were to pieces, between Convictions of sin, and yet Affections to sin; between Assent to Christ, and yet Consent to lust? What adulterous hearts are these! Such we find well characterised, James 4. 4. Ye adulterers, etc. A true Believer receives Christ with an upright, straight heart: he hath a straight end, and a straight rule: But oh? what perversity, what crookedness is there in many men's hearts, who pretend to a reception of Christ? What secret turnings and windings are there? Surely such divided hearts are very faulty, as the Scripture tells us, Hos. 10. 2. Their heart is divided, now shall they be found faulty. A divided heart, or Will, is a naughty, adulterous, rotten, lying, perverse heart, and therefore can never make a good subject for the reception of Christ. The faith of such is but rank Unbelief.  
2. The Will is defective in the reception of 
2. A languid, faint Wil  Christ, when it is only incomplete, languid, and faint. Saving Faith is the act of a Will strongly bend, and determined for Christ. If the heart be not firmly resolved and fixed for Christ, all our faith is but mere fancy. So many degrees as we have of a bended will towards Christ; so many degrees we have of saving Faith. Remissness argues division of heart, and this argues hypocrisy: Christ counts not himself duly received, unless he possess the sanctified Bent of the Wil And herein therefore lies the sovereignty of efficacious Grace, in bending the Will, to a correspondence with Christ: Till the bent of the Will be purged from Idols, and opened to Christ, he never enters into, or inhabits any soul. Christ is too pure a Spirit, to loge with Swinish lusts, in one and the same Bend of Will: he will be all in all there, or none at al. So that they who give not Christ the entire Bend of their Will, give him not that place which is due unto him; and therefore such may not expect his company. May it be imagined that the Lord of Glory will take up his logement in that soul, where base nasty lusts have the same, or better room than he? Is this, even among men, counted good Reception, to entertain a person of honourable condition, in some out-loge, or in the same place with the Swine? And do not a world of great Professors thus receive Christ? How many are there, who loge Christ only in some out-Affections; in some faint, imperfect Desires? or, if some others are more civil to him, and afford him some room in their more inward Affections; yet is he not still lodged with the swine? have not some base lusts as good, if not a better room in the heart than Christ? Surely this is not to receive Christ: He that has not a stronger will for Christ than for sin, is really unwilling for Christ, but willing for sin. If the heart be bend for lust, it is unbent for Christ: He that is only in a faint measure willing to receive Christ, is habitually unwilling: such as are not prevalently resolved for Christ, are prevalently resolved for sin; and so consequently, and virtually unresolved for Christ. Yea, a faint and languid willing of Christ, is a virtual and implicit, though not formal nilling of him: Imperfect, weak volition, or willingness to receive Christ, is implicit, and real nolition, or unwillingness to have him. Hence that sad complaint of God against Judah, Jer. 3. 10. And yet for all this, her treacherous 
Jer. 3. 10.  sister Judah hath not turned to me with her whole heart, but feignedly, saith the Lord. Judah gave God some imperfect Reception; but it was not with her whole heart: the Bend of her will was not turned towards him, and therefore she is said to embrace him but feignedly, or in falsehood; as it may be rendered. A languid, partial will is but a feigned false will, in point of faith: He that gives not Christ the whole heart, or the prevalent bent of his will, (which in moral estimation passeth for the whole will) gives him nothing but a civil refusal, or denial. Such as the Bent of the will is, such is the man, as to Sin, or Grace.  
3. The Will is defective in the Reception of 
A terrified forced Wil  Christ, when it is only terrified, and forced; not free, and cheerful in closing with him. Many awakened sinners, while under dreadful Terrors, and Horrors of conscience, seem strongly inclined to receive Christ: who but Christ? Ay, but how little have they of a cheerful ready will? Are not all 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 Plaster to heal conscience? They receive Christ, but is it not only, as a Bankrupt entertains a rich Surety, to pay their debts to the Law? Surely, such involuntary, constrained Receptions of Christ, if they do not end in a more cheerful Election, are but more modest Refusals of him: involuntary election is a degree of real Reprobation. Albeit every Election hath something of the will in it; yet that may be termed an involuntary forced election, when the Will, might it with security use its own freedom, would not elect, what it now closeth with. And oh! how many terrified souls do, with such an involuntary, forced Will, receive Christ? They see no beauty, or worth in Christ; only they make use of him to serve a turn, to quench the flames of Divine wrath in conscience; and when that is done they lay him aside again, as an useless servant: What is such an unwilling choice of Christ, but a more courtly rejection of him? Do not such forced consents pass for real dissents, among more civil persons? Such as entertain Christ in the● extremities, and perplexities of conscience, with such an involuntary Will, how soon do they lay him aside, when the storm is over? Was not this the very case of the unbelieving Jews, even from their infant-state in the Wilderness? So Psal. 78. 34. When he slew them, than they sought him, and they returned, 
Psa. 68 34.  and inquired early after God. When God awakened their consciences, by terrible jugements; Oh! how early do they inquire after their Messias? what cheerful Reception do they seem to give unto him? Ay, but this was but a terrified, affrightned will; they did but flatter him with good words: their heart was not right, as it follows, ver. 36, 37. A forced will, is but a false lying will; it is no real Will, but Nil. When there is nothing on the Will but mere compulsive terrors, it never gives a fiducial reception to Christ: Till the will 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 liberty, that faith proves only legal, and temporary. We find a good character of evangelic faith in Zacheus' reception of Christ, Luke 19 6. 
Luk. 19 6.  And he made haste, and came down, and received him joyfully: His will 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 all that pretend to receive Christ? Are there not many who receive Christ, under dolours 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 well 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 extremity? Have not such soon enough of Christ? are they not soon weary of him, and therefore turn him off again, assoon as he hath served their turn? 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 enemy with fair words, to save his life; whiles yet he hates him in his heart, and is grieved, that he should need his enemy's favour? 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 Christ's merits: whereas a true Believer would to choose, be saved by Christ's merits, rather than by his own: he is abundantly satisfied in Christ, and the way of Salvation by him: his will 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 will: 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 wills are most cheerful, spiritual, and forward in closing with Christ: How greatly do they approve of, and delight in the way of salvation by Christ? What contentment, and pleasure do they take in believing? How much rather had they have their Grace, peace, and comfort in Christ's keeping, than in their own? But is it thus with Unbelievers, such as receive Christ only with a terrified, legal Will? Is it not a burden to them, that they should be driven to such straits, 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 proceed to those defects 
3. The Wills Defects as to adherence unto Christ.  which attend the Consequents of such a Reception. And we shall begin with the Wills 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 all reception of Christ: So that he, who doth not firmly, yea, inviolably adhere to Christ, may be justly said, never to have received him aright. 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Faith is defined a firm & 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 primary notion, signifies a conjugal adherence, such as is between Man and Wife, as Genesis 
Deut. 10. 20.  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 Marriage, Ephes. 5. 25— 32. and 1 Cor. 6. 17. by cleaving to the Lord. This conjugal adherence of the Believer to Christ, is well illustrated by ruth's cleaving to her Mother, Ruth 1. 14, 16. The like Job 41. 17. They are joined one to another, 
〈…〉  they stick together, that they cannot be sundered. Such aught to be the inviolable adherence of the soul to Christ. So Act. 11. 23. Barnabas exhorts them, with full purpose of heart to cleave unto the Lord. Faith is a mighty adhesive and tenacious Grace: it adheres to Christ as the Needle to the Loadstone: yea, it follows hard after Christ, though he may seem to run from the soul; yea, to turn against it as an enemy. Thus Psal. 63. 8. My soul followeth hard after thee. Christ had deserted him, but 
Psal 63. 8.  he could not desert, or leave Christ: his soul cleaves fast to Christ, albeit Christ seems to shake off his soul: for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies; and so it is rendered by some, My soul adheres to thee. Such is the temper of Faith. But now Unbelief is always drawing back from Christ: Though it may, under a storm, shelter itself under Christ's wing, and give him some forced reception; yet it soon has enough of Christ; and therefore cares not how soon it be rid of him, when its turn is served. This backsliding temper of Unbelief is well expressed, Hebr. 3. 12. Take heed, 
Heb, 3. 12.  brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. An unbelieving heart is a backsliding heart: Unbelief is one of the greatest cowards in the world: every shadow of danger makes it draw back from Christ. Whereas true faith is full of Masculine, undaunted courage: it can follow Christ through a sea of blood: yea, it dares not let go its confidence in Christ, though he seem to shake the soul over the flames of Hell, or drag it through the lake of fire. The weakest believer, at his greatest straits, keeps his Reversion of Christ: Though Christ's Divine Suavities, and spiritual consolations forsake him, yet he doth not totally forsake Christ, nor yet his duty: He may fall into sin, and fall backward unto backsliding, yet he dares not lie in his falls: His soul is rooted in Christ, and the Covenant; and therefore never dies: The spirit of Christ abides in him, and that causeth him to abide in Christ, radically, and habitually, even under the most severe Winter of Tentation. So it 
Heb. 3. 14.  follows ver. 14. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered here Confidence, signifies, in its primary notion, a firm basis, or foundation; a subsistence, and substance. Faith gives a firm foundation, subsistence, and stability to the soul; so that it keeps steadfast in adhering unto Christ, even in the most unsteadfast times. But now Unbelief has no foundation, and therefore no subsistence: It is stable in nothing but Instability. Oh! how fluctuating, staggering, unsteadfast is the unbelieving heart, even in the most steadfast times? How apt is it to draw back from Christ, on the least appearance of difficulty? Unbelievers do, as the Philistines, 2 Sam. 5. 21. forsake their God, when their God forsakes them. And this drawing back is so essential, and natural to Unbelief, as that they are reciprocally used one for the other. So Heb. 10. 38. Now the 
Heb. 10. 38, 39  just shall live by faith: but if any man draw back, i. e, believes not in, or adheres not to me. Thus again ver. 39 But we are not of them that draw back unto perdition; but of them that believe, to the saving of the soul. Where drawing back is opposed to believing, and so expressive of Unbelief, its most natural genius and disposition; which is to draw back from Christ. Now this drawing back of Unbelief has a double Object; (1.) God in Christ, the supreme end, and object of faith: and (2.) Divine Institutions, and Appointments, which are the Means, in and by which Faith adheres to God in Christ. This later, seems chiefly (though not exclusively) intended in this place; as it appears by the whole scope of the precedent discourse; wherein the Author gives the Hebrews a strict Admonition, To beware how they did forsake the assembling of themselves together, as the manner of some was, to avoid persecution, v. 25, etc. So that to draw back from the Institutions, and Ordinances of Christ, is here, as it may justly be interpreted, a drawing back from Christ. And this is grounded on a great Maxim in Nature, which teacheth us, That he who forsakes the means, forsakes the end. For he that firmly wils, and adheres to an end, doth also firmly will, and adhere to the means, which have an intimate, and essential connexion therewith. Yea, the more difficult the means we undertake for Christ are, the firmer is our adherence to him, as our End. Whence it is evident, that so far as any soul forsakes the Institutions, and Ordinances of Christ, so far he forsakes Christ: Withdrawment from the means of Grace, appointed by Christ, is a withdrawment from himself: and herein much of the spirit of Unbelief discovers itself and its malign influences. This was the great iniquity of the unbelieving Israelites, as we find them characterised, Hos. 11. 7. And my people are bend to back-sliding from me. Their backsliding 
Hos. 7. 11.  lay, chiefly, in forsaking the Institutions and Appointments of God, and giving up themselves to Idolatry, and superstitious Worship. This also was their sin, in the Wilderness, as it appears, Psal. 78. 37. For their heart was not right with me, neither were they steadfast in his 
Psal. 78. 37  Covenant. Albeit they had engaged themselves to Christ, by a solemn League and Covenant; yet what a crooked, perverse, lying heart was there in them? How unsteadfast were they in his Covenant? how did they play off and on, fast and loose, to and fro, up and down with Christ? Such is the nature of Unbelief: whereas our blessed Lord instructs us Luke 9 62. That no man having put his hand to the plough, and looking back, is fit for the Kingdom of God, i. e, He that doth not persevere in adhering to Christ, never truly believed on him: A temporary faith is no better than real Unbelief: That faith was never real, which is not lasting. 
4 Diffidence and Distrust.   
4. Another branch of Unbelief consists in Diffidence and Distrust, as it is opposed to the Recumbence of faith. Faith is the most passive Grace: it can do or suffer nothing without Christ: and therefore its force, and strength consists in Recumbence on Christ. Faith never knows better days, than when it goes most out of itself, and rests on Christ. Hence we find the Nature of Faith oft described, by its Recumbence: So Psal. 37. 5. Commit thy way 
Psal. 37. 5.  unto the Lord; trust also in him, and he shall bring it to pass. Commit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e, Devolve, or Rol thy way, i. e, thine Affairs, thy cares, from thyself, or thine own heart, upon thy Lord. So Psal. 22. 8. He trusted on the Lord: or according to the Hebr. He rolled (himself, or his burdens) on the Lord. It seems to be a Metaphor, borrowed from Porters, who exonerate, or unload their Burden on some place fit to receive it. Faith rolls off all the sinners burdens, whether of Gild, or Filth, or Tentations, or Duties, or Civil concerns on Christ. Thus the Spouse is described Cantic. 8. 5. Who is this that cometh up from the 
Cant. 8. 5.  Wilderness, leaning on her Beloved? Faith is a Recumbent Grace: when it cannot honour Christ, as it would, by Obedience, yet than it honours him by Dependence: it fetcheth all from Christ, and so gives all glory to him: Yea, the more Grace it receives from Christ, the more sense it has of its need of Christ: The more it acts for Christ, the more it conceives itself obliged to Christ. Though it doth never so much for Christ, yet it dares not trust in any thing it doth or hath; but wholly in Christ. Such a mere passive, dependent, Recumbent thing is faith; as we find it described, Isai. 10. 20. Let him trust in the Lord, and stay upon his God. Though the Believer may, by Storms of Tentation, be now and then beaten off from Christ his Rock and Centre; yet he comes on again, and casts Anchor afresh on Christ: He counts not himself safe, till his heart fix here: all his Interruptions and Assaults do but bring him to a more absolute, and complete Recumbence on Christ: His faith finds no sure bottom but here: It counts itself secure no where, but on Omnipotence. Yea, the stronger Faith is, the stronger usually is its recumbence on, and confidence in Christ. And this, in all desertions, keepeth the Believer from sinking, in that he swims by faith on the Covenant, and in recumbence on Christ.  
But now it is quite contrary with Unbelief: How natural is it to corrupt Nature to trust in, and depend upon its own forces? Yea, are not Divine Assistances, and Influences abused by unbelief, unto carnal confidence? Oh! What an absolute Independence, and Self-sufficience doth Unbelief affect? How fain would every Unbeliever Deify himself, by making himself the first principle of his Dependence, and Trust? Was not this the sin of our first Parents, to affect a self-sufficience; that so they might derive from themselves, what they ought, by a natural Dependence, to derive from God? And do not all their lapsed seed naturally follow their steps herein? As fallen man affects to seek himself, as his last end; so doth he not strongly desire to depend on himself, as his first cause, and supreme efficient? And if the Unbeliever cannot find a sufficience in himself to depend on; then how doth he hunt, and seek out among the creatures, for some bottom to recumbe, and fix upon? So Hos. 5. 13. When Ephraim saw his sickness, and Judah saw his wound, than went Ephraim to the Assyrian, and sent to king Jareb. Israel had rather go any where, for relief, than unto God. How natural is it to Unbelievers, to trust in any sorry Idol-God, of their own making, rather than in the God, that made Heaven and Earth? How unable are Unbelievers to trust God, in the want of allthings? But how much less are they able to trust him, in the fullness of allthings? Doth not men's depending so much on themselves, or the creature, argue their little, if any dependence on Christ? It's true, some refined, evangelic Hypocrites may now and then seem to depend on God; ay, but do not they, all the while, secretly depend on themselves? Is not their Recumbence on God, as hypocritic, as their false hearts? Do they not seem to depend on God, but mean while shift for themselves? Is their confidence in God universal? Can they trust God in all conditions, difficulties, emergences, seasons, and things? True confidence, as well as obedience, must be universal: But alas! how unable are unbelievers to confide in God, in a stormy day? What a poor Affiance in Christ have they under the abundance of allthings? How little do they regard, and depend on Christ in small concerns? This self-dependence was the great sin— of the unbelieving Jews, which Christ every where upbraids them with: So Luke 11. 41. But rather give Alms of such things as you have: and behold allthings are 
Luk 11. 41.  clean unto you. Our blessed Lord here seems Ironicly to upbraid the Pharisees, with their self-confidences: They conceited, that their Alms and other extern good works, would expiate for all their sins; albeit their hearts were full of all manner of wickedness: Christ sharply taxeth, and rebuketh their folly, with this smart Irony: And behold allthings are clean unto you. As if he had said: You presume, by your Alms, to purchase Heaven; but, alas! how are you deceived? what small support will this yield you at the last day? Thus Augustin: Christ seems smartly to tax the vain persuasion of the Pharisees, who albeit they had spirits obnoxious to the vilest lusts, yet by giving Alms, they trusted they were half-Gods.  
5. Another branch of Unbelief consists in 
5. Dissatisfaction.  a certain Dissatisfaction of heart: opposite to that Acquiescence and Rest, which the Believer finds in Christ. Faith brings with it a Divine contentment and satisfaction: the more experience it hath of Christ, the better pleased it is in adhering to him: if it were to choose again, it would make no other choice than Christ. There is no Doctrine, no Discourse so pleasing to Faith, as that which exalts Christ: It loves to hear Christ's excellences displayed. Oh! how sweet is it to Faith, to see Christ's face, to hear his voice, to smell his sweet Savours, to taste his Delices in the Gospel? How glad is it to be stripped of all fond presumtions, carnal confidences, and false bottoms, that so Christ alone may give rest to the soul? So Paul, Phil. 3. 3. And rejoice 
Phil. 3 3.  in Christ Jesus, and have no confidence in the flesh. How doth he insult over all his former vain confidences? what satisfaction doth he take in Christ, and in him alone? How glad is he that Christ takes any course to break his carnal confidences, that so nothing but Christ himself may support his heart? Such Acquiescence, Satisfaction and Rest doth Faith find in Christ.  
But now Unbelief is of a quite contrary humour: Though it may, being forced by the importunity of a clamorous conscience, give Christ some reception for a while; yet how il satisfied is it with Christ: what a burdensome guest is he? How soon doth the unbelieving soul hanker again after its beloved Idols? Oh! what reachings forth of heart after this, or that, or t'other secret Idol? what Disquietments, and repining Discontents are there, at the deprivement of such, or such an inferior good? What secret desires and inclinations are there towards the Law, that old husband? At lest how fain would the heart admit the Law, as a Covenant of works, to share in that Conjugal Faith and Affection, which is due only to Christ? Thus it was with many unbelieving Galatians; Gal. 4. 9 But now after that ye have known 
Gal. 4. 9  God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage. [How turn ye again?] What doth he mean by this? Were the Galatians ever under the legal ceremonies, here styled beggarly elements, as ver. 10? No, The Galatians were never before under those Judaic ceremonies: only they are said to turn again unto them, because they affected a 
t Vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non rem eandem, sed similem respicit. Idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glass. Gram. Sacr.  similitude, or ressemblance to the Jews herein. Oh! how fain would they Symbolise or agree with the Jews, and so mingle something of the Law with Christ? So it follows: [whereunto ye desire again to be in bondage,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye desire, or, 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e, qui ultrò & perindè appetitis, velle aliquando pro cupidè optare. Glass. Gram. Sacr.  ye greedily covet, ye greatly wish and long to be under the Law: oh! how much do you desire, what strong wishes have you to join the Law with Christ? the like ver. 21. Tell me, ye that desire to be under the the law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e, ye who are so hungry, and greedy after the law. This was the temper of many Judaising Galatians; they would fain compound the Law with Christ: they could not rest satisfied in Christ alone, as the mater of their justification, but must needs join the law with him; which Paul tells them, Gal. 5. 2, 3. Was to make Christ of none effect. For he that rests not in Christ alone, as the mater of his justification, trusts not at all in him.  
So also in point of happiness, he that doth not acquiesce in Christ alone; as the object of his rest and satisfaction, doth not really believe in him: whence saith Christ, Luke 14. 26. If any come to me, and hate not his 
Luk. 14. 26, 33.  father, etc. i. e, if he be not satisfied in me as the fountain of his life, he hath no share in me: 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est minus amare, Grot.  For to hate here, is to love less. Christ doth not enjoin his Disciples simply, & absolutely to hate Parents, etc. No, that were sin: But he means comparitively, i. e, whoever doth not love Parents, Wife, etc. less than me, cannot be my Disciple. So ver. 33. Whosoever he be of you that forsaketh not all that he hath, he cannot be my Disciple. What doth Christ mean by this? Doth he expect that, when we turn Christians, we bid Adieu to all outward comforts? No surely: This command of Christ doth not so much respect the Act, as the Affection: we are not commanded to cast away all, but to love Christ above al.  
6. Again, Unbelief is full of murmurs, Disobedience, 
6. The Disobedience of Unbelief.  and Reluctance against the sovereign Will of God. Faith is the most obsequious, obedient, and dutiful Grace: Oh! how full of Resignation, and Submission is the believing Will, so far as it is believing? When Christ enters into any soul, he expects, that every proud imagination, every high thought stoop unto him: That the whole soul bow before him, and adore his sovereign will and pleasure. Thus Job 1. 20. Then Job arose,] This notes 
Job. 1. 20.  his speed, courage, and resolution in complying with the divine Wil. [And rent his mantle and shaved his head,] these were Symbols, or tokens of great sorrow, and humiliation under the hand of God. Faith doth not destroy natural affections; but it regulates and spiritualiseth them. When the hand of God is on us, our hand should be on our hearts, in order to a deep sense, and humiliation under God's visitation. Then it follows: [and fell down upon the ground, and worshipped] The Hebrew words do both signify a bowing to the ground. Because in their worship, they usually fell to the ground, or bowed their head, knee, or whole body; therefore the same word, among the Hebrews, signifies both to bow, and to worship: What then doth Jobs falling to the ground, and worshipping import? (1.) A sense of God's hand in this visitation. (2.) An Adoration of, or bowing before the Divine will as most righteous. (3.) A satisfaction in the present issues of the divine Wil In short, it implies a melting or dissolving of his Will into the Divine will, as most holy and best. Hence v. 21. it's said, That in all this Job sinned not, nor charged God follishly. i. e, Jobs faith brought his will to correspond with the Divine wil O! What a sweet harmony was here? But this unbelief cannot endure: Oh! what risings of heart are there against the Truths, Grace, Will, Ways, and Cross of Christ? How doth unbelief struggle, and fret against the supreme pleasure of Christ? Hence the same word in the Greek signifies both Unbelief 
Joh. 3. 36.  and Disobedience; as John 3. 36. He that believeth not the Son. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies also, 
w Qui inabsequiens est filio. Grot.  He that is not obedient to the Son: All faith carries something of obedience in it, or a subjection of the mind, and will to the Word, and Grace of Christ: whence Unbelievers are styled, Ephes. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Children of disobedience, or unpersuasible, untractable children; such as cannot bring their hearts to bow and stoop to divine Truths, Grace, and Commands. And indeed much of the nature of Infidelity is lively expressed by this notion of Disobedience: Thus the Israelites unbelief is set forth to us, Act. 7. 39 To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again to Egypt. How did they disobey Christ, and thrust him from them? Was it not chiefly by their murmurs and Unbelief? So in like manner we find unbelief set forth by fretting against God, (which is an high degree of Disobedience) Psal. 37. 1. Fret not thyself because of evil doers. [Fret not thy 
Psal. 37. 1.  self,] or, be not angry, chide not. Unbelief is very prone to be angry; yea, to chide God; because of the prosperity of wicked men: whereto is opposed vers. 3. Trust in the Lord, etc. This trusting in God is opposite 
ver. 7.  to that fretful spirit, v. 1. The like Antithesis, or opposition we find ver. 7. Rest in the Lord, and wait patiently; fret not thyself, because of him that prospereth in his way. Rest in the Lord: Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be silent unto the Lord: Don't let one murmur, or impatient word drop out of thy mouth, but wait patiently, or expect, with much silence and patience, relief from the Lord: beware, how thou dost fret, and repine against his Sovereign pleasure. So that a fretful, murmuring spirit is quite opposite to that silence and obedience, which faith implies: What is faith, but a free and cheerful resignation of all concerns to God; with a complete subjection to his Sovereign Will, Grace, and Spirit for the accomplishment of all? Faith subjugates, and captivates our wisdom, to divine Wisdom; our consciences to the divine Law; our whole heart and life, to the divine Will, either preceptive, or providential. A Believer, as such, lives no longer, than he lives in the divine Will and Grace: and no thing is so fit a subject for such a Divine life, as a broken heart: and what so effectually breaks the heart as faith in Christ? Oh! what meekness is there in faith? How silent is it? How flexible to the Divine Will? Certainly the lower the will 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 Abraham's faith, Isai. 41. 2. Called him to his foot. Faith yields up itself 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 will, and all: he is content to be wholly influenced by Christ's Sovereign will and Spirit. Whence faith is compared to a Mariage-covenant; whereby the wife gives over, and resigns all 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 Will and Grace of Christ, the more Unbelief: An unbelieving will is an inflexible will: its mighty stiff and hard. Unbelievers are extreme covetous and greedy of their own wills: to part with their wills is death to them.  
7. Infidelity, or Unbelief, implies also an 
7. Nonapplication of the Grace of Christ.  unwillingness to appropriate, or apply the Promises, and Grace of Christ, for the sinner's 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 apply all Promises, 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 apply and improve it for the sinner's 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 applieth 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 apply thereto a Plaster of Christ's blood? 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 Christ's Spirit. Thus it receiveth out of Christ's fullness, 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 beggar is Unbelief, in that it scorns to receive an Alms from Christ? What! not receive Grace when offered? Doth Christ offer an Act of Indemnity unto sinners; and will not they receive it at his hands? Oh! what a proud, bloody sin is Unbelief? Alas! many convinced sinners think it too much Presumption and Arrogance for them to appropriate, and apply the Grace of Christ to themselves: They think it better becomes them to apply 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 bottom of this seeming Modesty and Humility? 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 money to purchase it, what egregious pride is this?  
8. The last act of Infidelity, or Unbelief, 
8. Putting far off Christ's second coming.  is, A diffident removing, or putting far from the soul, the second coming of Christ, and all the great things of Eternity, 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 foretaste of approaching Glories, Ephes. 1. 13, 14. Here Paul tells them, That after they believed, they were sealed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Ephes. 1. 13, 14.  It is a Translation borrowed from Seals, by the impression or stamp whereof we distinguish things true from false, things authentic from uncertain. The stamp of a Seal impressed on an Instrument, renders it indubitable and unquestionable. The Jews had the extern seal of Circumcision; and the Grecians were sealed with the mark of their Idols; ay, but saith Paul, Ye were sealed with that Holy Spirit of promise; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 Promise 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 Stamp, or Impress of Grace at first Regeneration, which is communicated to all Believers: whence it is said, they were sealed with that Holy Spirit, i. e, the Spirit of Sanctification. Now this Impress, or stamp of the Spirit of Sanctification after their first believing is said to be, ver. 14. the earnest of our inheritance, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comes from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the general signifies all that which is given for the confirmation of a promise; and particularly among the Phoenicians, (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 Trump ever ringing in its ear. Ay, but Unbelief removes all these far from the soul: it says, in the language of those secure sinners, 2 Pet. 3. 4. Where is the promise of his coming? do not allthings continue as they were? Unbelief is possessed with a kind of sleeping Devil: it dreams of nothing but building Tabernacles here: What a stranger is it to eternity, and the concerns thereof? If the secure sinner be now and then a little awakened, and startled at the apprehensions of future judgement; how restless is Unbelief, till it has got the soul asleep again? How are the eyes shut, and the will bolted against all foresight, and expectations of Christ's second coming? Oh! what a torment is it to the Unbeliever, to lie under awakened apprehensions, expectations of, and approaches towards future judgement? What would he give, if eternity 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 endeavour to choke and stifle all awakened apprehensions thereof? And if the spirit of Bondage work any lively sense and convictions of that terrible day, what dreadful storms and tempests of legal fear doth unbelief raise in the soul, whereby it is indisposed, and hindered from any effectual endeavours, and preparations for that day?  
And oh! how common is this piece of Infidelity? Did not our great Lord foretell, 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 well 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 all the coming of Christ? And whence comes the Sensuality and Luxury of secure sinners, but from this great piece of Infidelity, in not waiting for Christ's coming, as Mat. 24. 36-39? What makes many knowing Professors so formal, dead-hearted, loitering, and lazy in all the great duties, and services of Christianity, but their not expecting this great day? Fiducial expectation of Christ's coming makes Christians active and vigorous in all gracious exercices, as we find it exemplified in Paul, 2 Cor. 5. 9 Phil. 3. 12, 13. Again, whence springeth the excess of unlawful passions, and the prevalence of domineering lusts, but from unbelief as to Christ's second coming? Lively apprehensions and expectations of this glorious day, are most efficacious to kill lusts, and remove tentations, as 2 Pet. 3. 10, 11. How comes it to pass that men are so careless and regardless of a good conscience, but from want of such lively expectations of Christ's coming? What made Paul so exact in keeping a good conscience, but his faith in eyeing 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, beauty, 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 Infidelity.   

CHAP. VIII. Doctrinal Corollaries deduced from the precedent Ideas, and Notions of Infidelity.  
HAving dispatched the formal Idea, or Nature of Unbelief, before we pass on to the remaining Questions, it will be not a little Useful, that we make some Improvements of what hath been laid down, both by Corollaries, and more practic Uses. As for Corollaries, 
Corollaries.  various great truths may be deduced from the precedent Explication of Infidelity. As, 1. That awakened Sinners may proceed 
Corol. 1. Almost-believers may proceed far and yet continue Infidels.  very far in Assent, and Consent to the things that belong unto their peace, and yet remain Infidels, or unbelievers. This Corollary 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 proceed in their Assent, and Consent to Christ, as their long-waited-for Messias? Do they not immediately before v. 37, 38. solemnly recognise him as their crowned King? Oh! what joyous Hosannas, and Psalms 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 wills 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 reflection on the forementioned particulars of faith, what a strange concurrence shall we find to make good this Corollary?  
(1.) Did not the unbelieving Jews of old, 
1 As to Assent,  (as a world of false Professors now) assent unto the Scriptures, as the Oracles of God, wherein all the good things of their peace were lodged; 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 descent in heart and practice? Do not too many assent to the pleasing, and sweet offers of the Gospel, but yet descent 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 ravished with joy in their contemplations of approaching glories? Yea and have not these convictions wrought their hearts to a great measure of alienation, and aversion from sensible goods; as also closing with the good things that belong to their peace? And yet all 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 Authority, 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 mix 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 all the while really dissented from them?  
(2.) May not also convinced sinners proceed 
2. As to Consent.  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 all such demurs, delays, and Wills for hereafter, argue a present Nil, or unwillingness to embrace Christ, as Luke 9 59, 61? Yea, are not many terrified Wills, under the stings and galls of conscience, oft inclined to a present, and speedy closing with Christ, who yet never arrive to a saving election of him? Oh! how many are there, who elect a compound Christ, or a single Christ with a compound 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 bottom 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 greatness of their glory? Do not many seem willing to adhere to Christ in a storm of legal terrors, who yet, when the storm is over, return 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 Will, and Consent, a real Nil, and descent? Farther, have not many almost-Believers been brought to some measure of Recumbence, and Dependence on Christ, who yet have still secretly and insensibly depended, and leaned on something in themselves, as Isai. 48. 1, 2? How many also have seemed very forward to resign up all concerns, both of soul and body to Christ, who yet have still 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 measure; and yet never 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 will not own, but reject them, as workers of iniquity? Yea, have not many been content to give some kind of feigned subjection unto Christ, and yet all the while continued voluntary Slaves and Vassals of their lusts, as Psal. 72. 9? Here Christ's 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 Kingdom? Oh! What a dreadful consideration is this, to think, how far many awakened sinners have proceeded in the main acts of Faith, and yet after all determined in final Unbelief?  
2. Albeit unbelievers may proceed very far 
Corol. 2. The difference betwixt saving faith and common.  in some Acts of Faith, yet there is a boundless difference between saving faith, and commun; as also between Believers, and Believers. I cannot persuade myself, as some, that saving faith and common differ only in degrees: I conceive the difference to be specific, or in kind; though I affect not contention, and therefore will wave Controversies: Only that there is a vast difference between the saving faith of true Believers, and the common faith of Unbelievers, will be evident from the following Propositions.  
(1.) The common faith of unbelievers ariseth 
1. As to knowledge.  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 misty 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, proceeding from the Light of life, Jo. 8. 12? Is not the Unbelievers candel-light mere darkness, if compared with that intuitive real sight of things invisible, which the Believer enjoys, Heb. 11. 1? Oh! how superficial, and fleeting are all the Unbelievers Notions? But how solid and deep are the Believers conceptions of spiritual Mysteries? The Believer has a divine Instinct, and spiritual sagacity, as to the good things of his peace: but alas! what is all the unbelievers knowledge thereof, but a mere natural Notion, or commun hearsay, or forced conviction? How doth the Believers light of life, kill his Lusts, darken the World's glory, melt his Affections, turn the Bend of his will towards all the good things of his peace; yea, transform his soul thereinto, by stamping an Image of God thereon, as Col. 3. 10? But oh! how dull and lazy; how dead and lifeless, is the Unbelievers faith and knowledge, Jam. 2. 19-26?  
(2.) The common faith of unbelievers ariseth from self-love, self-flattery, and carnal presumption; 
2. As to selfdenial.  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 will easily correspond with its lusts? Is it not the grand design of Self-love, wherever it is predominant, to come to Christ on its own feet of carnal confidence? But how much doth the selfdenying Believer abjure himself, and all his own self-sufficiences to win Christ, Phil. 3. 7, 8? Spiritual poverty is the next capacity 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 bottom of their confidence? Oh! what a pregnant cause is self-fulness of common faith; as self-emtinesse of saving faith, Luk. 18. 12, 13, 14? So also for carnal presumption, and self-flattery, what a seminal root is it of false, or commun faith? What a world of faith consists in mere fancy? How many Professors have no other bottom for their faith, than a fond presumption that they have faith? Thus men baptise their carnal presumtions into the name of faith. Oh! how prone are presumptuous Unbelievers to plung their nasty defiled hearts in the precious Blood, and Promises of Christ, and then fond conclude Christ is theirs; albeit they never were deeply sensible of their sin, and need of Christ? And are not such presumptuous conceits, or rather deceits, the main spring of most men's common 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 justify God and Christ, though it be in his own ruin; But oh! how much doth he condemn 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 pass on himself every day? And are not these his self-jelousies, and self-jugements a great spring of his faith in Christ, 1 Cor. 11. 31?  
(3.) The common faith of unbelievers ariseth 
3. As to a legal and evangelic spirit.  from a legal Spirit of Bondage; but the saving faith of Believers from an evangelic Spirit of Adoption. And oh! what a vast difference is there between commun faith, and saving, in this regard? A legal faith, arising from a spirit of Bondage, may work dreadful terrors, but never solid peace of conscience: It brings men under a legal Covenant, but cannot keep men steadfast therein, Psal. 78. 8, 10, 37, 57 It works in men legal preparations for Christ, but it cannot work a thorough conversion to him: It divorceth the heart in part from sin; but marries it to the Law, not to Christ: It ploughs up the fallow ground, but cannot sow the seed of Grace. It makes a deep wound in Conscience, but cannot heal it: It may drive men into despair, but it cannot, of itself, drive to Christ: It may restrain from sin, and constrain to duty, but it gives no strength for, or love to duty: It may kill, but it cannot make alive: It may rend, but it cannot melt the heart: It may make sin bitter, but it cannot make Christ sweet: It may be an Advocate for the Law, but not for Christ. Such is the common faith of Unbelievers. But now the evangelic faith of Believers, arising from a Spirit of Adoption, doth not only kill, but also make alive in the blood of Christ: It doth not only divorce the heart from sin, self, and the Law; but also espouseth it to Christ: It improves all legal preparations in order to an evangelic closure with Christ: It works godly sorrow for sin, not only that it may be pardoned, but because it is pardoned: It is not only compelled to duty by legal motives; but also alured thereto by evangelic persuasives: It doth much for Christ, and yet rests on nothing but Christ: It works not only evangelic Actions, but also evangelic Principles and Dispositions: It urgeth the Law much, but on Evangelic grounds, and designs: It destroys not Morality, but perfects it: It frees mwn not from duty, but in and for duty. Such are the different postures of a legal, and evangelic Faith.  
(4.) Saving faith turns the main Bend of 
4. As to turning the Bend of the Will to Christ.  the Will towards Christ, and all other good things that belong unto its peace; but commun faith affords Christ, and all those good things only some imperfect desires. The true Believer makes a free, and complete Acceptation of Christ, and Resignation of all unto him: He takes the whole of Christ, and gives Christ the whole of his heart: He goes to Christ with a plenitude or fullness of will, and receives from Christ a plenitude of Grace, John 1. 16. He is so amorous of the good things that belong unto his peace, that he can part with allthings for them; yea his will is carried with a violent propension towards them, as the Iron to the Loadstone. But is it thus with the Unbeliever? Doth he not ever add something to Christ, or take something from Christ? Alas! what is his common faith, but a mere faint velleity, a languid imperfect desire after the good things that belong unto his peace? How unable is he to go to Christ, with a plenitude of will? How little is he alured, or ravished with the incomparable Beauties of Christ? perhaps he has some good liking to the good things of his peace; but oh! what a violent lust has he after other things? He may have some evanid or dying wishes after the divine life; but oh! what a peremptory obstinate will has he towards present goods? Every small tentation makes him let go Christ; but oh! how tenacious, how strong is his holdfast of the creature? An Unbeliever is the greatest Monster in the world; he hath two hearts, an heart for God, and an heart for the world, Psal. 12. 2. and yet when any difficulty approacheth, he hath no heart at all: Such a coward is he, & so far from true faith. A true believer, the more difficult his work & tentations are, the stronger is his Adherence to Christ, and all the good things of his peace: yea, though Christ may seem willing to part with all Interest in him; yea, to turn against him as an enemy; yet oh! how unwilling is he to part with his interest in Christ; or to do any thing unworthy of that friendship he professeth to Christ? But is it thus with the common faith of the Unbeliever? Alas! on what easy terms can he part with all claim to Christ? How unsteadfast is he in all his covenants with Christ? How little can he resign up himself wholly to Christ, or receive whole Christ, as offered in the Gospel? In times of soul-troubles he seems willing to elect Christ, but in times of competition between Christ and lust, how soon doth he prefer lust before Christ? What are all his good wishes towards the things of his peace, but broken half-desires? Doth he not at the same time, when he lays hold on Christ, secretly also catch at the world, or some beloved lust? How unable is he to will and nile the same things, to be constant to his own election of Christ, and reprobation of sin? Though he sometimes looked towards Christ, yet how little doth he follow that look? What a latitude, and liberty doth he leave for idols in his heart; and thence how little room for Christ? So little is his will fortified, and armed with Resolution in adherence unto Christ.  
(5.) The true Believers saving faith is a purifier 
5. As to purifying from sin.  from sin, Act. 15. 9 But the unbelievers commun faith is a Protector, and Promotor of Sin. And oh! what a vast distance is here betwixt saving and commun faith? How impossible is it that the unbelievers heart, which is the spouse of sin, should be married to Christ? Will Christ's jealousy, which is so severe, admit any Corrival, or equal lover into his conjugal bed, the heart? Must not his royal love have a throne all alone in the heart? Is it not then impossible, that sin, in its dominion, should dwell in the same heart with Christ? Yet, lo! is not this the grand design of the unbelievers commun faith, to reconcile Christ and sin, two opposite Lords? How oft doth commun faith go to Christ for life, that so the sinner may live more securely in sin? The Believers very falls into sin, are, as managed by faith, a sanctified means to purge out sin: But, oh! the Unbelievers partial departure from sin, and closure with Christ, is, as improved by his common faith and lust, made a blind and engine for the protection, concelement, and improvement of sin. Saving Faith makes the Believers very defects, and neglects serve for the promoting of some spiritual good: how is he humbled for, and by his very sins and negligences? But the common faith of an Unbeliever makes his best duties, and performances serve to promote spiritual sins: How do all his Covenants and Resolutions against some grosser, visible sins, serve only to hide, strengthen, and foment secret, invisible lusts; as spiritual pride, carnal confidence, Hos. 7. 16? Or at best, doth he not make use of all his covenants against sin, only as a balsam to heal the wounds of his conscience, not as poison to kill the lusts of his heart. Such is the curse, and plague of common faith.  
(6.) Saving faith transforms the heart into 
6. As to transformation into the image of Christ, and conformation to his life and Laws.  the Image of Christ, and thence makes the Believer conform to his Life, and Laws; but commun faith works neither. Saving Faith brings the heart near to Christ, and so stamps the Image of Christ upon the heart: It cannot make men Christ, but yet it makes them like unto him, and that not only in one particular excellence, but in all: It changeth the last end, and disposition of the will, and thence the whole soul and life: It infuseth a divine plenitude, or fullness of Grace into the soul, answerable to that fullness of sin, that was there before. And as Christ is one with his Father, by personal union; so Believers are one with Christ, by faith: Hence much of the life of Christ appears in their lives: The love and spirit of Christ prevails with them, to live the life of Christ, and conform to his Laws: And oh! what a sweet harmony and conformity, so far as Faith and Grace prevails, is there between the Spirit and Life of Christ, and their spirits and life? How much do their hearts, and lives answer to the primitive Pattern of purity, in the heart and life of Christ? But can the Unbelievers commun faith work such rare effects? It's true, sometimes his Actions are changed; but are not his vital Principles, and Dispositions unchanged? He may sometimes conform to the Laws of Christ in appearance; but doth he not still hate them at heart? Whereas the Believer, whiles he breaks the law of Christ in Action, he conforms to it in Affection and desire, as Roman. 7. 22. The Unbelievers commun faith may lead him to please Christ in show, but is it not all to please himself in truth? Doth he not wholly live on self as his spring, and to self as his last end? Oh! how impossible is it for him to live by faith on Christ, and to Christ, which is the Believers life?  
(7.) Saving faith makes Believers diligent 
7. As to the use of means.  in the use of means, and yet keeps them from trusting in them: commun faith makes unbelievers negligent in the use of means, and yet to trust in them. Oh! how industrious is Faith in the use of means, as if there were no Christ to trust unto? And yet doth not faith trust wholly in Christ, as if there were no means to be used? Yea, doth it not trust Christ as much in the fullness of means, as in the want of them? But oh! how much doth unbelief trust in means, though it be very negligent in the use of them?  
(8.) Saving Faith is always bottomed on a 
8. As to the foundation.  Promise, and by it works up the heart to God: But commun faith is always bottomed either on false persuasions, or self-sufficiences, and by them turns the heart from God.  
(9) Saving Faith walks in God's ways, by 
9 As to end and rule.  a straight rule, to a straight end. But commun faith is always stepping out of God's way: its rule and end both are crooked. True Faith looks both to its end, and rule; it will not do good that evil, or evil that good may follow: But commun faith will do both.  
(10.) Lastly, Saving Faith values an half-promisse, 
10. As to God's faithfulness.  yea a mere peradventure from God, more than the best promise the creature can make: but commun faith depends more on the rotten, and false promises of its own heart, or of the creature, than on all the promises of God.  
3. Hence we may further infer, That there 
Corol. 3. No middle 'twixt faith and unbelief.  is no medium, or middle, between true Faith and Infidelity. Commun faith is but real Unbelief: He that is not a sound Believer, is a real Infidel: He that receives not Christ on his own terms, rejects him: Not to trust in Christ with all the heart, is not to trust him at all in truth: A forced election of Christ, is a real reprobation of him: A mere human, or notional, or general, or confused, or instable, or inefficacious Assent to Christ, is real Dissent. Not to rest in Christ alone as our Mediator, is not at all to confide in him: He that cannot part with all for Christ, will soon part with Christ for any thing: If faith purifies not the heart from sin, and fortifies it against tentation, it deserves not the name of faith, Acts 15. 9 If Faith gives not a substantial being to things not in being, it doth nothing; Heb. 11. 1. If you can believe nothing but what you have reason, and evidence for from the things themselves, you believe nothing as you ought: for though reason may assist faith as an instrument, yet it destroys faith as a principal ground or argument; because faith is of things inevident, Heb. 11. 1. Faith takes nothing for its formal reason, or principal ground, but increated Authority: and therefore it is not the mere evidence of reason, but the testimony of God, that makes men believers. And if so, then, oh! what a world of that, which passeth for faith among men, will one day appear to be real Unbelief? What may we judge of those who hang up Christ in their fantasies, as pictures in an house, but yet never really adhere to, or recumb on him? Is not this mere fancy rather than faith? What shall we conclude of the presumptuous believer, who presumes God will shape his mercy according to his humour? Is not his faith mere Unbelief? Yea, can there be a more cursed piece of Unbelief, than a fond groundless presumption that we do believe? Again, what shall we say of the dead-borne sleepy faith of secure Sinners, who lay their head in Satan's bosom, and sleep securely on the pillow of his rotten peace? Is not this a piece of Unbelief, which Devils and damned Spirits are not guilty of? For they believe and tremble at the apprehensions of their approaching judgement. And oh! how soon will these their sweet sleeps end in dreadful hellish awakenings? Again, may we not judge the same of legal faith; which sets up the Law in the room of Christ; or at least yokes the Law and Christ together? Do not such, by joining the Law with Christ, disjoin their hearts from Christ, Rom. 7. 14? Is it not as bad a piece of Unbelief, to set up the Law instead of Christ, as to set up lust instead of the law? Yea, is there not much of Idolatry in such a legal faith? for do not such as depend on their own legal performances for life, make themselves their God and Christ? Oh! how oft doth such a legal faith, or carnal confidence end in black despair? Were it not easy to show, if opportunity served, how all the false, or commun faiths in the world are indeed but real Infidelity, coloured over with a tincture of faith? O then! what a world of Infidels and Unbelievers are there, who walk up and down under the mask and vizard of Believers? Surely if all these pretended fancied faiths are real unbelief there can be no middle betwixt Faith, and Unbelief; and then, how many great Professors will fall under the black character of Unbelievers, albeit they may now pass for good Believers?  
4. Hence also we learn, That solid saving 
Corol. 4.  Faith is most rare and difficult; but commun 
4. Saving faith rare, but commun faith cheap.  faith most cheap and easy. It's no difficult mater, in these knowing times, to gain the Notion of Faith: but oh! how difficult is it to attain unto the thing faith? A general, implicit Assent to the things that belong unto our peace is very common; but oh! how rare is it to meet with a particular, explicit, real Assent to the things of our peace, formally considered? Do not the most of Professors yield only a human, natural, or traditional Assent to Divine, supernatural Truths and Mysteries? Multitudes now adays receive the Word of God; but how? is it not as the word of men, i. e, as clothed with human Authority, or the evidence of reason; not as the Word of God, 1 Thes. 2. 13? A confused, suspense, reeling assent to evangelic Doctrines is very common; but is not a distinct, fixed, deep, welgrounded assent as rare? Oh! how superficial, and feeble is most men's assent to the good things of their peace? Or if some awakened consciences arise higher, to a more complete and deep assent; yet, alas! how legal is their assent, even to evangelic Truths? How hard is it even for true Believers, much more for those who have only commun faith, to see sin as sin, and not to fall under a legal spirit of Bondage? To assent to the truths of the Gospel, when Conscience is fired with the terrors of the Law, is no great pain: but oh! how painful a thing is it, to assent to Gospel truths, from an inward feeling apprehension of their own worth and excellence? To assent to the Doctrines of the Gospel is commun: but is it not as commun to descent from the duties of the Gospel, which in divine estimation is but a dead faith? How few have impressions suitable to their faith? How few are there among the crowd of Believers, who have an admiring assent, an high estime, and right valuation of the good things that belong unto their peace? It is indeed very facile to yield a barren, lazy, dead assent to Evangelic Notions; but oh! how difficult is it to arrive unto a fruitful, vigorous, lively, efficacious, practic assent, such as may form, and transform the heart into the very image of those good things we assent unto?  
So also for Consent, it is very common and easy for convinced sinners to be induced to make some indeliberate, involuntary, partial, imperfect election of Christ, and other good things that belong to their peace; but oh! how rare and difficult is it to attain unto a cheerful, speedy, complete and fixed closure with Christ, on his own terms, as offered in the Gospel? Is it not commun with many to adhere to Christ in Profession, but to lust in Affection? How many common Believers give Christ good words; but give their hearts to some Idol-lover? Do not too many also pretend subjection to Christ, and his sovereign pleasure; but really intent subjection to no other Lord than their own Lusts? How many seem to depend wholly on Christ for Grace, who yet secretly lean on their own understandings, and good wills? O that men would believe, what a difficult thing it is to believe aright? Alas! how violent is the motion of Faith? How much against corrupt nature are the supernatural acts of Faith? Was there ever a greater miracle under Heaven, excepting the Incarnation of the Son of God, than the working of faith in an unbelieving heart? Is not every saving faith a standing Miracle? Oh! what a contradiction is it to carnal wisdom, and corrupt Nature, to assent and consent to the imputed righteousness of Christ? What a painful thing is it to carnal hearts, to part with right eyes, and right hands, every beloved lust for Christ? How many thousand ways are there to Unbelief or common faith, but oh! how narrow, yea indivisible is the way to saving faith? Commun faith grows among roses, but Saving faith among thorns. What a grand deceit therefore is it, to conceit Saving faith easy and commun? Certainly he never yet believed aright, that has not in some measure had experience, What a difficult thing it is to believe aright.  
5. Hence likewise we may conclude, That 
Corol. 5. Believers have much of Unbelief in them.  Believers themselves, have many Relics and Remains of Unbelief in them, Alas! how much darkness is there mixed with their Notions, of the good things that belong to their peace? How much dissent is there in their assent to Evangelic truths? It's true, they dare not, when they are themselves, reject the good things of their peace; ay, but do they not too oft neglect, and undervalue the same? Are their Apprehensions, and Impressions suitable to the worth of those objects they believe? How then comes it to pass, that on the interposure of some tentation, they turn aside to lying Vanities? Are not Believers themselves oft very confused, and instable in their assent to evangelic Mysteries? Yea, have they not sometimes many prevalent suspensions, hesitations, and doubts touching the sacred Scriptures, and their Divine Authority? How oft have many sincere Believers been violently assaulted with Atheistic thoughts, that there is no God? What a sealed Book, and dark saying is the whole Gospel, to many afflicted Consciences, in times of Desertion? In times of distress, how oft doth their Faith question the reality of the Promises? What's the reason why many true Believers are so much shaken, in some difficult cases, but because they do not bottom their Souls on the immutable faithfulness of God in his Promises? Are not the gracious offers of the Covenant most rich, abundant, and free? How then comes it to pass, that Believers are so poor and low in Grace? Is it not from their want of Faith, to draw out that fullness that is contained in, and offered by the Covenant? Have not Believers Gods immutable Word, Oath, and Fidelity to confirm his Covenant? And yet, lo! How backward are they to trust him in any straits? How frequently do Believers stagger in their adherence unto Christ? How much are they off and on, up and down, fast and loose with Christ? How little are they acquainted with the applicatory, appropriating Acts of Faith? What great things might Believers receive from Christ, had they but a great faith to expect and receive them? How seldom are the most of Believers in realising believing views of approaching Glories? What obscure, and strained notions have they of Eternity? Had we eternity in our eye and heart, how would the view thereof darken the glory 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 pass, 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 cross? Do not the length, and weight of their burdens oft make them extreme short-spirited, as Exod. 6. 9 for shortness of Spirit? So Num. 21. 4. its said, They were short-spirited, because of the way, i. e, the length of their sufferings shortened their spirits; they could not in patience possess 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 straitened are their spirits as to present, or expected mercies? What murmurs and discontents have they against the Yoke, and Cross of Christ? Yea, how dissolute, soft, and feeble are they in resistance of Tentations? How timorous and faint-hearted at the approach of difficulties? Whence proceed 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 mask 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 
Corol. 6. Infidelity the greatest sin.  Unbelief is a sin of the first Magnitude, a great mystery of Iniquity; 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 malign and venomous influence on all sin; yea, it must contain in it the malignity, and poison of all sin. Oh! What a prodigious Sin is Unbelief? What Abysses and depths of iniquity are there in the bowels of it? We have seen how it infuseth itself into the whole soul, and dispirits all 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 all the good things of our peace? How stupid and senseless doth it make conscience? What a world of security, and false peace doth it produce? What made the old world so secure before the Deluge came, and swept them all away, but their Unbelief? How comes it to pass that both wise and foolish Virgin's slumber, before the coming of the Bridegroom, but from their Unbelief? What makes sinners so stouthearted and opposite to the righteousness of Christ, but their Infidelity, Isai. 46. 12? How comes it to pass that Sinners are so inflexible as to all christ 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 men's wills so rebellions against Christ, yea destroyeth obedience in the principal root thereof? Are not all these the fruits of Unbelief? Oh! What a lazy, slothful, remiss, and softnatured thing is Unbelief, as to all that is good? And yet how vigorous and active is it in, and for the production of all sin? Yea, is not Unbelief virtually all sin? Doth it not breed, preserve, foment, encourage, actuate, and spirit all sin? Whence proceed the great errors of men's minds, hearts, and lives but from Infidelity? How comes it to pass 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 men's confusions, and distractions of heart in times of trouble, but from their Unbelief? Whence also springs all that formality, and deadness in duties, but from Unbelief? Is not this also the cause of men's hypocrisy both in heart and life? Oh! what a world of irregular and exorbitant passions doth Unbelief work in men's 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 call Unbelief, father? Is not this sin of Infidelity to be found at the end of every sin? Whence spring the main exorbitances, and distempers of men's hearts and lives, but from Infidelity? Men discourse variously what was the first sin by which Adam fell; but have we not much reason to believe, that Unbelief was Adam's first sin, which opened the door to all sin and misery? For had not Adam disbelieved the Word of God, which threatened 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 door to all sin, so doth it not still hearten, and improve all sin? Yea, is it not the prodigious womb of all sin? Yea, has it not more of sin than any, or all other sins? It's true, scandalous sins have more of Infamy; but has not Infidelity more of obliquity, and guilt in it? Is not that the greatest sin, which is against the greatest Laws, and Obligations? And is not Infidelity against the greatest Obligations that ever were, even a Covenant of Grace; which makes such free, such full, 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 promises? and yet lo! how doth Unbelief oppose the royal Law of Christ? Oh! what a world of rebellion lies wrapped up in the bowels of Infidelity? How doth it scorn, reject, yea spurn at bowels of evangelic Love, and Grace? Yea, is it not extremely opposite to all the principles of obedience? Is there not also abundance of Idolatry in Infidelity? Can there be a worse Idol than self idolised? And doth not every Unbeliever idolise his own carnal wisdom, his proud will, his common gifts, his self-sufficience, his legal Righteousnesses, and seeming good duties? Is not the Unbelievers self-dependence the worst piece of Idolatry? Doth not every Unbeliever by depending on himself, as his first principle, and last end, make himself his God? Again is there not an Hell of Blasphemy in Infidelity? Doth not every Unbeliever, by his secret, or open murmurs against God raise many black lies, and scandals on God? Yea, what are the Unbelievers discontents against God, but, in the Scriptures account, a cursing of God, as Job 1. 11, 22? Lastly is there not a world of Atheism in all Infidelity? Doth not Unbelief, at one stroke, take away the Scriptures, God, and Christ, and all the good things of our peace? As the Unbeliever doth by his self-dependence deify himself, so doth he not also by the same undeifie the true God? Thus we see what a prodigious monstrous sin Unbelief is.  
7. This Notion of Infidelity, as before explicated, 
Corol. 7. God justified in his severe procedure against unbelievers.  Justifies God, in his most severe procedures against all unbelievers. Alas! what blame may be laid upon the holy God, for hiding the things of his peace from the Unbelievers eyes, when as he wilfully shuts his eyes against them? Has the Unbeliever any thing to object against Christ, for not healing his wounded soul, seeing he wilfully rejects the Medicinal Grace, and Blood of Christ, which are the only remedies for his healing? If sinners will justify their unbelief, which is so much condemned by God, is it not just with God to condemn them for it? So long as Unbelievers despise Gospel-love, and Mercy, is it not just that Gospel-vengeance take hold of them? What more equitable than that such perish in their sins, who resist all the sweet attractives and allurements of Grace, by which Christ endeavours to draw them out of sin and misery? Doth not Infidelity dispirit and make void all Ordinances, and means of Salvation? Who then can be blamed, but the Unbeliever, for his own damnation? Is not Infidelity the highest Treason against Heaven? Can then any punishment be too severe for it? Doth not Unbelief, as has been intimated, darken all the glorious Attributes of God? Is not the wisdom of God esteemed mere folly by it? Doth it not rebel against the sovereignty of God, by placing the sinners will above it? Doth it not make the Faithfulness of God unfaithful; Yea, give the lie to it, by questioning the truth of his Promises, 1 John 5. 10? Oh! how warm, how large, how tender, how rolling are the Bowels of Freegrace towards sinners? But doth not Unbelief spurn at those bowels, by shutting the heart against them? Is not the Omnipotence of God limited, yea counted mere Impotence by Infidelity, Isai. 40. 27, 28, 29? How doth it likewise trample on the patience, and forbearance of God? Is it not than most righteous, that the great God, who is thus injured, and abused by Infidelity, should revenge his own quarrel thereon? Again, how doth Infidelity slander, reproach, and undermine Christ, the great Mediator of Life and Salvation? Is not Christ the greatest Institute and Ordinance of God? Is he not appointed by God as the alone Saviour of Mankind? And yet, lo! how do Unbelievers reproach and oppose him? Is not Christ greatly undervalved, when his gracious offers are rejected? Can we abuse Christ more, than by opposing the good things offered by him? Is it not a bloody crime to meet Christ's Grace with resistance? Oh! what an Hell of Iniquity lies in this sin of Unbelief, in that it is a despising of Christ's bleeding, drawing Love? Is any sin a greater burden, and pain to Christ than Infidelity? Is he not hereby wearied, Esa. 7. 13? Yea, is not Christ greatly mocqued, and slandered by Unbelief? Yea, doth not Infidelity rob Christ of all his mediatory Offices, and Perfections? Yea, is it not the sorest Crucifixion of Christ? Did not Judas, the Jews, and Pilate pierce Christ more sorely by their Unbelief, than by their acts of betraying, and condemning him? Now if Infidelity be so injurious to Christ, is it not just with him to vindicate such injuries? Yea, indeed, What are all the Unbelievers jugements and torments, but such as he electively, and voluntarily draws upon himself? Are any Evangelic Unbelievers damned, but such as wilfully elect Death before Life? Do not all they that reject Christ, electively embrace Death, Prov. 8. 36? And has the Unbeliever any reason to complain against God for condemning of him, seeing he is unwilling to be saved? Is not this the main that Christ expects from evangelic Unbelievers, that they willingly accept Grace offered to them? And if they will not, who is to be blamed, but their own perverse stubborn wills? Do not they deservedly perish, who wilfully perish? If sinners will be so cruel, so bloody-minded, as to murder their own souls by unbelief, they must blame none but themselves for their ruin: the righteous God is sufficiently vindicated from any imputation against him. Oh! how will this silence, and seal up the lips of Unbelievers unto all eternity, that Grace and Life was offered to them, but they voluntarily chose death before life? What pleas can such have, why they should not be damned, seeing they wilfully rush into ways that lead to damnation?   

CHAP. IX. Practic Uses. 1. Study the Mystery and Causes of Infidelity. 2. Lament over the prevalence of it. 3. Examine how far it prevails. 4. Abjure it as the worst Hel. 5. Pursue Faith as the highest Interest, and Spring of the Divine Life.  
WE now proceed to a more close, and practic Application of these general 
Use 1. Of Advice to study the Nature and Influence of Infidelity.  Notions of Infidelity. And the first Use we shall make of this Doctrine, is, by way of general Advice unto all, both Believers and Unbelievers, to study much the black nature, and venomous Influences of Infidelity. Certainly, if Sinners were but well acquainted with that Mystery of Iniquity, that is wrapped up in the bowels of Infidelity; and how pernicious this sin is to their souls, were it possible that they could please themselves in it as they do? Alas! Can we imagine, that Unbelievers would sit down so quietly under the chains & fetters of their unbelief, were they but in a serious manner apprehensive of it? But ah! here lies the great damning sin, and misery of the Unbelieving World, men are not deeply and feelingly sensible of the burden, and stings of an unbelieving heart. How few are there, who observe and mourn under the secret veins of Infidelity, that loge in their hearts? Where is that soul that laments, day by day, his want of a particular, supernatural, spiritual, distinct, certain, firm, evangelic, full, prevalent, affective, effective, and transformative Assent to the good things that belong to his peace? Do not many great Professors seem to assent to the Mysteries of the Gospel, but yet really descent from, or, at least not live up to them? Have not many the name of Believers, who yet never felt the virtue, and efficace of faith? Do not many pretend to a kindness for Christ, who yet secretly hate him in their hearts? How few, yea very few, among the crowd of professed Believers, live under the vital power of Faith? May we not, without breach of Charity, judge those to be under the power of Unbelief, who were never truly sensible of the power of it? Is not Infidelity, as it has been shown, the greatest sin, and therefore aught to have the greatest sense? What is the main and first work 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, unless they study, and observe the nature and workings of it? Why is it that the most of men do account Infidelity so small a sin, but because they never inquired into its black ugly Nature and Aggravations? How comes it to pass, that many take part with their Unbelief, but because they are not sensible, what a mischievous pernicious thing it is? Alas! Did men study, and believe what an heinous sin Infidelity 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 mourn 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 mark can we have of a sound Believer, than a daily sense of, and humiliation for Unbelief? Yea, is it not a good sign of much growth in Faith and other Graces, to be inwardly acquainted with, and troubled for the remains of Infidelity dwelling in us? Do not the best and most improved Christians usually complain most of this sin? Oh! What an invisible, sly, and subtle sin is Infidelity? 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 conceal itself in all its actings? Doth it not then greatly concern all, both Believers and Unbelievers, to study well the Nature, Causes, and malign Influences of Unbelief? Oh! how much of Infidelity 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 subtle turnings and windings of their unbelieving hearts? Is it not then the great concern of all, to be greatly intent on the study of, and inquisition into the Nature, Operations, and Effects of Unbelief?  
But above allthings we should much contemplate, 
Study the Causes of Infidelity.  and inquire into the Causes of Infidelity. 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 allthings are best known in and by their Causes: O then! if thou wilt understand the black nature of Infidelity, study and inquire narrowly into its Causes: Inquire into that Sovereign, venomous, black darkness, which 
1 Spiritual darkness.  dwells in Conscience, and makes all the good things of thy peace to disappear. Oh! What a Veil doth this thick spiritual darkness draw on all the excellences of Christ? How doth it slain all the Beauty, and Glory of Evangelic offers, made to the unbelieving Soul? Oh! what an efficacious influence hath the darkness of Conscience, on the darkness of Infidelity? Study also how much carnal reason doth promote Infidelity. What more contrary 
2. Carnal Reason.  to Faith than carnal reason? When men endeavour to measure the Promises, or Providences; the Words, or Works of God by carnal wisdom; what black jealousies, and suspicions of God's love, care, and faithfulness proceed thence? How is the Unbelievers heart filled with black ugly prejudices against Christ, and all the offers of his Grace? The less of carnal reason, there is mixed with Faith, the more pure it is. Again observe how much carnal Security doth foment, 
3. Carnal Security.  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 approaching Deluge of God's wrath, but their wretched security? It's true, Unbelief is oft the cause of carnal security, but is it not also as oft the effect of it? Is not the Security of the wise and foolish Virgms, made a cause of their Infidelity, Matthew 25. 5? Is not faith maintained by an inward, tender, feeling sense; and Unbelief by the want of such a sense? Further, take 
4. Self-love.  notice how much self-love doth feed, and nourish thine Unbelief? What self-dependence and self-seeking it works in thee? How softnatured, and faint-hearted as to Duty, but stouthearted and resolute against Christ, and all his gracious invitations, it makes thee? Oh! Study how much self-love fortifies thy heart against all the good things of thy peace; but exposeth and lays it open to all the tentations of Sin and Satan. Consider also how much Spiritual Pride contributes to thine Infidelity: 
5. Spiritual Pride.  Oh! how crafty and cunning is the pride of Infidelity? and how much are the Unbelievers bands strengthened hereby? Meditate also on thy short-spiritednesse, and its 
6. Short-spiritednes.  venomous influence on thine unbelief: How contracted and narrow is the Unbelievers heart? And how much is his unbelief promoted hereby? A confined, short, straitened spirit is always pusillanimous, feeble, and unbelieving, as Exod. 6. 9 Lastly, Examine 
Lastly, Beloved lusts.  if there be not some base, darling lust lurking at the bottom of thy will, which secretly feeds, and fortifies thine unbelief. Oh! what large provision doth any beloved lust make for Infidelity? How much is its Throne maintained by it? What stout arguments do darling lusts urge against Christ, and all his gracious offers? These with some other are the principal causes, and most bitter roots of Infidelity, the observation and discovery of which, will be of great use for the subduing of this sin. But the more full Inquisition into the Causes of Infidelity will be the entire Subject of the second part of our Discourse touching Unbelief.  
2. Another practic Improvement we may make 
Use 2.  of this Doctrine, is by way of sad Lamentation, and Humiliation for the prevalence of Infidelity in the world, even among Professors. 
Of lamentation and humiliation for the prevalence of Infidelity.  Is the Idea, or visage of Unbelief so black and ugly? Are its Influences so venomous, and contagious? How then comes it to pass, that this knowing world is enamoured, 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 Beggar in love with his Rags; or the Prisoner with his Fetters; or the wounded Person with his bleeding Wounds? How then comes it to pass, that the Christian world is so much amorous of, and delighted in Infidelity; which is the worst leprosy, poverty, deformity, and misery, that the Soul partakes of? Yea, how comes it to pass, that Believers themselves have such relics and remains of Unbelief in them; and that in such days as these are, wherein Evangelic Light, Love, and Grace so much abound? Hath not our blessed Lord taken all the courses and means that may be, to cure men of their Infidelity? As to the encouragements and motives to believe, doth he not show himself as kind as kind may be? Has he not given all manner of warrants, yea commands for men to believe? Doth not the Covenant of Grace give as good law-right, as may be, for all that will to come and embrace the good things that belong to their peace? Are not the offers of the Covenant general, free, abundant, and most affectionate? Is not Christ more willing to save, than sinners are to be saved? As to means, what can God do more, than he has, in saying, Here is my Son, my Spirit, my Gospel, and all the good things of My peace; take all, and welcome? And are not the terms on which all these good things are offered, most easy to any that is but really willing to be happy? Yea, are not the means vouchsafed by God, to cure our Infidelity in these lightsome days, much greater, than in former days? whence then is it, that men continue in their Infidelity, and that with so much delight? Has Christ condescended so low in the offers of his Grace, and do sinners still persist in their rejecting, or not improving such rich and gracious offers? Oh! What mater of sad contemplation, and Lamentation is here? How ought every eye to weep apart, and every heart to bleed apart, for personal, domestic, Ecclesiastic, and National Infidelity? Alas! how true, too true, is that prediction of our Omniscient Lord, touching these last days, Luke 18. 8. Nevertheless when the Son of Man cometh, shall he find faith on the earth? Who knows how near this coming of the Son of Man may be? May we not conjecture, that some great coming of the Son of Man cannot be far off, because faith is so much departed from the earth? Was there ever, since the coming of our Lord in the flesh, more light, and yet more Atheism in the world? Is not the disbelief of the main Articles of our faith, the only faith and belief that is to be found among some? Are not all the great fundamentals and vitals of faith struck at by some, who would count it an high affront to be judged Unbelievers? Yea, to come nearer home, have we not cause to fear, that many, who pass for shining Believers, will one day appear to be rotten-hearted Unbelievers? Yea, to leave others to their supreme Judge, have we not all cause to lay our hands on our hearts, and condemn ourselves of much Infidelity? If thou art not sensible of much Unbelief indwelling in thee, is it not a sad Symtome, that thou hast nothing, or at best, but very little of true Faith in thy heart? May we not safely say, That he never truly mourned for any sin, who never mourned for Infidelity, which is at the end of every Sin? Oh! what lamentable ruins has Unbelief brought on many flourishing Churches? And may we expect to be exempted from the like strokes of Divine justice, unless we lament, and mourn over our Unbelief, which deserves the same? Take these Motives to provoke thine heart to a deep Lamentation and Humiliation for thine own, and other men's unbelief. (1) Unbelief is, as has been said, the greatest Sin, and therefore ought to work in us the greatest sense and humiliation. (2) If thine heart be not deeply humbled for thine Unbelief, thou wilt soon be overcome by it. (3) The more thy soul is melted under the sense of Unbelief, the more evangelic and spiritual it is. What better mark is there of a spiritual, yea of a believing heart, than a deep sense of, and humiliation for Unbelief? It is a great proof of our Faith, yea, of an eminence in Faith, to mourn greatly under Unbelief. (4) A little unbelief in Believers is much worse than much unbelief in others; because Believers have greater Obligations, Encouragements, Assistances, and Means to believe. (5) Not to be humbled for the Unbelief of others, whether Churches, or State, is to partake with them in their sin; and so to expose ourselves to their approaching jugements, at least temporal.  
3. This lays a deep and essential obligation on 
Use. 3. Of examination, whether thy faith be saving, or only commun.  all, to examine accurately, how far they fall under the Gild and Power of Infidelity. If the Nature of Unbelief be such, as hath been described, then surely it concerns all to examine how far it prevails in them. Doth not the great Ressemblance that there is between saving Faith and common, oblige all to try of what stamp, and make their faith is? Alas! how much commun Assent is there, which passeth for saving? What a great verisimilitude, or likeness is there between the notional Assent of Unbelievers, and real Assent of true Believers? Do not many knowing Professors seem to receive the Word of God, as the Word of God, who yet indeed receive it only as the word of men? Have not many contemplative Professors sublime, and raised Apprehensions of spiritual Mysteries, and yet all the while their assent to them is but carnal and natural? Do not some seem deeply convinced of, and confirmed in evangelic reports, who yet yield but a legal, staggering assent thereto? Doth not the vigour and strength of many men's assent arise from some transient work of the Spirit of Bondage, rather than from a deep apprehension, and valuation of Evangelic objects, which they assent unto? Again, how easy is it for men to be mistasten in their Consent to the good things of their peace? Do not many seem very forward in electing of Christ, who yet retain secret reserves for some beloved Idol? Are not too many, from the force of legal convictions, compelled to close with Christ, who yet secretly hate him at heart? How many adhere to Christ in Profession, and yet adhere to the world, or lust in Affection? Are there not many, who seem to recumb and lean on Christ for life, but yet really recumb, and lean upon self? Oh! what a world of convinced sinners take up with a spurious or commun faith instead of saving? How dreadfully do millions of Unbelievers delude themselves with a sick dream, and shadow of common faith? Alas! what an easy mater is it for Professors, in these knowing times, to mistake commun faith for saving? to deceive themselves and and others with a form or picture of faith, and yet to remain under the real power of Unbelief? It is indeed very difficult to gain a true solid divine Faith: but oh! how easy is it to take up with a seeming faith; which yet shall look as much like saving faith as may be? Oh! how securely doth Infidelity lurk in many poor souls, under the vizard of Faith? Doth not commun faith oft look so demurely, as that you can very hardly discern 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 mystery to himself? How much then are we all concerned to make a narrow scrutiny 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 felicity is it, to steal silently to hell, in a fond persuasion of being Believers, when as our faith hath no foundation, but in our own sick dreaming Fantasies? Of what use will a Form of Faith, without the Power of it be, unless to sink us deeper into Hell? To have a Notion of Faith, and yet to live under the practice of Unbelief, what will this serve for, but to conceal, and fortify hypocrisy, and all manner of spiritual lusts in the heart? Doth not this then further oblige us, to examine strictly what we are as to Faith and Infidelity? Again, if after all this men will 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 will this be to torment wilful Unbelievers in Hell, 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? Will not this make the Evangelic Unbelievers Hell seven times hotter than all other Hells, that he took so much pains to deceive and ruin 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 concern us all 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, till they have brought the whole to some good issue.  
It's true, I have a Notion and Form of faith; 
Heart examen by way of soliloquy.  but have I indeed the real Power and Virtue of Faith? Am I not rather under the Dominion and Prevalence of Infidelity? I assent to some words of God that are agreeable; but do I not descent from some other which disagree with, and cross my lusts? I do receive the word of faith; but have I Faith mixed with the word I receive? Mine awakened Conscience attends 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 firm and strong; ay, but doth it leave suitable impressions on mine heart? Is it vigorous, affective, and active? Doth it kill my lust, and give life unto my soul? Moreover, O my soul, thou seemest to have a good liking to Jesus, the Saviour; 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 voluntary, 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? Dost thou give Christ that place in the Intention and Bend of thy Will, which belongs to him? Hath his Lave and Grace the Sovereign dominion over thy Will? And is thy will bended to a correspondence with his Divine Will? Canst thou be content to be nothing, that Christ may be allthings to thee? Is his Glory thy last and utmost end? And is it thy joy to see allthings to suit with his end, though they may cross thine own private ends? Will nothing but Christ content thee? Art thou restless '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 thyself? And art thou wholly for Christ, as he is wholly for thee? Dost thou adhere to Him with a plenitude of Will, 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 honouring Christ by Obedience, dost thou honour Him by humble acknowledgement, 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 express rules to examine thy state by, then take those mentioned in the foregoing Chapter, Corollary 2. touching the Differences between saving Faith and common: 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 affords mater of exhortation 
Use 4. Of Exhortation to deal with Infidelity as our worst enemy.  unto all, to abjure and abandon Infidelity, as the worst enemy in the world; yea, worse than Satan, or Hell itself. Can there be a worse enemy, than that which deprives us of our chiefest good? And is not this the grand design of Infidelity? Yea, doth it not put a bar to all Mercy, but open the door to all Sin and Misery? How sottish, and foolish doth it make Sinners? What a dull, lazy, remiss, 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 men's spirits in whatever good they are about? What a clog is it to the soul in all its spiritual Exercices? How doth it cramp, and dispirit the Affections, those feet of the Soul? What stubborness, rebellion, and obstinace doth it infuse into the Will? How much doth it distract, deaden, and harden the heart in all 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 Beauty, Lustre, and Sweetness of Mercies received, or expected? Oh! how bitter are many sweet Mercies when mixed with Infidelity? Yea, doth it not turn all Mercies into Curses, to those who are under the complete dominion of it, as Rom. 11. 9? And how many choice Mercies are Believers deprived of by reason of their Unbelief? Whence spring their groundless troubles of Consciences; their misjugements, and mistakes about their state; their heart-fainting, sinking discouragements, and despondences under Desertion; their hard and scandalous thoughts of Christ, his Heart, and Dispensations towards them, but from their Infidelity? Oh! What a sting doth it put into all afflictions? How burdensome, and irksome is the Cross of Christ to the unbelieving heart? How sweet and easy is the bitter, heavy Cross so far as Faith prevails? But, oh! What a troublesome, vexatious neighbour is Infidelity? How doth it torment the heart, and cause it to pine away, and consume to nothing, even under groundless expectations, and needless fears of trouble? May it not become a true Proverb, Much Infidelity, and much Sorrow? How do afflictions pinch, and gall unbelieving spirits? How unable are such to see any good in afflictions? What need have afflicted persons of Faith? Again, how soon doth Infidelity 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 small Tentations? Satan is oft the father, but is not Unbelief the mother of all Tentations? What made Adam and Eve yield to Satan's tentation, but their Infidelity? Was not this also that which made Judas betray, Peter deny, and the Jews crucify the Lord of Glory? 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? Think not thyself secure from the prevalence of any Tentation, so long as thou art under the prevalence of Infidelity. 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 Infidelity? 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 all evangelic Obedience? Doth it not let out the vital spirits, & heartblood of all 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 duty is the unbelieving soul? How doth Unbelief poison many good Inclinations? Oh! what a venomous malign thing is Unbelief? How doth it infuse a malignity, and poison into all the parts of the Soul? Is not the spirit of the mind, the most noble part of the soul, envelopped, or wrapped up in contagious black darkness by it? Are not all the faculties of the soul spoiled of their vigour, beauty, harmony, order, and exercices by Unbelief? Oh! What a bloody, hard-hearted, soul-murdering sin is it? How doth it compel the Sinner to imbrue his hands in his own blood; to sheathe 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 Infidelity 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 hardness 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 Mercy? 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 pass 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 Infidelity to shift itself of Christ, and all 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 Christ's gracious offers? Are not Christ's arms open to receive them, when they come? Yea, Doth he not, day by day, call 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 Hell more eligible, than the joys of Heaven? Is the Vassalage of Satan more desirable, than the Liberty of the Sons of God? Is there so much Beauty in Sin, as to make men desire it before the Beauties of Holiness? Are the Remorses, and Stings of the worm of Conscience more agreeable, and pleasing, than peace of Conscience, and the smiles of Divine Love? If not, how comes it to pass, that Sinners choose the evil, and refuse the good offered to them? Oh! is not Infidelity the cause of all this misery? 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 misery 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 spurn 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 Pity? And can Unbelievers expect, that Christ should pass 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 bloody enemy 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 Infidelity, Lord, I need not, I desire not thy Grace; keep it to thyself: I have wherewith of mine own, to supply my needs; I can make a shift with mine own righteousness, to cloth my nakedness; with the balsam of mine own good works to heal my wounds, etc. And as Infidelity thus puts a bar to all Grace and Mercy; So also doth it not open the door to all the jugements of God? Are not the most severe Plagues of God entailed on Infidelity? Doth not this sin provoke God to curse men's blessings? Doth it not also cut us off from many promised Mercies? Yea, how severely hath God punished this sin in his own people? Was not Moses an holy man, deprived of entering into Canaan for one act of unbelief? Oh! how deep doth God's wrath sink into the unbelievers soul? How many flourishing Churches have been deprived of the Gospel, and means of Grace for their Infidelity? Or suppose, that God continues some means of Grace, yet doth not Unbelief turn them into means of hardening? When men will not believe the Gospel, how oft doth Christ leave such to a spirit of error, to believe lies? Yea, doth not Infidelity continued in, oft cause Christ to give up such to their own lusts; which break forth sometimes into scandalous sins? Yea, how oft doth Christ deliver up impenitent, obstinate Unbelievers, to a spirit of slumber, judicial hardness, and all manner of Divine vengeance? Are these the effects of Infidelity? Is there so much sin, and self-murder, wrapped up in its bowels? and are there so many Curses and Plagues, both temporal, spiritual, and eternal, entailed on it? May we not then, without any injustice, conclude, that Unbelief is the worst enemy we have in the world? Doth not our Infidelity give us more pain and trouble than all other enemies? Oh! then how should we, with fire and sword, persecute Unbelief, as our most mortal enemy? Can we be too severe against such a deadly enemy? Is not all pity and compassion that we show towards Unbelief, the greatest cruelty that may be to our own souls? Why should we then cease our Indignation and Revenge against Unbelief, 'til we have let out its heartblood? Remember, the more you pity, & spare it, the more cruel you are to yourselves.  
5. This also lays an essential and strong obligation 
Use 5. To pursue after Faith as the most excellent & powerful Grace.  on all, both Believers and unbelievers, to put an high value on Faith; and to pursue after it, as their supreme Interest, and Concern. Surely, if Infidelity be so prodigious, and pernicious a Sin; then, by a parity of reason, Faith most be the most useful, and excellent Grace. Contraries much illustrate, and set off each other: And oh! how doth the black deformed nature, and venomous qualities of Infidelity set off the Beauties, and excellent qualities of Faith? What a strange, and miraculous 
Faith's efficace.  power, and efficace has Faith? How doth it make things absent, present; the invisible glories of the coming world visible; as the visible glories of this world invisible and disapparent? Yea, doth not faith appropriate to itself the whole of God's Alsufficience and Omnipotence; and so may, in a sober humble sense, be said to be in some sort alsufficient, and omnipotent? For all that is in God, Faith, by a strange magnetic virtue, can apply to itself; and thence it can do allthings, so far as it has a Promise to bottom on. Doth not the great God make himself a debtor to such as trust in Him? How doth Faith 
The effects of Faith. 1. Self-denial.  rend a man from himself, without violence, or pain? What more effectual to break all our Idols, and Images of jealousy, than saving Faith? How doth it make all the beauty of the Creature to fade away, as a Sun-burned Flower? Doth it not also dismount the Believer, and make him walk on foot, in all manner of self-abasement? How soon doth the bottom of all sensible good fall out, when Faith comes into the Soul, and takes the Chair? What doth more elevate and refine reason, than saving Faith? Have not those 
2. The elevation of reason.  that believe most, the deepest, and soundest reasons? Who is the wiser man, The Believer that adheres to the First truth and chiefest good; or the Unbeliever, who rejects the same, and adheres to Idols of time? How doth Faith corroborate, and fortify the Will in what is 
3. The fortifying of the Will and Affections.  good, by uniting of it to Christ, and the Divine will? What a sweet harmony, and order doth it inspire into the Affections? How doth it make the Believer to fear God under smiles, love him under frowns, hope in him under difficulties, wait for his return under desertions? Yea, when our affections are under the greatest disorder and confusion, doth not Faith oft draw peace and order out of it? Is not Faith both food and physic? Doth it not as well feed Grace, as purge out sin? Whence springeth the Christians union with 
4. Union with Christ.  Christ, but from Faith? Could Christ and Sinners ever come together, unless Faith did unite them? Can things contrary be united, but by some efficacious bond of Union? Was it ever known that there was a marriage between the living and the dead? How then comes it to pass that the dead Sinner is espoused to a living Christ? Is not this happy match, the alone miraculous effect of Faith, wrought by the Spirit of God? And hence doth not Faith make God thine, as surely as 
5. Sanctification.  thou art thine own? And Faith having united the person to Christ, doth it not thence, by Grace derived from him, purify the nature also, Acts 15. 9? And doth not Faith hence work a miraculous change in the whole disposition of the soul, and conversation? And as the member is naturally subject to the head, so doth not Faith subject the whole soul to Christ? Whence also doth not the Believer entirely give up himself to Christ, as Christ gives up himself to the Believer? Oh! how 
6. Adherence to Christ.  doth the believing Soul follow after, and adhere to Christ, by ineffable groans, and acts of Faith, though Christ may sometimes seem to depart from him? How inquisitive is Faith to understand all the virtues of Christ, and to receive from him Grace for Grace? What a violence is it to Faith to live, act, breath, speak and walk out of Christ? What is it that keeps the heart, as a chaste Virgin for Christ, but Faith? Hence also Faith gives the soul solid peace in and with God: and oh! 
7. Peace and Communion with God in Christ.  How satisfying is this peace, which Faith gives? What childlike confidence, and boldness ensues hereon? And thence, how much is the soul satiated in communion with Christ, so far as Faith prevails? What solaces, and delicious suavities doth the believing Soul, at times, receive from Christ? What an active application is there on Christ's part towards the Believer; and passive application on the Believers part towards Christ? How much is Faith delighted in trading with Heaven and Christ? Is not this the main business of Faith to enjoy Christ, to live and die in him? What is it that gives the soul an abode in Christ, and Christ in the soul, but Faith, as John 15. 5? Oh! What strong desires, and thirsts after Christ doth Faith work in the soul? Doth it not make the absence and presence of Christ, the measure of bitter and sweet, of good and evil? What more efficacious to draw forth every Grace in 
8. The exercise of Grace.  its exercise than Faith? Unbelief is the spring of spiritual sloth and laziness; but oh! how vigorous, and active is Faith? There is no Grace, or Duty but it is made easy by Faith: How easy is the work of Humiliation made by Faith: What makes divine Love more spriteful, and vigorous than Faith? Yea, is not the whole of Christianity contained in the bowels of Faith? Is there any Grace required to the Divine life, which Faith cannot supply us with? Yea, Faith is so good a Chemist, as that it can extract riches out of 
8. All Spiritual goods.  poverty, strength out of weakness, glory out of shame, peace out of trouble, Grace out of sin, life out of death, something out of nothing. Oh! how miraculous are the virtues of Faith? It makes a man able to do allthings, an yet it makes him see he is nothing, and can do nothing: It makes a man content with any thing that God gives, and yet unsatisfied 'til he can enjoy allthings in their fountain.  
Again, If we consider Faith in its parallel Antithesis, or opposition to Infidelity, we 
The opposition betwixt faith and Unbelief.  shall then see more fully the excellent qualities of it, as also the mischievous Influences of Infidelity. (1.) Faith breeds jealousy of ourselves, but confidence in God; it reckons it cannot believe God too much, nor self too little. But oh! What self-confidence, & jealousy of God doth Infidelity produce? How much doth it trust self; and thence how little can it trust in God? What mutual Influences, and Reciprocations are there between self-confidences and jealousies of God? (2) Faith keepeth the heart close to God, his Word, and Ordinances; and so keepeth God close to the heart: It follows Christ in ways of Dependence, Adherence, Subjection, Submission, and Conformity; and so Christ follows it in ways of gracious Communications, Consolations, Manifestations, and Communion. But is it thus with Unbelief? Doth it not depart from God, his Word, and Ways? And thence doth not God depart from the Unbeliever? (3.) Faith prepares for, quickens in, and sweetens every Duty: It sets Prayer on foot, Meditation on the wing, and draws forth the Attention, and Intention of the Soul in hearing and reading of the Word. But oh! How doth Infidelity hinder, deaden, and embitter the Soul in all gracious exercices? How doth it clip the wings of Meditation, stifle and choke the breathe of Prayer, & c? (4.) Faith fixeth and establisheth the heart, by knitting of it to Christ, who is an immutable Rock. But oh! What a mutable, variable, inconstant thing is Infidelity? How doth it make the heart to stagger, and reel, by dividing and taking it off from God, Isai. 7. 9? (5.) Faith makes a livelihood out of Divine Promises, Engagements, Relations, and Influences: It sucks sweetness out of Promises, and so is nourished by them: It feeds on Divine Relations, and Influences, and so finds a livelihood in the greatest famine of spiritual enjoyments: It is long-handed, and reacheth to Heaven for supplies, when all means below fail. But oh! how short-handed is Infidelity? It's true, it has a long hand to reach forth to the Creature; yea, sometimes to Hell; but it has no hand to reach after Christ, or his Promise: how doth it suffer the poor hungry soul to starve amidst all evangelic Promises and Dainties? Whereas Faith takes the Soul by the hand, and leads it from one Promise to another, from one Attribute to another, and so sucks gracious Influences from all, as it need requires. (6.) Faith conquers the whole Soul to God; and thence allthings else are conquered to the Soul: It subjects the heart to Christ, and so makes allthings subject to it. But Infidelity captivates the heart to lust, and thence it becomes captivated to every thing else. Oh! What a vassal is the unbeliever to every base lust, Yea to himself? (7.) Faith fortifies the Soul against all the Blandissements, Allurements, and eye-pleasing Delights of this lower world: It blasteth all the fair promises of created good, by out-bidding of them. But alas! how soon is Unbelief entangled, and overcome by every inveiglement, and snare of sinful pleasures? It can fortify the heart against nothing, but the convictions, and good motions of the Spirit. Faith is the shield of the new creature, to repel all the poisoned darts of the World and Satan; but Infidelity is the shield of the old man, to repel all the Convictions of the Spirit, darted into the Sinners Conscience. (8.) Faith prepares the heart for, and preserveth it under every difficulty, frown, and afflictive cross: It prepares for the worst times, yet hopes for, and expects the best: It takes out the sting and poison of every cross; and infuseth into it a medicinal, healing virtue. But can Infidelity do such marvels? doth it not unfit us for every difficulty, and then betray us into the hands of it? Faith never leaves us at a loss; it clotheth the mind with a divine light, whereby it is enabled to see, and pass through all dangers. But oh! How doth Unbelief darken the eye of the Soul; and so create black visions of carnal fear, and heartrending troubles? Difficulties and distresses are the element of Faith; but how unable is Infidelity to live, or breath in such a sharp Air? (9) Faith opens the door to promised Mercies and Deliverances: It keeps the condition of the Promise, and so keeps the soul under the blessing of the Promise. But is this in the power of Infidelity? Doth it not rather put a bar to promised Mercies; as Num. 20. 12. Heb. 3. 19? Yea, doth it not open a door to all the threats and curses of the Law? Yea, doth it not bind the Unbeliever fast under a sentence of condemnation, as John 3.36? Whereas Faith on the contrary stops the mouth of all legal Threats and Curses, and locks the soul fast under a state of Salvation, John 6. 47. (10.) Faith improves Mercies received, and so makes way for more: It giveth God the honour of his Mercies, and man a sanctified and comfortable use of them. But can Infidelity thus improve Mercies? Doth it not rather, by its murmurs, and misimprouments, destroy former Mercies, and so hinder future? Was not this the temper of the unbelieving Jews in the Wilderness, as we find it described, Psal. 78. 11— 40? Oh! how doth Unbelief rob God of all the Glory, and so man of all the comfort, and right use of Mercies received? How unthankeful, how discontented is the Unbeliever under Mercies received; and thence unfit to receive more? Whereas the Believer is content under the want of Mercies, and thence fit to receive them: He can trust God with his soul, and all other Mercies; and thence God trusts him with Mercies needful. But the Unbeliever, notwithstanding the receipt of former Mercies, cannot trust God for the future; and therefore God will not trust him with any special mark of Love and Mercy.  
These and suchlike being the admirable Qualities of Saving Faith, how much doth it concern all to labour, with all possible vigour and activity, after this so noble and useful a Grace? Art thou an Unbeliever? Oh! how much than doth it concern thee to labour 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 Christianity? Oh then! how much doth it concern thee, to get much Faith, that so thou mayst be strong? Art thou strong, and well 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 duty or suffering farther than thou art acted by Faith? And oh! be sure thy faith be of the right make and stamp: 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 duly qualified. This advice doth more nearly concern young Converts, whose eternal wellbeing depends chiefly on the right constitution of their Faith at first Conversion. For if thy Faith in its first framing be naught, thine heart and life will never be good: Thou mayst build a beautiful and goodly structure of Profession on a common faith; but let me tell thee, a storm of Tentation will come, and wash all away: If thy Profession be bottomed only on a Commun faith, it is begun in Hypocrisy, and will end in Apostasy. O that men would be wise before it be too late, and endeavour To know the things that belong to their peace, before they be hid from their eyes.   
FINIS.