Christ's tears for Jerusalems unbelief and ruine Now humbly recommended to England's consideration in this her day of tryal and danger. By [faded print] reverend and learned divine Mr. Theophilus Gale.

BOOK II. A General Consideration of the Text, Luke 19. 42. With a particular Re∣solution of that first Question, What it is not to know the things that belong unto our peace? Or, Wherein the Nature of Unbelief consists? (Book 2)

CHAP. I. The Explication of Luke 19. 42.

HAving given some general account of Christs Lamentation, both as to its Mater and Forme, we now pro∣cede to a more exact considera∣tion of the chief particulars thereof contained in v. 42. Saying, if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. These words carrie in them an extreme Pathos, or moving Affection: every word is Pathetic, and Emphatic: Christs heart seems so ful of bleeding pitie, as if he wanted words to give it vent: every expres∣sion is so broken, as though his heart were

quite broken to pieces: Yea, doth he not seem to drop a tear between every word? to speak, and weep; to drop a word, and then a tear? So ful of Affection and Commiseration is every expression, as it wil appear by each parti∣cular.

Saying,] Christ doth not only weep, but * 1.1 speaks, he mingles words very emphatic with tears; which addes much efficace, and weight to his Lamentation. If,] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: s 1.2 Some understand the the first Particle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Aitiologic, or Causal; and so they suppose it to discover to us the cause of Christs weep∣ing. t 1.3 But others, upon more grounded reasons, make the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be redundant, and expletive; according to the Greek Idiome and Luke's wonted Pleonasme, wherein it usu∣ally stands as a note of Asseveration, and so serves for a Mimesis. For they are wont to premit it before a sentence, which being spo∣ken by some one, is recited; whence it is no more than an Enarrative, and Expletive Parti∣cle. Neither doth the Syriac version impede this construction: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there is not Causal, but a note of Exclamation.

As for that next Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendred, If, it is variously explicated: u 1.4 Some conceive there is no defect in this discourse of Christ, and thence they expound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in an Optative sense, by Ʋtinam, Would to God thou hadst known: So they make it to be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Because (1.) This is not improper, or un∣usual in the Greek. (2.) The Syriac, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Illu,

is also Optative. (3.) In this sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is also used by the Lxx. for 17 Jos. 7. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, would to God we had remained.

But I rather incline to the jugemeut of Cal∣vin, Beza, and others, who make this Ora∣tion of Christ to be Elliptic, or defective; and so refer the Partible 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If, to the Subjunctive Mood. (1.) Because the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rarely, if ever, found used in the New-Testament, for Ʋtinam, would to God. (2.) Because it is here premitted, as introductive to a pathetic exclamation, drawn from most intimate Bo∣wels, and such a torrent of melted Affections, as seem to shut Christs mouth, and interrupt his words. w 1.5 And indeed experience testi∣fieth, that such, in whose bowels are loged burning vehement Affections, are not able to expresse their minds, but by abrupt and broken words. And that which confirmes this reason, is, that we find here, in Christs expressions, two mixed affections; 1. A great mesure of commiseration and pitie, as to Jeru∣salems approching miserie. And 2. a great degree of Indignation, by reason of her pro∣digious Ingratitude, Contumacie, and Un∣belief; which were the cause of al her miserie. Thus a learned x 1.6 Author observes, That this Oration of Christ is defective; as of one, who partly commiserates Jerusalems approching De∣struction; and partly upbraids her unheard-of perfidie, and contumacie. Thus it seems evi∣dent, that the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If, here notes Christs speech to be very defective, abrupt, and pathe∣tic. But yet there remains a difficultie, how

this pathetic Interruption, or defect in Christs Oration, is to be filled up; concerning which we shal speak in the Explication of that clause, even thou.

It follows, [Thou hadst known,] i. e. Belie∣ved, * 1.7 embraced: For it is a general rule among the Hebrews, That words of sense implie Af∣fection. Faith is oft in Scripture expressed under the notion of knowlege; 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 Con∣sent, without Assent, although there may be sometimes Assent without Consent, as in the Devils. Yea, may we not affirme (which we dout not but to demonstrate in its place) that al true, Divine, Spiritual, deep, prevalent, ef∣ficacious Assent, to the things that belong unto our peace, is ever attended with a sincere Con∣sent to the same? For, albeit Divine saving Assent, and Consent, may differ as to their for∣mal Acts, and Objects; yet are they not the same, in regard of their effective principles, ends, and effects? Is not the Wil under the Tuition of the Understanding? Can it move regularly towards any object, without the con∣duct of the mind? Yea, have not the Mind and Wil mutual, reciprocal Influences each on other? And lastly, What if we should assert, that the Mind, which is the seat of Assent, and the Wil, wherein the consent of faith is seated, are not essentially different Faculties; but

one and the same soul, receiving different De∣nominations, according to its different Acts, and Objects? This is no Novel opinion, nei∣ther do we want reason, or sacred Authoritie to confirme the same, as we may prove hereafter. This gives us the reason why our blessed Lord expresseth Faith by Knowlege; and Jerusalems 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, vo∣luntarie, affected Ignorance; which is so far from excusing, as that it aggravates the sin of those who are guiltie of it.

Even thou,] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Vulgar Latin and Erasmus render the Particle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Et, And; * 1.8 supposing it to be Copulative; as if our blessed Lord should deplore and lament, that Jeru∣salem did not receive the Gospel, as other Ci∣ties had done. Thus some wil have the de∣fect of this Elliptic discourse filled up by a tacite indication of some other persons, or Ci∣ties, who knew the things that did belong to their peace; whose exemple our blessed Lord would fain have Jerusalem to follow, in know∣ing the things that did belong to her peace. These persons, some wil have to be the com∣mun people, which immediately before make such solemne Acclamations of joy, and sung Hosanna's to Christ, v. 38. Others understand thereby other Cities of Judea, which had re∣ceived the Gospel: Others understand it inde∣finitely, of al such Cities as had at any time repented, and turned to God. As if our Lord

should have said, Other Cities, as Ninive, &c. 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 per∣sons, for the filling up this defective Ora∣tion: y 1.9 For the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 al places in the world, If, I say, thou hadst known, &c. z 1.10 Thus that which Christ here laments is not, that Jeru∣salem had not known the things that did be∣long 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 concernes, hadst known, &c.

At least,] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Repetition of the Conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not uselesse; but carries with it a singular Elegance, and Emphase: a 1.11 for the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and, refers to the Citie; thē last to her day, which follows: as if he had said; If thou, Jerusalem, hadst known, even thou, whom it so greatly concernes to know these things, at least in this thy day, in which I, thy promissed Messias, am come unto thee. b 1.12 Thus the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be understood, as before

for vel, even, or, saltem, at least; which is evident from the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 annext thereto. Whence it follows.

In this thy day] There is a great Pathos, * 1.13 and Emphase in this notion, This thy day; whereby we must understand, according to the Hebraic Idiome, 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 weightie. (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 wil 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 favor, vouchsafed to thee, beyond al the world besides, which as yet lies in dark∣nesse. 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 so∣lemne Invitations, so many gracious Allure∣ments, so many bland and friendly Intreaties, to accept of me as thy Savior. And (3.) There seems yet to lie a farther Emphase in that first Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This; which seems to be both Restrictive and Emphatic: In This thy day, wherein I now make my last Application and Addresse 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 Re∣pulses from, as ever I made Applications to thee? Lo! now I make my a 1.14 last Appli∣cation to thee: every word is watered, and bedewed with Tears: O! That thou wouldest, in THIS thy day, thy last Day, receive the things that belong unto thy peace. Albeit thou hast hitherto rejected al 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 Exprobation, 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 af∣forded 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. Re∣joice greatly O daughter of Sion: shout O daugh∣ter of Jerusalem; behold thy King cometh to thee. But this coming of Christ, may not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hactenus nunc saltem, cum illa dies * 1.15 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] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; * 1.16 This is evidently an He∣braisme: For the Hebrews under the notion of Peace include al manner of Beatitude, and Prosperitie. The things that belong unto our peace, are either Complexe and Notional; or Simple and Real: The Complexe, Notional maters of our peace, are the Evangel, or words of peace, promulgated by Christ and his Apo∣stles: The simple and real things of our peace, are (1.) Christ himself, the great Mediator of our peace, with al his merits. (2.) The Spi∣rit of Christ, who makes Application of al our purchased peace. (3.) God the Father, the original fountain. (4.) Heaven, &c.

But now] Here we have (1.) an Aposiopesis, * 1.17 or an abrupt breach in the course of the Ora∣tion; whereby a principal part thereof seems to be left unmentioned. This argueth the depth of Christs grief, and the vehemence of his La∣mentation; which wanted words to give it vent. This Aposiopesis, or breach in Christs 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 chearfully, how greedily wouldest thou have em∣braced them? or, Oh! how happy wouldst thou have been?] e 1.18 Others incline rather to re∣fer the Aposiopesis to the last clause of the fol∣lowing words, But now they are hid from thine

eyes [to thine unspeakable damage, and eternal ruine.] 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, warme beams of my Gospel-Grace shining on thee: But now, thy day of Grace is gone, thy Sun is set: thou hast had many wooings, 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 strivings 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 * 1.19 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 for∣mer: f 1.20 So that the meaning is, The Go∣spel is hid, and thenc removed from thee. Or peradventure, it may allude to the Veil on Moses's face, whereby the Glorie of God was hid from the Jews; which was a Symbolic shadow of their blindnesse, as it is explicated by Paul, 2 Cor. 3. 13, 14. For until this day remianeth the same veil, &c. 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 marque, though little considered by them, of the veil of Ignorance, and Hardnesse 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 remarque, that their jugement 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 1.21 They reject the things that belong to their peace; and the things that be∣long 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 be∣fore Christ; and Christ deservedly leaves them, to be ruined by Cesars 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 of∣fer to us varietie of choise Observations. As from that first notion, Saying, we may observe (1.) That Christs expressions of pitie do * 1.22 spring from the deepest Affections. Every word is attended with a tear: every saying is a lively image of a wounded heart.

(2.) That Christs Sayings and doings are the * 1.23 same. Every word of Christ carries omnipo∣tence

in its womb: As his Promisses, 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 Me∣naces, and Threats of men, even of the great∣est of men, are oft but smoke and wind: they threaten and storme much; speak big words; but alas! how little can they do? But oh! What energie and efficace is there in every saying of Christ? Hath not poor Jerusalem layen 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 * 1.24 Christ is very real, serious, and pathetic in al his offers of Grace unto sinners. Every word of the Gospel is but a chariot, that conveighs Christs heart to Sinners: If ever he be in good earnest, it is in his evangelic Invitations. His Bowels are never more warme, and rolling; his af∣fections never more bleeding, than in inviting and drawing Sinners to himself. Oh! how low doth Christ stoop? unto what mean termes doth he condescend, to win his ene∣mies to be reconciled to him? How studious and industrious is he, to remove al Heart-ca∣vils, against the offers of his Grace? Doth he ever break with us before we break with him?

(2.) This Particle [If] as explicated gives * 1.25 us yet this further Observation, That nothing doth more deeply provoke Christs indignation a∣gainst sinners, than the wilful rejection of his

Gospel, Grace, and Person. For this Particle, If, as was noted, implies not only commisera∣tion, but also Indignation and Exprobation: Christ by this abrupt manner of speech doth sorely upbraid Jerusalem, with her contuma∣cious contemt of himself, and his evangelic offers of Grace. Now to upbraid another, is to lode him with reproches, disgraceful and biting words; thereby to aggravate his ingra∣titude, and the foulnesse of his fact; as also to manifest what a just ressentiment, and sense we have of the injuries done to us, by the person upbraided. So that Christs upbraiding Jeru∣salem with her wilful impenitence and un∣belief, 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 here∣after, in the Aggravations of unbelief.

Thou hadst known] Hence note (1.) That * 1.26 sanctified Notions are the root of saving Faith, and the divine life. To speak a little what san∣ctified Notions import; and then what con∣nexion they have with saving faith, and the divine life. These sanctified Notions, are a divine Light of life, John 8. 12. an unction from the holy One, 1 John 2. 20. proceding origi∣nally from the Father of light and life, Joh. 6. 45. whereby Believers know things as they ought, 1 Cor. 8. 2. For the Spirit of God impressing a Divine Glorie on Supernatural objects, it openeth the same to the mind, and also open∣eth

the mind to receive the same; and thence implanteth a supernatural Instinct, a divine Sa∣gacitie, and intuitive light; whereby the soul not only sees spiritual objects, but also has a particular, experimental tast, and feeling sense thereof; which kils beloved idols and lusts, turnes the Bent of the heart towards Christ, and proves the dore to communion with God in Christ, and the Divine life. And oh! how clear and distinct; how deep and solid; how sweet and delicious; how efficacious and active, yea transformative are these sanctified Notions, which lie wrapt up in the Light of Life? What a mighty conformitie has the renewed mind, clothed with these Divine notions, to al Divine truths? How is al the glorie of this lower world eclipsed, and al carnal delights made to lose their relish here∣by? What Satisfaction in God, what fervent Affections towards Christ, what bigorous vigorous Ex∣ercices of Grace doth this Light of life worke in believers? But it hath a more peculiar so∣verain influence on faith, and al its vitals. Inward, spiritual, deep, feeling, affective and practic Notions, of God in Christ have an huge soverain influence on faith: so the Psalmist assures us. Psal. 9. 10. And they that know thy Name wil put their trust in thee. A clear, di∣stinct, * 1.27 particular, stedfast, divine, operative knowlege of Christ breeds Confidence in, Re∣cumbence on, and Adherence to him. None are more tenacious, and resolute in adhering unto Christ, than such as are baptised with his Spi∣rit, and Light of Life. Yea, according to

the Quantitie and Qualitie of our light, such wil be the Quantitie, and Qualitie of our faith: If our light be Spiritual, Divine and Saving, such wil our faith be: Again, if our light be not only spiritual for the kind; but also intense, prevalent and strong as to degree; then wil our faith be also mightie intense, prevalent and efficacious: such an individuous, yea, essential connexion is there betwixt saving knowlege and divine faith. Hence,

(2.) Observe, That Ignorance is the original, * 1.28 and most pregnant parent of Ʋnbelief. The Pa∣pists tel us, That Ignorance is the mother of Devotion. And it holds true, as to their own Devotion, which is but Superstition, and Wil-worship: For Ignorance is both the Mo∣ther, and Nurse of al Idolatrie, and Superstiti∣on; and so by consequence also of Unbelief: and therefore it is no wonder that the Papists require only an ignorant, credulous, implicite faith of their Devoti: For such a blind faith suits best with their blind Devotion, and Su∣perstition. But surely such an Implicite blind faith wil not suffice a Christian: yea is it not the worst kind of Unbelief? To believe only as the Church believes, without a right under∣standing of the objects we believe, what is it but to believe nothing as we ought? He that pins his Faith on the Churches sleeve, without ever considering what he believes, what doth he, but at once part with, and bid Adieu to his Faith, Religion, Reason, yea, and his Hu∣manitie too, as we may shew hereafter? Such

are the malignant Influences, and Qualities of a blind, ignorant Implicite Faith.

Even thou] * 1.29 i. e. h 1.30 Thou Jerusalem, who hast been the Seat of the Divine presence, dignified with such splendid marques of Di∣vine Favor, and adorned with such rich disco∣veries of evangelic Grace, &c. Hence observe (1.) That, as to externe marques of Divine favor and benediction, the richest that a People, or Church can be made partaker of, is to be made the seat of Gods gracious Presence, and Evangelic Administrations. Out of Heaven there may not be expected a greater externe privilege than this, for a people to be espoused by God, as his visible Church, the place of his Gracious Residence, and Evangelic Administrations. * 1.31 This was Jerusalems privilege: she was Christs first bride: the Covenant of Grace was first loged in her bosome: Christ was her first crowned King, and Lawgiver: The Oracles of God were first laid down in pawn with her: Her Land and Citie was adopted by Christ, as Symbols of his Church: Her Tem∣ple was a Type of Christs Natural bodie; wherein he dwelt by visible tokens of Glorie, and Grace: Her Males bore somewhat of Christ in their flesh: Yea, Christ himself was borne of Judaic flesh and bloud: Jerusalem had the first tenders of Gospel Grace: Christ long waited for, and as Minister of the Cove∣nant, endeavored after her conversion. Such were her privileges.

But in this pathetic Expression, even Thou, there lies couched not only an intimation of

Jerusalems Privileges; but also an Exproba∣tion of her sin; and that with vehement In∣dignation. As if he had said: What! Jeru∣salem serve me so! Even thou, who hast been so dignified by me! Oh! what an hainous odious sin is this? who can bear it? Hence observe;

(2.) That by how much the more any People or * 1.32 Church is dignified with Divine privileges, or gracious vouchsafements; by so much the more hainous is their sin, if they improve not those means and privileges. The more excellent gifts we are invested with, the greater punish∣ment 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. Where∣ever * 1.33 the Sun of Righteousnes comes, he brings healing under his wings, (i. e. beams) or a day of Grace. (2.) That it is the supreme wisdome and interest of Professors, to fil up their day of * 1.34 Grace, with the Duties of their day. Oh! What deep engagements did Jerusalem lie under, to improve her day of Grace? How happie might she have been, had she but per∣formed the same? (3.) Hence also observe, * 1.35 That the day of Grace wil have its period. Though Christ wait long, yet he wil 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 * 1.36 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 inexcu∣sable shal we be, if we reject, or neglect the same. This observation lies wrapt 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 Importunitie 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 al 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 darknesse before light?

The things which belong unto thy peace] i. e. my self, who am thy Peace-maker, the King and Mediator of thy peace; with whom is thy covenant of peace &c. Hence note, (1.) That * 1.37 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 corner∣stone, 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 al the creation besides. Nothing can

hurt him, who is under the wing of Christ, the Prince of peace. Al peace of conscience, which is collected either from holy conversa∣tion, or from evangelic Promisses, or from the sense of Gods love, or any other way, is al resolved into Christ, as the proper source, and spring thereof. Therefore he that knows not Christ, knows not the things that belong un∣to his peace.

(2.) Hence also observe, That Ʋnbelievers * 1.38 are the greatest enemies to their own peace, and welfare. Al the enemies of Jerusalem did not so much obstruct her peace, as her own Unbe∣lief. Satan and al his powers of darknesse are not so prejudicial, and destructive to the peace of souls, as their own unbelieving hearts. How feeble is Hel? 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 Un∣belief, oh! what a world of enemies are they exposed unto? How doth every Tentation prey upon them? What wars, what commo∣tions, what confusions doth every lust raise in their hearts? Yea, how much are such ob∣noxious to the wrath, and rage of the Righ∣teous God?

(3.) Hence also we may observe; That it * 1.39 addes much weight to the Aggravation of Ʋnbe∣lief, that it is a rejection of the things that be∣long unto our peace. The excellence of the ob∣jects, which are offered to sinners in the Gospel of peace, greatly aggravates their sin, who refuse them. Was it ever known that a

conquered enemie refused termes of peace? Is there any record to be found of a captive Re∣bel, 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 re∣jected? Oh! what an hainous 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 Enmitie, Opposition, Antipathie, Blasphemie and Contumelie against God, and Christ, and al the great things of our peace, as hereafter.

But now they are hid from thine eyes] Hence * 1.40 observe, (1.) That when God puts a period to the day of Grace, al means of Grace are insigni∣ficant, 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 inefficaci∣ous are they? What is Christ but a veiled face? What is the Gospel, but a sealed Book? What are Ordinances, but broken Cisternes? What are Promisses, but dead letters? What are duties, but barren Wombs, when the day of Grace is gone? Yea, are not al these so far from becoming means of Grace, as that they are indeed, by reason of mans wilful impeni∣tence, means of hardening? Yea, is not Christ himself a stone of offense, and stum∣bling 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 * 1.41

puts a period to the sinners day of Grace, then begins his day of jugement. Jerusalem's day of jugement began from this very moment, that Christ pronounced this dreadful sentence a∣gainst her: For henceforward al Christs Di∣spensations towards her were in jugement. There was a curse upon her Blessings, wrath and revenge mixed with her sweetest Privi∣leges, and mercies. What Christ speaks in general of Satan and his kingdome, Joh. 12. 31. Now is the jugement of this world, &c. the same may be in particular applied to Jerusalem, and al other impenitent sinners, who are passed their day of Grace. Thus when the day of Grace ends, the day of Jugement begins: For when al the things that pertain to thy peace are hid from thine eyes, what remains, but chains of darknes, and beginings of Juge∣ment?

(3.) Hence also we may observe, That * 1.42 there is an exact proportion between the unbelie∣vers sin and jugement. The wilful unbeliever shuts his eyes against al the things that belong unto his peace; and then the righteous God comes and claps a seal of judicial occecation, or spiritual blindnesse on his eyes, that so he ne∣ver see them more: Joh. 9. 39. For jugement am I come into this world,—that they which see might be made blind. There is oft an exact conformitie betwixt mans sin, and Gods juge∣ment: What a visible character, and stampe of Jerusalem's sin is here impressed on her jugement? What is it that she suffers from the righteous mouth and hand of Christ, but what

she voluntarily inflicts on herself? She wil not see the things that belong unto her peace; and therefore saith Christ, she shal not see them, they shal be hid from her eyes. She wil not open the Gates of her Soul, that the King of Glorie, her Messias, may enter in; and there∣fore saith Christ, let her heart be shut under the curse of judicial obduration. This was Gods usual method in punishing Israel, even from her Infant-state. And oh! how much doth this illustrate the justice of God, when visible Ideas and stampes of mens sins, are to be seen in the face of their jugements? How must this needs cut, and wound the heart of an awakened penitent sinner, to see his guilt in the face of his punishment? This Analogie, and Affinitie betwixt the unbelievers sin, and jugement leaves him also without the least shadow of excuse. Alas! who but the Un∣believer himself may be blamed, if the good things of the Gospel be hid from his eyes, seing he himself first shut his eyes against the dazling glorie of those bright beams, which shone so long on his eyes? What cause have Unbelie∣vers to complain, that the Gospel is a veiled, or sealed book unto them, seing their hearts are veiled, and sealed with unbelief against it? Oh! what a vindication wil this be of the righteous jugement of God, but confusion to wilful unbelievers, to consider the exact pa∣ritie, and Analogie which there is between their sin, and their punishment? How wil this confound them to al eternitie?

CHAP. III. The Notional Object of Unbelief: or, What are those Notional things, that be∣long unto our peace, which unbelief as∣sents not unto?

THe precedent Observations furnish us with singular mater of Discourse: each Observation deserves a particular examen, and Remarque: But we shal cast al into the mould, or forme of this one general Proposition, or Doctrine: That Ʋnbelief, or the not knowing the * 1.43 things that belong unto our peace, is a sin of the deepest tincture, or most hainous Aggravations; and that which exposeth the sinner to the most severe wrath, and jugements of God. This Proposition contains the spirit and mind of the Text; as also the sum and substance of al the former Observations; which, in the explica∣tion hereof, wil have their particular consi∣deration. And, for our more regular, and methodic procedure herein, we shal resolve the Proposition into these four grand Questi∣ons. (1.) What it is not to know the things that belong unto our peace? Or, Wherein the genu∣ine Idea, or Nature of Ʋnbelief doth consist? (2.) Whence this Ʋnbelief springs? or, What are the seminal Roots, the original Causes of this sin? (3.) What are the Aggravations of this

Ʋnbelief? (4.) What severe wrath and juge∣ments from God, attend this sin of Ʋnbelief? The Examen, and Resolution of these Questions wil give us the ful Explication of our Proposi∣tion, as also of the Text.

Q. 1. What it is, Not to know the things * 1.44 that belong unto our peace? or, Wherein the Nature of Ʋnbelief doth consist?

For the more ful Resolution of this Questi∣on, we shal consider Unbelief (1.) with rela∣tion to its Object. (2.) In regard to its Act. 1. The Object of Unbelief is here expressed, * 1.45 under this comprehensive notion, The things that belong unto thy peace: These are (as we before intimated) either (1.) Complexe and Notional: or (2.) Simple and Real. The Complexe, or Notional Things that belong unto our peace, are al those divine Axiomes, Ma∣ximes, Canons, or Notions, loged in the sa∣cred Scriptures, which any way conduce to our peace. The simple, or real things that be∣long unto our peace, are the good things them∣selves, which lie wrapt up in those Divine Axiomes, or Notions of sacred Scripture; namely, God in Christ, Heaven, &c. The for∣mer are the Object of Faiths Assent; the later of its Consent, Election, and Choice. Again, the Notional things that belong to our peace, which are the complexe Object of Faiths Assent, may be considered by us; (1.) Materially; (2.) Formally. The Material complexe ob∣jects of Faiths Assent are the Scriptural Noti∣ons, 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 par∣ticular and expresse Idea of the things that belong to our peace. The things that belong unto our peace being thus distributed, accord∣ing to their several Constitutions, and Regards to Faith, we may with more Facilitie, and Perspicuitie determine and resolve our Que∣stion, What it is not to know the things that be∣long 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 ge∣neral, and abstract Nature, and not as it re∣lates to this or that subject: For albeit our Text speaks of the Unbelief of persons irre∣generate; yet inasmuch as the unbelief of persons regenerate differs not totally, from that in persons irregenerate, we may very wel and properly treat of both, under one general Idea; though with different Reflexions on, and Applications to this, or that subject, Thus much being premised, we procede to the ex∣plication of our Question.

First, we shal begin with the Notional, Ma∣terial, General things that belong unto our peace, * 1.46 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, truely assent unto, is the original, and no smal part of Ʋnbelief. Oh! here lay the the bitter Root, and Spawn of al Jerusalems sin, and miserie: she did not understand, at least not practicly assent unto the sacred Scri∣ptures, in which al the things that belonged to her peace lay wrapt up. Moses, and the Pro∣phets were a sacred Map, wherein Jerusalem might have viewed the celestial Canaan, her Messias, his glorious Names and Titles of Ho∣nor, his Person, and Offices, with al other things that did belong to her peace: But alas! Jerusalem wanted spiritual eyes, to contem∣plate such glorious objects. This our blessed Lord upbraids the carnal Jews with, Joh. 5. 39. * 1.47 Search the Scriptures; for in them ye think ye have eternal life, and they are they which testifie of me. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to search, signifies here, by a sacred sagacitie, and unwearied studie to hunt, or inquire into the Scriptures, as dogs hunt after wild beasts: but oh! this the unbelie∣ving Jews were strangers to; and therefore no wonder, if they were strangers to al the things that did belong to their peace. The Scriptures are the Oracles of God, the Glasse 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 Splendor of Divine Majestie is but as an inexplicable La∣byrinth, unlesse we are conducted thereinto by this thread of sacred Scriptures. God is

nothing to us, but what he testifies of him∣self. God is nothing, saith Tyndal, but his Law and his promisses, i. e, That which he bid∣deth thee to do, and believe, and hope; and to imagine any other thing of God, is grosse, and damnable Idolatrie. The Sacred Word is the Spirits Schole, in which he teacheth al 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, firme, distinct, certain, affecti∣onate, 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 croud of knowing Professors, who never gave an explicite, actual, chearful, spiritual, and stedfast Assent to the Word of God, and its sacred Autoritie? 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 prospe∣ritie disbelieve the Threats, and in their Adver∣sitie the Promisses? 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 re∣puted to disbelieve the whole? Is not the

Reason and Autoritie of a part, the same with the Reason and Autoritie of the whole word? Wherefore, doth not he who rejects a part, also reject the Autoritie of the whole? Its true, al Scriptures are not alike Fundamental, or equally necessary to salvation; yet may we not justly conclude, that al are equally neces∣sary to be believed, if we consider their origine and Autoritie; as they are al inspired by the Spirit of God, and clothed with Indelible Characters of Divine Majestie? O then! how many knowing Professors are in this point guiltie, of not knowing the things that be∣long 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, Certaintie, and Autoritie 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 turnes them strong∣ly another way? They disbelieve some Scrip∣tures; and why? Is it not because they lie not level with their lusts? Oh! what a deep Mysterie of Iniquitie is this disbelief of the Scriptures, as loged in some carnal hearts? What malignant, and venimous effusions doth it transmit into their lives? Is it not the great Stratageme, and plot of Satan to dispi∣rit,

and weaken mens Assent to the sacred Scriptures? And doth he not hereby create, in many sincere Believers, much unbelief, con∣cerning the things that belong to their peace? May not the most of our tentations be re∣solved 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 soverain, efficacious In∣fluence on al our Graces, and Duties? Doth not the vigor, strength, beautie, and improve∣ment of al Grace depend on our belief of the Scriptures? O that men would then look wel hereto!

2. We procede now to the Particular noti∣onal * 1.48 Maters, or Things belonging to our peace, which Unbelief rejects: and those are the Gospel, or Covenant of Grace, with al the branches thereof. The Gospel is Grace's of∣fice; 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 bloud; the Cabinet, where∣in al our Jewels of Grace, and Peace are laid up by Christ; yea, the words of life; wherein Christs heart lies wrapt up, and is conveigh∣ed unto sinners. The Promisses 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 promisses spirited by Free Grace: Faith

relisheth no food like this. Faith never re∣poseth herself so securely, never sleeps so sweetly, as when she doth lean her head on the bosome of some promisse: If she hath but a promisse to cast Anchor on, she can ride con∣fidently in the greatest stormes; and laugh at al 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 Promisses which lie wrapt up therein, takes in much of the vital spirit of Unbelief. This wil 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; * 1.49 (1.) Maters of Grace. (2.) Maters of Provi∣dence. (3.) Maters of coming Glorie: Now in al these regards Unbelief may be said, Not to know the things that bolong to our peace.

1. The Covenant of Grace contains in it Ma∣ters * 1.50 of Grace. The Law tels us what we are by Nature; but the Gospel tels us what we are, or may be by Grace: The Law discovers to us our sin and miserie, but the Gospel discovers our remedie; and so opens a dore to Faith: Yea, the Gospel doth not only declare to us the Objects and Maters we are to believe, but also furnisheth us with many gracious en∣couragements, and incentives to believe: yea further, the Gospel doth not only afford us maters and motives of Faith; but also it be∣comes a sanctified Instrument in the hand of

the Spirit to conveigh Faith, and al other Gra∣ces to us. For it is an infallible Maxime in Theologie, that Evangelic Promisses of Grace, on such, or such conditions, without Grace to performe those conditions, are as little avail∣able to beget faith, as the law is. Thus we see how ful of gracious Maters, Motives, and Of∣fers the Covenant of Grace is. But yet the more fully to anatomise the Bowels of Unbelief, as to Maters of Grace offered in the Covenant, we shal 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 Go∣spel, * 1.51 or Covenant of Grace, are very Real, and Cordial: There is never a line, no nor a word of the Gospel, but it carries Christs heart wrapt up in it: Every promisse 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 ful of bleeding Affecti∣on: Every promisse 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 sin∣ners. But now Unbelief looks on al these of∣fers of Grace, as mere Romances, Fables, or fine-spun 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 * 1.52 glad tidings of good things! Oh! what good News is here? who would not chearfully assent

to such glad tidings of peace? Is there any so sotish, as to refuse such good things? Yes, addes Paul, v. 16. But they have not al 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 o∣beyed, 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 Realitie of these Glad-tidings? May we not then justly crie out with Esaias, Who hath believed our Re∣port?

Thus Unbelief cals in question the Realitie of Evangelic offers of Grace.

(2.) The offers of Grace in the Gospel are * 1.53 very Gratuitous and Free: and this draws on Faith freely to close therewith: For faith be∣ing a federal Instrument influenced, and acted by the Covenant, the more it apprehends the freedome of the Covenant, the more freely it wil 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 Condignitie, no Con∣gruitie, no moral Capacitie, or Condition in us, but what itself intends to confer. The Cove∣nant informes us, that Free-grace is moved by nothing without it self; that it gives, because it wil give, or because it hath given: That the poorer we are, the more willing he is to inrich us; the nakeder we are, the more ready Christ is to clothe us: Yea, the Covenant as∣sures us, that Christ intends much good for

them, who intend 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 dwel among them. Now this freedome of the Co∣venant, and the Grace of God offered therein, gives a mighty foundation, and encourage∣ment 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? I, who am so unworthy? I, who have so long spurned at Christ, and al the things that belong to my peace? I, who have so oft broken with Christ, plaid fast and loose with him? What? may I presume, that Christ wil have any regard to me; poor, sin∣ful, backsliding, rebellious me? Oh! how can this be? What a presumtion 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 freedome of the Covenant and its Grace.

(3.) Another proprietie of the Covenant is * 1.54 the Ʋniversalitie of its gracious offers. Though the Covenant of Grace be, as to its interne Spirit, Mind, and Dispensation particular, definite, and absolute; yet as to its externe offers and Dispensation it runs in conditional, indefinite, and universal termes; inviting al that wil to come in. It sets no bars or rails

about the throne of Grace? but gives free Admission to al, that wil come for mercie, 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 al the grounds of Faith. Oh! saith the unbelieving sinner, here are rich offers indeed; but, alas! I, what am I the better for al this? May such a wretch as I come to Christ, to be embraced in his sa∣cred armes? What? I, who am in such a nastie pickle; so polluted with sin? Oh! I may not, I cannot believe that such an hai∣nous sinner as I, shal find Christs armes open to receive me. Thus Unbelief questions the Ʋ∣niversalitie of Christs offer, and puts a bar to its own mercies; whereas the Gospel puts none; but saies, John 7. 37. If any man thirst, let him come to me and drink, and Rev. 22. 17. Whoever wil, &c. There lies no Restriction, or bar on the Covenants part: al the Restriction and bar is in mens wils. Wilful Unbelief is the only bar.

(4.) Unbelief sets limits to the Plenitude * 1.55 and Richesse of Grace, held forth in the Cove∣nant. We find the Richesse of Grace in the Covenant expressed under the Symbol of a sumtuous feast, Mat. 22. 4. Tel them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed; and althings are ready: come unto the mariage. Here we see

what a bountiful Lord sinners have to deal with: how much his infinite Grace excedes al 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 farme, and another to his mer∣chandise, &c. Oh! what monstrous unbelief, and ingratitude is here? O! what infinite Treasures of Grace are there wrapt up in the Covenant? How much do those Treasures of mercie and goodnesse, loged in the heart of Christ, excede al the treasures of sin, loged in the hearts of poor sinful we? Is Christ such a liberal Savior for sinners? And shal they be ashamed, or afraid to beg at the dore of such a liberal Savior? Was not this the very end why God gave the Law, That Sin might appear ex∣ceding sinful; to the intent that Grace might appear exceding gracious, Ro. 7. 13? So Ro. 5. 20. Moreover the Law entred, that the offence might * 1.56 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 magni∣fying Glasse, the proper Dimensions, and Me∣rits of their sins: Ay, but what was Gods end in making Sin thus to abound? why, that follows, But when sin abounded, Grace did much more abound: Here saith Paul, lay Gods bottome-designe, in permitting sin thus to a∣bound, 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 Mercie in God is more merciful, than sin in us can be sinful. And oh! what a foundation and encourage∣ment for faith is here? But alas! how doth Unbelief spurne at, and despise, at least limit these Richesse of Grace?

(5.) Unbelief cals in question, the Immu∣tabilitie, * 1.57 Certaintie, and Fidelitie of the Co∣venat. David gives us an excellent character of the Covenant, and its Immutabilitie, 2 Sam. 23. 5. Although my house be not so with God; yet he hath made with me an everlasting * 1.58 Covenant, ordered in althings and sure: For this is al my salvation, and al my desire; al∣though he make it not to grow. Notwithstand∣ing al Davids care for the settlement of his familie on the Throne, yet he foresaw, by a spirit of prophesie, how fragile, and instable his Throne was: only herein he solaceth him∣self, that the Covenant, wherein his faith and main hopes were bottomed, was most stable and sure: and oh! how doth this, amidst al his prophetic fears, touching the instable and tottering state of his familie, revive and chear up his spirits? For this is al my salvation, and al my desire. Let althings else sink or swim, it maters not, so long as the Covenant is sure and inviolable: Hence Covenant-Grace is stiled, the sure mercies of David. The blessed God has obliged himself by Covenant, confirmed by Oath and Sacrifice, which are the most essen∣tial ties, and therefore he cannot but be true and faithful to his word: otherwise he were

not true to himself. And yet, lo! how je∣lous, how suspicious, how captious is Unbe∣lief, touching the certaintie 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 * 1.59 with Promisses, not only of Grace, but also of Providence, which Unbelief is very apt to cavil at. The Covenant of Grace is the Be∣lievers 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 supplie. Its 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 lesse there is of the creature, is there not the more of God in al our provisi∣ons? Doth not our omnipotent God oft bring the greatest Triumphs out of the greatest extre∣mites? It's true, He doth not alwaies keep his people from the crosse; ay, but doth he not always keep them under the crosse? Have not the most black, and seemingly confused Providences, an admirable beautie, and har∣monious 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 al Gods Providences spiri∣ted by mysterious wisdome and paternal love? Is it not then the Believers Wisdome, and In∣terest, to suffer his Father to be wise for him? How comes it to passe then that Believers themselves, should be so unbelieving as to Gods paternal providence towards them? Oh! what a mysterie of iniquitie is there in Unbe∣lief, 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 * 1.60 clothe the grasse of the field, which to day is, and to morrow is cast into the oven, shal he not much more clothe you, f 1.61 O ye of little faith. As if he had said: Doth God clothe the grasse of the field, which is so fading, with so much beau∣tie and glorie? And wil he not much more clothe you, O ye short-spirited ones? That which we render, O ye of little faith, is ex∣pressed by the Hebrews in such termes, as im∣port the anxious, cruciating, vexatious cares of such, who, though they have enough for the present, are stil ful of inquietude, and distrust about future supplies. Whence he addes v. 31. Wherefore take no thought, saying, what shal we eat, &c. i. e, be not anxiously so∣licitous, or incredulously thoughtful about these viatics, or necessaries of life? And why? v. 32. For after al 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 un∣believing, as anxiously inquisitive about these things, as the poor Gentiles, who know no∣thing of my Covenant? Thence follows ano∣ther Argument, or branch of the former: For your heavenly Father knoweth that you have need of al these things. i. e, Alas! Why do you concerne your selves so much about these poor things? Have you not a Father in Heaven, who is mindful of, and provident for you? Doth he not wel understand al your needs? And is he not engaged by Covenant to supplie you with al necessaries? And hath he not pro∣missed in this very case, Psal. 111. 5. To give meat to them that fear him, and to be ever mind∣ful of his Covenant? Why then wil you not believe? We find the like character of Unbe∣lief, as to the Providence of God, Luke 12. 22. Take no thought for your life: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.62 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, &c. 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 ma∣ny observations about Gods care of the young Ravens: The Philosophers also note, how the young Ravens are neglected by their parents. * 1.63 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 wil he concerne himself for you his Children.

Then he addes another Argument against Un∣belief, v. 25, 26. And which of you, with taking thought, can adde to his stature one cubit? &c. Other Arguments are urged, v. 27, 28. Then he concludes v. 29. and seek not what ye shal eat, or what ye shal drink; neither be ye of doutful minds: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let not your Minds hang, as Meteors in the Air, ful 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 Anxietie, as fluctuates 'twixt hope and fear. Such is the suspicious anxious temper of Un∣belief, as to Providential maters of the Co∣venant.

3. The last branch of the Covenant con∣cernes * 1.64 maters of coming Glorie; wherein also Unbelief may be said, Not to know the things that belong unto our peace. The chief concernes of our peace, are those invisible Glories of the other world: Al our present spiritual Suavi∣ties, and Delices are but dreams, in compari∣son 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 Sha∣dows and Reports, of that immediate Intuiti∣on of God, as he is, 1 Joh. 3. 2, 3? Whence the main worke of a Believer here is to live by faith, in the daily contemplation, and expectation of that approching Glorie. For the more we eye our home, the more industrious, lively, and pressing wil we be in our journey thither: Faith maketh things absent, present. So

Heb. 11. 1. Faith is the substance of things hoped * 1.65 for: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which gives a substantial Essence, an actual Existence, a solid Basis or Foundation, the First-fruits; yea, a real pre∣sence, 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: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Argument, the Demonstration, the Meridian Light, the legal conviction, the spiritual eye, whereby invisible Glories are made Visible. Such is the miracu∣lous efficace of faith, as to approching Glorie: such a clear, real, fixed fight of Heaven has it here on earth. Ay, but now Unbelief draws a veil on al these invisible Glories, and makes them to disappear: what fantastic dreams, what carnal and grosse Notions, what base and unworthy thoughts has it of future rest? How studious is Unbelief to obliterate, and rase out the Idea of Eternitie, fixed in the heart? How apt is it, yea, industrious to re∣move far from conscience, the second coming of Christ, and ensuing Jugement? How fain would it build Mansions here, and take up with something short of God? Oh! how lit∣tle doth Unbelief regard those Mansions of Glorie, which Christ is preparing John 14. 1, 2? How seldome or never, doth it take a view, with Moses, on mount Pisgah, of the celestial Canaan, the new Jerusalem, where is the Lambs Throne? Yea, what low, cheap, un∣dervaluing thoughts hath Unbelief of that promissed Land? Thus it is said of the unbe∣lieving Jews, Psal. 106. 24. Yea, they despised

the pleasant Land, (or the Land of desire) and believed not his word. This pleasant land Ca∣naan was a type of Heaven; and in despising it they despised Heaven: and al this lay wrapt up in the bowels of their Unbelief. They did not yield a real, supernatural, firme, certain, practic Assent to the word of promisse touch∣ing Canaan; and therefore they despised it, and not only that, but also the celestial Cana∣an, 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 ge∣neral and particular, which Unbelief is igno∣rant of.

2. I shal treat a little of the formal Object * 1.66 of Faith, and how far Unbelief is defective therein. The formal Object of Faith, as it comes under the Notion of Assent, is the Di∣vine Veracitie, or Autoritie of God, appendent to his Word. For look as in the Workes of God, there are certain Divine Characters, Ideas, Im∣presses, or Notices of Gods Wisdome, Power and Goodnesse; which a spiritual heart con∣templates, and admires; so likewise in the Words of God, there are certain Stampes and Ideas, of the Veracitie and Autoritie 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 * 1.67 it not as the word of men; but (as it is in * 1.68 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 Gods Word, was not any Human Autoritie; but the Divine Autoritie, or Veracitie of God. And here lies the main spe∣cific, essential Difference, betwixt divine, and human faith: Divine faith receives the Word of God, as the Word of God; under that Redupli∣cation, i. e, as it is clothed with Divine Auto∣ritie; but human faith receives the Word of God, as the word of men, i, e, as clothed with some human Autoritie, Church-Tradition, or the like commun 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 Rea∣son 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 Autoritie, 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 Autoritie, its Faith is but real Unbe∣lief. And here lies a main plague of Unbe∣lievers, its possible they do assent to the whole Word of God; ay, but yet they see not those sacred Characters, those Divine stampes of Gods Autoritie, and Truth, which are appendent to his Word; the chief ground of their belief is only some human Tradition or Autoritie.

Such was the Faith of those Samaritans, John 4. 40. who believed merely for the saying of the woman, &c. whereas afterward ver. 41. Many more believed, because of his own word. This is a Divine faith, there was a sound of Heaven in Christs own voice; a little Image, or Stampe of Divine Majestie, which the be∣lieving Samaritans could discerne. O! Re∣member this, If the Autoritie of God be not the chief bottome of your Assent, your faith is but Ʋnbelief. So much for the Notional object, both Material and Formal, of Unbelief.

CHAP. IV. 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 procede to the Act of Unbe∣lief, comprised in that Notion, If thou hadst known. This knowlege must be commen∣surate to, or as large as its Object; which (as we have shewn) is either Notional, or Real: * 1.69 As it refers to its Notional object, so its termed Assent; as to its Real object, so Consent. We shal begin with the first; namely, What it is not to Assent to the Notional maters, or things, that belong to our peace? Now this dissent from the things that belong unto our peace, implies

sundrie Gradations, or Ascents; which tend much to the Explication of Ʋnbelief.

1. Not to know, or assent to the sacred Notions * 1.70 of our peace, is to reject them. This was the case of Jerusalem; she rejects al Christs gra∣cious offers of peace: she wil 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 al 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 wisdome is in them? The Rejection of Gods Word is the highest degree of Ignorance and Unbelief. The like Hos. 4. 6. Be∣cause thou hast rejected knowlege, I wil also re∣ject thee. This Rejection of the Word of God, is a kind of total Infidelitie; 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 enmitie against divine Truths. For Truth is the most beautiful thing that is: and of al 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 * 1.71 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 dili∣gently to attend to the Reports of the Gospel;

to bow the ear to divine Truths, as Pro. 5. 1. My Son attend unto my wisdome, 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 at∣tend to Christs Evangelic offers of peace. Thus Psal. 81. 13. O that my people had hear∣kened unto me, &c. i. e, given diligent Attention to my Word. Attention is the Contention of the soul to understand: and that which drawes it forth, is the admirable Greatnes, Sweetnes, and Suitablenes of Reports: Unbelievers want an inward sense of the wonderful greatnesse, suavitie, and fitnesse of Evangelic gladti∣dings, and therefore no wonder that they at∣tend not to them.

3. Men know not the things that belong to * 1.72 their peace, when they yield not a discrete, ex∣plicite Assent thereto. True saving Faith im∣plies an expresse, 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 it self? 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 a∣shamed of his sufferings, because he knew

whom he had believed: he did not content himself with a Popish implicite faith; but un∣derstood wel the object, and reasons of his Faith. Alas! what is implicite Faith, but implicite Unbelief? Can he that understands not the Propositions he assents to, rationally believe the same? Is this to believe, to under∣stand nothing of what we believe? Doth not this implicite faith destroy the very formal Na∣ture of true faith? What! may we suppose, that Divine faith consists in ignorance? If we pin our Faith only on the Churches 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 Implicite faith strip us, not only of our Christianitie, but also of our Humanitie? For, is not every rational Being so far a Debtor to truth, as to examine wel the reasons and grounds of his Assent? Yea, doth not this implicite Popish faith carrie in it much of Atheisme, and Blasphemie? For, to believe only as the Church believes, with∣out examining the Articles, or Motives of our faith, what is it but to make the Church our infallible God, and our selves but mere Brutes, divested of reason? So that can there be any thing more destructive to the Notion, and Na∣ture of true faith, than such an Implicite faith? And yet, alas! how commun is it a∣mong 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 implicite faith is no better than virtual Un∣belief.

4. Not to know the things that belong unto * 1.73 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 truely apprehended by a Natural, Human Assent. To yield a na∣tural, 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, i, e, when mens assent is grounded only on some human Auto∣ritie, or Argument. Al faith is by so much the more firme, by how much the more firme and infallible the Autoritie of him that reports the mater is: If the Autoritie be only human, the Assent can be but human, and so fallible; the Assent to the Conclusion being founded on the strength of the Premisses, as the edifice is on the foundation: Now the strength of a Testimonie consists in the Autoritie of him that testifies: For such as the principal ground and Foundation of the Assent is, such wil the Assent be: and if there be any defect, or im∣perfection in the Foundation of our Assent, the same wil diffuse it self throughout the

whole: If Church-tradition, or human Argu∣ment be the only, or main ground of our As∣sent, it can never be supernatural and divine, as before. (2.) Men yield not a supernatural Divine Assent to the Gospel, when the pro∣ductive 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 Facultie can never, of itself, produce a supernatural Assent. And the reason is most evident, even from the commun nature of al Assent; which requires some A'dequation or Agreament betwixt the Object, and the Fa∣cultie: Now what proportion is there betwixt a natural mind, and supernatural Truths.? Are not Divine Mysteries above the reach of a human Understanding, unlesse the Spirit of God come and clothe it with a divine Light? Is not the natural mind shut against superna∣tural objects, until Christ, by his Spirit open the same? Thence it is said, Luke 24. 45. Then opened he their Ʋnderstanding, that they might * 1.74 understannd the Scriptures. They had some ha∣bitual Light before; but Christ now extendes and stretcheth their minds to a more ful com∣prehension of the promisses: To every degree of saving light, there is required a fresh In∣fluence, and Assistance of the Spirit. Its said, He opened their Ʋnderstandings: Men may open supernatural Truths, and Promisses 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 be∣long

to their peace. The Believer hath a Di∣vine 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 * 1.75 to their Peace, when the Truths and Promisses of the Gospel take not deep root in their hearts. Our Assent ought to be commensurate, or pro∣portionable 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 Dis∣sent. This was the great defect of the High∣way, and stonie ground, Mat. 13. 19, 20, 21. The seed sowen by the way-side, was lost assoon as received: But the word sowen in stonie hearts, was received with some joy, i.e, the Novitie, and greatnesse 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 firme, 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 firme and stedfast; because the bot∣tome-Principles

on which it is grounded re∣main firme. 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 apparence, but judge righteous jugement. A su∣perficial assent is soon turned into dissent.

6. Such as yield not a Real, but only Notio∣nal Assent to evangelic Truths and Promisses, * 1.76 know not the things that belong to their peace. For things may then only be said to be truely known, when they are received as offered: Now the things offered in the Gospel are pra∣ctic, or things referring to practice: Thence to yield only a notional assent to them, is re∣ally to dissent. Many of these unbelieving Jews, whom Christ condemnes in our text, had a very great Forme of knowlege, or No∣tional assent to the things that belonged to their peace, as 'tis evident from Rom. 2. 17, 18, * 1.77 19, 20. Behold thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his wil, and approvest the things that are more excellent, being instructed out of the law, &c. i, e, Thou art an accurate Critic in the law, thou canst exactly distinguish between things clean and unclean: and then he sums up al in one expression, ver. 20. Which hast the forme of knowlege, and of the truth in the law. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies k 1.78 an Artificial Image, Scheme, Figure, or Picture of know∣lege;

and its opposed to a substantial, solid, real knowlege; which is stiled, Prov. 2. 7. Sound wisdome, or Essential knowlege. These unbe∣lieving Jews had a notional Idea, an artificial Scheme, a curious picture of knowlege; but they wanted the real, substantial, essential contemplation of those things, that belonged to their peace. Now as there is a vast diffe∣rence between the contemplation of things in pictures, or shadowes; 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 No∣tions, comes far short of the Believer, who views the same Intuitively, as they lie wrapt up in Evangelic promisses. 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 knowlege of the things that belong to his peace, is really igno∣rant of them. Mere Speculative Assent to things practic, is no better than real dissent: For our Assent is then only true, when it is agreable 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, fine-spun

Notions, and curious Pictures: His forme of knowlege is but real Ignorance.

7. Men know not the things that belong to * 1.79 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 truely assents to them. Things Spiritual cannot be apprehended by any but a spiritual facultie: Carnal assent to things spiritual, is real dissent. How can he assent truely to any sacred Truth, who un∣derstands nothing truely 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 * 1.80 foolishnes to him: neither can he know them, be∣cause 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; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: its a Metaphor assumed from narrow∣mouth'd 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 addes, Neither can be know them: there is a moral Impossibilitie that he should know them: and why? that fol∣lowes (4.) because they are spiritually discern∣ed: As if he had said; Alas! how is it possi∣ble that he should know them? What propor∣tion is there betwixt spiritual Objects, and a

carnal Subject? Must not every visive facultie have some agreament with the object visible? And is there any agreament 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 car∣nally; 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 * 1.81 confused Assent to evangelic Truths and Promisses, know not the things that belong to their peace. The more particular, and distinct our knowlege is, the more certain it is: General Notions are more confused and fallacious: a particular Dissent may wel 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 grosse, how insignificant were their Notions? Hence our blessed Lord exhorts them, that they would, in order to the procurement of a true saving * 1.82 faith, Search the Scriptures, John 5. 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Its a Metaphor drawn from the sagacitie of Dogs; which with their noses closely fol∣low,

and search into the sent of their prey. These unbelieving Jews had much general confused knowlege of the Scriptures: ay, but they wanted this Divine sagacitie, to inquire and search into them, as Dogs do into the sent of their prey: they could not sent the things that belonged to their peace, because they made not a narrow scrutinie, 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 wrapt up in them: But how comes it to passe then, that you believe not in me? Do not al the Scriptures testifie of me? Oh! here lies your sin, you wil not search into the Scriptures: you content your selves 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 * 1.83 their peace, when they suspend their Assent, or yield to any prevalent dout, touching the truth of them. I shal not dispute, what mesure or degree of certaintie 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 Abrahams faith, Rom. 4. 19. Being not weak in-faith, i. e, his * 1.84 mind did not hang in suspense, or under some prevalent dout, touching the truth of the pro∣misse. This is illustrated by another notion,

ver. 20. He staggered not at the promisse through * 1.85 unbelief. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies to he∣sitate, or remain under varietie of anxious douts and opinions: his mind was fully per∣suaded of the truth of the promisse, as it is expressed v. 21. being fully persuaded, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: * 1.86 its a Metaphor borrowed from Navi∣gation: as sails are filled with a good wind; so his mind was filled with a fulnesse of assent, to the truth of the promisse: there was no room for any suspense, or prevalent dout. And this indeed seems essential to al true sa∣ving 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 ought to be a plenitude, or fulnesse of Assent to the Truth of the Promisse; albeit there may be wanting, in many Believers, an assurance of their interest in the things pro∣missed. Now this certaintie 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 promisse. And herein true saving Faith is differenced from that which is com∣mun and human: The Unbeliever may yield some feeble, staggering, instable Assent, to the good things that belong unto his peace; but stil he hangs in suspense; his douts are greater than his faith. Its true, the true Be∣liever hath oft great douts touching the Pro∣misses;

but yet his douts are not so much of the truth of the Promisses, as of his interest in them; or, whether his apprehensions of them be true: whereas Unbelievers dout of the truth of the Promisses, albeit they may be presum∣tuously confident of their Interest in them. Thus it was with the unbelieving Jews, Joh. 10. 24. How long doest thou make us to * 1.87 dout? or, l 1.88 how long doest thou keep our souls in suspense? They hung, as it were, 'twixt Heaven and Hel; under much suspense, whe∣ther those things Christ preached were true or false: They did not totally dissent, and yet they could not fully assent to Christ. Thus they hung in suspense: for suspense is a mid∣dle, twixt Assent and Dissent: Though as to Divine Assent, every such prevalent suspense, or dout touching the truth of the promisse is real unbelief: he that assents not fully, doth really dissent. Therefore Christ addes, v. 25. I told you, and you believed not: they seem to lay the blame on Christ, the darknes of his Reve∣lation; but he resolves al into their unbelie∣ving hearts. The like character of unbelief we find, Luke 12. 29.. Neither be ye of doutful * 1.89 minds. m 1.90 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in its primary Notation signifies to be carried up aloft in the Air, as Meteors, Clouds, or Birds; which wanting a firme foundation, are tossed to and fro with every blast. So it signifies the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to wander; or with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a••re suspensus, modò huc modò illuc inclinat. Beza.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, John 10. 24. to lift up the mind, or keep it in suspense. Hence also it is used to sig∣nifie an anxious suspense, hesitation or dout, touching the truth of things. This is the condition of many awakened sinners, they ar∣rive at some anxious suspense or doutfulnes of mind, and that is al: They hang in the air of commun conviction, between Heaven and Hel; for a little while til the prevalence of lust make them fal down again on the earth; where they lie buried in the ashes of their own con∣victions and profession: They dare not, they cannot yield a ful, and prevalent assent to the Gospel of Christ: al 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 hesita∣tion, touching the truth of the promisses. Thence Mark 11. 23. We find douting in heart, and believing opposed. They that yield only an opinionative, doutful Assent to the things of their peace, do really dissent: a suspensive faith is no faith in Gods estime.

10. To yield only a cloudy, inevident, obscure * 1.91 Assent to the things that belong unto our peace, is not to know them. Divine Faith carries with it not only Certaintie, but also Evidence: Thus Hebr. 11. 1. Faith is the evidence of things not seen. Evidence implies a ful, 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. Its true, the objects of Faith are al∣together absent, inevident, and invisible, as to

Sense or Reason; whence they are stiled, Things not seen: ay, but yet they are present, evident, and visible to an eye of faith. So the Scholes determine, n 1.92 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 no∣tions of the things that belong unto his peace: So 2 Pet. 1. 9. And cannot see far off: Like one * 1.93 that is purblind, or in a mist. The Unbelie∣ver has no evident conviction, or discoverie 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 thinke the Original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used to represent the image of a false faith, under the Similitude of a blind man, who moving his eye-lids, 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 * 1.94 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 al 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, &c. Its

strange to consider, how far awakened sinners may procede, in such a legal assent to Law∣threats, and yet never attain to an Evangelic faith. This seems to be the case of those un∣believing Jews, mentioned Hebr. 4. 2. But the * 1.95 Word preached did not profit them, not being mixed with faith in them that heard it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not being incorporated: it seems to be a terme borrowed from meats; which being received into the stomach, and mingling with that acid ferment, or juice, which is loged there, are by the assistance thereof digested, and so turned into good nutriment, bloud, 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 promisses of the Gospel, they received no profit from the Word preached. Legal assent to the threats of the Law, if it procede no fur∣ther, usually ends in greater unbelief, and se∣curitie.

12. Such also may be said not to know the * 1.96 things that belong to their peace, who yield only an involuntarie, forced Assent thereto. This follows on the former; For a legal Assent is only forced, and strained; whereas an evan∣gelic Assent is affectionate and free: whence it is made a character of those primitive Belie∣vers, Act. 2. 41. Then they that gladly received * 1.97

his Word. What word doth he here mean? The word of promisse, v. 39. For the promisse is to you, and your children, &c. Its said v. 37. They were pricked in their heart, &c. i, e, They were wounded with the sense of their sin, in crucifying the Lord of Glorie: and having now the promisse of life and pardon preached to them; O! how gladly do they re∣ceive this word? What welcome News is this? How are they overjoyed at such glad tidings of Salvation? What content, what satis∣faction, what pleasure do they take in this Evangelic word of life? How greedily do they receive, or assent to it, even as a voluptu∣ous man receives his food, or a condemned malefactor his pardon? So much the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 re∣ception 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 characte∣ristic, and descriptive of true saving Assent, which hath joy and gladnesse mixed with it: They receive the word, and they receive it gladly: they assent to it, and they assent chearfully; 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 gladnesse: Though there be much obscuritie, and seeming contra∣rietie

to carnal reason, in some parts of Gods word; yet, so far as it appears to be the word of God, faith willingly assens to it: the mind is captivated to divine Testimonie. Though perhaps the poor Believer cannot ra∣tionally discourse, or reason touching the truths he assents to; yet he hath a divine In∣stinct, a spiritual Sagacitie, an interne Sense, whereby he tasts Divine words; and so can distinguish them from al human words, though sugared over with never so much spiritual Rhetoric. Thus he receives the word gladly. So also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies such a reception as an Host gives his Guest, or a man his intimate friend. Al 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 * 1.98 than those in Thessalonica, in that they received the word with al readinesse of mind, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e, with an affectionate chear∣ful Assent. Indeed al true saving faith con∣notes a pious inclination in the soul: For the things that belong unto our peace being purely dependent on the Testimonie of God; if there be not a pious affection in the heart towards God, the sinner wil never assent to, & close with the promisses, and offers of life made to it. Af∣fection to any person, makes us very credu∣lous, or apt to receive his report: Love makes our Assent quick and chearful: it puts the best interpretation upon whatever is spoken: and if there be but an half-promisse, or a word hinted, that may be for encouragement, the

lover is apt to applie it to himself, and improve it. Thus every word of God is an infallible oracle, to such as have a pious affection for him. Thus David describes his faith, by his delight in the statutes of God, Psal. 119. 16. I wil de∣light my self in thy statutes. The original im∣ports, * 1.99 to behold with delight, or to contemplate with pleasure. Oh! What satisfaction did Davids faith find in the Statutes of God? But oh! how melodious and sweet was the joyful sound of the Gospel to Davids faith? If the Law be so delightful to a Believer, because he sees therein, as in a Glasse, al the spots of his soul; Oh! how delightsome then is the Go∣spel to him, which discovers the face of God, and Christ to him; yea, and transformes his heart into the same glorious Image? Hence it appears, that if our Assent to the Reports of the Gospel be not affectionate and chearful, it is not saving. The Devils believe and tremble; but because they do not gladly assent, there∣fore their faith is not saving. So essential is an affectionate inclination to divine Assent. Whence it naturally follows, that such as af∣ford only a forced assent to evangelic Truths, do really dissent from them: such an intimate connexion is there between Divine Assent, and pious Affection.

13. Not to know the things that belong unto our peace, is not to retain the same, when once * 1.100 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 com∣pulsion,

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 chear∣fully inclined towards God, it wil delight in its assent unto his word. But when our As∣sent is grounded only on legal Threats, and forced convictions; how soon doth it wear off, and die away? This was the case of many unbelieving Jews: they had now and then some stounding convictions, such as produced in them a great Assent to the words of Christ: Oh! What Attention, what Reverence, and Respect do they give to Christs word? But alas! how soon is their Assent turned into Dissent? Thus John 5. 38. And ye have not his word abiding in you. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, n 1.101 to abide signi∣fies with John, to dwel, or take up its fixed habitation: The Word of God now and then found some place in their minds, as v. 35. ay, but it did not inhabit there: it loged there, but as a Traveller in an Inne, for a night only. There are many Professors, who en∣tertain the glad tidings of the Gospel for a sea∣son, but they retain them not: Whereas Da∣vid saith, Psal. 119. 11. Thy word have I hid * 1.102 in mine heart, that I might not sin against thee. There seems to be an elegant Metaphor in the word hid, drawen from those, who having found a choise Treasure, they hide it, thereby to secure it. Thus David hid Gods word in his heart. Whence Christ pronounceth a blessing on those that hear his word and keep it, Luk. 11. 28. * 1.103 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e, let them slide away as water through a Mil, which never returnes more. He that lets evan∣gelic Truths slide away, out of his heart, can∣not be said to know the things that belong unto his peace: Al true Divine Assent is per∣manent and lasting: he that ever dissents from, never yet truely assented to Evangelic Notions of peace. We find this Divine Retention of Gods word wel expressed by Moses, in his exposition of the Law, Deut. 6. 6, 7, 8, 9.

14. Such as have not a transcendent estime, * 1.104 or great and sublime thoughts of the things that belong to their peace, may also be said not to know them. For an object or thing is then only known truely, when its worth and value is in some mesure known: He that has only poor, unworthy, base thoughts of great things, may be said not to know them. The efficace, vigor, and strength of every Assent, ariseth from the right valuation of the object: For the minds adherence unto truth is more or lesse prevalent, according to the ap∣prehension it has of their value: unto several truths equally apprehended, the minds assent, or adherence is not equal; but greater or lesse, according to the estime it has of their worth. Thus the prevalence, vigor, and efficace of our assent, and adherence to supernatural Truths, doth naturally arise from the apprehension we have of their value: and thence a true assent to divine Notions, and Promisses alwaies car∣ries

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: Cer∣tainly such know not Christ, who estime him not as the Worlds wonder. This Christ Ironicly upbraids the unbelieving Jews with, John 7. 28. Ye both know me, and know whence I am, &c. He speaks Ironicly in replie to the * 1.105 Jews reprocheful speech, v. 27. Howbeit we know this man whence he is, &c. As if he had said: You neither know me, nor yet the Messias, as you pretend: for if you knew me and whence I am, you would highly estime me as your Messias, sent by God, &c.

Lastly, They know not the things that belong * 1.106 to their peace, who give only a sterile, dead, un∣active assent to them. True Divine Assent is ful of Life, Virtue, and Activitie: A barren dead faith is real Unbelief: the end of saving knowlege is Practice: Unprofitable knowlege is one of the worst kinds of Ignorance. Al sacred Sciences are Affective and Effective: That Assent which doth not kil sin, wil never give life to the sinner: Divine Assent leaves suitable Impresses, and sacred Stampes on the Heart. Doth thine Assent to the things that belong to thy peace fil thy soul with Admi∣ration of, and Love unto them? Is there an agreament twixt thine heart, and the things thou believest? Thou saiest, thou assentest to the Truths of the Gospel; ay, but doth not thine heart dissent from the Duties of the Go∣spel?

and is not this a strong argument that thy faith is but a dead Assent? So Jam. 2. 26. For * 1.107 as the bodie without the spirit is dead; so faith without works, is dead also. Though works are not the cause, which gives life to faith; yet they are necessary products, which argue life in faith. A living faith is ful of vital spi∣rits and operations: he that wants these, has only a dead corps 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 * 1.108 in mine heart: and why so? that I might not sin against thee? He gave a deep, firme, pra∣ctic Assent to Divine truths, such as kept him from sin. So much for the first part of Unbe∣lief, 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 Wils rejection of Christ.

HAving finisht the Notional Objects, and Acts of Unbelief, it remains that we procede to the Explcation of its simple, real Objects, and the Acts which answer thereto. (1.) As for the simple, real Objects of Unbe∣lief, * 1.109 they wil, as before, be best explicated by considering, what are the simple, and real Ob∣jects

of Faith: For Unbelief being but a pri∣vation 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 Ʋltimate; or Next and Immediate: The Remote and Ʋltimate object of Faith is the Deitie, 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 fu∣ture state, is approching Glorie, Heaven; or, al those good things hoped for, Heb. 11. 1. According to this distribution of the real Ob∣jects of Faith, we may, with facilitie, deter∣mine, what are the objects of Unbelief? or, what are those Simple, Real things, that be∣long to our peace, which Unbelief refuseth? Of these we shal treat but very concisely; because they wil again fal under consideration, when we come to the Aggravations of Ʋnbelief.

1. Unbelief is a Rejection of God, his Divine * 1.110 Essence, Attributes, Providence, Workes, Or∣dinances, and Glorie: which are al great In∣gredients of our Peace. Unbelief strikes at the Deitie, or Divine Being, which is the alone ultimate foundation of al saving Faith, Heb. 11. 6. Oh! what a world of practic, if not speculative Atheisme, lies wrapt up in the womb of Unbelief? Again, how are al the divine Attributes struck at by Unbelief? Doth * 1.111 not Unbelief reject the Wisdome of God, by preferring carnal wisdome before it, Luk. 7. 30? * 1.112 Is not the Fidelitie and Veracitie of God op∣pugned

by Unbelief, in that it receives not his Testimonie, and so makes him a Liar, 1 Joh. 5. 10, 11? How much is the Soveraintie of * 1.113 God opposed by Unbelief; in that it cannot, because it wil not, submit, either to his secret, or reveled wil? How doth Unbelief quarrel at, and murmur against the soverain 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 lesse for God. Again, Doth not Unbelief offer much violence to the Love, Mercie, and Compassions of God? Is not Mer∣cie * 1.114 clothed with the rough garment of Seve∣ritie? Is not the ugly vizard of Hatred, and Revenge, put on the beautiful face of Divine Love? Doth not Divine Benignitie, or Boun∣tie, fal under censure of illiberalitie, when Unbelief sets in the chair? Further, Is not Divine Justice impleaded, or masqued with the * 1.115 face of Injustice by Unbelief? Doth it not put light for darknes, and darknes for light; good for evil, and evil for good? Is not the Righ∣teous God accused, as one that justifies the wicked, and condemnes the Innocent? More∣over how doth Unbelief narrow Divine Omni∣potence; yea, look upon it as mere Impotence, * 1.116 and weaknes? Doth not Infidelitie also pre∣scribe bounds to Gods Omnipresence, Exo∣dus 17. 2-7? Is not Gods Omniscience also blinded by it, Isai. 40. 25? So also, for al * 1.117 Gods works of Providence, how doth Unbelief draw a Veil on the most glorious of them? * 1.118 Lastly, as for al Divine Ordinances and Insti∣tutions,

are they not dispirited, and made in∣effectual by Unbelief? Is not prayer no pray∣er, Hearing the Word no hearing; are not Sacraments no Sacraments to the Unbeliever?

2. Unbelief refuseth Christ, the next im∣mediate * 1.119 object of faith, and the great Media∣tor 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 sleight him, yea slander him, reproche him, plunder him, grieve him, provoke him, and crucifie 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 Infidelitie attemt to turne the whole of Christs Mediatorie office, into a mere shadow, or Romance? What rare experiments hath Christ given of the efficace of his bloud, the energie and power of his grace to redeme sin∣ners? and yet how doth unbelief question, and cavil at al? What wonders are there in Christs love to sinners? how omnipotent, and invincible is it? What sweet charmes to con∣quer hearts has it? and yet how doth Unbe∣lief cover al, with the masque of hatred and crueltie? Oh! what incomparable beauties

are there in Christs person? how amiable and lovely was he, even in his lowest condition; in the Womb, Manger, and on the Crosse? Do not al the lines of Gods grace, and our duty meet in Christ as Mediator? how inglo∣rious are the most excellent things in the world, if compared with Christs glorious perfections? and yet lo! how doth Infidelitie disgrace, and reproche Christ? What low, mean, scanda∣lous, yea cruel thoughts has it of him?

3. Unbelief rejects not only God and Christ, * 1.120 and the Holy Spirit, but also approching Glo∣rie, and al those good things hoped for of the other world. Oh! what grosse, and car∣nal conceptions has Unbelief of al those invi∣sible, and coming Glories? How doth it turne al the great and glorious enjoyments of Heaven into mere insignificant Fancies, Notions, Fa∣bles, and Sick-dreams? Yea, doth not Un∣belief despise and contemne those rich delices of future Glorie? Are not the sensual enjoy∣ments of the flesh, the pleasures of Egypt, pre∣ferred before the ravishing delights of the ce∣lestial Canaan? Do not sensible goods weigh down the invisible weight of Glorie in the Unbelievers heart? But thus much for the real objects of Unbelief, of which more largely hereafter.

Sect. 2. We now procede to the several Acts * 1.121 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 imme∣diate

object, is Consent, Election, or Recepti∣on of him as tendred in the Gospel: And op∣posite hereto, the first and great act of Unbelief is Reprobation, or Rejection of Christ: and this indeed is the most fundamental, and vital Act * 1.122 of Unbelief; that which our Lord doth most directly strike at, in this his doleful Lamen∣tation, 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 happie hadst thou been? But alas! alas! thou hast rejected me thine alone Messias; and therefore, Lo! al the the things of thy peace are hid from thine eyes. And that this not knowing the things that belonged to her peace, connotes Jerusalems Rejection of Christ, is further evi∣dent, if we consider the Hebraic Idiome, that lies wrapt up in this notion: For its a com∣mun rule among the Hebrews, That words of sense, or knowlege implie Affection: so that not to know, is not to elect, or embrace the things belonging to our peace. Whence its very ma∣nifest, that the Rejection of Christ, is the main thing which our blessed Lord intends, in this his black character of Jerusalems Unbe∣lief. But seing this Rejection of Christ is a * 1.123 comprehensive large notion, which admits a great latitude of degrees; we shal, as the Lord inables us, distinctly explicate its par∣ticulars.

(1.) The beart rejects Christ, when it openly * 1.124 opposeth him, and al the wooings 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, &c. Mat. 21. 33, &c. whence he concludes, v. 42. The stone which the builders rejected, the same is be∣come the head of the corner: This is the Lords doing, and it is marveilous in our eyes. Oh! what a Marvel is this, that the very Builders, the Elders and Rulers of the people, should re∣ject their Messias, the chief corner-stone 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 mul∣titudes, who would fain be estimed good Chri∣stians, and yet thus oppose, and resist Christ to his very face? What shal 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 bosome of the Times, and sleepeth sweetly on the bed of carnal securitie, without the least attention, to the loud and repeted knocks, and cries of Christ? And may not also many terrified a∣wakened sinners be reckoned among the oppo∣sers

of Christ; even such, who though they see their sin and miserie, yet flie from Christ, as from an enemie; and choose rather to take refuge in their own carnal confidences, than accept of Christ as their Mediator? May not al these, and many more seeming Christians, be justly reputed Opposers, & Rejectors of Christ?

(2.) Such may be said to reject Christ, who, * 1.125 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 enemie, or as a severe, au∣stere Lord, he minds not going to him. Un∣belief is very apt to take offense 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 * 1.126 blessed is he, whosoever shal not be offended in me. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to set a gin, trap, or snare; to put an obstacle or impedi∣ment in mens way, that so they may not pro∣cede on. Some derive the word from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to halt, and so a scandal signifies originally a sharpe stake, or stone, that makes men to halt: others derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a crooked piece of wood, whereof they made gins, or snares to catch wild beasts: b 1.127 whence a scandal natu∣rally

signifies a gin or snare. The word scan∣dal sometimes also signifies a stone, or block in the way, at which men are apt to stumble, and fal: and thence in the old Testament it is taken for a Fal, and so sometimes for Sin, as Judg. 8. 27. where it is rendred a Snare. The meaning seems this: Blessed is he, whose conscience shal not be scandalised at me; whose mind shal not be possessed with black scandalous thoughts of me; by which the heart stumbles, and fals into many snares and gins. Oh! what lies, and scandals doth the unbeliving heart raise of Christ? Thus Un∣belief fils the heart with disgusts, and offenses against Christ, which are as so many gins, or snares; as so many sharpe 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 al that is spoken by Christ: But oh! what a world of offenses 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, * 1.128 Heart-cavils, and Disputes against the offers of Grace, made by Christ, do interpretatively re∣ject him. Some poor awakened sinners there are, who, peradventure have not any deep disgusts, and dislikes against Christ; yet they studie what they can to raise objections against the tenders of life made by Christ. Its strange to consider, how the hearts of some lie at catch, and studie 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 inve∣terate prejudices against Christ. So Luke 20. 5. * 1.129 And they reasoned with themselves, saying, if we shal say from heaven, he wil 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 necessitie of believing on him; Oh! what secret Cavils and Disputes are there against Christ? How artificial, and witty is Unbe∣lief, to shift off Christ, and al his tenders of life? What stout Logic has every unbelieving heart against believing in Christ? What is this but to reject Christ?

(4.) The wil may be said, at least virtually, * 1.130 to reject Christ, when it doth not justifie, or ap∣prove those Reports that are made of Christ, by the ministerie 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 disinge∣nuous as to be alwaies cavilling at Christ, yet they do not approve the Reports made of Christ as they ought. They have no conside∣rable objections against evangelic offers; and yet the heart is unwilling to entertain them.

They are unwilling to grant what they can hardly denie. This Christ cals being slow of heart to believe, Luke 24. 25. O fools and slow of heart to believe al that the Prophets have spoken. This is the first part of faith in the wil, to justifie, recognise, or approve that Assent which is wrought in the jugement touching Christ: And when Christ has ob∣tained the Wils 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 wil doth not fully ap∣prove 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 al the people that heard him, * 1.131 and the publicans justified God, being baptised with the Baptisme of John. The commun people and publicans are said to justifie God, i. e, they approved of what reports were made touching Christ: though its likely ma∣ny of them, did it but with a temporary faith. But then it followes ver. 30. But the Pharisees, and Lawyers o 1.132 rejected the counsel of God * 1.133 against themselves, being not baptised of him. How did the Pharisees, and Lawyers reject the counsel of God? Why it was by not justify∣ing or approving, what God reported touch-verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod est approbare & laudare. Grot∣ing

Christ: So that when the wil doth not justifie, 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 wil by approving the Assent of the juge∣ment turnes it into Consent; so by disappro∣ving the same it declares its rejection thereof. This holds true both in maters of Sin, and Grace.

(5.) The Heart may be justly said to reject * 1.134 Christ, when it admits of demurs, and delayes, as to a complete closure with him. This is a more subtile, and refined degree of Unbelief. Some there are, who seem to justifie, and ap∣prove 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 al this while there is a secret dilatorie, procrastinating, de∣laying spirit in them: they would fain close with Christ, but not as yet: they have a wil 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 De∣lilahs. This was the case of some tardy Disciples of Christ, among the Jews, as Luke 9. 59. And he said unto another, follow * 1.135 me: but he said, Lord, suffer me first to go and bury my father. He hath nothing to object against Christ; but seems abundantly satis∣fied in Christs offers; only he desires to be excused for a while, til he had buried his Fa∣ther.

Again ver. 61. And another also said, Lord, I wil follow thee: but let me first go bid them farewel, which are at home at my house. Thus awakened sinners put off Christ, as Fe∣lix did Paul, with delays: If Christ wil but wait a while their leisure, wel 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 dila∣torie humor in many wounded souls, who con∣ceit 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, al such delays argue much unwillingnes to believe: A Wil for hereafter only, is a pre∣sent Nil: An election for the future, is no better than a present Reprobation: If you con∣sent 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 wil not do it. Yea, what are these delays to em∣brace Christ, but a more slie 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 wooes thee long, by many sweet Inspirations, both of Word and Spirit; for thee to stifle al these good motions, by continued delayes, doth not this argue a mightie unwilling heart to believe? Hast thou the least shadow of Reason for thy delays to believe? Thou saiest 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, wil not thy heart be the more averse, and backward to believe? Peradventure thou conceitest Christ wil not receive thee, if thou comest to him: ay, but whence springs this prejudicate con∣ceit, but from the unwillingnes of thine own heart to receive Christ? Has not Christ de∣clared himself to be more willing to receive thee, than thou canst be to come unto him; as 'tis evident from the Parable of the Prodi∣gal, Luke 16. 22-28? Are not al thine ob∣jections against believing presently, but the forgeries, and figments of thine unwilling heart? Remember, there is as great hazard in thy loitering delays, as in down-right re∣jection of Christ: For, albeit thy delays may be painted over with some apparent colours of humilitie, and fears lest thy faith would be presumtion, yet Christ is as effectually opposed, and excluded thereby, as by manifest oppo∣sition. Thou hadst as good say it in down right termes, thou wilt have none of Christ; as thus put him off, time after time, with dilatorie answers: Though the Acts differ in degrees; yet the Principle and root is the same in one and t'other; namely an unwilling heart: and this Christ sees ful wel; 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. Al 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? Tel me, mayest thou not be in Hel, be∣fore this hereafter come? or, Wil 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 bottome of such an unwilling heart; and how much Christ is rejected by such de∣lays? So much for Unbeliefs rejection of Christ.

CHAP. VI. The Explication of Unbelief, as to the Wils defective Reception of Christ. wherein is considered its essential de∣fects, both as to the Object, and Sub∣ject.

HAving fininisht the first great Act of * 1.136 Unbelief, which consists in the Wils Rejection of Christ; we now procede to a se∣cond, namely the Wils defective reception of Christ. Though indeed this second Act of Unbelief, differs from the former, not so much in Essence, and Degree; (for every de∣fective

Reception of Christ, is a kind of Re∣jection of him) yet we may thus distinguish them: The former Rejection of Christ we may look on as a more expresse and manifest piece of Unbelief; but this defective Recepti∣on of Christ is more subtile, and refined Un∣belief: The former is more commun, 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 Ʋniversal; 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 justifie 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 guiltie of some essential Defect, or flaw in their Re∣ception of him? Wherefore for the more ful explication of the nature of Unbelief, it is apparently necessary, that we inquire into the several essential defects, which Unbelievers are guiltie of, in their pretended, partial re∣ception of Christ; for which they may be justly said, not to know the things that belong to their peace. * 1.137

Now these essential Defects, which many evangelic, refined Hypocrites are guiltie 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, mens seem∣ing Faith is no better than real Unbelief; (1.) When they receive only a false Christ in∣stead of the true: or, (2.) When they receive the true Christ under false respects, and consi∣derations.

1. We shal begin with the defects of Un∣belief * 1.138 as to its object, in receiving only a false Christ. Oh! what a world of splendid, glit∣tering Professors are there, who, notwith∣standing their pretended faith in Christ, receive only a false Christ, a formed Picture, or Idol of their own sick phantasies, in the room of the true Christ? Unbelievers may be said to re∣ceive a false Christ, (1.) When they compound, or adde any thing to Christ: and (2.) When they divide, or take any thing from Christ.

(1.) Such as compound Christ, or adde any * 1.139 thing to him, do thereby make him, as to them∣selves, a false Christ. And are there not a vast number of refined Hypocrites, who are guiltie 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 con∣ceit, * 1.140 with al their hearts; but they must have the world too. They need Christ to re∣lieve 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, * 1.141 ver. 21. If thou wilt be perfect, go and sel that thou hast, and give to the poor, &c. Christ saw his pretended reception of him was very de∣fective; he knew what his beloved Idol was, and therefore pincheth him in that: and what follow,? v. 22. He went away sorrowful, * 1.142 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, befieged with sorrows, or ra∣ther, beyond mesure sorrowful: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is not a Preposition, but an Adverb, and signifies excedingly, eminently; as our Latin per, (which is supposed to be derived hence) in perquam, &c. Oh! what a deluge of sor∣rows pressed in on him? and why?] for he had great possessions. He had a moneths mind to be one of Christs Disciples: he seems very forward to give him a chearful reception; provided, that Christ would be content to loge with his swinish Idol, the world: But if this may not be; if Christ wil not be content to have the world for his corrival, then with a pensive sorrowful heart, he bids farewel to Christ. And is not this the very case of a world of rotten-hearted Christians; who could be content to give Christ good recepti∣on, would he be but content to admit of the world for his corrival? But if Christ wil not admit of a partner, then farwel to him; he is not for their turne. Yea, how many are there, who compound Christ with some pre∣valent beloved lust? Christ they must have to * 1.143 satisfie conscience, and lust they must have to satisfie 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 al the while were but workers of iniquitie; 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 Hypo∣crites * 1.144 join a world of Spiritual Idols with Christ? What shal we think of the politic Hypocrite, who joins his own carnal prudence with Christs wisdome? Where may we place the gifted Hypocrite; who places his Evan∣gelic 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 shal we conclude of the devote, legal Hypocrite, who makes his Du∣ties and self-righteousnes a part, if not the whole of his Christ? Where may we rank the self-dependent, self-confident Hypocrite; who takes the commun Assistances and Influen∣ces of the Spirit, vouchsafed to him, and placeth them in the room of, or equal with Christ? Are not al these so many false Christs, or imaginary Idols, joined with Christ; which render the reception of him defective?

(2.) Such as divide Christ, make him a false * 1.145 Christ, and so their reception of him defective. As they who adde to Christ, so also they that take any thing from Christ, transforme 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, un∣der the notion of Jesus, a Savior; 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 1.146 Not * 1.147 receive their Messias? Do they not oft flock after him, and sing Hosanna's to him, as a little before our Text, Luke 19. 37? Yes, they were content to receive him as a Savior, (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 chearful 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 cumber∣some and irksome is his worke? This was Israels, temper, Hos. 4. 16. But Israel slideth back as a back-sliding heifer, i. e, q 1.148 in heifer im∣patient of the Yoke. Israel loved to tread out the corne, Hos. 10. 11. because that was plea∣sing work, there was wages in the work: but O! how averse is Israel from plowing worke? What a burden is the yoke to her effeminate, tender neck? Further do not many seeming Christians divide betwixt the

Crown and Crosse of Christ? The Crown is very beautiful in their eye; but, oh! what a black ugly thing is the Crosse of Christ? How pleasing is it to reigne 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? Al 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 Righteousnes, 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 ob∣ject of their fruition? Thus Unbelievers pick and choose; take so much of Christ as as wil serve their turne, and no more: There is some one thing in Christ they like wel; but some other thing they as much dislike: They like the Bloud that came forth of his heart, to wash their guiltie Consciences; but oh! how do they dislike the Water that came forth also, to wash their filthy hearts? His smiling coun∣tenance, and gracious Pardons are very grateful to them; but oh! how ungrateful is his royal Sceptre of Righteousnes; his Sove∣rain Autoritie, and Laws? Thus Unbelievers diminish and take from Christ, in their seem∣ing reception of him: which indeed is but to turne Christ into an Idol: For a divided Christ, as wel as a compound Christ, is but a false Christ; no true Christ.

2. Another branch of Ʋnbelief, as to its de∣fective * 1.149

reception of Christ, is, when men receive * 1.150 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 Divi∣sion; but yet there remains stil some essential defect, or flaw in the manner of their receiv∣ing, 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 pre∣cedes Christ is considered Materially; but now we are to consider him, as the Formal Object of Faith, and Ʋnbelief: and so the first thing we are to consider herein, is the Motives and Grounds on which Christ is received.

(1.) Ʋnbelievers are defective in their man∣ner * 1.151 of receiving Christ, when the principal Grounds and Motives of their receiving him, are only false, or at best but commun. To re∣ceive 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 terrestial, or earthly, not to a celestial, or heavenly life? Do not some re∣ceive him, as the most compendious way to Riches? Others, as the way to Honors? &c. 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 al in hast to make him King: and why? The reason you have, ver. 26. Be∣cause 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 Noveltie, to please their Phantasies, and satisfie their Curiositie? 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 gratifie his cu∣rious eye, with the sight of some Miracle: and therefore when Christ would not humor his curiositie; how doth Herod deride, and set him at nought, v. 11? Yea further, do not many receive Christ on Hellish grounds, mere∣ly to concele a rotten heart, or some base pra∣ctices? Lastly, are there not amany con∣vinced, 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 commun Motive, and therefore no firme Foundation for the reception of Christ. He that wil 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 mens reception of Christ, no better than real Un∣belief.

(2.) Ʋnbelievers are defective in their man∣ner * 1.152 of receiving Christ, when they receive him

not in his Grandeur; or, in that State, and Greatnes, which is due unto him. A Prince is then received aright, when he is received ac∣cording to his Dignitie. Should a subject re∣ceive his Prince, and entertain him no better than he would entertain a Peasant, or Coun∣trey-neighbor; would not this be interpre∣ted a contemt, rather than a kind Reception of his Prince? So Christ, if he be not receiv∣ed in some degree according to his Grandeur, Dignitie, 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 true∣ly received at al: He wil be a King, or no∣thing. 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 Greatnes and Glorie which he was invested with; and therefore they are said not to receive him, John 1. 11. whereas John saies of the believing Jews, those who received him indeed, ver. 14. That they be∣held his Glorie, the Glorie as of the only begot∣ten of the Father, ful of Grace and Truth: i. e, They received him in al his Grandeur, Splendor, Majestie, and Glorie. The unbe∣lieving Jews stumbled at the meanesse of his Person, Kingdome, and Glorie. Christ wil be received as King, or not at al.

(3.) Christ is received in a false manner, * 1.153 when he is not received as offered in the Gospel. Christ is never received as he ought, unlesse he

be received as he is offered, i. e, on his own Termes and Conditions, without any Limi∣tations, Restrictions, Impositions, or Laws, from such as receive him. If men come to indent with Christ, or impose termes on him, beyond what the Gospel allowes, Christ thinkes it dishonorable for him, to enter into such a soul. So much for the defects Unbe∣lievers are guiltie of, as to the object of their Reception.

Sect. 2. The Nature of Unbelief may be * 1.154 further explicated, from the many essential Defects that attend the Subject of this Recepti∣on? Refined Hypocrites may be guiltie of no∣torious 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 wil be naught or defective, the Reception can never be good, or perfect. For every thing is received ac∣cording to the Qualitie or condition of the Recipient. Now Christ may be received with a naughtie, or defective Wil several waies.

1. A rotten, hollow, deceitful Wil, is a base, * 1.155 naughty Wil. He that truely receiveth Christ, receives him with a sound sincere heart: If there be any prevalent degree of guile and hy∣pocrisie loged in the Bent of the Wil, that renders it a rotten, hollow, hypocritic heart, such an one as Christ wil never delight to dwel 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 pre∣tensions

to Christ are; yet stil it has some oblique Regard, some squint eye on some be∣loved Idol: Such have, as Psal. 12. 2. An heart and an heart; one heart for Christ, and ano∣ther for some darling lust. Oh! What adul∣terous 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 Dallian∣ces with inferior goods, are they guiltie of? How are their hearts distracted, and torne, as it were to pieces, between Convictions of sin, and yet Affections to sin; between Assent to Christ, and yet Consent to lust? What adul∣terous hearts are these! Such we find wel characterised, James 4. 4. Ye adulterers, &c. A true Believer receives Christ with an up∣right, strait heart: he hath a strait end, and a strait rule: But oh? what perversitie, what crookednes is there in many mens hearts, who pretend to a reception of Christ? What secret turnings and windings are there? Surely such divided hearts are very faultie, as the Scripture tels us, Hos. 10. 2. Their heart is divided, now shal they be found faulty. A divided heart, or Wil, 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 Wil is defective in the reception of * 1.156 Christ, when it is only incomplete, languid, and faint. Saving Faith is the act of a Wil strong∣ly bent, and determined for Christ. If the heart be not firmely resolved and fixed for

Christ, al our faith is but mere fancie. So many degrees as we have of a bended wil to∣wards Christ; so many degrees we have of saving Faith. Remisnesse argues division of heart, and this argues hypocrisie: Christ counts not himself duely received, unlesse he possesse the sanctified Bent of the Wil. And herein therefore lies the Soveraintie of effica∣cious Grace, in bending the Wil, to a cor∣respondence with Christ: Til the bent of the Wil 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 Bent of Wil: he wil be al in al there, or none at al. So that they who give not Christ the en∣tire Bent of their Wil, give him not that place which is due unto him; and therefore such may not expect his companie. May it be imagined that the Lord of Glorie wil 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 honor∣able 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, im∣perfect Desires? or, if some others are more civil to him, and afford him some room in their more inward Affections; yet is he not stil loged 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 wil for Christ than for sin, is really unwilling for Christ, but willing for sin. If the heart be bent for lust, it is unbent for Christ: He that is only in a faint mesure willing to receive Christ, is habitually unwilling: such as are not prevalently resolved for Christ, are pre∣valently resolved for sin; and so consequently, and virtually unresolved for Christ. Yea, a faint and languid willing of Christ, is a virtual and implicite, though not formal nilling of him: Imperfect, weak volition, or willing∣nes to receive Christ, is implicite, and real no∣lition, or unwillingnes to have him. Hence that sad complaint of God against Judah, Jer. 3. 10. And yet for al this, her treacherous * 1.157 sister Judah hath not turned to me with her whole heart, but feignedly, saith the Lord. Ju∣dah gave God some imperfect Reception; but it was not with her whole heart: the Bent of her wil was not turned towards him, and therefore she is said to embrace him but feignedly, or in falsehood; as it may be ren∣dred. A languid, partial wil is but a feigned false wil, in point of faith: He that gives not Christ the whole heart, or the prevalent bent of his wil, (which in moral estimation passeth for the whole wil) gives him nothing but a civil refusal, or denial. Such as the Bent of the wil is, such is the man, as to Sin, or Grace.

3. The Wil is defective in the Reception of * 1.158 Christ, when it is only terrified, and forced;

not free, and chearful in closing with him. Many awakened sinners, while under dread∣ful Terrors, and Horrors of conscience, seem strongly inclined to receive Christ: who but Christ? Ay, but how little have they of a chearful ready wil? Are not al their closures with Christ wrung, and forced from them, merely by the violence of a tormented terrifi∣ed conscience? Do they not come to Christ only as a wounded person to his Chirurgeon, for a Plaister to heal conscience? They re∣ceive Christ, but is it not only, as a Bankrupt entertains a rich Suretie, to pay their debts to the Law? Surely, such involuntary, con∣strained Receptions of Christ, if they do not end in a more chearful Election, are but more modest Refusals of him: Involuntarie electi∣on is a degree of real Reprobation. Albeit every Election hath something of the wil in it; yet that may be termed an involuntary forced election, when the Wil, might it with securitie use its own freedome, would not elect, what it now closeth with. And oh! how many terrified souls do, with such an involuntarie, forced Wil, receive Christ? They see no beautie, or worth in Christ; only they make use of him to serve a turne, to quench the flames of Divine wrath in conscience; and when that is done they lay him aside again, as an uselesse servant: What is such an un∣willing choice of Christ, but a more courtly rejection of him? Do not such forced con∣sents passe for real dissents, among more civil persons? Such as entertain Christ in the••

extremities, and perplexities of conscience, with such an involuntary Wil, how soon do they lay him aside, when the storme is over? Was not this the very case of the unbelieving Jews, even from their infant-state in the Wildernes? So Psal. 78. 34. When he slew them, then they sought him, and they returned, * 1.159 and inquired early after God. When God awakened their consciences, by terrible juge∣ments; Oh! how early do they inquire after their Messias? what chearful Reception do they seem to give unto him? Ay, but this was but a terrified, affrightned wil; they did but flatter him with good words: their heart was not right, as it follows, ver. 36, 37. A forced wil, is but a false lying wil; it is no real Wil, but Nil. When there is nothing on the Wil but mere compulsive terrors, it never gives a fiducial reception to Christ: Til the wil be in faith, it's never saving. Con∣victions of sin, seconded by legal Terrors, may compel some to believe; but if there fol∣low not a Spirit of Adoption and libertie, that faith proves only legal, and temporary. We find a good character of evangelic faith in Zacheus's reception of Christ, Luke 19. 6. * 1.160 And he made haste, and came down, and re∣ceived him joyfully: His wil was in his faith: he received Christ, and would not for a world, but receive him: He believed, and would not but believe: His heart was in the work: it was his joy and delight to entertain Christ, not only in his house, but in his heart also. But is it thus with al that pre∣tend

to receive Christ? Are there not many who receive Christ, under dolors and rackings of conscience, who yet have no liking to him; yea, who would gladly shift themselves of him, were their troubles of conscience once wel over? Do not the hearts of such secretly draw back from Christ; yea entertain an in∣veterate, old grudge against him, while they seem willing to draw near to him, and make use of him in their extremitie? Have not such soon enough of Christ? are they not soon weary of him, and therefore turne him off again, assoon as he hath served their turne? Do they not secretly wish that they might be saved by their own doings, rather than by believing in Christ? Its true, they, in a sort, receive Christ; but how is it? Is it not as a wounded captive receives his enemie with fair words, to save his life; whiles yet he hates him in his heart, and is grieved, that he should need his enemies favor? Surely this is not to receive Christ gladly: For to such it is a burden to be beholding to Christ for Salva∣tion: They had rather be saved any other way than by Christ: Oh how glad would they be, if God would but accept of their own goods works, instead of Christs merits: whereas a true Believer would to choose, be saved by Christs merits, rather than by his own: he is abundantly satisfied in Christ, and the way of Salvation by him: his wil doth electively hug and embrace Christ, as his best friend. Thus Zacheus received Christ joyfully.

Its true, many sincere Believers, at first, whiles under a Spirit of Bondage, have only a terrified, affrightned wil: yea, after they have received a Spirit of Adoption, and Christ, by saving Faith, how much of an unwilling heart do they find mixed with their faith? What legal, selfish regards have they oft towards Christ? Ay, but this is the distemper, and therefore the burden of their souls: They are never better pleased, than when their wils are most chearful, spiritual, and forward in closing with Christ: How greatly do they approve of, and delight in the way of salvation by Christ? What contentement, and pleasure do they take in believing? How much rather had they have their Grace, peace, and comfort in Christs keeping, than in their own? But is it thus with Unbelievers, such as receive Christ only with a terrified, legal Wil? Is it not a burden to them, that they should be driven to such streights, as that none but Christ can relieve them? Is there not a secret displeasure, and dislike against Christ, even while they are forced, by reason of their extremities, to make use of him? Would they not be glad to be eased of Christ, were their consciences eased of their trouble? Such is the temper of a ter∣rified wil. And so much for the Unbelievers defective Reception of Christ.

CHAP. VII. Unbelief explicated as to its Defects, in Adherence to, Recumbence on, Sa∣tisfaction in, Obedience to, Appli∣cation of, and Waiting for Christ.

3. HAving explicated the Nature of Un∣belief, from its defective Reception of Christ, we now procede to those defects * 1.161 which attend the Consequents of such a Re∣ception. And we shal begin with the Wils Adherence to Christ; which seems to be an immediate consequent of the foregoing Re∣ception of Christ. Adherence is an essential branch of Faith; and that which naturally follows upon al reception of Christ: So that he, who doth not firmely, yea, inviolably adhere to Christ, may be justly said, never to have received him aright. r 1.162 Faith is defined a firme & rooted Disposition, or Habit: Moses, in his Exhortation to the unbelieving Israelites, adviseth them to cleave unto God, Deut. 10. 20. The Original, in its primarie notion, signifies a conjugal adherence, such as is between Man and Wife, as Gene∣sis * 1.163 2. 24. and so it denotes here that conjugal adherence which the soul ought to maintain towards Christ, as its husband; which Paul also expresseth by the similitude of Mariage, Ephes. 5. 25—32. and 1 Cor. 6. 17. by cleaving to the Lord. This conjugal adherence of the Believer to Christ, is wel illustrated by Ruths

cleaving to her Mother, Ruth 1. 14, 16. The like Job 41. 17. They are joined one to another, * 1.164 they stick together, that they cannot be sundred. Such ought to be the inviolable adherence of the soul to Christ. So Act. 11. 23. Barnabas exhorts them, with ful 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 turne against it as an enemie. Thus Psal. 63. 8. My soul followeth hard after thee. Christ had deserted him, but * 1.165 he could not desert, or leave Christ: his soul cleaves fast to Christ, albeit Christ seems to shake off his soul: for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies; and so it is rendred by some, My soul adheres to thee. Such is the temper of Faith. But now Unbelief is alwaies drawing back from Christ: Though it may, under a storme, shelter it self under Christs 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 turne is served. This backsliding temper of Unbe∣lief is wel expressed, Hebr. 3. 12. Take heed, * 1.166 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 ful of Masculine, undaunted courage: it can follow Christ through a sea of bloud:

yea, it dares not let go its confidence in Christ, though he seem to shake the soul over the flames of Hel, or drag it through the lake of fire. The weakest believer, at his greatest straits, keeps his Reversion of Christ: Though Christs Divine Suavities, and spiritual con∣solations forsake him, yet he doth not totally forsake Christ, nor yet his dutie: He may fal into sin, and fal backward unto backsliding, yet he dares not lie in his fals: 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 * 1.167 followes ver. 14. For we are made partakers of Christ, if we hold the beginning of our confi∣dence stedfast unto the end. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendred here Confidence, signifies, in its primary notion, a firme basis, or foundation; a subsistence, and substance. Faith gives a firme foundation, subsistence, and stabilitie to the soul; so that it keeps stedfast in adhering unto Christ, even in the most unstedfast times. But now Unbelief has no foundation, and therefore no subsistence: It is stable in no∣thing but Instabilitie. Oh! how fluctuating, staggering, unstedfast is the unbelieving heart, even in the most stedfast times? How apt is it to draw back from Christ, on the least apparence of difficultie? 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 * 1.168 just shal 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 Appoint∣ments, which are the Means, in and by which Faith adheres to God in Christ. This later, seems chiefly (though not exclusively) intend∣ed in this place; as it appears by the whole scope of the precedent discourse; wherein the Author gives the Hebrews a strict Admo∣nition, To beware how they did forsake the assembling of themselves together, as the manner of some was, to avoid persecution, v. 25, &c. 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 Maxime in Nature, which teacheth us, That he who forsakes the means, forsakes the end. For he that firmely wils, and adheres to an end, doth also firmely wil, and adhere to the means, which have an intimate, and essential connexion therewith. Yea, the more diffi∣cult 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 Ordi∣nances of Christ, so far he forsakes Christ: Withdrawment from the means of Grace, ap∣pointed by Christ, is a withdrawment from himself: and herein much of the spirit of Unbelief discovers itself and its maligne influ∣ences. This was the great iniquitie of the un∣believing Israelites, as we find them cha∣racterised, Hos. 11. 7. And my people are bent to back-sliding from me. Their backsliding * 1.169 lay, chiefly, in forsaking the Institutions and Appointments of God, and giving up them∣selves to Idolatrie, and superstitious Worship. This also was their sin, in the Wildernesse, as it appears, Psal. 78. 37. For their heart was not right with me, neither were they stedfast in his * 1.170 Covenant. Albeit they had engaged them∣selves to Christ, by a solemne League and Co∣venant; yet what a crooked, perverse, lying heart was there in them? How unstedfast 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 Kingdome of God, i. e, He that doth not persevere in adhering to Christ, never truely believed on him: A temporary faith is no better than real Unbelief: That faith was never real, which is not lasting. * 1.171

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 it self, and rests on Christ. Hence we find the Nature of Faith oft described, by its Recumbence: So Psal. 37. 5. Commit thy way * 1.172 unto the Lord; trust also in him, and he shal bring it to passe. Commit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e, Devolve, or Rol thy way, i. e, thine Affairs, thy cares, from thy self, 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 ex∣onerate, or unlode their Burden on some place fit to receive it. Faith rols off al the sinners burdens, whether of Guilt, or Filth, or Ten∣tations, or Duties, or Civil concernes on Christ. Thus the Spouse is described Can∣tic. 8. 5. Who is this that cometh up from the * 1.173 Wildernesse, leaning on her Beloved? Faith is a Recumbent Grace: when it cannot honor Christ, as it would, by Obedience, yet then it honors him by Dependence: it fetcheth al from Christ, and so gives al glorie 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 con∣ceives 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, de∣pendent, 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 Stormes 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 him∣self safe, til his heart fixe here: al his Inter∣ruptions and Assaults do but bring him to a more absolute, and complete Recumbence on Christ: His faith finds no sure bottome 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 al deser∣tions, 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 a∣bused by unbelief, unto carnal confidence? Oh! What an absolute Independence, and Self-sufficience doth Unbelief affect? How fain would every Unbeliever Deifie 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-suffi∣cience; that so they might derive from them∣selves, what they ought, by a natural Depen∣dence, to derive from God? And do not al their lapsed seed naturally follow their steps

herein? As fallen man affects to seek him∣self, as his last end; so doth he not strongly desire to depend on himself, as his first cause, and supreme efficient? And if the Unbelie∣ver cannot find a sufficience in himself to de∣pend on; then how doth he hunt, and seek out among the creatures, for some bottome to recumbe, and fixe upon? So Hos. 5. 13. When Ephraim saw his sicknesse, and Judah saw his wound, then went Ephraim to the Assy∣rian, and sent to king Jareb. Israel had ra∣ther 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 Unbe∣lievers to trust God, in the want of althings? But how much lesse are they able to trust him, in the fulnesse of althings? Doth not mens depending so much on themselves, or the creature, argue their little, if any dependence on Christ? Its true, some refined, evangelic Hypocrites may now and then seem to depend on God; ay, but do not they, al 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 al conditions, difficulties, emergences, seasons, and things? True con∣fidence, as wel as obedience, must be uni∣versal: 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 althings? How little do they regard, and depend on Christ in smal con∣cernes? 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 Almes of such things as you have: and behold althings are * 1.174 clean unto you. Our blessed Lord here seems Ironicly to upbraid the Pharisees, with their self-confidences: They conceited, that their Almes and other externe good works, would expiate for al their sins; albeit their hearts were ful of al manner of wickednes: Christ sharply taxeth, and rebuketh their folie, with this smart Ironie: And behold althings are clean unto you. As if he had said: You presume, by your Almes, to purchase Heaven; but, alas! how are you deceived? what smal support wil this yield you at the last day? Thus Augustin:

Christ seems smartly to taxe the vain persuasion of the Pharisees, who albeit they had spirits obnoxious to the vilest lusts, yet by giving Almes, they tru∣sted they were half-Gods.

5. Another branch of Unbelief consists in * 1.175 a certain Dissatisfaction of heart: opposite to that Acquiescence and Rest, which the Believer finds in Christ. Faith brings with it a Divine con∣tentement and satisfaction: the more expe∣rience 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 Christs excellences displayed. Oh! how sweet is it to Faith, to see Christs face, to hear his voice, to smel his sweet Savors, to taste his Delices in the Gospel? How glad is it to be stript of al fond presumtions, carnal confidences, and false bottomes, that so Christ alone may give rest to the soul? So Paul, Phil. 3. 3. And rejoice * 1.176 in Christ Jesus, and have no confidence in the flesh. How doth he insult over al 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 Acqui∣escence, Satisfaction and Rest doth Faith find in Christ.

But now Unbelief is of a quite contrary humor: Though it may, being forced by the importunitie of a clamorous conscience, give Christ some reception for a while; yet how il satisfied is it with Christ: what a burthen∣some guest is he? How soon doth the unbe∣lieving 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 Discon∣tents 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 least 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 * 1.177 God, or rather are known of God, how turne ye again to the weak and beggerly elements, where∣unto ye desire again to be in bondage. [How turne ye again?] What doth he mean by this? Were the Galatians ever under the legal ceremonies, here stiled beggerly elements, as ver. 10? No, The Galatians were never be∣fore under those Judaic ceremonies: only they are said to turne again unto them, because they affected a t 1.178 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,] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ye desire, or, u 1.179 ye greedily covet, ye greatly wish and long to be under the Law: oh! how much do you de∣sire, what strong wishes have you to join the Law with Christ? the like ver. 21. Tel me, ye that desire to be under the the law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e, ye who are so hungry, and greedy after the law. This was the temper of many Ju∣daising 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 tels 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 justi∣fication, trusts not at al in him.

So also in point of happinesse, he that doth

not acquiesce in Christ alone; as the object of his rest and satisfaction, doth not re∣ally believe in him: whence saith Christ, Luke 14. 26. If any come to me, and hate not his * 1.180 father, &c. i. e, if he be not satisfied in me as the fountain of his life, he hath no share in me: x 1.181 For to hate here, is to love lesse. Christ doth not injoin his Disciples simply, & absolutely to hate Parents, &c. No, that were sin: But he means comparitively, i. e, whoever doth not love Parents, Wife, &c. lesse than me, cannot be my Disciple. So ver. 33. Who∣soever he be of you that forsaketh not al that he hath, he cannot be my Disciple. What doth Christ mean by this? Doth he expect that, when we turne Christians, we bid Adieu to al outward comforts? No surely: This com∣mand of Christ doth not so much respect the Act, as the Affection: we are not commanded to cast away al, but to love Christ above al.

6. Again, Ʋnbelief is ful of murmurs, Dis∣obedience, * 1.182 and Reluctance against the soverain Wil of God. Faith is the most obsequious, obe∣dient, and dutiful Grace: Oh! how ful of Resignation, and Submission is the believing Wil, 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 soverain wil and pleasure. Thus Job 1. 20. Then Job arose,] This notes * 1.183 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 spiri∣tualiseth 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 Gods visitation. Then it follows: [and fel down upon the ground, and worshipped] The He∣brew words do both signifie a bowing to the ground. Because in their worship, they usu∣ally fel to the ground, or bowed their head, knee, or whole bodie; 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 Gods hand in this visitation. (2.) An Adoration of, or bowing before the Divine wil as most righteous. (3.) A satis∣faction in the present issues of the divine Wil. In short, it implies a melting or dissolving of his Wil into the Divine wil, as most holy and best. Hence v. 21. its said, That in al this Job sin∣ned not, nor charged God follishly. i. e, Jobs faith brought his wil to correspond with the Divine wil. O! What a sweet harmonie was here? But this unbelief cannot endure: Oh! what ri∣sings of heart are there against the Truths, Grace, Wil, Waies, and Crosse of Christ? How doth unbelief strugle, and fret against the supreme pleasure of Christ? Hence the same word in the Greek signifies both Unbelief * 1.184 and Disobedience; as John 3. 36. He that believeth not the Son. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signi∣fies also, w 1.185 He that is not obedient to the Son: Al faith carries something of obedience

in it, or a subjection of the mind, and wil to the Word, and Grace of Christ: whence Unbelievers are stiled, Ephes. 2. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Children of disobedience, or un∣persuasible, untractable children; such as can∣not bring their hearts to bow and stoop to divine Truths, Grace, and Commands. And indeed much of the nature of Infidelitie is lively exprest 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 Un∣belief? 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 thy self because of evil doers. [Fret not thy * 1.186 self,] or, be not angrie, chide not. Unbelief is very prone to be angrie; yea, to chide God; because of the prosperitie of wicked men: whereto is opposed vers. 3. Trust in the Lord, &c. This trusting in God is opposite * 1.187 to that fretful spirit, v. 1. The like Antithe∣sis, or opposition we find ver. 7. Rest in the Lord, and wait patiently; fret not thy self, be∣cause of him that prospereth in his way. Rest in the Lord: Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, re∣lief from the Lord: beware, how thou doest fret, and repine against his Soverain 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 chearful resignation of al concernes to God; with a complete subjection to his Soverain Wil, Grace, and Spirit for the accomplish∣ment of al? Faith subjugates, and captivates our wisdome, to divine Wisdome; our con∣sciences to the divine Law; our whole heart and life, to the divine Wil, either preceptive, or providential. A Believer, as such, lives no longer, than he lives in the divine Wil 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 meeknesse is there in faith? How silent is it? How flexible to the Divine Wil? Certainly the lower the wil lies in sub∣jection, and submission to God, the higher faith riseth: The highest faith is that which lies lowest in subjection to the foot of God. Such was Abrahams faith, Isai. 41. 2. Called him to his foot. Faith yields up it self to Christ, to be acted as he pleaseth; to do or suffer as he thinks fit: it leaves the soul with Christ, to be wrought upon as he seems good. So Paul Act. 9. 6. Lord, what wilt thou have me to do? Paul makes Christ master of his wil, and al: he is content to be wholly in∣fluenced by Christs Soverain wil and Spirit. Whence faith is compared to a Mariage-cove∣nant; whereby the wife gives over, and re∣signes al right to her husband: So the Belie∣ver gives up himself to Christ, that he may

be his. Hence the more resistance there is a∣gainst the Wil and Grace of Christ, the more Unbelief: An unbelieving wil is an inflexi∣ble wil: its mighty stiffe and hard. Unbe∣lievers are extreme covetuous and greedy of their own wils: to part with their wils is death to them.

7. Infidelitie, or Ʋnbelief, implies also an * 1.188 unwillingnes to appropriate, or applie the Pro∣misses, and Grace of Christ, for the sinners be∣nefit. Faith is a mighty appropriating, appli∣cative Grace: although it be very silent, pa∣tient, and submissive, as to mesures, degrees, seasons, and the manner of receiving Grace; yet it is very ready to applie al Promisses, or intimations of Grace given it: Yea, if it has but a general promisse, yet it can make parti∣cular application of it to the soul: yea, some∣times, though it has but an Item, an half∣promisse, or nod from Christ, yet it can applie and improve it for the sinners encouragement. As by the acts of Adherence and Recumbence the soul goes forth to Christ; so by this appro∣priating applicative act of faith, it sucks in, and applies to itself the Grace of Christ, accor∣ding to its several needs, and indigences. Is the poor sinner laden, and pinched with the guilt of sin? O then! how doth faith applie thereto a Plaister of Christs bloud? Doth some powerful lust, or tentation assault the soul? then faith goeth to Christ for fortifying, cor∣roborating Grace? Is the Believer called to any difficult piece of service, either active or passive, for Christ? then Faith applies to itself

the Divine assistance and direction of Christs Spirit. Thus it receiveth out of Christs ful∣nesse, Grace for Grace, Joh. 1. 16. But now unbelief is altogether unacquainted with this Divine Art, of appropriating, and applying the Grace of Christ: It doth want, not only legs, or an active power to go to Christ; but also hands, or a passive power to receive from Christ. Oh! what a prodigiously proud begger is Unbelief, in that it scornes to re∣ceive an Almes from Christ? What! not re∣ceive Grace when offered? Doth Christ offer an Act of Indemnitie unto sinners; and wil not they receive it at his hands? Oh! what a proud, bloudy sin is Unbelief? Alas! many convinced sinners think it too much Presumtion and Arrogance for them to appro∣priate, and applie the Grace of Christ to themselves: They think it better becomes them to applie nothing but wrath and con∣demnation to themselves: So modest and humble do they seem to be: But, oh! what a world of pride doth there lie at the bottome of this seeming Modestie and Humilitie? Is it not rank pride for sinners to refuse that Grace, which is freely offered? When Christ comes to pour in Grace freely into the soul, then to refuse that Grace, because we have no monie to purchase it, what egregious pride is this?

8. The last act of Infidelitie, or Unbelief, * 1.189 is, A diffident removing, or putting far from the soul, the second coming of Christ, and al the great things of Eternitie, which ensue thereon.

Faith has such a miraculous efficace, as that it can make things absent, present; things in∣visible, visible, Heb. 11. 1. It gives a preliba∣tion, and foretast of approching Glories, Ephes. 1. 13, 14. Here Paul tels them, That after they believed, they were sealed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: * 1.190 It is a Translation borrowed from Seals, by the impression or stampe whereof we distinguish things true from false, things au∣thentic from uncertain. The stampe of a Seal impressed on an Instrument, renders it indu∣bitable and unquestionable. The Jews had the externe seal of Circumcision; and the Grecians were sealed with the marque of their Idols; ay, but saith Paul, Ye were sealed with that Holy Spirit of promisse; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Article here is treble; which carries in it a great Emphase; and demonstrates some extraordinary work of the holy Spirit: It seems to refer to the great Promisse of the Spirit, Luke 24. 49. as elsewhere. But what is meant by this seal of the Spirit? I know some understand it of the Seal of Assurance; whereby they were assured of their eternal possession: and we need not altogether exclude this sense: yet I humbly conceive, that this Seal is primarily to be un∣derstood of the Stampe, or Impresse of Grace at first Regeneration, which is communicated to al Believers: whence it is said, they were sealed with that Holy Spirit, i. e, the Spirit of Sanctification. Now this Impresse, or stampe of the Spirit of Sanctification after their first believing is said to be, ver. 14. the earnest of

our inheritance, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, comes from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in the general signifies al that which is given for the confirmation of a promisse; and particularly among the Phe∣nicians, (whence the Grecians seem to have derived the word,) it notes earnest-money. So that the sense is this: Ye, who have believed, have received the earnest of the Spirit of Grace, whereby you have hopes and expectation of glory; Hence Faith has the Bridegrooms coming fixed on its eye; the sound of the last Trumpe ever ringing in its ear. Ay, but Un∣belief removes al these far from the soul: it says, in the language of those secure sinners, 2 Pet. 3. 4. Where is the promisse of his coming? do not althings continue as they were? Unbelief is possest with a kind of sleeping Devil: it dreams of nothing but building Tabernacles here: What a stranger is it to eternitie, and the concernes thereof? If the secure sinner be now and then a little awakened, and startled at the apprehensions of future jugement; how restlesse is Unbelief, til it has got the soul asleep again? How are the eyes shut, and the wil bolted against al foresight, and expectati∣ons of Christs second coming? Oh! what a torment is it to the Unbeliever, to lie under awakened apprehensions, expectations of, and approches towards future jugement? What would he give, if eternitie were buried in oblivion? There is nothing in the world that the Unbelievers heart is more alienated from, and averse to, than the second coming of Christ. Faith breeds a great expectation

of longing for, and has leaning unto that great day: But oh! how doth Unbelief en∣deavor to choke and stifle al awakened appre∣hensions thereof? And if the spirit of Bon∣dage worke any lively sense and convictions of that terrible day, what dreadful stormes and tempests of legal fear doth unbelief raise in the soul, whereby it is indisposed, and hindered from any effectual endeavors, and preparations for that day?

And oh! how commun is this piece of In∣fidelitie? Did not our great Lord foretel, that it should be the main sin of these last days, Luke 18. 8. Yea, is it not foretold, Mat. 25. 4. That the wise Virgins, as wel as the foolish, should, in these last days, be over∣taken with spiritual slumber, and removing far from them the coming of their Lord? But oh! what a dead sleep are the foolish Virgins under, who mind not at al the com∣ing of Christ? And whence comes the Sen∣sualitie and Luxurie of secure sinners, but from this great piece of Infidelitie, in not waiting for Christs coming, as Mat. 24. 36-39? What makes many knowing Professors so formal, dead-hearted, loitering, and lazy in al the great duties, and services of Christia∣nitie, but their not expecting this great day? Fiducial expectation of Christs coming makes Christians active and vigorous in al gracious exercices, as we find it exemplified in Paul, 2 Cor. 5. 9. Phil. 3. 12, 13. Again, whence springeth the excesse of unlawful passions, and the prevalence of domineering

lusts, but from unbelief as to Christs second coming? Lively apprehensions and expecta∣tions of this glorious day, are most efficacious to kil lusts, and remove tentations, as 2 Pet. 3. 10, 11. How comes it to passe that men are so carelesse and regardlesse of a good conscience, but from want of such lively expectations of Christs coming? What made Paul so exact in keeping a good conscience, but his faith in eying this great day, as Act. 24. 15, 16? How little do men mind, affect, or do any thing as they ought, so long as they put far from them the coming of their Lord? Doth not the peace, comfort, grace, strength, beautie, and flourishing of a Christian depend on this piece of faith? Doth it not argue a desperate, hard, unbelieving heart, not to regard this day? Do not such Professors, as neglect this piece of Faith, live below their principles and profession? So much for the nature of Infi∣delitie.

CHAP. VIII. Doctrinal Corollaries deduced from the precedent Idea's, and Notions of Infi∣delitie.

HAving dispatcht the formal Idea, or Na∣ture of Ʋnbelief, before we passe on to the remaining Questions, it wil be not a little

Ʋseful, that we make some Improvements of what hath been laid down, both by Corolla∣ries, and more practic Ʋses. As for Corolla∣ries, * 1.191 various great truths may be deduced from the precedent Explication of Infidelitie. As, 1. That awakened Sinners may procede * 1.192 very far in Assent, and Consent to the things that belong unto their peace, and yet remain Infidels, or Ʋnbelievers. This Corollarie doth natu∣rally flow from the former description of Un∣belief; and we need go no further for the exemplification hereof, than those unbelie∣ving Jews, over whom our Lord here weeps, and laments. Alas! how far did many of these awakened Jews procede in their Assent, and Consent to Christ, as their long-waited-for Messias? Do they not immediately before v. 37, 38. solemnely recognise him as their crowned King? Oh! what joyous Hosanna's, and Psalmes of Praise do they sing unto him, as John 12. 13, 14, 15. which refers hereto? And doth not this argue a great conviction in their consciences; as also some faint, and lan∣guid inclination in their wils towards him? And yet, Lo! our blessed Lord weeps over them as those, who knew not the things that did belong unto their peace. Oh! What a soul-astonishing consideration is this, to con∣sider 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 juge∣ments, and yet consent to lust in their hearts? If we make some brief reflexion on the fore∣mentioned

particulars of faith, what a strange concurrence shal we find to make good this Corollarie?

(1.) Did not the unbelieving Jews of old, * 1.193 (as a world of false Professors now) assent un∣to the Scriptures, as the Oracles of God, wherein al the good things of their peace were loged; and yet never arrived unto a real, particular, fixed, evangelic, prevalent, and vigorous credence thereof? How many assent to the things which belong to their peace in notion, but yet dissent in heart and practice? Do not too many assent to the pleasing, and sweet offers of the Gospel, but yet dissent from the displeasing, and self-cruci∣fying 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 un∣to the terrors of the Law? Yea, have not some been as it were ravisht with joy in their contemplations of approching glories? Yea and have not these convictions wrought their hearts to a great mesure of alienation, and aversion from sensible goods; as also closing with the good things that belong to their peace? And yet al this while, what strangers have they been to a saving assent to the things that belong to their peace? Have they not given a mere natural, human Assent to super∣natural Divine truths? Its true, they have

received the Word of God, but was it not as the word of men, as clothed with some hu∣man Autoritie, or excellence? Oh! how many have their consciences awakened by the Word, who yet never subject their Consciences to it? How many receive the word of Faith, and yet mixe not faith with the word they receive? Alas! what a dismal contemplation is it to consider, how far many awakened Professors have gone, in a professed, and partial assent to the things that belong to their peace, and yet al the while really dissented from them?

(2.) May not also convinced sinners pro∣cede * 1.194 very far in their Consent, to the good things that belong unto their peace, and yet remain Infidels? Did not many of these unbelieving Jews, whom our Lord here weeps over, approve of, and consent to him, as their crowned King and Messias? and yet how soon do they spit in his face, and bid defiance to him? Is it not said, John 2. 23, 24. that many believed in the name of Jesus, whom yet he did not believe, or confide in? They commit themselves to him, but he dares not commit himself to them; knowing them to be rotten∣hearted. Alas! how many seem willing to take Christ hereafter, provided they may for the present solace themselves some while in their lusts? And do not al such demurs, de∣lays, and Wils for hereafter, argue a present Nil, or unwillingnesse to embrace Christ, as Luke 9. 59, 61? Yea, are not many terrified Wils, under the stings and gals 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 ma∣ny awakened sinners choose a divided Christ, or a whole Christ with a divided heart? Oh! what a world of legal consciences bottome their faith on some false Christ, of their own framing; or on the true Christ with a false rotten heart? How few, yea very few em∣brace Christ, and the other good things of their peace, in the greatnesse of their glorie? Do not many seem willing to adhere to Christ in a storme of legal terrors, who yet, when the storme is over, returne again to their lusts, and adhere to them, as their best friends? How many also elect the good things that belong to their peace, but yet reject the means, without which these good things can never be obtained, as Luke 14. 15, 18? And is not such a languid, incomplete, feeble Wil, and Consent, a real Nil, and dissent? Far∣ther, have not many almost-Believers been brought to some mesure of Recumbence, and Dependence on Christ, who yet have stil se∣cretly and insensibly depended, and leaned on something in themselves, as Isai. 48. 1, 2? How many also have seemed very forward to resigne up al concernes, both of soul and body to Christ, who yet have stil retained secret Reserves, and Hants for some beloved Lust, or Idol, as Ananias and Sapphira, Act. 5. 1, 2, 3? Yea, have there not been some, who have not only applied themselves to Christ,

but also applied, and appropriated Christ to themselves, in some mesure; and yet never 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 wil not own, but reject them, as workers of ini∣quitie? Yea, have not many been content to give some kind of feigned subjection unto Christ, and yet al the while continued volun∣tary Slaves and Vassals of their lusts, as Psal. 72. 9? Here Christs enemies bow before him, and lick the dust, which in those orien∣tal parts were Symbols, or Signs of great ho∣mage 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 ex∣pected the Bridegrooms coming, yea went forth to meet him; who yet never had interest in him, or the good things of his Kingdome? Oh! What a dreadful consideration is this, to thinke, how far many awakened sinners have proceded in the main acts of Faith, and yet after al determined in final Unbelief?

2. Albeit Ʋnbelievers may procede very far * 1.195 in some Acts of Faith, yet there is a boundlesse difference between saving faith, and commun; as also between Believers, and Believers. I can∣not persuade myself, as some, that saving faith and commun differ only in degrees: I conceive

the difference to be specific, or in kind; though I affect not contention, and therefore wil wave Controversies: Only that there is a vast difference between the saving faith of true Believers, and the commun faith of Unbelievers, wil be evident from the following Propo∣sitions.

(1.) The commun faith of Ʋnbelievers ariseth * 1.196 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 be∣tween the light of the Sun and of a candle? Is there not a vast difference between the un∣ction of the Holy one, 1 John 2. 20. which Be∣lievers have, and the commun notions of Un∣believers? Oh! what mistie and confused notions of the good things that belong to their peace have Unbelievers, 2 Pet. 1. 9? But how bright and distinct are the Believers no∣tions, proceding from the Light of life, Jo. 8. 12? Is not the Unbelievers candel-light mere dark∣nesse, if compared with that intuitive real sight of things invisible, which the Believer enjoys, Heb. 11. 1? Oh! how superficial, and fleeting are al the Unbelievers Notions? But how solid and deep are the Believers concepti∣ons of spiritual Mysteries? The Believer has a divine Instinct, and spiritual sagacitie, as to the good things of his peace: but alas! what is al the unbelievers knowlege thereof, but a mere natural Notion, or commun hearsay, or forced conviction? How doth the Believers

light of life, kil his Lusts, darken the Worlds glorie, melt his Affections, turne the Bent of his wil towards al the good things of his peace; yea, transforme his soul thereinto, by stamping an Image of God thereon, as Col. 3. 10? But oh! how dul and lazy; how dead and lifelesse, is the Unbelievers faith and knowlege, Jam. 2. 19-26?

(2.) The commun faith of Ʋnbelievers ariseth from self-love, self-flatterie, and carnal presum∣tion; * 1.197 but the saving faith of believers ariseth from self-jelousie, and self-denial. How apt is self-love to frame a faith of its own, such a faith as wil easily correspond with its lusts? Is it not the grand designe of Self-love, where∣ever it is predominant, to come to Christ on its own feet of carnal confidence? But how much doth the self-denying Believer abjure himself, and al his own self-sufficiences to win Christ, Phil. 3. 7, 8? Spiritual povertie is the next capacitie to saving Faith: the more sensible the humbled soul is of his own needs, the more ready is he to go to Christ. But is it thus with Unbelievers? Do they not seek in themselves what they should seek in Christ? And when they have found any imperfect good in themselves, how much do they re∣cumb and rest on it, as the main bottome of their confidence? Oh! what a pregnant cause is self-fulnesse of commun faith; as self-emti∣nesse of saving faith, Luk. 18. 12, 13, 14? So also for carnal presumtion, and self-flatterie, what a seminal root is it of false, or commun faith? What a world of faith consists in mere

fancie? How many Professors have no other bottome for their faith, than a fond pre∣sumtion that they have faith? Thus men baptise their carnal presumtions into the name of faith. Oh! how prone are presumtuous Unbelievers to plung their nasty defiled hearts in the precious Bloud, and Promisses of Christ, and then fondly conclude Christ is theirs; al∣beit they never were deeply sensible of their sin, and need of Christ? And are not such presumtuous conceits, or rather deceits, the main spring of most mens commun faith? But is it not quite otherwise with the true be∣liever? Doth not his faith spring mainly from self-jelousie? Its true, he can justifie God and Christ, though it be in his own ruine; But oh! how much doth he condemne him∣self day by day? He can be indulgent to o∣thers; but is he not very severe against him∣self? Is not every one nearer to Christ than he in his own apprehensions? Oh! what self-accusations, and self-condemnations doth he, or ought he to passe on himself every day? And are not these his self-jelousies, and self-jugements a great spring of his faith in Christ, 1 Cor. 11. 31?

(3.) The commun faith of Ʋnbelievers ari∣seth * 1.198 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 worke dreadful terrors, but never solid peace of conscience: It brings

men under a legal Covenant, but cannot keep men stedfast therein, Psal. 78. 8, 10, 37, 57. It workes in men legal preparations for Christ, but it cannot worke a thorow conversion to him: It divorceth the heart in part from sin; but marries it to the Law, not to Christ: It plows 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 con∣strain to dutie, but it gives no strength for, or love to dutie: It may kil, 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 commun faith of Unbelievers. But now the evangelic faith of Believers, arising from a Spirit of Adoption, doth not only kil, but also make alive in the bloud of Christ: It doth not only divorce the heart from sin, self, and the Law; but also espouseth it to Christ: It improves al legal preparations in order to an evangelic closure with Christ: It workes godly sorrow for sin, not only that it may be pardoned, but because it is pardoned: It is not only compelled to dutie by legal motives; but also allured thereto by evangelic persua∣sives: It doth much for Christ, and yet rests on nothing but Christ: It workes not only evangelic Actions, but also evangelic Princi∣ples and Dispositions: It urgeth the Law

much, but on Evangelic grounds, and designes: It destroies not Moralitie, but perfects it: It frees men not from dutie, but in and for du∣tie. Such are the different postures of a legal, and evangelic Faith.

(4.) Saving faith turnes the main Bent of * 1.199 the Wil towards Christ, and al other good things that belong unto its peace; but commun faith affords Christ, and al those good things only some imperfect desires. The true Believer makes a free, and complete Acceptation of Christ, and Resignation of al unto him: He takes the whole of Christ, and gives Christ the whole of his heart: He goes to Christ with a pleni∣tude or fulnesse of wil, 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 althings for them; yea his wil is carried with a vio∣lent propension towards them, as the Iron to the Load-stone. But is it thus with the Un∣believer? Doth he not ever adde something to Christ, or take something from Christ? Alas! what is his commun faith, but a mere faint velleitie, a languid imperfect desire after the good things that belong unto his peace? How unable is he to go to Christ, with a ple∣nitude of wil? How little is he allured, 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 peremtorie

obstinate wil has he towards present goods? Every smal tentation makes him let go Christ; but oh! how tenacious, how strong is his holdfast of the creature? An Unbeliever is the greatest Monstre 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 approcheth, he hath no heart at al: Such a coward is he, & so far from true faith. A true believer, the more difficult his worke & tentations are, the stronger is his Adherence to Christ, and al the good things of his peace: yea, though Christ may seem willing to part with al Interest in him; yea, to turne against him as an enemie; yet oh! how un∣willing is he to part with his interest in Christ; or to do any thing unworthy of that friend∣ship he professeth to Christ? But is it thus with the commun faith of the Unbeliever? Alas! on what easy termes can he part with al claim to Christ? How unsteadfast is he in al his covenants with Christ? How little can he resigne up himself wholly to Christ, or re∣ceive whole Christ, as offered in the Gospel? In times of soul-troubles he seems willing to elect Christ, but in times of competition be∣tween Christ and lust, how soon doth he pre∣fer lust before Christ? What are al his good wishes towards the things of his peace, but broken half-desires? Doth he not at the same time, when he layes hold on Christ, se∣cretly also catch at the world, or some beloved lust? How unable is he to wil and nil the same things, to be constant to his own electi∣on

of Christ, and reprobation of sin? Though he sometimes looked towards Christ, yet how little doth he follow that look? What a lati∣tude, and libertie doth he leave for idols in his heart; and thence how little room for Christ? So little is his wil fortified, and armed with Resolution in adherence unto Christ.

(5.) The true Believers saving faith is a pu∣rifier * 1.200 from sin, Act. 15. 9. But the Ʋnbelievers commun faith is a Protector, and Promotor of Sin. And oh! what a vast distance is here betwixt saving and commun faith? How im∣possible is it that the unbelievers heart, which is the spouse of sin, should be married to Christ? Wil Christs jelousie, which is so se∣vere, admit any Corrival, or equal lover into his conjugal bed, the heart? Must not his royal love have a throne al alone in the heart? Is it not then impossible, that sin, in its domi∣nion, should dwel in the same heart with Christ? Yet, lo! is not this the grand de∣signe of the unbelievers commun faith, to re∣concile 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 fals into sin, are, as managed by faith, a sanctified means to purge out sin: But, oh! the Unbelievers par∣tial departure from sin, and closure with Christ, is, as improved by his commun faith and lust, made a blind and engine for the pro∣tection, 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 com∣mun faith of an Unbeliever makes his best duties, and performances serve to promote spiritual sins: How do al his Covenants and Resolutions against some grosser, visible sins, serve only to hide, strengthen, and foment secret, invisible lusts; as spiritual pride, car∣nal confidence, Hos. 7. 16? Or at best, doth he not make use of al his covenants against sin, only as a balsame to heal the wounds of his conscience, not as poison to kil the lusts of his heart. Such is the curse, and plague of com∣mun faith.

(6.) Saving faith transformes the heart into * 1.201 the Image of Christ, and thence makes the Be∣liever conforme to his Life, and Laws; but com∣mun faith workes neither. Saving Faith brings the heart near to Christ, and so stampes 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 al: It changeth the last end, and disposition of the wil, and thence the whole soul and life: It infuseth a divine plenitude, or fulnesse of Grace into the soul, answerable to that fulnesse 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 conforme to his Laws: And oh! what a sweet harmonie and

conformitie, 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 Pat∣terne of puritie, in the heart and life of Christ? But can the Unbelievers commun faith worke such rare effects? Its true, sometimes his Actions are changed; but are not his vital Principles, and Dispositions unchanged? He may sometimes conforme to the Laws of Christ in appearance; but doth he not stil hate them at heart? Whereas the Believer, whiles he breakes the law of Christ in Action, he con∣formes to it in Affection and desire, as Ro∣man. 7. 22. The Unbelievers commun faith may lead him to please Christ in shew, but is it not al 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 * 1.202 in the use of means, and yet keeps them from trusting in them: commun faith makes Ʋnbe∣lievers 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 fulnesse 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 alwaies bottomed on a * 1.203 Promisse, and by it workes up the heart to God: But commun faith is alwaies bottomed either on false persuasions, or self-sufficiences, and by them turnes the heart from God.

(9.) Saving Faith walkes in Gods ways, by * 1.204 a strait rule, to a strait end. But commun faith is always stepping out of Gods way: its rule and end both are crooked. True Faith looks both to its end, and rule; it wil not do good that evil, or evil that good may follow: But commun faith wil do both.

(10.) Lastly, Saving Faith values an half∣promisse, * 1.205 yea a mere peradventure from God, more than the best promisse the creature can make: but commun faith depends more on the rotten, and false promisses of its own heart, or of the creature, than on al the promisses of God.

3. Hence we may further infer, That there * 1.206 is no medium, or middle, between true Faith and Infidelitie. 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 termes, rejects him: Not to trust in Christ with al the heart, is not to trust him at al 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 Dis∣sent. Not to rest in Christ alone as our Me∣diator, is not at al to confide in him: He that cannot part with al for Christ, wil 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 be∣ing 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 destroyes faith as a principal ground or argument; because faith is of things inevident, Heb. 11. 1. Faith takes nothing for its formal reason, or prin∣cipal ground, but increated Autoritie: and therefore it is not the mere evidence of reason, but the testimonie of God, that makes men believers. And if so, then, oh! what a world of that, which passeth for faith among men, wil one day appear to be real Unbelief? What may we judge of those who hang up Christ in their phantasies, as pictures in an house, but yet never really adhere to, or re∣cumb on him? Is not this mere fancie rather than faith? What shal we conclude of the presumtuous believer, who presumes God wil shape his mercie according to his humor? Is not his faith mere Unbelief? Yea, can there be a more cursed piece of Unbelief, than a fond groundlesse presumtion that we do be∣lieve? Again, what shal we say of the dead∣borne sleepy faith of secure Sinners, who lay their head in Satans bosome, and sleep se∣curely on the pillow of his rotten peace? Is not this a piece of Unbelief, which Devils and damned Spirits are not guiltie of? For they believe and tremble at the apprehensions of

their approching jugement. And oh! how soon wil these their sweet sleeps end in dread∣ful 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, dis∣join their hearts from Christ, Rom. 7. 1-4? Is it not as bad a piece of Unbelief, to set up the Law instead of Christ, as to set up lust in∣stead of the law? Yea, is there not much of Idolatrie in such a legal faith? for do not such as depend on their own legal perfor∣mances for life, make themselves their God and Christ? Oh! how oft doth such a legal faith, or carnal confidence end in black de∣spair? Were it not easie to shew, if opportu∣nitie served, how al the false, or commun faiths in the world are indeed but real Infide∣litie, colored over with a tincture of faith? O then! what a world of Infidels and Unbelie∣vers are there, who walk up and down under the masque and vizard of Believers? Surely if al these pretended fancied faiths are real un∣belief there can be no middle betwixt Faith, and Unbelief; and then, how many great Professors wil fal under the black character of Unbelievers, albeit they may now passe for good Believers?

4. Hence also we learne, That solid sa∣ving * 1.207 Faith is most rare and difficult; but com∣mun * 1.208 faith most cheap and easie. Its 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, im∣plicite Assent to the things that belong unto our peace is very commun; but oh! how rare is it to meet with a particular, explicite, real Assent to the things of our peace, formally con∣sidered? 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 Au∣toritie, 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 commun; but is not a distinct, fixed, deep, welgrounded assent as rare? Oh! how superficial, and feeble is most mens assent to the good things of their peace? Or if some a∣wakened consciences arise higher, to a more complete and deep assent; yet, alas! how le∣gal 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 fal 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 appre∣hension of their own worth and excellence? To assent to the Doctrines of the Gospel is commun: but is it not as commun to dissent 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 croud 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 forme, and trans∣forme the heart into the very image of those good things we assent unto?

So also for Consent, it is very commun and easie 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 chearful, speedy, complete and fixed closure with Christ, on his own termes, as offered in the Gospel? Is it not commun with many to adhere to Christ in Profession, but to lust in Affection? How many commun Believers give Christ good words; but give their hearts to some Idol-lover? Do not too many also pretend subjection to Christ, and his soverain pleasure; but really intend 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 wils? 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 Hea∣ven, excepting the Incarnation of the Son of God, than the working of faith in an unbe∣lieving heart? Is not every saving faith a standing Miracle? Oh! what a contradiction is it to carnal wisdome, and corrupt Nature, to assent and consent to the imputed righte∣ousnesse 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 Unbe∣lief or commun faith, but oh! how narrow, yea indivisible is the way to saving faith? Commun faith growes among roses, but Sa∣ving faith among thornes. What a grand deceit therefore is it, to conceit Saving faith easie and commun? Certainly he never yet believed aright, that has not in some mesure had experience, What a difficult thing it is to believe aright.

5. Hence likewise we may conclude, That * 1.209 Believers themselves, have many Reliques and Remains of Ʋnbelief in them, Alas! how much darknesse is there mixed with their No∣tions, of the good things that belong to their peace? How much dissent is there in their assent to Evangelic truths? Its 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 Impressi∣ons suitable to the worth of those objects they believe? How then comes it to passe, that on the interposure of some tentation,

they turne aside to lying Vanities? Are not Be∣lievers themselves oft very confused, and in∣stable in their assent to evangelic Mysteries? Yea, have they not sometimes many preva∣lent suspensions, hesitations, and douts touch∣ing the sacred Scriptures, and their Divine Autoritie? How oft have many sincere Be∣lievers been violently assaulted with Atheistic thoughts, that there is no God? What a sea∣led Book, and dark saying is the whole Gospel, to many afflicted Consciences, in times of De∣sertion? In times of distresse, how oft doth their Faith question the realitie of the Pro∣misses? Whats the reason why many true Believers are so much shaken, in some difficult cases, but because they do not bottome their Souls on the immutable faithfulnesse of God in his Promisses? Are not the gracious offers of the Covenant most rich, abundant, and free? How then comes it to passe, that Belie∣vers are so poor and low in Grace? Is it not from their want of Faith, to draw out that fulnesse that is contained in, and offered by the Covenant? Have not Believers Gods im∣mutable Word, Oath, and Fidelitie to con∣firme 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 applicatorie, appropriating Acts of Faith? What great things might Believers receive from Christ, had they but a great faith to

expect and receive them? How seldome are the most of Believers in realising believing views of approching Glories? What obscure, and strained notions have they of Eternitie? Had we eternitie in our eye and heart, how would the view thereof darken the glorie of this lower world? Did Believers eye much their home, how vigilant, active, and vigo∣rous 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 satis∣fied 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 here∣by oft inveigled to wander from Christ? Ought not the heart to be where the treasure is? And is not the Believers treasure in Christ? How then comes it to passe, that he is so little satisfied in Christ, but for want of faith in him? Moreover, how short-spirited and impatient are many Believers? What confined and narrow hearts have they under the crosse? Do not the length, and weight of their burdens oft make them extreme short∣spirited, as Exod. 6. 9. for shortnesse of Spirit? So Num. 21. 4. its said, They were short-spiri∣ted, because of the way, i. e, the length of their sufferings shortned their spirits; they could

not in patience possesse their souls: and many of them were true Believers for the main. Oh! how soon do such short-spirited Believers despond, and sink under their bur∣dens? What faintings under duties are they obnoxious unto? How straitned are their spirits as to present, or expected mercies? What murmurs and discontents have they a∣gainst the Yoke, and Crosse of Christ? Yea, how dissolute, soft, and feeble are they in resistance of Tentations? How timorous and faint-hearted at the approche of difficulties? Whence procede Believers black and dismal Imaginations under Desertions, but from their Unbelief? Is is not hence also that they are so humorous, and il-minded towards Christ; so apt to raise black lies and slanders of him? Do not their unbelieving hearts change Christ into another Christ, by cover∣ing his face with a masque of hatred and dis∣pleasure? 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 Un∣belief in many sound Believers.

6. Hence we may further collect, That * 1.210 Ʋnbelief is a sin of the first Magnitude, a great mysterie of Iniquitie; the greatest Monster that ever was. This naturally flows from the for∣mer Idea and explication of Unbelief: For if the character and nature of Unbelief be so comprehensive; if it seize so much on the vitals of the soul, then certainly it must needs

have a very maligne and venimous influence on al sin; yea, it must contain in it the malig∣nitie, and poison of al sin. Oh! What a prodi∣gious Sin is Unbelief? What Abysses and depths of iniquitie are there in the bowels of it? We have seen how it infuseth itself into the whole soul, and dispirits al the faculties thereof; Oh! what darknesses and mists doth it infuse into the mind? How foolish and sottish doth it make sinners? What grand mistakes and prejudices doth it breed, touching al the good things of our peace? How stupid and senselesse doth it make conscience? What a world of securitie, and false peace doth it produce? What made the old world so se∣cure before the Deluge came, and swept them al away, but their Unbelief? How comes it to passe that both wise and foolish Virgins slumber, before the coming of the Bridegroom, but from their Unbelief? What makes sinners so stout-hearted and opposite to the righ∣teousnesse of Christ, but their Infidelitie, Isai. 46. 12? How comes it to passe that Sin∣ners are so inflexible as to al Chrsts gracious offers, but flexible towards sin, and its allure∣ments? What is it that fortifies the heart so much in its adherence to Idols, and false ob∣jects of trust? What makes mens wils so re∣bellions against Christ, yea destroyeth obe∣dience in the principal root thereof? Are not al these the fruits of Unbelief? Oh! What a lazy, slothful, remisse, and softnatured thing is Unbelief, as to al that is good? And yet how vigorous and active is it in, and for

the production of al sin? Yea, is not Un∣belief virtually al sin? Doth it not breed, preserve, foment, incourage, actuate, and spirit al sin? Whence procede the great errors of mens minds, hearts, and lives but from Infidelitie? How comes it to passe that sin∣ners are so hasty in snatching at present goods, but so slow-hearted and backward in closing with the good things of their peace? Surely it is from Unbelief. Whence spring mens confusions, and distractions of heart in times of trouble, but from their Unbelief? Whence also springs al that formalitie, and deadnesse in duties, but from Unbelief? Is not this also the cause of mens hypocrisie both in heart and life? Oh! what a world of irregular and ex∣orbitant passions doth Unbelief worke in mens hearts? What makes the sensual world so te∣nacious in adhering to sensible good, but their Unbelief, as to good things hoped for? May not then every sin deservedly cal Unbelief, father? Is not this sin of Infidelitie to be found at the end of every sin? Whence spring the main exorbitances, and distempers of mens hearts and lives, but from Infidelitie? Men discourse variously what was the first sin by which Adam fel; but have we not much rea∣son to believe, that Unbelief was Adams first sin, which opened the dore to al sin and mi∣serie? For had not Adam disbelieved the Word of God, which threatned him in the day that he did eat of the forbidden fruit he should die, he had not believed Satan. And as Unbelief at first opened the dore to al sin,

so doth it not stil hearten, and improve al sin? Yea, is it not the prodigious womb of al sin? Yea, has it not more of sin than any, or al other sins? Its true, scandalous sins have more of Infamie; but has not Infidelitie more of obli∣quitie, and guilt in it? Is not that the greatest sin, which is against the greatest Laws, and Obligations? And is not Infidelitie against the greatest Obligations that ever were, even a Covenant of Grace; which makes such free, such ful, such rich, such suitable, such ge∣neral, 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 pre∣cepts, and promisses? and yet lo! how doth Unbelief oppose the royal Law of Christ? Oh! what a world of rebellion lies wrapt up in the bowels of Infidelitie? How doth it scorne, reject, yea spurne at bowels of evan∣gelic Love, and Grace? Yea, is it not ex∣tremely opposite to al the principles of obe∣dience? Is there not also abundance of Ido∣latrie in Infidelitie? Can there be a worse Idol than self idolised? And doth not every Unbeliever idolise his own carnal wisdome, his proud wil, his commun gifts, his self∣sufficience, his legal Righteousnesses, and seeming good duties? Is not the Unbelievers self-dependence the worst piece of Idolatrie? Doth not every Unbeliever by depending on himself, as his first principle, and last end, make himself his God? Again is there not an Hel of Blasphemie in Infidelitie? Doth not

every Unbeliever, by his secret, or open mur∣murs against God raise many black lies, and scandals on God? Yea, what are the Unbe∣lievers discontents against God, but, in the Scriptures account, a cursing of God, as Job 1. 11, 22? Lastly is there not a world of Atheisme in al Infidelitie? Doth not Unbe∣lief, at one stroke, take away the Scriptures, God, and Christ, and al the good things of our peace? As the Unbeliever doth by his self-dependence deifie 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 Infidelitie, as before ex∣plicated, * 1.211 Justifies God, in his most severe proce∣dures against al Ʋnbelievers. Alas! what blame may be laid upon the holy God, for hiding the things of his peace from the Unbe∣lievers 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, seing he wilfully rejects the Medicinal Grace, and Bloud of Christ, which are the only remedies for his healing? If sinners wil justifie their unbelief, which is so much condemned by God, is it not just with God to condemne them for it? So long as Unbelievers despise Gospel-love, and Mercie, is it not just that Gospel-vengeance take hold of them? What more equitable than that such perish in their sins, who resist al the sweet attractives and allurements of Grace, by which Christ endeavors to draw them out

of sin and miserie? Doth not Infidelitie dispi∣rit and make void al Ordinances, and means of Salvation? Who then can be blamed, but the Unbeliever, for his own damnation? Is not Infidelitie the highest Treason against Heaven? Can then any punishment be too severe for it? Doth not Unbelief, as has been intimated, darken al the glorious Attributes of God? Is not the wisdome of God estimed mere folie by it? Doth it not rebel against the Soveraintie of God, by placing the sinners wil above it? Doth it not make the Faithfulnesse of God unfaithful; Yea, give the lie to it, by questi∣oning the truth of his Promisses, 1 John 5. 10? Oh! how warme, how large, how tender, how rolling are the Bowels of Free-grace to∣wards sinners? But doth not Unbelief spurne at those bowels, by shutting the heart against them? Is not the Omnipotence of God li∣mited, yea counted mere Impotence by Infi∣delitie, Isai. 40. 27, 28, 29? How doth it like∣wise trample on the patience, and forbearance of God? Is it not then most righteous, that the great God, who is thus injured, and a∣bused by Infidelitie, should revenge his own quarrel thereon? Again, how doth Infideli∣tie slander, reproche, 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 Savior of Mankind? And yet, lo! how do Unbelievers reproche and oppose him? Is not Christ greatly undervalued, when his gracious offers are rejected? Can we abuse

Christ more, than by opposing the good things offered by him? Is it not a bloudy crime to meet Christ's Grace with resistance? Oh! what an Hel of Iniquity lies in this sin of Un∣belief, in that it is a despising of Christ's bleed∣ing, drawing Love? Is any sin a greater burden, and pain to Christ than Infidelitie? Is he not hereby wearied, Esa. 7. 13? Yea, is not Christ greatly mocqued, and slandered by Unbe∣lief? Yea, doth not Infidelitie rob Christ of al his Mediatorie 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 Infidelitie be so injurious to Christ, is it not just with him to vindicate such injuries? Yea, indeed, What are al the Unbelievers jugements and torments, but such as he e∣lectively, and voluntarily draws upon himself? Are any Evangelic Unbelievers damned, but such as wilfully elect Death before Life? Do not al they that reject Christ, electively embrace Death, Prov. 8. 36? And has the Unbeliever any reason to complain against God for con∣demning of him, seing he is unwilling to be saved? Is not this the main that Christ ex∣pects from evangelic Unbelievers, that they willingly accept Grace offered to them? And if they wil not, who is to be blamed, but their own perverse stubborne wils? Do not they deservedly perish, who wilfully perish? If sinners wil be so cruel, so bloudy-minded, as to murder their own souls by unbelief,

they must blame none but themselves for their ruine: the righteous God is sufficiently vin∣dicated from any imputation against him. Oh! how wil this silence, and seal up the lips of Unbelievers unto al eternitie, 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, seing they wilfully rush into ways that lead to damnation?

CHAP. IX. Practic Uses. 1. Studie the Mysterie and Causes of Infidelitie. 2. Lament over the prevalence of it. 3. Exa∣mine 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 procede to a more close, and practic Application of these general * 1.212 Notions of Infidelitie. And the first Ʋse we shal make of this Doctrine, is, by way of general Advice unto al, both Believers and Unbelievers, to studie much the black nature, and venimous Influences of Infidelitie. Cer∣tainly, if Sinners were but wel acquainted with that Mysterie of Iniquitie, that is wrapt

up in the bowels of Infidelitie; 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 miserie 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 Infidelitie, that loge in their hearts? Where is that soul that lamentes, day by day, his want of a particular, supernatural, spiritual, distinct, certain, firme, evangelic, ful, 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 dissent from, or, at least not live up to them? Have not many the name of Believers, who yet ne∣ver felt the virtue, and efficace of faith? Do not many pretend to a kindnesse for Christ, who yet secretly hate him in their hearts? How few, yea very few, among the croud of pro∣fessed Believers, live under the vital power of Faith? May we not, without breach of Cha∣ritie, judge those to be under the power of Un∣belief, who were never truly sensible of the power of it? Is not Infidelitie, as it has been shown, the greatest sin, and therefore ought to have the greatest sense? What is the main and first worke of the Spirit of Bondage but

to convince the unbelieving world of their un∣belief, as John 16. 9? And can men be con∣vinced of it, unlesse they studie, and observe the nature and workings of it? Why is it that the most of men do account Infidelitie so smal a sin, but because they never inquired into its black ugly Nature and Aggravations? How comes it to passe, that many take part with their Unbelief, but because they are not sen∣sible, what a mischievous pernicious thing it is? Alas! Did men studie, and believe what an hainous sin Infidelitie is, how would they abominate and loath it? What speed would they make to be rid of it? Yea, why is it that Believers themselves are so much under the prevalence of Unbelief, but because they have not that sense of its indwelling, and prevalence, which they ought to have? Did Believers meditate much of, and mourne under the evils of an unbelieving heart, surely they would not be so much troubled with it as they are. Oh! What a rare thing is it for Believers to have a quick sense of Unbelief? What better argument and marque can we have of a sound Believer, than a daily sense of, and humiliation for Unbelief? Yea, is it not a good signe of much growth in Faith and other Graces, to be inwardly ac∣quainted with, and troubled for the remains of Infidelitie dwelling in us? Do not the best and most improved Christians usually complain most of this sin? Oh! What an invisible, slie, and subtile sin is Infidelitie? How long doth it lie lurking in the soul, be∣fore

it be observed? Doth it not, like some cunning Politicians, animate and encourage every sin, yet concele itself in al its actings? Doth it not then greatly concerne al, both Be∣lievers and Unbelievers, to studie wel the Na∣ture, Causes, and maligne Influences of Un∣belief? Oh! how much of Infidelitie might we find in every sin, were we but wel-skilled in the nature, and workings of it? But, alas! what Mysteries and Riddles are Unbelievers to themselves? How unacquainted are they with the spiritual, cunning, and subtile turnings and windings of their unbelieving hearts? Is it not then the great concerne of al, to be greatly intent on the studie of, and inquisi∣tion into the Nature, Operations, and Effects of Unbelief?

But above althings we should much con∣template, * 1.213 and inquire into the Causes of Infi∣delitie. 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 con∣jecture at the Causes of a Disease? So in like manner may we not repute him among the most understanding Believers, who is best skilled in discerning the Causes of Unbelief? Surely althings are best known in and by their Causes: O then! if thou wilt understand the black nature of Infidelitie, studie and inquire narrowly into its Causes: Inquire into that Soverain, venimous, black darknesse, which * 1.214 dwels in Conscience, and makes al the good things of thy peace to disappear. Oh! What a Veil doth this thick spiritual darknesse draw

on al the excellences of Christ? How doth it stain al the Beautie, and Glorie of Evangelic offers, made to the unbelieving Soul? Oh! what an efficacious influence hath the dark∣nesse of Conscience, on the darknesse of Infi∣delitie? Studie also how much carnal reason doth promote Infidelitie. What more con∣trary * 1.215 to Faith than carnal reason? When men endeavor to mesure the Promisses, or Providences; the Words, or Workes of God by carnal wisdome; what black jealousies, and suspicions of Gods love, care, and faith∣fulnesse procede thence? How is the Unbe∣lievers heart filled with black ugly prejudices against Christ, and al the offers of his Grace? The lesse of carnal reason, there is mixed with Faith, the more pure it is. Again ob∣serve how much carnal Securitie doth foment, * 1.216 and promote thine unbelief. Is not a secure Conscience ever an unbelieving Conscience? When men consider not the things that belong to their peace, how can they understand, or believe them? What made the old World so much disbelieve the approching Deluge of Gods wrath, but their wretched securitie? Its true, Unbelief is oft the cause of carnal secu∣ritie, but is it not also as oft the effect of it? Is not the Securitie of the wise and foolish Vir∣gms, made a cause of their Infidelitie, Mat∣thew 25. 5? Is not faith maintained by an inward, tender, feeling sense; and Unbelief by the want of such a sense? Further, take * 1.217 notice how much self-love doth feed, and nourish thine Unbelief? What self-dependence and self-seeking it workes in thee? How soft∣natured,

and faint-hearted as to Dutie, but stout-hearted and resolute against Christ, and al his gracious invitations, it makes thee? Oh! Studie how much self-love fortifies thy heart against al the good things of thy peace; but exposeth and layes it open to al the ten∣tations of Sin and Satan. Consider also how much Spiritual Pride contributes to thine In∣fidelitie: * 1.218 Oh! how craftie and cunning is the pride of Infidelitie? and how much are the Unbelievers bands strengthened hereby? Me∣ditate also on thy short-spiritednesse, and its * 1.219 venimous influence on thine unbelief: How contracted and narrow is the Unbelievers heart? And how much is his unbelief pro∣moted hereby? A confined, short, straitned spirit is alwaies pusillanimous, feeble, and un∣believing, as Exod. 6. 9. Lastly, Examine * 1.220 if there be not some base, darling lust lurking at the bottome of thy wil, which secretly feeds, and fortifies thine unbelief. Oh! what large provision doth any beloved lust make for Infidelitie? How much is its Throne main∣tained by it? What stout arguments do dar∣ling lusts urge against Christ, and al his gra∣cious offers? These with some other are the principal causes, and most bitter roots of In∣fidelitie, the observation and discoverie of which, wil be of great use for the subduing of this sin. But the more ful Inquisition into the Causes of Infidelitie wil be the entire Sub∣ject of the second part of our Discourse touch∣ing Unbelief.

2. Another practic Improvement we may make * 1.221

of this Doctrine, is by way of sad La∣mentation, and Humiliation for the prevalence of Infidelitie in the world, even among Profes∣sors. * 1.222 Is the Idea, or visage of Unbelief so black and ugly? Are its Influences so veni∣mous, and contagious? How then comes it to passe, that this knowing world is enamored, and fallen in love with it? Could any sober mind imagine, that a thing so deformed, and pernicious, should seem so amiable and de∣sirable in the eyes of men? Was it ever known, that the Leper was amorous of his Scabs; or the Begger in love with his Rags; or the Prisoner with his Fetters; or the wounded Person with his bleeding Wounds? How then comes it to passe, that the Christi∣an world is so much amorous of, and deligh∣ted in Infidelitie; which is the worst leprosie, povertie, deformitie, and miserie, that the Soul partakes of? Yea, how comes it to passe, that Believers themselves have such reliques 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 al the courses and means that may be, to cure men of their Infidelitie? As to the encouragements and motives to believe, doth he not shew himself as kind as kind may be? Has he not given al manner of warrants, yea commands for men to believe? Doth not the Covenant of Grace give as good law-right, as may be, for al that wil 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 al the good things of My peace; take al, and welcome? And are not the termes on which al these good things are offered, most easie to any that is but really willing to be happy? Yea, are not the means vouchsafed by God, to cure our Infidelitie in these light∣some days, much greater, than in former days? whence then is it, that men continue in their Infidelitie, 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, do∣mestic, Ecclesiastic, and National Infidelitie? Alas! how true, too true, is that prediction of our Omniscient Lord, touching these last days, Luke 18. 8. Neverthelesse when the Son of Man cometh, shal 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 Atheisme 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 al the great fundamen∣tals 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 passe for shining Believers, wil one day appear to be rotten-hearted Unbelievers? Yea, to leave others to their supreme Judge, have we not al cause to lay our hands on our hearts, and condemne our selves of much Infidelitie? If thou art not sensible of much Unbelief in∣dwelling 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 truely mourned for any sin, who never mourned for Infidelitie, which is at the end of every Sin? Oh! what lamentable ruines has Unbelief brought on many flourishing Churches? And may we expect to be exemted from the like strokes of Divine justice, unlesse we lament, and mourn over our Unbelief, which deserves the same? Take these Motives to provoke thine heart to a deep Lamentation and Humi∣liation for thine own, and other mens unbe∣lief. (1) Unbelief is, as has been said, the greatest Sin, and therefore ought to worke 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 spi∣ritual it is. What better marque 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 mourne 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 Un∣belief of others, whether Churches, or State, is to partake with them in their sin; and so to expose our selves to their approching juge∣ments, at least temporal.

3. This lays a deep and essential obligation on * 1.223 al, to examine accurately, how far they fal un∣der the Guilt and Power of Infidelitie. If the Nature of Unbelief be such, as hath been de∣scribed, then surely it concernes al to examine how far it prevails in them. Doth not the great Ressemblance that there is between sa∣ving Faith and commun, oblige al to trie of what stampe, and make their faith is? Alas! how much commun Assent is there, which passeth for saving? What a great verisimili∣tude, or likenesse 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 con∣templative Professors sublime, and raised Ap∣prehensions of spiritual Mysteries, and yet al the while their assent to them is but carnal and natural? Do not some seem deeply con∣vinced of, and confirmed in evangelic reports,

who yet yield but a legal, staggering assent thereto? Doth not the vigor and strength of many mens assent arise from some transient worke 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 re∣serves for some beloved Idol? Are not too many, from the force of legal convictions, com∣pelled 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 con∣vinced sinners take up with a spurious or com∣mun faith instead of saving? How dreadfully do millions of Unbelievers delude themselves with a sick dream, and shadow of commun faith? Alas! what an easie mater is it for Professors, in these knowing times, to mi∣stake commun faith for saving? to deceive themselves and and others with a forme or picture of faith, and yet to remain under the real power of Unbelief? It is indeed very diffi∣cult to gain a true solid divine Faith: but oh! how easie is it to take up with a seeming faith; which yet shal look as much like sav∣ing faith as may be? Oh! how securely doth Infidelitie lurke in many poor souls, under

the vizard of Faith? Doth not commun faith oft look so demurely, as that you can very hardly discerne its difference from saving? Are not the most of Professors too soon satis∣fied in their own faith? Do not multitudes of awakened sinners lay their consciences asleep, or amuse themselves with the apparences of faith? Is not every Unbeliever, yea Believer also, a mysterie to himself? How much then are we al concerned to make a narrow scruti∣nie 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 feli∣citie is it, to steal silently to hel, in a fond persuasion of being Believers, when as our faith hath no foundation, but in our own sick dreaming Phantasies? Of what use wil a Forme of Faith, without the Power of it be, unlesse to sinke us deeper into Hel? To have a Notion of Faith, and yet to live under the practice of Unbelief, what wil this serve for, but to concele, and fortifie hypocrisie, and al manner of spiritual lusts in the heart? Doth not this then further oblige us, to examine strictly what we are as to Faith and Infide∣litie? Again, if after al this men wil not ex∣amine and use the means to discover their state, are not such willingly deceived? And if men are willingly deceived in this particu∣lar, do not they willingly perish? And oh! What a sting wil this be to torment wilful

Unbelievers in Hel, that they were so willing, and took so much pains to deceive themselves with a mere semblance, and shadow of faith; but were no way willing, and took no pains to examine their hearts, thereby to undeceive themselves, and lay a foundation for saving Faith? Wil not this make the Evangelic Un∣believers Hel seven times hotter than al other Hels, that he took so much pains to deceive and ruine his soul; but was not willing to take a little pains to undeceive, and save his soul? Oh! What cruel self-murder is this? Doth it not then nearly, and greatly concerne us al to make a very curious examen, and strict research into our hearts, touching our faith, whether it be saving, or only commun? O that Professors would put such Questions as these, unto their Consciences, and never desist, til they have brought the whole to some good issue.

Its true, I have a Notion and Forme of faith; * 1.224 but have I indeed the real Power and Virtue of Faith? Am I not rather under the Dominion and Prevalence of Infidelitie? I assent to some words of God that are agreable; but do I not dissent from some other which disagree with, and crosse my lusts? I do receive the word of faith; but have I Faith mixed with the word I receive? Mine awakened Conscience attendes to the joy∣ful 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 va∣luation of those things I hope for? Mine assent to Evangelic truths, and Mysteries seems firme and strong; ay, but doth it leave suitable im∣pressions on mine heart? Is it vigorous, affective, and active? Doth it kil my lust, and give life unto my soul? Moreover, O my soul, thou seem∣est to have a good liking to Jesus, the Savior; ay, but hast thou as good a mind to Christ, i. e, as anointed by the Father to be King over thy lusts, person, and goods? Art thou brought over to a voluntarie, free, cordial, complete, and fixed closure with him, as offered in the Gospel? Canst thou take a whole Christ, with thy whole heart, and that for ever? Doest thou give Christ that place in the Intention and Bent of thy Wil, which belongs to him? Hath his Lave and Grace the Soverain dominion over thy Wil? And is thy wil bended to a correspondence with his Divine Wil? Canst thou be content to be nothing, that Christ may be althings to thee? Is his Glo∣rie thy last and utmost end? And is it thy joy to see althings to suit with his end, though they may crosse thine own private ends? Wil nothing but Christ content thee? Art thou restlesse 'til thou attainest to the enjoyment of him? Is this the grand motive of thy seeking after Christ, that thy good is laid up in Him, and not in thy self? And art thou wholly for Christ, as he is wholly for thee? Doest thou adhere to Him with a plenitude of Wil, as the Iron to the Load∣stone? Canst thou do much for, and yet trust in

nothing but Christ? Art thou obsequious and obedient to the Spirits dictates, as to thy supreme Conductor and Director? And when thou comest short of honoring Christ by Obedience, doest thou honor Him by humble acknowlegement, and De∣pendence? 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, Whe∣ther thou art a true Believer or not? If thou desirest more expresse rules to examine thy state by, then take those mentioned in the foregoing Chapter, Corollarie 2. touching the Differences between saving Faith and commun: Whereby thou mayest, with the concurrence of Divine illumination, arrive to a wel∣grounded persuasion, Whether thy faith be only commun, or saving.

(4.) This also affordes mater of exhortation * 1.225 unto al, to abjure and abandon Infidelitie, as the worst enemie in the world; yea, worse than Satan, or Hel itself. Can there be a worse enemie, than that which deprives us of our chiefest good? And is not this the grand de∣sign of Infidelitie? Yea, doth it not put a bar to al Mercie, but open the dore to al Sin and Mi∣serie? How sottish, and foolish doth it make Sinners? What a dul, lazy, remisse, loitering spirit doth it breed in Men? Yea, how ne∣gligent, slow-hearted, and backward to what∣ever

is good, are Believers themselves, so far as Unbelief prevails on them, Luk. 24. 23? O! how doth it slug mens spirits in whatever good they are about? What a clog is it to the soul in al its spiritual Exercices? How doth it crampe, and dispirit the Affections, those feet of the Soul? What stubbornesse, rebellion, and obstinace doth it infuse into the Wil? How much doth it distract, deaden, and harden the heart in al duties? How lean, poor, and barren in Grace, and gracious fruits are many Believers, by reason of their prevalent Unbelief? Doth it not also take off the Beau∣tie, Lustre, and Sweetnesse of Mercies re∣ceived, or expected? Oh! how bitter are many sweet Mercies when mixed with Infide∣litie? Yea, doth it not turne al Mercies into Curses, to those who are under the complete dominion of it, as Rom. 11. 9? And how many choise Mercies are Believers deprived of by reason of their Unbelief? Whence spring their groundlesse troubles of Consciences; their misjugements, and mistakes about their state; their heart-faintings, sinking discou∣ragements, and despondences under Deser∣tion; their hard and scandalous thoughts of Christ, his Heart, and Dispensations towards them, but from their Infidelitie? Oh! What a sting doth it put into al afflictions? How burdensome, and irkesome is the Crosse of Christ to the unbelieving heart? How sweet and easy is the bitter, heavy Crosse so far as Faith prevails? But, oh! What a troublesome, vexatious neighbor is Infideli∣tie?

How doth it torment the heart, and cause it to pine away, and consume to no∣thing, even under groundlesse expectations, and needlesse fears of trouble? May it not become a true Proverb, Much Infidelitie, and much Sorrow? How do afflictions pinch, and gal unbelieving spirits? How unable are such to see any good in afflictions? What need have afflicted persons of Faith? Again, how soon doth Infidelitie betray us into the hands of every Tentation? Faith hath Omnipotence engaged for its assistance: but oh! what a poor, impotent thing is Unbelief? How una∣ble is it to to conflict with smal Tentations? Satan is oft the father, but is not Unbelief the mother of al Tentations? What made Adam and Eve yield to Satan's tentation, but their Infidelitie? Was not this also that which made Judas betray, Peter denie, and the Jews crucifie the Lord of Glorie? Its true, when the Tentation is asleep, the unrighteous man is righteous; the unclean person is chaste; the passionate man is meek; the in∣vidious man is kind; the avaricious man is liberal; the unfaithful man is faithful: but oh! when the tentation is awakened, how soon doth Unbelief betray the heart into the hands of these, or the like corruptions? Thinke not thy self secure from the prevalence of any Tentation, so long as thou art under the prevalence of Infidelitie. Alas! how soon is Tentation fired by Unbelief? but oh! How is the believing soul, that by faith ad∣heres to Christ, strongly fortified, and armed

against the most violent Tentations? More∣over, how are the main breaches of our lives maintained, and improved by Infidelitie? What departures from God, what turnings aside from, or remisnesses in Duties are Un∣believers exposed unto? Doth not Unbelief cut the Sinews, and Nerves of al evangelic Obedience? Doth it not let out the vital spi∣rits, & heart-bloud of al good Inclination and affections? Is not the very root, and seminal virtue of good Intentions withered and blasted hereby? How much beneath the least evan∣gelic dutie is the unbelieving soul? How doth Unbelief poison many good Inclinations? Oh! what a venimous maligne thing is Unbelief? How doth it infuse a malignitie, and poison into al the parts of the Soul? Is not the spirit of the mind, the most noble part of the soul, envelopped, or wrapt up in contagious black darknesse by it? Are not al the faculties of the soul spoiled of their vigor, beautie, harmo∣nie, order, and exercices by Unbelief? Oh! What a bloudy, hard-hearted, soul-murdering sin is it? How doth it compel the Sinner to embrew his hands in his own bloud; to sheath a sword in his own bowels, by a wilful rejection of Evangelic offers? How welcontented is it to see the Unbelievers sentence of condemnation subscribed, and sealed with the Mediators dreadful curse, John 3. 18? What flames of vengeance; what treasures of wrath doth In∣fidelitie treasure up against the day of wrath, Rom. 2. 5. 2 Thes. 1. 7, 8, 9? How patient is it, whiles Satan claps on the chains, and fetters

of spiritual slumber, and hardnesse of heart on the Sinners legs? How willing is it to see the poor Unbeliever famished and starved, amidst the rich and sumtuous feasts of evan∣gelic Grace, and Mercie? Has not Christ made a plentiful, and costly feast for Sinners? And is he not extreme free, and cordial in his Invitations? How then comes it to passe that Sinners come not to it when invited? Why, is it not Unbelief, that keeps them back, and that as it were by hairs, namely some poor and foolish excuses, Mat. 22. 1-6? Oh! how studious, and ready is Infidelitie to shift it self of Christ, and al the good things of its peace, offered to it? What silly excuses, and pretences doth it make, to put off Christ, and his evangelic offers? What little reason, or cause have Unbelievers to object against Christs gracious offers? Are not Christs armes open to receive them, when they come? Yea, Doth he not, day by day, cal upon, and importune them to come unto him, Prov. 1. 20-25? Did he ever refuse, or look strangely on any that came unto him? Yea, is he not more willing to receive Sinners, than they are to come unto him? or, are the flames of Hel more elegible, than the joys of Heaven? Is the Vassalage of Satan more desirable, than the Libertie of the Sons of God? Is there so much Beautie in Sin, as to make men desire it before the Beauties of Holinesse? Are the Re∣morses, and Stings of the worme of Consci∣ence more agreable, and pleasing, than peace of Conscience, and the smiles of Divine Love?

If not, how comes it to passe, that Sinners choose the evil, and refuse the good offered to them? Oh! is not Infidelitie the cause of al this miserie? Is not Christ's hand, and heart open towards Sinners; but are not their hearts shut against him by Unbelief? Is there any thing in Christ, or his evangelic offers that keeps men from believing? O then! What an irrational, sottish, perverse, cruel sin is Unbelief? What a world of miserie doth it bring on Sinners? How justly doth Christ pronounce a sentence of death against them, who wilfully reject his offers, and means of life? Alas! how is it possible that Salvation itself should save such, so long as they wil∣fully spurne at the offers of Salvation? Is there any sin that doth more directly oppose Salvation by Christ, than Unbelief? Christ comes, by his Evangelic offers of Grace, to draw the Unbelievers heart unto him; but oh! how doth he draw back? Yea, how doth his unbelief oppose Christ, as He comes clothed with Grace, Love, and Pitie? And can Unbelievers expect, that Christ should passe by such affronts, and indignities, with∣out severe punishments? Doth any thing more provoke Christ, than to have his bowels, and compassions towards Sinners spurned at? Can∣not he put up any injuries better than this? Is not Unbelief the most cruel, and bloudie enemie in the world, in that it takes away not only the active power of doing good, but also the passive power of receiving good, when offered? Is not this the language of Infideli∣tie,

Lord, I need not, I desire not thy Grace; keep it to thy self: I have wherewith of mine own, to supplie my needs; I can make a shift with mine own righteousnesse, to clothe my naked∣nesse; with the balsame of mine own good workes to heal my wounds, &c. And as Infidelitie thus puts a bar to al Grace and Mercie; So also doth it not open the dore to al the jugements of God? Are not the most severe Plagues of God entailed on Infidelitie? Doth not this sin provoke God to curse mens blessings? Doth it not also cut us off from many promissed Mercies? Yea, how severely hath God pu∣nished this sin in his own people? Was not Moses an holy man, deprived of entring into Canaan for one act of unbelief? Oh! how deep doth Gods wrath sinke into the unbe∣lievers soul? How many flourishing Churches have been deprived of the Gospel, and means of Grace for their Infidelitie? Or suppose, that God continues some means of Grace, yet doth not Unbelief turne them into means of hardening? When men wil not believe the Gospel, how oft doth Christ leave such to a spirit of error, to believe lies? Yea, doth not Infidelitie continued in, oft cause Christ to give up such to their own lusts; which break forth sometimes into scandalous sins? Yea, how oft doth Christ deliver up impenitent, obstinate Unbelievers, to a spirit of slumber, judicial hardnesse, and al manner of Divine vengeance? Are these the effects of Infideli∣tie? Is there so much sin, and self-murder, wrapt up in its bowels? and are there so ma∣ny

Curses and Plagues, both temporal, spiri∣tual, and eternal, entailed on it? May we not then, without any injustice, conclude, that Unbelief is the worst enemie we have in the world? Doth not our Infidelitie give us more pain and trouble than al other enemies? Oh! then how should we, with fire and sword, persecute Unbelief, as our most mortal enemie? Can we be too severe against such a deadly enemie? Is not al pitie and compassion that we shew towards Unbelief, the greatest crueltie that may be to our own souls? Why should we then cease our Indignation and Re∣venge against Unbelief, 'til we have let out its heart-bloud? Remember, the more you pitie, & spare it, the more cruel you are to your selves.

5. This also layes an essential and strong obli∣gation * 1.226 on al, both Believers and Ʋnbelievers, to put an high value on Faith; and to pursue after it, as their supreme Interest, and Concerne. Surely, if Infidelitie be so prodigious, and pernicious a Sin; then, by a paritie of reason, Faith most be the most useful, and excellent Grace. Contraries much illustrate, and set off each other: And oh! how doth the black deformed nature, and venimous qualities of Infidelitie set off the Beauties, and excellent qualities of Faith? What a strange, and mi∣raculous * 1.227 power, and efficace has Faith? How doth it make things absent, present; the in∣visible glories of the coming world visible; as the visible glories of this world invisible and disapparent? Yea, doth not faith appro∣priate to itself the whole of Gods Alsufficience

and Omnipotence; and so may, in a sober humble sense, be said to be in some sort al∣sufficient, and omnipotent? For al that is in God, Faith, by a strange magnetic virtue, can applie to it self; and thence it can do althings, so far as it has a Promisse to bottome on. Doth not the great God make himself a debtor to such as trust in Him? How doth Faith * 1.228 rend a man from himself, without violence, or pain? What more effectual to break al our Idols, and Images of jelousie, than saving Faith? How doth it make al the beautie of the Creature to fade away, as a Sun-burned Flower? Doth it not also dismount the Be∣liever, and make him walke on foot, in al manner of self-abasement? How soon doth the bottome of al sensible good fal out, when Faith comes into the Soul, and takes the Chair? What doth more elevate and refine reason, than saving Faith? Have not those * 1.229 that believe most, the deepest, and soundest reasons? Who is the wiser man, The Believer that adheres to the First truth and chiefest good; or the Unbeliever, who rejects the same, and adheres to Idols of time? How doth Faith corroborate, and fortifie the Wil in what is * 1.230 good, by uniting of it to Christ, and the Divine wil? What a sweet harmonie, and order doth it inspire into the Affections? How doth it make the Believer to fear God under smiles, love him under frowns, hope in him under difficulties, wait for his returne under desertions? Yea, when our affections are under the greatest disorder and confusion,

doth not Faith oft draw peace and order out of it? Is not Faith both food and physic? Doth it not as wel feed Grace, as purge out sin? Whence springeth the Christians union with * 1.231 Christ, but from Faith? Could Christ and Sinners ever come together, unlesse Faith did unite them? Can things contrarie be united, but by some efficacious bond of Union? Was it ever known that there was a mariage be∣tween the living and the dead? How then comes it to passe that the dead Sinner is espou∣sed 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 * 1.232 thou art thine own? And Faith having united the person to Christ, doth it not thence, by Grace derived from him, purifie the nature also, Acts 15. 9? And doth not Faith hence worke a miraculous change in the whole disposition of the soul, and conversation? And as the member is naturally subject to the head, so doth not Faith subject the whole soul to Christ? Whence also doth not the Believer entirely give up himself to Christ, as Christ gives up himself to the Believer? Oh! how * 1.233 doth the believing Soul follow after, and ad∣here to Christ, by ineffable groans, and acts of Faith, though Christ may sometimes seem to depart from him? How inquisitive is Faith to understand al the virtues of Christ, and to receive from him Grace for Grace? What a violence is it to Faith to live, act, breath, speak and walke out of Christ? What

is it that keeps the heart, as a chast Virgin for Christ, but Faith? Hence also Faith gives the soul solid peace in and with God: and oh! * 1.234 How satisfying is this peace, which Faith gives? What child-like confidence, and boldnesse ensues hereon? And thence, how much is the soul satiated in communion with Christ, so far as Faith prevails? What sola∣ces, and delicious suavities doth the believing Soul, at times, receive from Christ? What an active application is there on Christs part towards the Believer; and passive application on the Believers part towards Christ? How much is Faith delighted in trading with Heaven and Christ? Is not this the main bu∣sinesse of Faith to enjoy Christ, to live and die in him? What is it that gives the soul an abode in Christ, and Christ in the soul, but Faith, as John 15. 5? Oh! What strong desires, and thirsts after Christ doth Faith worke in the soul? Doth it not make the ab∣sence and presence of Christ, the mesure of bitter and sweet, of good and evil? What more efficacious to draw forth every Grace in * 1.235 its exercice than Faith? Unbelief is the spring of spiritual sloath and lazinesse; but oh! how vigorous, and active is Faith? There is no Grace, or Dutie but it is made easy by Faith: How easy is the worke of Humiliation made by Faith: What makes divine Love more spriteful, and vigorous than Faith? Yea, is not the whole of Christianitie con∣tained in the bowels of Faith? Is there any Grace required to the Divine life, which Faith

cannot supplie us with? Yea, Faith is so good a Chymist, as that it can extract riches out of * 1.236 povertie, strength out of weaknesse, glorie out of shame, peace out of trouble, Grace out of sin, life out of death, something out of nothing. Oh! how miraculous are the vir∣tues of Faith? It makes a man able to do al∣things, 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 un∣satisfied 'til he can enjoy althings in their fountain.

Again, If we consider Faith in its parallel Antithesis, or opposition to Infidelitie, we * 1.237 shal then see more fully the excellent qualities of it, as also the mischievous Influences of Infidelitie. (1.) Faith breeds jealousie of our selves, but confidence in God; it reckons it cannot believe God too much, nor self too lit∣tle. But oh! What self-confidence, & jelousie of God doth Infidelitie 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-confi∣dences and jelousies 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, Sub∣mission, and Conformitie; and so Christ fol∣lows it in ways of gracious Communications, Consolations, Manifestations, and Commu∣nion. 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, quick∣ens in, and sweetens every Dutie: It sets Prayer on foot, Meditation on the wing, and drawes forth the Attention, and Intention of the Soul in hearing and reading of the Word. But oh! How doth Infidelitie hinder, deaden, and embitter the Soul in al gracious exercices? How doth it clip the wings of Meditation, stifle and choke the breathings of Prayer, & c? (4.) Faith fixeth and establisheth the heart, by knitting of it to Christ, who is an immu∣table Rock. But oh! What a mutable, va∣riable, inconstant thing is Infidelitie? 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 livelyhood out of Divine Promisses, Engagements, Relations, and Influences: It sucks sweetnesse out of Promisses, and so is nourished by them: It feeds on Divine Relations, and Influences, and so finds a livelihood in the greatest famine of spiritual injoyments: It is long-handed, and reacheth to Heaven for supplies, when al means below fail. But oh! how short-handed is Infidelitie? It's true, it has a long hand to reach forth to the Creature; yea, sometimes to Hel; but it has no hand to reach after Christ, or his Promisse: how doth it suffer the poor hungry soul to starve amidst al evan∣gelic Promisses and Dainties? Whereas Faith takes the Soul by the hand, and leades it from one Promisse to another, from one Attribute to another, and so suckes gracious Influences

from al, as it need requires. (6.) Faith con∣quers the whole Soul to God; and thence althings else are conquered to the Soul: It subjects the heart to Christ, and so makes al∣things subject to it. But Infidelitie captivates the heart to lust, and thence it becomes capti∣vated to every thing else. Oh! What a vassal is the unbeliever to every base lust, Yea to him∣self? (7.) Faith fortifies the Soul against al the Blandissements, Allurements, and eye-pleasing Delights of this lower world: It blasteth al the fair promisses 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 fortifie the heart against nothing, but the convictions, and good motions of the Spirit. Faith is the shield of the new crea∣ture, to repel al the poisoned darts of the World and Satan; but Infidelitie is the shield of the old man, to repel al the Convictions of the Spirit, darted into the Sinners Conscience. (8.) Faith prepares the heart for, and pre∣serveth it under every difficultie, frown, and afflictive crosse: It prepares for the worst times, yet hopes for, and expects the best: It takes out the sting and poison of every crosse; and infuseth into it a medicinal, healing vir∣tue. But can Infidelitie do such marvels? doth it not unfit us for every difficultie, and then betray us into the hands of it? Faith never leaves us at a losse; it clotheth the mind with a divine light, whereby it is in∣abled to see, and passe thorough al dangers.

But oh! How doth Unbelief darken the eye of the Soul; and so create black visions of carnal fear, and heart-rending troubles? Difficulties and distresses are the element of Faith; but how unable is Infidelitie to live, or breath in such a sharpe Air? (9.) Faith opens the dore to promissed Mercies and De∣liverances: It keeps the condition of the Pro∣misse, and so keeps the soul under the blessing of the Promisse. But is this in the power of Infidelitie? Doth it not rather put a bar to promissed Mercies; as Num. 20. 12. Heb. 3. 19? Yea, doth it not open a dore to al 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 al 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 honor of his Mercies, and man a sanctified and comfortable use of them. But can In∣fidelitie thus improve Mercies? Doth it not rather, by its murmurs, and misimprovments, destroy former Mercies, and so hinder future? Was not this the temper of the unbelieving Jews in the Wildernesse, as we find it descri∣bed, Psal. 78. 11—40? Oh! how doth Unbe∣lief rob God of al the Glorie, and so man of al the comfort, and right use of Mercies re∣ceived? 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 al other Mercies; and thence God trusts him with Mercies needful. But the Unbeliever, not∣withstanding the receipt of former Mercies, cannot trust God for the future; and there∣fore God wil not trust him with any special marque of Love and Mercie.

These and suchlike being the admirable Qualities of Saving Faith, how much doth it concerne al to labor, with al possible vigor and activitie, after this so noble and useful a Grace? Art thou an Unbeliever? Oh! how much then doth it concerne thee to labor af∣ter 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 Christiani∣tie? Oh then! how much doth it concerne thee, to get much Faith, that so thou mayst be strong? Art thou strong, and wel grown in Grace? and art thou not then engaged to act Faith much, that so thou mayst continue strong, and grow more strong in Grace? A∣las! What canst thou do or suffer without Faith? How much art thou beneath the least dutie or suffering farther than thou art acted by Faith? And oh! be sure thy faith be of the right make and stampe: Dread being deluded with a false, or commun faith, more than Hel. Make a curious inquisition into the Nature, Causes, and Workings of thy faith: see that it be wel-grounded, and duely

qualified. This advice doth more nearly con∣cerne young Converts, whose eternal welbeing 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 wil never be good: Thou mayst build a beautiful and goodly structure of Profession on a common faith; but let me tel thee, a storme of Tentation wil come, and wash al away: If thy Profession be bottomed only on a Commun faith, it is begun in Hypocrisie, and wil end in Apostasie. O that men would be wise before it be too late, and endeavor To know the things that be∣long to their peace, before they be hid from their eyes.

FINIS.

Notes

• * 1.1

  Saying,
• s 1.2

  Illud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ostendit enim reddi a Christo causam fletus. Grotius.
• t 1.3

  Beza, Gerhard.
• u 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic est utinam. Grot.
• w 1.5

  Si cog∣novisses tu. Pathetica Oratio, ideoque ab∣rupta. Calv.
• x 1.6

  Budaeus prioribus in Pandec∣tas Anno∣tationibus.
• * 1.7

  Thou hadst known.
• * 1.8

  Even thou.
• y 1.9

  Particu∣la 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hoc loco non est Copulati∣va, sed ponitur pro saltem, Gerhard.
• z 1.10

  Vel tu, Urbs illa supra om∣nes terrae urbes, Deo dilecta, Urbs Da∣vidis, Deo dicata. Grot.
• a 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bis re∣petitum Emphaticè ponitur pro latino, vel, saltem Glass.
• b 1.12

  Ergo hic quoque Particula 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accipi∣enda est, ut paulo ante, quod eti∣am liquet ex Parti∣cula 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad∣juncta. Bez
• * 1.13

  In this thy day.
• a 1.14

  Erat haec ultima quasi oc∣casio ad salutem Judaeis ob∣lata, ut Mossi•••• sibi obla∣tam reci∣p••••ent, & ita salva∣r••ntur. Glass. Significat voce diei adesse, ex∣tremum tempus, &c. Gerhard. Quamvis hactenus sceleste & impie con∣tra Deum fueris con∣tumax nunc sal∣tem resi∣piscendi est tempus. Calvin.
• * 1.15

  illuxit Grot.
• * 1.16

  The things which be∣long unto thy peace.
• * 1.17

  But now.
• e 1.18

  Beza, Gerard.
• * 1.19

  They are hid from thine eyes.
• f 1.20

  Ellipsis est Hebraea, qua ex An∣tecedente intelligitur simul Con∣sequens. quae enim abscoudun∣tur, ea à conspect•• removen∣tur. Gerhard.
• g 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Ignorantia inexcusa∣bili quia lucemobla∣ram i mo ingestam fastidiose respuis. Grot.
• * 1.22

  Doct. 1.
• * 1.23

  Doct. 2.
• * 1.24

  Doct. 3.
• * 1.25

  Doct. 4.
• * 1.26

  Doct. 5.
• * 1.27

  Psal. 9. 10.
• * 1.28

  Doct. 6.
• * 1.29

  Even thou.
• h 1.30

  Si vel tu, quae singulari privilegio in toto orbe praecellis, si tu, in∣quam, quae eoeleste es in rerris sacrarium, cognosce∣res. Calv.
• * 1.31

  Doct. 7:
• * 1.32

  Doct. 8.
• * 1.33

  Doct. 9.
• * 1.34

  Doct. 10.
• * 1.35

  Doct. 11.
• * 1.36

  Doct. 12.
• * 1.37

  Doct. 13.
• * 1.38

  Doct. 14.
• * 1.39

  Doct. 15.
• * 1.40

  Doct. 16.
• * 1.41

  Doct. 17.
• * 1.42

  Doct. 18.
• * 1.43

  Doct.
• * 1.44

  The Na∣ture of Unbelief.
• * 1.45

  What the things that belong to our peace are.
• * 1.46

  The first part of Unbelief in respect
• * 1.47

  Joh. 5. 39.
• * 1.48

  Disbeliefe of the Gospel or Covenant of Grace.
• * 1.49

  The Co∣venant of Grace contains.
• * 1.50

  1. Maters of Grace.
• * 1.51

  Unbelief questions the Rea∣litie of the offers of Grace.
• * 1.52

  Rom. 10. 10, 16.
• * 1.53

  Unbelief questions the free∣dom of the Covenant.
• * 1.54

  Unbelief strikes at the Uni∣versalitie of the Co∣venants offers.
• * 1.55

  Unbelief limits the Riches of Grace.
• * 1.56

  Rom. 5. 20
• * 1.57

  Unbelief questions the cer∣tainty of the Cove∣nant.
• * 1.58

  2 Sam. 23. 5.
• * 1.59

  Unbelief as to Pro∣vidence.
• * 1.60

  Mat. 6. 30, 31, 32.
• f 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hebraeis etiam vo∣cantur hi, qui cùm in praesens habeant satis futu∣ri in••er ••i∣tudinecru∣ciantur. Grot.
• * 1.62

  Luke 12. 22-29.
• * 1.63

  Aristotle, Pliny, Aelian.
• * 1.64

  Unbelief as to fu∣ture Glo∣rie.
• * 1.65

  Heb. 11. 1.
• * 1.66

  The for∣mal Ob∣ject of Unbelief.
• * 1.67

  1 Thess.
• * 1.68

  2. 13.
• * 1.69

  The seve∣ral grada∣tions of Dissent from the sacred No∣tions of our peace.
• * 1.70

  1. Rejecti∣on of Di∣vine truths.
• * 1.71

  2. Not to attend to sacred Notions.
• * 1.72

  3. Not to yield an explicite assent to Divine Truths.
• * 1.73

  4. Not to give a su∣pernatural Assent,
• * 1.74

  Luk. 24. 45
• * 1.75

  5. Not to give a deep Assent.
• * 1.76

  6. Not to yield a re∣al Assent.
• * 1.77

  Rom. 2. 17, 18, 19, 20.
• k 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oecum.
• * 1.79

  7. Not to give a spi∣ritual Assent.
• * 1.80

  1 Cor. 2. 14.
• * 1.81

  8. A gene∣ral confu∣sed Assent.
• * 1.82

  Joh. 5. 39. Metaphor. A canum sagacitate sumta, &c. Strigel.
• * 1.83

  9. To su∣spend our Assent.
• * 1.84

  Rom. 4. 19.
• * 1.85

  ver. 20.
• * 1.86

  ver. 21.
• * 1.87

  Joh. 10. 24
• l 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic est quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luc. 12. 29 Suspensum tenere. Grot.
• * 1.89

  Luk. 12. 29
• m 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Graecis non eum modò declarat qui positus est in sub∣limi, sed eriam eum cujus ani∣mus velut
• * 1.91

  10. An in∣evident obscure Assent.
• n 1.92

  Verita∣tes fidei sunt evi∣denter cre∣dib••les. Aquin
• * 1.93

  2 Pet 1 9.
• * 1.94

  11. A le∣gal Assent.
• * 1.95

  Heb. 4. 2.
• * 1.96

  12. Forced Assent.
• * 1.97

  Act. 2. 41.
• * 1.98

  Act. 17. 11
• * 1.99

  Psal. 119. 16.
• * 1.100

  13. Not to retain the things of our peace.
• n 1.101

  Jo. 5. 38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Johanni est insigi Grot.
• * 1.102

  Psal. 119. 11.
• * 1.103

  Luk. 11. 28
• * 1.104

  14. Low estime.
• * 1.105

  Joh. 7. 28.
• * 1.106

  15. A bar∣ren Assent.
• * 1.107

  Jam. 2. 26.
• * 1.108

  Psal. 119. 11.
• * 1.109

  1. The simple Objects of Unbelief.
• * 1.110

  Unbelief refuseth. 1. God. 1. His Be∣ing.
• * 1.111

  2. His At∣tributes, Wisdome.
• * 1.112

  Faithful∣nes.
• * 1.113

  Soverain∣tie.
• * 1.114

  Mercie.
• * 1.115

  Justice.
• * 1.116

  Omnipo∣tence.
• * 1.117

  3. Provi∣dence.
• * 1.118

  Ordi∣nances.
• * 1.119

  2. Unbelief rejects Christ.
• * 1.120

  3. Unbelief refuseth Heaven.
• * 1.121

  The Acts of Unbe∣lief.
• * 1.122

  1. Reje∣ction of Christ.
• * 1.123

  This Re∣jection of Christ Im∣plies,
• * 1.124

  1. Open opposition.
• * 1.125

  Dislikes of Christ.
• * 1.126

  Mat. 11. 6.
• b 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat propriè ti∣gillum in instrumen∣tis quibus capiuntur Lupi, aut Vulpes, aut Mures: Hesychius expressè inquit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Commentarius Aristophanis inquit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sunt curva ligna in decipulis- Strigel. in Rom. 11. 9.
• * 1.128

  Heart ca∣vils against offers of Grace.
• * 1.129

  Luk. 20. 5.
• * 1.130

  4. Not approving the reports of Christ.
• * 1.131

  Luk. 7. 29.
• o 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rectè ver∣titur reji∣cere: id enim opti∣mè op∣ponitur
• * 1.133

  v. 30.
• * 1.134

  5. Delays as to a thorow closure with Christ.
• * 1.135

  Luk. 9. 59.
• * 1.136

  The Wils defective Reeption of Christ.
• * 1.137

  The De∣fects of Unbelief as to its object in receiving.
• * 1.138

  1. A false Christ.
• * 1.139

  1. A com∣pound Christ.
• * 1.140

  Christ compoun∣ded wirh the world.
• * 1.141

  Mat. 19. 20, 21, 22.
• * 1.142

  Supra mo∣dum tristis Est enim composita dictio, ex Adverbio intendendi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod semper per Paroxyto∣num est; Et signifi∣cat admo∣dum, ex∣cellenter, valde ni∣mis, Schmidius in Mat. 26. 38.
• * 1.143

  Christ compoun∣ded with lust.
• * 1.144

  Christ compoun∣ded with spiritual Idols.
• * 1.145

  2. A di∣vided Christ.
• p 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i, e. ut Domi∣num, Grot.
• * 1.147

  Joh. 1. 11.
• q 1.148

  L••r•• impatiens▪
• * 1.149

  The De∣••ects of
• * 1.150

  Unbelief as to the respects under which Christ is received.
• * 1.151

  1. As to Motives;
• * 1.152

  2. As to the Gran∣deur of Christ.
• * 1.153

  3. When Christ is not recei∣ved as offered.
• * 1.154

  The De∣fects of Unbelief as to the subject of its Rece∣ption.
• * 1.155

  1. A rot∣ten deceit∣ful Heart.
• * 1.156

  2. A lan∣guid, faint Wil.
• * 1.157

  Jer. 3. 10.
• * 1.158

  A terrified forced Wil.
• * 1.159

  Psa. 68. 34.
• * 1.160

  Luk. 19. 6.
• * 1.161

  3. The Wils De∣fects as to adherence unto Christ.
• r 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.163

  Deut. 10. 20.
• * 1.164

  〈…〉〈…〉
• * 1.165

  Psal 63. 8.
• * 1.166

  Heb, 3. 12.
• * 1.167

  Heb. 3. 14.
• * 1.168

  Heb. 10. 38, 39.
• * 1.169

  Hos. 7. 11.
• * 1.170

  Psal. 78. 37
• * 1.171

  4 Diffi∣dence and Distrust.
• * 1.172

  Psal. 37. 5.
• * 1.173

  Cant. 8. 5.
• * 1.174

  Luk 11. 41.
• * 1.175

  5. Dissa∣tisfaction.
• * 1.176

  Phil. 3 3.
• * 1.177

  Gal. 4. 9.
• t 1.178

  Vocula 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non rem ean∣dem, sed similem respicit. Idem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Glass. Gram. Sacr.
• u 1.179

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e, qui ultrò & perindè appetitis, velle ali∣quando pro cupidè optare. Glass. Gram. Sacr.
• * 1.180

  Luk. 14. 26, 33.
• x 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est minus amare, Grot.
• * 1.182

  6. The Disobedi∣ence of Unbelief.
• * 1.183

  Job. 1. 20.
• * 1.184

  Joh. 3. 36.
• w 1.185

  Qui in∣absequiens est filio. Grot.
• * 1.186

  Psal. 37. 1.
• * 1.187

  ver. 7.
• * 1.188

  7. Non∣applicati∣on of the Grace of Christ.
• * 1.189

  8. Putting far off Christs second coming.
• * 1.190

  Ephes. 1. 13, 14.
• * 1.191

  Corolla∣ries.
• * 1.192

  Corol. 1. Almost-be∣lievers may pro∣cede far and yet continue Infidels.
• * 1.193

  1 As to As∣sent,
• * 1.194

  2. As to Consent.
• * 1.195

  Corol. 2. The diffe∣rence be∣twixt saving faith and commun.
• * 1.196

  1. As to knowlege.
• * 1.197

  2. As to selfdenial.
• * 1.198

  3. As to a legal and evangelic spirit.
• * 1.199

  4. As to turning the Bent of the Wil to Christ.
• * 1.200

  5. As to purifying from sin.
• * 1.201

  6. As to transfor∣mation into the image of Christ, and conforma∣tion to his life and Laws.
• * 1.202

  7. As to the use of means.
• * 1.203

  8. As to the foun∣dation.
• * 1.204

  9. As to end and rule.
• * 1.205

  10. As to Gods faithfulnes.
• * 1.206

  Corol. 3. No middle twixt faith and unbe∣lief.
• * 1.207

  Corol. 4.
• * 1.208

  4. Saving faith rare, but com∣mun faith cheap.
• * 1.209

  Corol. 5. Believers have much of Unbe∣lief in them.
• * 1.210

  Corol. 6. Infidelitie the great∣est sin.
• * 1.211

  Corol. 7. God justi∣fied in his severe pro∣cedure a∣gainst Ʋn∣believers.
• * 1.212

  Ʋse 1. Of Advice to studie the Nature and Influ∣ence of Infidelitie.
• * 1.213

  Studie the Causes of Infideli∣tie.
• * 1.214

  1 Spiritual darknesse.
• * 1.215

  2. Carnal Reason.
• * 1.216

  3. Carnal Securitie.
• * 1.217

  4. Self∣love.
• * 1.218

  5. Spiritual Pride.
• * 1.219

  6. Short∣spiritednes.
• * 1.220

  Lastly, Beloved lusts.
• * 1.221

  Ʋse 2.
• * 1.222

  Of lamen∣tation and humiliati∣on for the prevalence of Infide∣litie.
• * 1.223

  Ʋse. 3. Of exami∣nation, whether thy faith be saving, or only commun.
• * 1.224

  Heart ex∣amens by way of Soliloquie.
• * 1.225

  Ʋse 4. Of Exhor∣tation to deal with Infidelitie as our worst enemie.
• * 1.226

  Ʋse 5. To pursue after Faith as the most excellent & power∣ful Grace.
• * 1.227

  Faiths efficace.
• * 1.228

  The effects of Faith. 1. Self∣denial.
• * 1.229

  2. The ele∣vation of reason.
• * 1.230

  3. The fortifying of the Wil and Af∣fections.
• * 1.231

  4. Union with Christ.
• * 1.232

  5. Sancti∣fication.
• * 1.233

  6. Adhe∣rence to Christ.
• * 1.234

  7. Peace and Com∣munion with God in Christ.
• * 1.235

  8. The exercise of Grace.
• * 1.236

  8. Al Spi∣ritual goods.
• * 1.237

  The oppo∣sition be∣twixt faith and Unbe∣lief.