BOOK
I.
A
general
account
of
Christ's
Lamentation
over
Jerusalem
.
Luke
19.
41.
And
when
he
was
come
near
he
beheld
the
citie
,
and
wept
over
it
.
CHAP.
I.
An
Explication
of
the
Text
,
Luke
19.
41.
AS
Israels
Temporal
Benedictions
were
Symbolic
Images
,
or
Types
of
Spiritual
blessings
,
promissed
to
the
believing
seed
of
Abraham
;
so
her
Temporal
Jugements
,
were
also
Symbols
,
or
Typic
Shadows
,
of
Spirtual
Jugements
,
threatned
to
,
and
inflicted
on
Evangelic
Unbelievers
.
And
to
confirme
this
,
't
is
worth
our
observation
,
that
most
,
if
not
al
of
those
expressions
in
Scripture
,
whereby
[
a
](A41628-e7760-b)
a
See
Mede
on
Prov.
21.
16.
pag.
91.
Diatr.
1.
the
place
of
eternal
punishment
is
represented
,
relate
,
and
allude
to
some
places
,
or
stories
,
remarquable
for
Gods
exemplary
vengeance
,
executed
on
sinners
,
under
the
old
Testament
.
Yea
,
the
last
Destruction
of
Jerusalem
by
Titus
,
here
foretold
,
and
lamented
by
our
Lord
,
is
,
by
a
[
b
](A41628-e7830-b)
b
Jackson
of
the
Script
.
fo●
.
91.
learned
Author
stiled
a
Map
of
Hel.
The
〈…〉
our
ensuing
Discourse
,
touching
the
Nature
,
Aggravations
,
and
Punishment
of
Vnbelief
.
And
I
no
way
dout
,
but
that
it
wil
appear
,
in
the
sequel
,
to
be
a
truth
,
beyond
al
question
,
that
our
blessed
Lord
,
in
this
his
sad
Lamentation
over
unbelieving
Jerusalem
,
had
no
smal
regard
to
Evangelic
Unbelievers
,
who
should
despise
the
things
that
belong
unto
their
peace
,
in
these
last
days
.
For
it
is
a
golden
rule
,
given
us
,
by
a
great
[
c
](A41628-e7910-b)
c
Sir
Francis
Bacon
.
Master
of
wisdome
,
That
the
Word
of
God
has
various
complements
,
or
fulfillings
,
in
successive
periods
,
and
Ages
of
the
Church
.
And
that
this
text
in
particular
,
may
not
be
confined
to
the
Judaic
Church
;
but
also
justly
be
applied
to
Evangelic
Unbelievers
in
al
Ages
;
and
particularly
in
this
,
wil
appear
by
what
follows
,
in
the
parallel
,
or
proportion
between
one
and
t'other
.
As
for
the
Contexture
,
or
coherence
of
our
when
he
was
come
near
:
which
evidently
connecteth
this
historie
with
what
precedes
.
Our
Evangelist
had
hitherto
declared
with
what
joyous
Acclamations
,
and
Congratulations
,
the
vulgar
Jews
welcomed
their
promissed
Messias
;
How
chearfully
they
recognised
him
as
their
soverain
Lord
,
and
King
;
What
loud
Hosanna's
,
and
Psalmes
of
praise
they
sang
unto
him
:
He
now
procedes
to
expound
,
with
what
a
triste
and
pensive
minde
;
with
what
a
bleeding
and
melted
Heart
;
with
what
a
mournful
and
weeping
countenance
Christ
received
them
.
They
rejoice
in
their
new-found
Messias
,
and
King
;
but
he
weeps
over
them
:
They
seem
to
Instal
him
,
and
lift
him
on
his
Throne
;
but
he
with
tears
laments
their
final
Vnbelief
,
Contumacie
,
and
Ruine
not
far
off
.
This
seems
to
be
the
natural
connexion
of
the
words
,
as
it
wil
further
appear
by
what
follows
.
As
for
the
explication
of
the
words
,
we
shal
That
first
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
And
,
is
usually
taken
Hence
it
follows
,
When
he
was
come
near
.
Mount
of
Olives
;
from
whence
Christ
,
being
now
in
his
descent
,
had
a
direct
,
and
ful
prospect
of
Jerusalem
offered
to
his
eye
;
which
,
amidst
al
the
peoples
joyous
Salutations
,
so
far
pierced
,
and
affected
his
heart
,
as
it
brake
forth
into
this
doleful
Lamentation
.
It
is
natural
to
the
spirit
of
a
man
to
break
forth
into
a
passion
of
grief
,
at
the
approche
,
and
view
of
any
grievous
and
displeasing
object
.
And
that
which
makes
this
place
the
more
remarquable
is
,
that
here
it
was
that
David
,
the
Type
of
Christ
,
bewailed
the
rebellion
of
his
son
Absolon
;
as
2
Sam.
15.
30.
And
David
went
up
by
the
ascent
of
mount
Olivet
,
and
wept
as
he
went
up
,
&c.
David
,
at
every
ascent
,
poured
out
a
quantitie
of
tears
,
in
lamenting
the
contumacie
of
his
natural
son
Absolon
;
so
Christ
,
the
celestial
David
,
at
every
descent
,
sends
forth
many
tears
,
in
bewailing
the
contumacie
of
his
federal
sons
,
of
Jerusalem
.
And
that
which
yet
further
aggravates
this
circumstance
of
place
is
,
that
(
which
Christ
foresaw
)
on
this
very
mount
of
Olives
,
where
Christ
now
laments
the
sin
and
ruines
of
Jerusalem
,
the
Romans
in
their
first
siege
against
this
Citie
,
began
to
pitch
their
tents
,
as
Josephus
,
in
his
6
Book
of
the
Jewish
war
,
Chap.
9.
observes
.
So
that
wel
might
our
blessed
Lord
make
this
place
the
seat
of
his
Lamentation
,
which
he
foresaw
would
be
the
first
seat
of
their
National
ruine
.
But
it
follows
:
He
beheld
]
The
participle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wants
not
certain
person
,
viz.
Christ
;
which
gives
us
another
notable
circumstance
,
much
conducing
to
the
explication
of
the
whole
.
O!
What
a
Great
,
Illustrious
HE
is
here
?
What
Wonders
of
Wonders
lie
wrapt
up
in
this
HE
?
What
tongue
,
or
thought
,
of
Men
,
or
Angels
,
can
expresse
,
or
conceive
,
the
infinite
Dimensions
of
this
little
Pronoun
?
Who
can
declare
his
Generation
?
Is
not
this
HE
,
he
that
first
gave
Being
,
and
Welbeing
to
Jerusalem
,
as
to
althings
else
?
Did
not
this
HE
,
bring
her
out
of
Egypt
,
that
house
of
Bondage
?
Was
not
this
Noble
HE
her
Protector
,
and
Conductor
in
the
Wildernesse
?
Was
not
this
Soverain
HE
,
her
King
and
Lawgiver
in
Canaan
?
Did
not
this
Infinite
Eternal
HE
,
descend
down
into
the
womb
of
a
virgin
,
and
espouse
human
Nature
,
thereby
to
put
himself
into
an
apt
Capacitie
,
to
be
Jerusalem's
Savior
?
Who
was
this
Celebrious
HE
,
but
the
Messias
,
a
borne
Jew
,
who
had
Judaic
bloud
running
in
his
veins
,
a
Judaic
heart
to
pitie
,
Judaic
eyes
to
weep
over
,
a
Judaic
tongue
to
plead
with
,
importune
,
and
beseech
impenitent
unbelieving
Jerusalem
,
to
accept
of
the
things
that
did
belong
unto
her
peace
?
This
was
that
Heroic
,
Generous
,
and
Illustrious
HE
,
who
here
Beheld
,
not
only
with
the
eyes
of
his
bodie
,
but
also
with
the
eye
of
his
Omniscient
Divinitie
,
the
present
impenitent
,
contumacious
,
unbelieving
;
and
the
future
miserable
,
ruinous
and
desolate
state
of
Jerusalem
:
for
so
it
follows
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
THE
Citie
]
with
an
Emphase
;
For
the
Article
here
points
out
a
certain
Citie
,
and
that
with
a
remarque
,
and
accent
.
THE
Citie
,
which
was
his
first
Bride
;
but
THE
Citie
,
wherein
the
Oracles
of
God
,
and
Gracious
Tokens
of
his
presence
were
first
loged
,
Rom.
3.
1.
THE
Citie
,
which
did
once
oblige
herself
,
by
a
firme
Covenant
,
or
oath
of
Allegeance
and
Supremacie
,
to
submit
to
him
,
as
her
crowned
King
,
and
Lawgiver
;
but
now
turnes
her
back
upon
him
,
and
cries
up
no
king
but
Cesar
;
who
ere
long
would
be
her
ruine
.
THE
Citie
which
was
sometimes
the
Beautie
of
Holinesse
,
and
Seat
of
Divine
Worship
;
but
now
is
become
the
Sinke
of
al
vices
,
and
Satans
Throne
,
or
Synagogue
.
Lastly
THE
Citie
,
to
which
he
had
in
person
preached
the
joyful
sound
,
and
glad
tidings
of
Salvation
;
to
which
he
had
offered
the
first
handsel
of
evangelic
love
,
and
Free
grace
;
which
he
had
been
so
long
wooing
,
and
courting
to
be
happy
in
the
embracement
of
himself
,
and
al
other
things
,
that
did
belong
unto
her
peace
:
But
she
would
not
.
And
what
follows
?
And
wept
.
]
What
?
the
Lord
of
Glorie
Weep
!
he
that
was
God
blessed
for
evermore
drop
tears
!
how
comes
this
to
passe
?
what
a
strange
Accident
is
here
?
whence
spring
these
Divine
Tears
?
Surely
it
must
be
some
prodigigious
Cause
,
that
draws
this
holy
water
,
from
those
sacred
eyes
of
God-Man
.
[
e
](A41628-e9160-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Some
(
otherwise
)
Orthodox
,
took
away
the
word
,
[
wept
]
not
understanding
its
force
and
strength
.
Epiphanius
in
Ancorato
.
Some
of
the
Ancients
,
otherwise
orthodoxe
,
were
so
far
struck
with
the
sense
of
this
prodigie
,
as
that
they
thought
it
incredible
,
that
the
Son
of
God
should
weep
:
and
therefore
,
not
understanding
the
sense
,
force
,
and
efficace
of
these
Divine
tears
,
they
left
out
this
word
,
wept
.
But
that
Christ
,
God-man
,
was
capable
of
weeping
,
is
evident
by
the
like
passion
elsewhere
;
as
at
his
friend
Lazarus's
grave
,
John
11.
35.
and
on
the
crosse
,
or
in
the
garden
,
as
Hebr.
5.
7.
But
yet
the
raritie
of
this
,
or
any
other
passionate
emotion
in
Christ
,
argues
some
stupendous
,
and
strange
ground
,
or
occasion
thereof
.
Certainly
nothing
ordinary
came
from
Christ
:
his
commun
words
,
and
actions
were
not
ordinary
:
much
lesse
may
we
conceive
his
tears
,
which
so
rarely
dropt
from
him
,
to
be
of
an
ordinary
tincture
,
and
origine
.
No
,
they
were
the
Tears
of
God
,
and
therefore
must
have
much
of
Divinitie
in
them
,
both
as
to
their
Rise
,
Mater
,
End
,
Occasion
,
&c.
They
were
wise
,
judicious
Tears
,
not
foolish
,
as
ours
usually
are
:
They
were
spontaneous
and
free
,
not
forced
,
and
strained
,
as
ours
oft
are
:
They
were
not
sullen
and
pettish
tears
,
as
ours
;
but
meek
,
the
tears
of
the
Lamb
of
God
:
They
were
not
selfish
and
private
tears
;
but
generous
,
and
public
,
for
National
sin
,
and
miserie
.
These
Tears
were
spiritual
,
not
carnal
;
regular
not
inordinate
:
they
had
not
so
much
of
passion
,
as
of
compassion
,
and
commiseration
in
them
:
Our
tender-hearted
Lord
seems
to
forget
his
own
Passion
,
which
was
near
,
whiles
his
bowels
rolled
with
Compassions
,
towards
an
impenitent
ingrateful
Citie
.
They
are
the
tears
,
of
an
affectionate
Physician
,
bleeding
over
the
wounds
of
his
self-murdering
Patient
;
of
a
gracious
,
generous
Prince
,
bewailing
the
wilful
Rebellion
of
his
dying
Subjects
.
In
short
,
these
Tears
are
very
Amorous
,
precious
,
and
efficacious
;
inviting
weary
and
heavy-laden
sinners
to
accept
of
rest
;
forewarning
the
obstinate
and
impenitent
of
their
danger
;
instructing
the
ignorant
and
weak
in
their
dutie
,
of
believing
on
him
;
encouraging
the
scrupulous
and
douting
soul
,
to
come
unto
him
,
and
finally
,
interceding
for
such
as
belonged
to
the
Election
of
Grace
,
though
at
present
enemies
to
him
.
Such
were
the
noble
Qualities
,
and
Divine
efficaces
of
these
sacred
tears
,
as
it
wil
appear
by
what
follows
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
over
it
]
or
,
for
it
;
or
by
reason
of
it
;
which
connotes
,
or
hints
to
us
the
Aggravation
,
or
Weight
of
the
impulsive
cause
;
what
it
was
that
excited
,
or
drew
forth
this
sacred
passion
;
namely
Jerusalems
present
sin
,
and
coming
miserie
.
As
for
her
sin
it
lay
chiefly
in
this
:
Our
blessed
Lord
being
ordained
and
commissionated
,
by
God
the
Father
,
to
gather
in
the
lost
sheep
,
of
the
house
of
Israel
,
nothing
was
more
deeply
fixed
in
his
heart
,
than
the
execution
of
this
his
commission
and
office
:
Now
drawing
near
to
Jerusalem
,
and
having
a
view
of
it
in
his
eye
,
it
could
not
but
melt
,
and
break
his
heart
,
to
consider
,
that
she
,
who
was
the
sacred
Seat
of
the
Covenant
;
wherein
the
Divine
Majestie
had
so
long
resided
,
with
many
significant
Symbols
and
tokens
of
his
presence
;
I
say
,
that
she
should
reject
her
Lord
,
and
Husband
,
after
so
many
importunate
wooings
,
invitations
,
and
offers
made
of
the
things
that
did
belong
unto
her
peace
.
As
for
her
approching
Miserie
,
that
also
was
mater
of
sad
lamentation
;
and
that
in
many
regards
.
1.
That
henceforward
al
the
great
things
of
her
peace
should
be
,
as
a
sealed
book
,
hid
from
her
eyes
.
2.
That
she
,
who
was
the
Beautie
and
Glorie
of
al
Nations
,
should
,
within
a
few
years
,
lie
buried
in
her
own
ruines
.
3.
That
(
which
is
the
worst
of
al
)
al
her
plagues
and
jugements
,
were
sealed
and
subscribed
by
Divine
wrath
,
and
Vengeance
.
Oh!
this
was
sad
indeed
,
that
al
her
Woes
,
must
stand
sealed
with
the
Mediators
black
curse
.
No
wonder
then
,
that
her
crowned
King
,
and
Mediator
,
who
was
a
borne
Jew
,
and
Minister
of
the
Covenant
,
doth
here
,
by
virtue
of
his
place
and
office
;
and
also
by
reason
of
his
near
Alliance
to
Jerusalem
,
deplore
and
lament
over
her
sinful
forlorne
state
.
Thus
much
for
the
explication
of
the
Lamentation
it self
.
Before
we
procede
to
the
mater
of
Christs
Lamentation
,
mentioned
in
the
following
words
,
we
shal
make
some
brief
Reflexions
on
,
Observations
from
,
and
Useful
Improvements
of
the
words
explicated
.
CHAP.
II.
The
most
solemne
profession
without
sinceritie
wil
not
satisfie
Christ
.
FRom
the
contexture
of
this
v.
41.
with
the
precedent
discourse
,
by
comparing
Christ's
posture
towards
them
,
with
their
posture
towards
him
,
we
may
Observe
,
That
the
most
solemne
profession
of
Honor
and
Subjection
unto
Christ
,
wil
not
satisfie
him
,
without
real
Affection
,
and
Performance
.
These
awakened
,
convinced
Jews
welcome
Christ
with
the
highest
profession
of
Joy
,
and
the
most
solemne
Rites
,
due
to
him
as
their
Messias
,
v.
37
,
38.
where
it
is
said
,
The
whole
multitude
of
the
Disciples
,
began
to
rejoice
,
and
praise
God
with
a
loud
voice
for
al
the
mightie
works
that
they
had
seen
;
saying
,
blessed
be
the
King
that
cometh
in
the
name
of
the
Lord
,
peace
in
Heaven
,
and
glorie
in
the
highest
.
If
we
compare
this
acclamation
,
with
the
same
mentioned
Multitude
of
Disciples
,
which
sung
Hosannas
to
Christ
,
came
from
Jerusalem
to
meet
him
:
which
argues
,
they
were
but
a
mixt
multitude
,
who
being
struck
with
a
sense
of
his
mightie
workes
,
could
not
but
recognise
him
,
as
their
crowned
King
and
Savior
:
albeit
many
of
them
,
as
't
is
most
likely
,
within
a
few
days
crie
,
with
as
loud
a
voice
,
Crucifie
,
crucisie
him
.
(2)
It
s
said
,
John
12.
13.
that
these
awakened
Jews
,
took
branches
of
palme-trees
in
their
hands
,
[
f
](A41628-e10160-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
signum
laetitiae
.
Grot.
which
was
a
Symbol
of
their
joy
,
as
Luke
19.
37.
Oh!
how
much
were
they
overjoyed
to
see
their
long
waited
for
Messias
?
Thence
it
follows
,
(3)
and
they
cried
Hosanna
,
(
i.
e.
Save
now
,
as
Psal.
118.
25.
)
blessed
is
the
King
that
cometh
in
the
name
of
the
Lord
.
This
last
clause
is
taken
from
Ps.
118.
26.
and
is
apparently
a
solemne
Rite
or
Ceremonie
used
for
the
inaugurating
of
their
promissed
Messias
,
Thus
we
see
what
solemne
acclamations
of
joy
,
Titles
of
Honor
,
and
profession
of
subjection
they
give
to
Christ
as
their
Messias
.
But
doth
al
this
satisfie
Christ
?
Doth
he
fully
acquiesce
,
in
these
visible
Apparances
of
their
professed
obedience
to
him
?
No
surely
;
notwithstanding
al
their
seeming
joy
in
him
,
yet
he
weeps
over
the
most
of
them
,
with
the
rest
of
their
brethren
,
as
those
in
whom
he
fulwel
saw
(
by
the
omniscient
eye
of
his
Divinitie
)
there
was
not
any
one
dram
of
saving
faith
or
love
towards
him
.
Hence
it
is
apparent
,
that
Pretentons
of
Honor
,
Love
,
and
Friendship
to
Christ
satisfie
not
him
,
without
real
Intentions
of
the
same
:
Verbal
Profession
,
and
superficial
transient
Affection
signifie
nothing
in
Christs
account
,
without
a
deliberate
,
resolute
,
complete
,
ponderous
,
deep
,
and
inviolable
Bent
of
wil
towards
him
.
Christs
omniscient
eye
pierceth
thorow
our
very
Natures
,
and
is
more
intimate
to
us
,
than
the
most
intimate
part
of
our selves
;
and
therefore
,
albeit
we
may
delude
others
,
yea
,
our selves
also
,
with
the
vizard
,
and
masque
of
an
hypocritic
Profession
;
yet
we
cannot
delude
Christ
:
He
sees
that
the
first
principle
of
such
feigned
profession
is
but
some
commun
Illumination
,
or
languid
Affection
:
He
knows
who
they
are
that
crie
him
up
in
profession
,
and
yet
despise
,
or
crie
him
down
in
heart
,
and
prevalent
Affection
:
He
considers
that
such
mens
forced
subjection
to
him
,
procedes
only
from
legal
principles
,
and
therefore
wil
ere
long
degenerate
into
secret
,
if
not
open
Rebellion
against
him
.
He
sees
such
mens
light
is
a
burden
to
them
;
their
faith
lies
level
with
the
Interest
of
self
;
their
starcht
holinesse
is
but
an
artificial
,
Pharisaic
sanctitie
,
or
at
best
,
but
some
light
touches
,
or
superficial
Impresses
of
the
Spirit
of
Grace
.
In
brief
,
Christ
has
,
as
Isai.
11.
3.
a
quick
sent
,
to
distinguish
betwixt
commun
illuminations
,
and
the
saving
light
of
life
;
between
legal
Humiliation
,
and
evangelic
Repentance
;
betwixt
painted
watered
holinesse
,
and
sincere
Grace
:
and
therefore
many
Almost-Christians
,
who
passe
for
Sheep
in
their
own
,
and
the
worlds
eyes
,
are
but
altogether
Swine
in
Christs
eye
.
Hence
we
may
learne
,
That
awakened
sinners
may
procede
very
far
in
the
owning
of
Christ
,
and
yet
bedisowned
by
him
:
They
may
,
as
these
poor
souls
here
,
embrace
him
with
much
seeming
joy
;
submit
to
him
as
their
King
,
with
much
pretended
chearfulnes
;
crie
Hosanna
,
(
i.
e.
save
now
)
with
much
seeming
Faith
and
Dependence
on
him
as
their
Savior
;
and
yet
al
this
while
Christ
not
own
them
as
his
loyal
Subjects
.
This
also
teacheth
us
,
That
there
is
a
vast
difference
between
mans
jugement
and
Christs
.
Alas
!
how
many
are
justified
by
us
,
as
also
in
their
own
consciences
;
and
yet
condemned
by
Christ
?
As
on
the
contrarie
,
how
many
are
condemned
by
the
World
,
and
peradventure
by
their
own
Consciences
as
Hypocrites
;
who
yet
are
justified
by
Christ
?
This
further
instructs
us
,
That
a
christians
main
worke
is
to
approve
himself
to
Christ
.
It
maters
not
who
condemnes
,
if
Christ
justifies
;
who
curseth
,
if
he
blesseth
;
who
kils
,
if
he
makes
alive
;
who
troubles
,
if
he
speak
peace
.
As
Christ
doth
curse
the
Blessings
;
so
also
he
doth
blesse
the
Curses
of
the
wicked
,
when
unjustly
pronounced
,
against
the
Godly
.
Wherefore
Christians
should
mind
more
,
how
they
may
approve
themselves
to
Christ
,
than
what
may
commend
them
to
the
world
.
This
also
admonisheth
us
;
mostly
to
intend
,
and
look
wel
to
Heart-work
.
For
't
is
the
sinceritie
of
the
heart
only
that
commends
us
unto
Christ
.
Externe
formes
,
and
Apparences
of
pietie
commend
us
to
the
Church
,
but
unlesse
there
be
an
inward
Power
and
Realitie
of
Grace
in
the
Heart
,
al
our
visible
formes
do
but
render
us
more
slie
,
cunning
Hypocrites
,
and
so
more
loathsome
&
abominable
in
the
eye
of
Christ
.
Lastly
,
this
discovers
to
us
,
the
desperate
curse
and
plague
that
abides
on
self-deluding
sinners
;
CHAP.
III.
Previous
,
and
general
Observations
from
the
Text.
WE
now
procede
to
the
bodie
of
our
Text
,
and
therein
the
first
thing
that
occurs
,
is
the
circumstance
of
place
,
wherein
our
blessed
Lord
made
this
his
doleful
Lamentation
over
Jerusalem
,
contained
in
that
expression
,
[
And
when
he
was
come
near
]
.
Whence
observe
,
That
the
And
when
he
was
come
near
.
Doc.
2.
approche
of
any
afflictive
,
or
miserable
object
draws
forth
grief
&
pitie
,
from
a
christian
&
gracious
spirit
.
What
is
grief
,
but
the
emotion
or
rolling
of
the
bowels
at
the
presence
of
some
grievous
object
?
and
the
nearer
the
object
is
to
us
,
either
by
Natural
,
Civil
,
or
,
Religious
bonds
,
the
greater
wil
our
grief
be
,
at
the
approche
thereof
.
Jerusalem
was
allied
to
Christ
by
the
most
intimate
,
and
essential
bonds
both
of
Nature
,
and
Religion
:
he
was
borne
of
a
Jewish
Womb
,
educated
in
the
Jewish
Land
,
the
crowned
King
of
Jerusalem
;
which
was
a
federate
Citie
,
allied
to
him
by
al
manner
of
Civil
and
Religious
obligations
;
and
therefore
approching
near
it
,
his
bowels
melt
and
turne
within
him
,
to
think
,
that
this
Citie
,
so
near
and
dear
unto
him
,
should
not
understand
,
or
embrace
the
things
that
appertain
to
her
peace
;
but
on
the
contrarie
,
be
at
this
very
very
time
meditating
and
contriving
his
death
,
and
her
own
ruine
.
But
this
wil
come
under
further
consideration
in
what
follows
.
We
passe
on
to
the
Act
of
Christ
,
which
ushered
in
,
and
opened
the
dore
to
this
his
sad
Lamentation
,
[
He
beheld
,
]
Hence
observe
1.
That
the
Lord
of
Glorie
did
so
far
condescend
He
Beheld
Doct.
3.
to
sinners
,
as
to
clothe
himself
with
human
Nature
,
and
Organs
,
thereby
the
more
feelingly
to
commiserate
and
pitie
them
.
And
oh
!
What
an
infinite
Ocean
of
condescendent
grace
is
here
?
What
unparalled
Dimensions
of
eternal
Love
and
Mercie
,
are
there
in
the
bowels
of
this
tenderhearted
Redemer
?
What
?
Was
he
indeed
content
to
assume
a
mans
heart
,
to
bleed
over
sinners
;
a
mans
tongue
to
plead
with
and
persuade
sinners
to
be
happie
;
a
mans
eyes
,
to
water
his
exhortations
with
tears
;
yea
,
a
mans
soul
and
bodie
to
die
for
sinners
?
O!
what
wonders
of
superlative
love
,
and
condescendent
pitie
are
here
?
Who
would
ever
question
the
affectionate
regard
of
such
a
compassionate
Redemer
?
How
comes
it
to
passe
that
the
blessed
Lord
,
should
borrow
human
eyes
to
behold
and
pitie
sinners
,
and
yet
they
want
an
eye
of
faith
to
behold
their
Savior
?
O!
what
monstrous
ingratitude
is
this
,
that
the
King
of
Sion
,
should
stand
gazing
on
sinners
,
'til
his
heart
dissolve
into
tears
;
and
yet
they
stand
amusing
themselves
with
Idols
of
clay
,
and
never
mind
the
gracious
Regards
of
their
Lord
?
Fie
,
fie
on
such
blind
,
Idol-lovers
!
2.
From
this
Act
,
He
beheld
,
we
may
further
observe
,
That
Christs
eye
affects
his
heart
;
his
sight
moves
his
compassions
.
There
are
no
sterile
,
jejune
,
or
barren
speculations
in
Christs
eye
;
but
al
his
contemplations
are
warme
,
and
heart-melting
:
they
break
forth
into
Affection
,
and
end
in
Operation
.
Christs
eye
is
not
dul
or
sleepy
,
but
vigilant
and
watchful
:
He
watcheth
over
sinners
,
when
they
sleep
over
him
:
He
beholds
them
with
an
eye
of
pitie
and
compassion
,
when
they
behold
him
,
with
an
eye
of
bloud
,
and
revenge
:
He
casts
a
wist
eye
of
sympathie
,
and
lamentation
towards
Jerusalem
,
whiles
she
is
looking
and
considering
how
she
may
pul
out
his
eyes
and
heart
.
O!
what
a
compassionate
eye
is
this
?
Hence
follows
the
object
of
Christs
contemplation
;
and
that
is
[
THE
Citie
]
i.
e.
The
first
Bride
,
and
yet
now
a
commun
Harlot
for
Idol-lovers
:
the
Citie
,
which
was
the
Seat
of
his
Glorious
presence
;
but
now
a
den
of
thieves
and
robbers
:
The
Citie
,
which
had
been
the
Glorie
of
al
Nations
,
but
was
now
next
dore
to
ruine
.
Hence
observe
,
That
the
prevision
,
or
contemplation
of
imminent
danger
occurring
to
a
place
or
people
,
nearly
related
to
us
,
doth
much
affect
a
serious
,
compassionate
heart
.
Al
Relations
cal
for
Affections
:
And
there
is
no
Affection
more
proper
for
Relates
under
present
,
or
impendent
miserie
,
than
compassion
.
That
mother
must
needs
have
the
heart
of
a
Tiger
,
who
seeing
her
child
boiling
in
a
Caldron
of
lead
,
hath
no
emotion
of
bowels
for
it
.
Christ
here
,
whiles
he
beheld
the
Citie
with
the
eyes
of
his
bodie
,
did
at
the
same
time
,
with
the
eye
of
his
omniscience
,
behold
al
the
sins
,
and
future
miseries
of
Jerusalem
;
al
her
contemt
of
his
Evangelic
offers
,
Love
,
and
Grace
;
al
her
covenant-breaking
,
and
Apostasies
from
him
;
al
her
bloody
and
mischievous
designes
against
his
Person
,
Crown
,
and
Dignitie
;
with
al
the
curses
,
plagues
,
and
shours
of
Divine
wrath
,
which
would
ere
long
pour
down
,
as
a
Deluge
,
on
her
.
This
could
not
but
melt
his
heart
into
tears
,
and
draw
from
him
the
doleful
Lamentation
which
follows
.
To
see
a
deluge
of
sin
,
exhaled
or
drawen
up
into
clouds
of
Divine
wrath
,
ready
to
burst
asunder
,
and
fal
down
in
shours
of
vengeance
,
on
a
professing
Citie
,
or
people
nearly
allied
to
us
,
cannot
but
dissolve
an
affectionate
gracious
heart
,
into
shours
of
tears
,
and
christian
Lamentations
.
That
must
needs
be
an
heart
desperately
obdurate
and
hard
,
that
is
not
affected
and
moved
at
such
a
sight
.
But
more
of
this
in
what
ensueth
.
CHAP.
IV.
Church-sins
the
moral
Causes
of
Church-Ruines
,
and
therefore
the
chief
mater
of
our
lamentation
.
WE
now
come
to
the
Lamentation
it self
,
expressed
in
those
termes
[
And
wept
over
it
]
Which
we
may
forme
into
this
Proposition
,
or
Doctrine
,
That
nothing
was
mater
of
greater
Lamentation
unto
Christ
,
and
ought
to
be
such
unto
us
,
than
to
behold
the
Ruines
,
of
a
professing
Citie
or
Church
,
which
has
been
long
the
Seat
of
Gods
gracious
Presence
and
Worship
.
This
Proposition
,
which
takes
in
the
spirit
and
mind
of
the
whole
verse
,
I
intend
,
with
the
Lords
assistance
,
to
insist
somewhat
more
largely
on
.
And
for
the
explication
hereof
three
Questions
occur
,
as
fit
to
be
examined
by
us
:
(
1.
)
Touching
the
Object
or
mater
of
this
Lamentation
,
What
Christ
here
doth
,
and
what
we
ought
to
lament
?
(
2.
)
As
to
the
Act
,
what
Christs
weeping
here
implies
?
(
3.
)
As
to
the
motives
of
this
Lamentation
,
What
it
was
that
moved
Christ
to
lament
over
the
Ruines
of
this
professing
Citie
,
or
Church
of
Jerusalem
?
1.
Q.
What
Christ
here
doth
,
and
what
we
ought
to
lament
,
in
the
ruines
of
a
professing
Citie
,
or
Church
,
which
hath
been
long
the
Seat
of
Gods
gracious
Presence
and
Worship
?
For
the
Resolution
of
this
Question
,
we
may
consider
the
Ruines
of
a
professing
Citie
or
Church
,
(
1.
)
In
their
Causes
,
(
2.
)
In
the
Effects
of
those
Causes
.
(
1.
)
As
for
the
Causes
of
these
Ruines
,
they
are
either
Moral
,
and
Meritorious
;
or
,
(
2.
)
Physical
,
and
Productive
.
1.
The
moral
,
or
meritorious
cause
of
Jerusalems
,
evil
of
Passion
,
or
Suffering
,
is
but
the
effect
of
the
evil
of
Action
,
or
Doing
.
Yea
,
Sin
is
in
it self
the
worst
evil
:
He
that
departes
from
God
,
executes
on
himself
his
last
doom
.
The
soul
that
loseth
God
,
loseth
its
way
,
Life
,
and
self
;
and
the
further
it
departeth
from
God
,
the
more
it
is
envelopped
,
and
entangled
in
eternal
chains
of
darknesse
and
miserie
.
No
sin
is
so
pleasing
in
the
committing
,
as
it
is
bitter
in
the
issue
[
g
](A41628-e11850-b)
g
Maximum
scelerum
supplicium
in
ips●s
est
.
Seneca
.
.
There
is
an
inseparable
connexion
betwixt
sin
and
punishment
;
and
nothing
can
dissolve
it
but
the
bloud
of
Christ
:
Every
sin
carries
Hel
in
its
womb
:
Lust
is
a
pregnant
mother
with
child
of
Death
,
and
torments
:
Thus
Gen.
4.
7.
And
if
thou
doest
not
wel
,
sin
lieth
at
the
dore
.
Sin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
which
some
[
h
](A41628-e11910-b)
h
R.
Salomo
&
Aben-Ezra
.
Hebrew
Doctors
understand
the
punishment
of
sin
:
So
Gen.
19.
15.
as
elsewhere
,
Sin
is
used
for
punishment
,
by
reason
of
that
individual
connexion
that
is
between
them
.
Hence
the
Greek
Atee
;
which
they
feigned
to
be
a
woman
cast
out
of
Heaven
,
pernicious
and
hurtful
to
al.
Oh!
what
an
enemie
is
sin
?
[
Lieth
,
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
coucheth
,
a
word
usually
given
to
Brutes
,
but
applied
sometimes
to
men
,
Job
11.
19.
and
here
to
Sin
,
which
,
as
a
hurtful
beast
,
lieth
in
wait
,
ready
to
devour
.
What
a
slie
Foxe
is
sin
!
Hence
it
followeth
,
[
At
the
dore
]
i.
e.
(
1.
)
near
at
hand
:
for
to
lie
at
the
dore
,
is
to
be
near
at
hand
,
so
Deut.
29.
30.
the
curses
are
said
to
lie
,
or
couch
on
the
Sinner
.
Or
(
2.
)
at
the
dore
,
may
implie
such
a
a
certain
place
,
in
which
it
may
be
easily
excited
;
just
like
a
chained
Mastive
,
that
lies
at
the
dore
,
and
albeit
he
seems
to
sleep
;
yet
suddenly
starts
up
,
and
sets
upon
such
as
are
about
to
enter
in
:
thus
Sin
,
or
the
punishment
of
sin
,
lieth
at
the
dore
.
That
Sin
is
in
it self
the
worst
evil
,
is
evident
;
because
(
1.
)
it
was
the
First
evil
,
and
so
the
mesure
of
al
evil
:
for
,
the
first
in
every
kind
,
is
the
mesure
of
al
in
that
kind
.
Again
,
(
2.
)
As
sin
was
the
first
evil
,
so
also
the
first
moral
cause
of
al
other
evils
:
Now
a
bad
cause
is
worse
than
its
effects
:
as
a
good
cause
is
more
noble
,
and
perfect
than
its
effects
.
It
was
Sin
that
opened
the
dore
,
and
let
in
al
other
evils
into
the
world
,
and
therefore
it
must
needs
be
the
worst
evil
.
(
3.
)
Sin
contains
in
it
al
the
malignitie
,
venime
,
poison
,
stings
,
curses
,
and
plagues
of
evil
:
al
the
degrees
of
evil
lie
wrapt
up
in
sin
:
(
4.
)
The
worst
part
of
hel
lies
in
sin
:
a
sinlesse
Hel
would
be
comparatively
,
an
easy
Hel
,
to
a
rectified
Soul
:
our
blessed
Lord
suffered
a
sinlesse
Hel
,
and
yet
was
,
at
the
same
time
,
infinitely
happy
,
as
to
his
essential
Beatitude
.
By
which
it
is
most
evident
,
that
sin
is
in
it self
the
worst
evil
and
Hel.
Hence
it
naturally
follows
,
That
the
first
great
Object
,
or
Mater
of
our
blessed
Lords
Lamentation
,
was
Jerusalem's
sins
;
which
were
her
worst
evil
,
and
the
main
cause
of
al
her
other
evils
.
Thus
the
Prophets
,
and
People
of
God
of
old
,
in
al
their
Lamentations
over
Church-ruines
,
they
had
a
particular
eye
on
their
Church-sins
as
the
procuring
cause
thereof
.
So
Jeremie
,
in
his
Lamentations
,
layeth
the
greatest
accent
on
their
sins
,
which
were
the
meritorious
cause
of
al
their
sufferings
.
Thus
Lament.
1.
5.
For
the
multitude
of
her
transgressions
,
her
children
are
gone
into
captivitie
,
before
the
enemie
.
Oh!
here
lies
the
sting
of
al
Israels
sufferings
,
that
the
multitude
of
her
transgressions
drew
them
on
her
:
This
was
that
which
most
deeply
wounded
,
and
pierced
the
heart
of
this
holy
man
.
So
v.
8.
Jerusalem
hath
grievously
sinned
,
therefore
she
is
removed
,
[
as
an
unclean
,
loathsome
thing
]
al
that
honored
her
despise
her
;
because
they
have
seen
her
nakednes
[
i.
e
,
her
lewdnes
and
abominations
]
yea
,
she
sigheth
,
and
turneth
backward
,
v.
9.
Her
filthines
is
in
her
skirts
,
&c.
The
like
v.
14
,
18.
and
Chap.
2.
14.
Thus
our
blessed
Lord
here
,
in
his
Lamentation
,
the
first
thing
he
has
in
his
eye
,
and
that
which
did
most
deeply
pierce
,
and
wound
his
heart
,
was
Jerusalems
sin
:
[
i
](A41628-e12390-b)
i
Christus
interiora
ejus
in●u
etur
,
&
▪
vidit
cam
esse
sentinam
omnium
flag●●orum
.
He
saw
her
to
be
a
cage
of
al
unclean
birds
,
a
sink
of
al
manner
of
abominations
;
which
would
unavoidably
involve
her
in
ruine
:
this
makes
his
heart
to
bleed
,
and
his
eyes
to
gush
forth
with
salt
tears
over
her
.
And
this
is
the
genuine
Character
of
a
true
Christian
heart
,
to
mourne
more
for
the
Evil
of
doing
,
than
for
the
evil
of
suffering
;
and
for
the
latter
only
as
the
fruit
and
effect
of
the
But
we
procede
to
particulars
;
to
explicate
,
what
those
Church-Sins
are
,
which
exposed
Jerusalem
,
and
so
by
a
paritie
of
reason
,
wil
expose
any
other
professing
Citie
or
People
,
to
Church-ruines
;
and
therefore
ought
to
be
mater
of
Lamentation
.
CHAP.
V.
A
particular
enumeration
of
Jerusalems
Sins
;
which
were
the
moral
causes
of
her
Ruine
;
and
so
a
chief
mater
of
our
Lords
Lamentation
.
1.
THe
first
great
Church-sin
,
which
our
Rejection
of
the
things
that
did
belong
unto
her
peace
.
This
indeed
is
a
prodigious
Church-wasting
Sin
,
that
which
ever
cost
Israel
very
dear
,
even
from
her
infant-state
.
Israel
had
signal
tokens
of
Christs
conduct
,
care
,
and
providence
,
in
the
Wildernes
;
yet
what
passions
of
discontent
;
what
disingenuous
murmurs
;
what
fits
of
Unbelief
,
doth
she
ever
and
anon
,
on
the
least
approche
of
danger
,
fal
into
?
How
doth
her
spirit
sink
,
and
despond
under
the
least
difficultie
?
This
is
evident
from
Num.
13.
30
,
33.
and
14.
1
,
14
,
&c.
For
which
al
that
generation
,
save
Caleb
and
Josua
,
who
were
of
another
spirit
,
perished
in
the
Wildernes
.
Thus
also
before
their
Babylonian
Captivitie
,
the
great
Sin
,
the
Israelites
were
guiltie
of
,
and
that
which
opened
the
dore
to
al
their
following
Miserie
,
was
their
Vnbelief
,
or
contemt
of
Gods
word
.
So
Isa.
●●
▪
8.
Now
go
write
it
before
them
in
a
Table
,
and
note
it
in
a
Book
,
that
it
may
be
for
the
time
to
come
,
for
ever
and
ever
.
v.
9.
That
this
is
a
Rebellious
people
,
ying
Children
,
that
wil
not
hear
the
Law
of
the
Lord
.
Now
wherein
lay
this
their
Rebellion
?
Why
,
chiefly
in
their
Unbelief
,
or
despising
of
Gods
word
,
as
v.
12.
Because
ye
despise
this
word
,
and
trust
in
oppression
,
&c.
Here
lies
their
main
sin
:
and
what
follows
?
v.
13.
Therefore
this
iniquitie
shal
be
as
a
breach
ready
to
fal
;
swelling
out
in
an
high
wal
,
whose
breaking
cometh
[
l
](A41628-e12930-b)
l
Repente
momento
veniet
fractura
ejus
]
h.
e.
maximè
subito
,
&
repentè
.
Adverbiorum
Synonymorum
conjunctio
emphatice
fit
.
Glass
.
Gram.
S.
suddenly
,
at
an
instant
,
i.
e.
exceding
,
exceding
suddenly
:
for
these
two
Synonymous
Adverbs
joined
together
,
are
very
emphatic
,
and
argue
,
that
this
their
ruine
should
be
extreme
sudden
,
as
also
great
.
Great
Unbelief
brings
great
,
and
swift
ruine
to
the
most
glorious
Churches
,
if
Repentance
follow
not
.
When
Christ
comes
with
Offers
and
Acts
of
Grace
towards
his
Church
,
then
for
her
to
despise
his
word
,
turne
her
back
on
al
his
gracious
offers
,
Yea
,
trample
on
them
,
this
exposeth
the
most
flourishing
Churches
to
sudden
,
and
inevitable
Destruction
.
This
God
threatens
Israel
withal
in
her
first
Church-constitution
,
Lev.
26.
14
,
15
,
16
,
&c.
this
also
we
find
threatned
,
and
executed
on
her
,
in
her
last
Church-destruction
,
Mat.
23.
37
,
38.
This
therefore
is
the
first
,
and
as
we
may
phrase
it
,
the
original
sin
of
Jerusalem
,
which
our
blessed
Lord
here
bewails
,
as
the
womb
of
al
her
miserie
.
Oh!
what
a
world
of
miserie
hath
Unbelief
brought
on
many
flourishing
Churches
?
When
a
professing
people
reject
the
Gospel
of
Christ
,
is
it
not
just
with
Christ
to
reject
them
?
What
a
Hel
of
plagues
,
both
spiritual
and
temporal
,
doth
a
despised
Gospel
bring
on
Professors
?
how
oft
doth
Christ
cut
off
his
own
covenant-people
from
promissed
,
and
expected
mercies
for
their
unbelief
?
what
sore
jugements
doth
unbelief
expose
men
unto
?
Whence
sprang
that
deluge
of
confusion
,
and
Barbarisme
,
which
drowned
the
Easterne
Churches
,
but
from
their
contemt
of
the
Gospel
?
Yea
,
had
not
the
floud
of
Antichristianisme
,
which
has
so
long
overwhelmed
these
Westerne
Churches
,
its
rise
from
this
envenimed
spring
of
Unbelief
?
this
is
evident
from
2
Thes.
2.
10.
Because
they
received
not
the
love
of
the
truth
,
&c.
And
't
was
a
prophetic
persuasion
of
a
great
divine
,
That
God
would
shortly
take
away
peace
from
the
whole
World
,
for
despising
the
peace
of
the
Gospel
.
This
Conclusion
we
no
way
dout
but
to
make
good
,
That
al
the
great
plagues
,
and
jugements
of
God
upon
the
professing
World
or
Churches
,
have
been
for
the
contemt
of
his
Word
by
unbelief
.
For
albeit
other
sins
have
had
their
share
,
yet
this
of
Unbelief
has
been
the
main
spring
of
al
Church-ruines
.
But
this
wil
be
the
subject
of
our
following
discourse
.
2.
Another
prodigious
,
Church-wasting
sin
,
self-flatterie
:
Self-flatterie
,
wherever
it
is
predominant
,
brings
self-ruine
:
A
mere
forme
of
godlines
without
the
power
,
is
a
grosse
delusion
,
which
carries
millions
of
souls
to
destruction
,
in
a
golden
dream
:
A
fond
presumtion
of
being
a
true
Church
,
or
member
of
Christ
,
is
the
greatest
delusion
.
This
was
ever
the
great
sin
of
Jerusalem
,
in
her
declining
state
,
and
that
which
exposed
her
to
great
ruines
,
&
calamities
.
Thus
before
the
Babylonian
Captivitie
,
Jer.
7.
4.
Trust
ye
not
in
lying
words
,
saying
,
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
are
these
.
As
if
Jerusalem
had
said
:
Alas
!
why
doest
thou
threaten
us
,
with
Captivitie
and
ruine
?
Have
we
not
the
Temple
of
God
amongst
us
?
And
are
we
not
,
upon
this
account
,
his
federate
people
,
his
darlings
and
chosen
ones
?
Is
not
the
Shekinah
,
or
presence
of
the
Divine
Majestie
seated
amongst
us
?
Are
not
al
the
Promisses
appendant
to
this
Temple
?
May
we
imagine
that
the
holy
,
and
faithful
God
wil
quit
the
place
of
his
Residence
,
and
glorious
rest
?
May
we
not
then
groundedly
assure
our selves
,
that
our
faithful
Lord
wil
conserve
and
maintain
his
own
Temple
,
and
People
that
worship
him
therein
?
Thus
they
trusted
in
lying
words
,
saying
,
The
Temple
of
the
Lord
,
the
Temple
of
the
Lord
,
&c.
[
k
](A41628-e13300-b)
k
Junius
&
Glassius
Some
refer
the
last
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
These
,
to
the
works
of
the
Jews
,
relating
to
the
externe
worship
of
God
;
and
so
they
render
,
the
Temple
in
the
Genitive
Case
,
These
are
the
works
of
the
Temple
of
Jehovah
:
As
if
they
had
said
:
What
doest
thou
reprehend
,
O
Prophet
,
in
our
works
?
or
,
Why
doest
thou
cal
in
question
the
most
constant
promisses
of
God
?
We
are
so
greatly
confirmed
concerning
al
these
things
,
which
thou
allegest
against
us
,
as
of
nothing
more
:
For
,
are
not
these
our
works
of
Jehovah's
Temple
,
commanded
by
his
Law
?
As
for
the
Promisses
,
are
they
not
appendant
to
this
Temple
?
And
thence
are
they
not
as
firme
,
and
constant
towards
us
,
as
the
Temple
is
firme
?
This
Temple
is
Gods
resting
place
for
ever
,
Psal.
132.
14.
Wherefore
we
are
most
confident
,
that
the
faithful
God
,
wil
,
for
his
own
Temple
sake
,
conserve
our
Countrie
,
and
we
his
worshipers
.
Which
ever
way
we
take
the
words
,
it
comes
much
to
one
;
and
clearly
discovers
to
us
the
fond
presumtions
,
and
foolish
self-flatteries
of
this
people
,
grounded
on
their
commun
Church-privileges
.
And
therefore
this
holy
Prophet
puts
this
their
groundlesse
presumtion
,
as
a
main
ingredient
into
his
Lamentations
over
the
Ruines
of
Jerusalem
.
So
Lament.
2.
14.
Thy
prophets
have
seen
vain
and
foolish
things
for
thee
,
and
they
have
not
discovered
thine
iniquitie
,
to
turne
away
thy
captivitie
;
but
have
seen
for
thee
false
burdens
,
and
causes
of
banishment
.
Jerusalem's
false
prophets
soothed
her
up
in
groundlesse
presumtions
of
peace
and
quietude
,
which
proved
the
cause
of
her
captivitie
.
That
which
we
read
,
causes
of
Banishment
,
is
in
the
original
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Expulsions
,
or
banishments
,
i.
e
,
they
have
proposed
to
thee
such
glavering
Doctrines
,
and
presumtuous
persuasions
of
good
times
,
as
have
been
the
cause
of
thy
ruine
and
banishment
:
where
,
the
effect
being
put
for
the
efficient
cause
,
or
action
,
it
gives
us
the
true
rise
of
their
Captivitie
,
namely
those
fond
presumtions
,
and
false
persuasions
of
peace
,
which
their
false
prophets
had
infused
into
their
hearts
.
This
the
Prophet
sadly
laments
.
And
was
it
not
thus
also
in
our
blessed
Lords
days
?
Is
not
this
one
chief
ingredient
of
his
Lamentation
over
Jerusalem
,
that
,
she
did
not
know
,
in
that
her
day
,
the
things
which
did
belong
unto
her
peace
?
What
doth
that
import
?
Surely
,
in
part
,
thus
much
;
she
flattered
herself
into
a
fools
paradise
,
of
being
Abrahams
seed
,
and
thence
under
the
Messias's
Wing
;
and
this
her
self-flatterie
was
the
greatest
obstacle
and
bar
to
her
closing
with
him
,
the
true
Savior
,
and
alone
foundation
of
her
peace
.
Thus
much
also
our
Lord
declares
,
John
8.
39
,
44.
where
he
endeavors
,
to
beat
them
out
of
their
fond
presumtion
,
and
groundlesse
persuasion
,
of
being
Abrahams
seed
;
whereas
indeed
they
were
,
as
he
tels
them
,
v.
44.
Children
of
the
Devil
,
and
near
to
ruine
.
And
certainly
this
is
mater
of
sad
lamentation
,
to
see
persons
or
churches
,
lift
up
to
Heaven
in
their
own
presumtuous
conceits
,
and
yet
dropping
down
to
Hel
in
realitie
:
such
violent
presumtions
,
if
not
cured
by
medicinal
Grace
,
bring
inevitable
ruine
,
to
the
most
flourishing
Churches
.
So
Rev.
3.
17
,
18.
Because
thou
saiest
I
am
rich
,
&c.
3.
Another
Church-sin
,
which
was
a
great
moral
cause
of
Jerusalems
ruine
,
is
spiritual
Spiritual
pride
.
Pride
:
This
indeed
is
a
proper
Church-sin
,
arising
out
of
Church-privileges
,
or
other
spiritual
excellences
vouchsafed
by
Christ
.
Thus
it
was
with
Jerusalem
,
in
the
days
of
old
,
which
God
promiseth
to
cure
,
Zeph.
3.
11.
I
wil
take
away
out
of
the
midst
of
thee
,
them
that
rejoice
in
thy
pride
,
and
thou
shalt
no
more
be
haughtie
because
of
my
holy
mountain
.
It
seems
there
were
a
people
who
did
much
pride
themselves
,
and
grew
very
haughtie
,
by
reason
of
the
holy
Mountain
,
which
was
a
visible
Symbol
,
or
token
of
Gods
presence
:
ay
,
but
God
promiseth
,
in
evangelic
days
,
to
cure
this
tumor
and
Tympanie
.
As
it
is
with
single
persons
,
so
with
whole
Churches
;
there
are
some
sins
of
infirmitie
,
which
God
connives
at
,
and
wil
passe
over
,
upon
a
general
Repentance
;
but
this
sin
of
spiritual
pride
,
is
of
such
a
deep
tincture
,
malignitie
,
and
antipathie
against
God
,
as
that
,
if
it
be
not
timely
repented
of
,
and
turned
from
,
't
wil
prove
the
Gangrene
,
and
bane
of
the
most
flourishing
Churches
.
There
is
no
sin
so
opposite
to
our
receiving
Grace
from
Christ
,
as
spiritual
pride
:
Oh!
What
a
burden
is
this
to
Christ
,
that
they
who
are
nothing
,
have
nothing
,
can
do
nothing
of
themselves
,
should
be
proud
of
what
they
have
received
from
him
?
As
they
who
are
most
abased
in
themselves
,
are
most
exalted
by
God
,
and
nearest
to
him
;
so
they
who
most
exalt
themselves
,
are
most
abased
by
,
and
estranged
from
God
,
Luke
18.
14.
For
every
one
that
exalteth
himself
shal
be
abased
:
and
he
that
humbleth
himself
shal
be
exalted
.
Pride
,
it
is
the
cancer
of
parts
,
the
moth
of
privileges
,
the
rust
of
comforts
,
the
poison
of
duties
,
the
sting
of
crosses
,
the
reproche
of
Professors
.
None
so
much
favored
,
and
enriched
with
grace
and
comfort
by
Christ
,
as
humble
souls
,
and
Churches
;
but
he
resisteth
the
proud
,
Jam.
4.
6.
and
Psal.
138.
6.
God
knoweth
the
proud
afar
off
:
i.
e
,
God
knows
him
as
an
enemie
,
and
loves
not
to
come
near
him
.
God
has
an
old
grudge
against
spiritual
pride
,
as
one
of
his
most
ancient
inveterate
enemies
,
borne
in
Heaven
,
in
the
bosome
of
Angels
,
and
therefore
resists
it
most
.
Wel
therefore
might
our
Lord
weep
over
this
sin
,
as
a
cause
of
Jerusalems
ruine
.
4.
Another
Sin
,
which
morally
hastened
Jerusalems
ruine
,
was
her
carnal
Securitie
.
Carnal
securitie
.
This
seems
evidently
comprised
in
Christs
following
Bil
of
Indictment
,
v.
42.
If
thou
hadst
known
,
i.
e
,
considered
.
Our
gracious
Lord
makes
loud
,
and
solemne
Proclamations
of
peace
;
but
Jerusalem
was
fast
asleep
.
Again
he
threatens
vengeance
and
wrath
;
but
she
has
no
ears
to
hear
.
At
last
,
flames
of
divine
wrath
break
forth
upon
her
;
but
al
this
while
she
[
l
](A41628-e13920-b)
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
bewails
therefore
the
insensibility
of
Jerusalem
Theophylact
.
in
locum
.
awakes
not
,
'til
scorched
and
burned
to
ashes
.
So
that
the
great
sin
Christ
bewails
is
her
securitie
.
Ah!
what
a
cursed
sin
is
securitie
?
This
desperate
securitie
of
Jerusalem
our
Lord
also
foretels
,
Luke
17.
26
,
30.
And
as
it
was
in
the
days
of
Noah
;
so
shal
it
be
also
in
the
days
of
the
son
of
man
;
they
did
eat
&
drink
,
&c.
Here
Christ
foretels
what
wretched
securitie
should
seize
on
carnal
professors
,
at
the
coming
of
the
Son
of
man
;
whereby
we
may
understand
,
not
only
his
final
coming
to
jugement
,
but
also
his
coming
to
judge
Jerusalem
;
which
was
but
a
prologue
,
and
preamble
to
the
last
jugement
;
and
therefore
we
find
them
both
promiscuously
inserted
in
this
Chapter
.
The
same
is
mentioned
,
Mat.
24.
37
,
38.
Our
blessed
Lord
considering
how
stupid
and
secure
Jerusalem
was
,
notwithstanding
the
near
approche
of
her
ruine
,
it
made
his
heart
dissolve
into
a
passion
of
tears
.
This
was
Jerusalems
sin
of
old
,
and
that
which
had
a
great
influence
on
her
first
captivitie
.
So
Isai.
42.
18
,
19
,
20
,
21
,
22
,
23
,
24.
Where
he
shews
,
how
blind
Therefore
he
hath
poured
upon
him
the
furie
of
his
anger
,
and
the
strength
of
battle
;
and
it
hath
set
him
on
fire
round
about
,
yet
he
knew
not
;
and
it
burned
him
,
yet
he
laid
it
not
to
heart
.
What
a
strange
,
prodigious
securitie
is
here
?
Divine
wrath
flames
about
his
ears
,
like
an
old
house
,
and
yet
he
knew
it
not
;
yea
,
it
burned
him
,
lying
asleep
on
the
bed
of
carnal
securitie
,
and
yet
he
laid
it
not
to
heart
.
Oh!
what
a
dead
sleep
is
this
?
how
inevitably
doth
ruine
follow
such
dead
sleeps
?
That
this
was
a
main
cause
of
Jerusalems
first
Captivitie
is
evident
from
Jeremies
Lamentation
over
it
,
Lam.
1.
9.
Her
filthinesse
is
in
her
skirts
,
she
remembreth
not
her
last
end
:
she
was
grown
wilfully
blind
,
and
sottishly
secure
;
notwithstanding
al
Gods
Divine
Admonitions
and
threats
,
she
dreamt
of
nothing
but
peace
and
prosperitie
.
Her
approching
ruine
was
not
laid
to
heart
.
And
what
follows
?
Therefore
she
came
down
wonderfully
.
[
m
](A41628-e14200-b)
m
Descendet
mirabilibus
]
i.
e.
mirabiliter
,
q.
d.
multorum
cum
admiratione
,
&c.
Glassius
Gram.
s
.
There
is
a
great
elegance
in
the
original
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
wonders
,
i.
e
,
wonderfully
:
as
if
he
had
said
,
she
came
down
with
the
admiration
of
many
,
who
cannot
find
out
the
reason
of
her
being
thus
cast
down
.
We
have
here
a
Substantive
,
which
being
added
to
a
Verb
,
is
,
and
that
not
without
an
emphase
,
put
for
an
Adverb
.
Oh!
what
a
wonder
was
it
,
that
Jerusalem
should
thus
descend
into
captivitie
?
But
yet
he
that
considers
what
filthinesse
was
in
her
skirts
,
and
how
extremely
secure
she
was
,
may
not
wonder
at
it
.
Thus
Jerentie
puts
in
this
her
securitie
,
as
a
main
ingredient
of
his
Lamentation
,
over
fallen
Jerusalem
.
Yea
,
this
sin
of
carnal
securitie
is
that
,
which
our
blessed
Lord
foretels
would
happen
to
virgin-churches
,
in
these
last
evangelic
times
,
Mat.
25.
5.
While
the
bridegroom
tarried
,
they
al
slumbered
,
and
slept
:
not
only
the
foolish
,
but
also
the
wise
virgins
are
said
to
sleep
:
which
argues
that
carnal
securitie
is
the
great
universal
sin
of
Virgin-churches
,
in
these
evangelic
last
times
.
And
surely
,
't
is
not
so
much
the
forces
of
forrain
,
professed
enemies
,
as
the
venime
and
malignitie
of
this
domestic
sin
,
that
brings
desolation
to
Virgin-churches
.
The
sleeping
Devil
doth
more
mischief
in
the
Church
of
Christ
,
than
the
roaring
Devil
.
To
sleep
in
Satans
lap
,
is
much
worse
than
to
rore
in
Egypts
,
or
Babylons
furnace
.
While
Jerusalem
sleeps
,
her
jugement
sleepeth
not
:
her
carnal
securitie
determines
in
dreadful
awakenings
:
How
easily
doth
she
fal
into
the
Romans
hands
;
yea
,
into
the
fire
of
Divine
wrath
,
while
she
is
asleep
in
her
sin
?
Did
not
Jael
,
a
poor
silly
woman
,
pierce
thorow
great
Sisera's
head
,
when
he
was
asleep
?
And
may
not
,
in
like
manner
,
smal
tentations
bring
ruine
to
the
most
flourishing
Churches
,
when
asleep
,
on
the
bed
of
carnal
securitie
?
This
therefore
is
great
mater
of
Lamentation
.
5.
Another
Church-sin
,
that
exposed
Jerusalem
Carnal
confidence
.
to
Church-ruine
,
was
her
self-fulnesse
,
and
carnal
confidence
.
She
was
ful
of
her self
;
her
own
Contrivements
,
Sufficiences
,
and
Dependences
;
wherefore
no
wonder
if
she
reject
her
Messias
,
and
al
his
offers
of
peace
.
This
Christ
every
where
upbraids
the
unbelieving
Jews
with
,
as
the
main
spring
of
their
ruine
,
Luke
18.
9-14
.
Was
not
this
also
the
great
sin
,
that
brought
old
Jerusalem
under
the
Babylonian
captivitie
?
Doth
not
the
Prophet
Isaias
,
by
a
witty
Sarcasme
,
upbraid
her
with
this
sin
,
as
the
cause
of
her
ruine
?
Isa.
2.
10.
Enter
into
the
rock
,
and
hide
thee
in
the
dust
,
for
fear
of
the
Lord
,
&c.
The
Prophet
here
,
by
a
Sarcasme
,
doth
aggravate
the
proud
confidence
of
this
people
,
from
the
consideration
of
Gods
inevitable
jugements
:
as
if
he
had
said
:
Flie
,
if
thou
canst
,
the
terrible
aspect
,
and
severe
hand
of
thy
God
:
but
al
thine
attemts
shal
prove
abortive
:
al
thy
proud
confidences
are
insignificant
.
The
like
Jerem.
8.
14
,
15.
Why
do
we
sit
stil
?
assemble
your selves
,
and
let
us
enter
into
the
defenced
Cities
,
and
let
us
be
silent
there
:
Here
you
have
the
vain
confidence
of
the
Jews
:
they
thought
to
secure
themselves
against
Divine
wrath
,
in
their
fenced
Cities
:
What
follows
?
For
[
or
rather
,
But
]
the
Lord
our
God
hath
put
us
to
silence
,
and
given
us
the
waters
of
gal
to
drink
;
because
we
have
sinned
.
This
is
an
Ironic
answer
of
the
Prophet
,
as
a
rebuke
to
their
carnal
confidence
:
and
oh
!
what
an
Hel
lies
in
it
?
They
boast
of
securing
themselves
,
and
obtaining
rest
in
their
fenced
Cities
:
Yes
,
saith
the
Prophet
Ironicly
,
you
shal
be
secure
,
and
quiet
:
but
how
?
not
,
as
you
dream
,
in
your
fenced
Cities
;
but
in
being
made
drunk
with
the
Lords
waters
of
Gal
,
(
or
rather
poison
)
whereby
you
shal
be
deprived
of
al
counsel
,
and
exposed
to
violent
Destruction
:
this
is
the
silence
the
Lord
wil
give
you
,
as
the
reward
of
your
carnal
confidence
.
So
Hos.
12.
1.
Ephraim
feedeth
on
the
wind
,
and
followeth
the
eastwind●
he
daily
increaseth
lies
,
and
desolation
.
The
later
is
the
effect
of
the
former
;
his
Desolation
is
but
the
fruit
of
his
lying
confidences
:
Ephraim
by
multiplying
lies
,
i.
e.
carnal
confidence
in
the
Assyrians
,
and
Egyptians
,
doth
but
multiplie
Desolation
.
When
ever
any
professing
People
,
or
Church
,
begin
to
be
self-strong
,
or
confident
in
an
arme
of
flesh
,
they
are
the
next
dore
to
some
great
danger
.
What
ever
we
make
the
bottome
of
our
confidence
,
that
we
make
our
God
:
and
our
jelous
God
wil
never
bear
it
,
that
we
place
an
Idol
in
his
room
:
if
he
intend
mercie
to
us
,
he
wil
break
al
such
Images
of
jelousie
,
which
would
otherwise
break
us
.
6.
Another
great
sin
,
which
promoted
Jerusalem's
would
have
no
King
but
Cesar
:
Was
it
not
just
then
with
God
,
to
suffer
her
to
perish
by
no
hand
but
Cesars
,
whom
she
preferred
before
her
Messias
?
This
was
also
the
temper
of
the
Gadarenes
,
(
a
companie
of
Apostate
Jews
:
)
who
prefer'd
their
swine
before
their
Messias
,
and
his
spiritual
offers
of
peace
,
Luke
8.
37.
And
is
not
this
mater
of
sad
lamentation
,
to
see
Professors
prefer
back
and
bellie
,
externe
Pompe
and
Grandeur
,
before
Christ
and
his
Gospel
?
Surely
such
swinish
Gospellers
are
not
far
from
ruine
,
if
timous
Repentance
prevent
it
not
.
7.
Again
,
Vnfruitfulnes
and
barrennes
under
al
Therefore
I
say
unto
you
,
the
kingdome
of
God
shal
be
taken
from
you
,
and
given
to
a
nation
,
bringing
forth
the
fruits
thereof
.
Where
he
plainly
shews
,
that
their
Unfruitfulnes
,
together
with
their
Rejection
of
Christ
,
was
the
main
cause
of
their
Rejection
by
God
.
The
same
is
confirmed
by
the
foregoing
Parable
of
the
Figtree
,
v.
19.
And
when
he
saw
a
figtree
in
the
way
,
he
came
to
it
,
and
found
nothing
thereon
,
but
leaves
only
;
and
he
said
unto
it
,
Let
not
fruit
grow
on
thee
henceforward
for
ever
.
And
presently
the
figtree
withered
away
.
This
infructuous
Fig-tree
was
an
Embleme
of
the
unfruitful
Jewish
Church
,
which
was
near
unto
cursing
.
This
also
was
the
sin
of
the
Judaic
Church
,
before
their
Babylonian
captivitie
,
as
we
find
it
mentioned
by
Esaias
,
Chap.
5.
v.
1-7
.
touching
Gods
unfruitful
vineyard
,
which
was
situated
on
a
fruitful
hil
,
under
the
warme
Influences
of
the
Sun
,
and
planted
with
the
choicest
Vine
,
&c.
But
when
he
looked
it
should
bring
forth
Grapes
,
it
brought
forth
nothing
but
wild
grapes
:
Wherefore
he
layes
it
wast
,
&c.
v.
4
,
5
,
6.
Fructification
is
the
last
end
of
a
vineyard
;
and
therefore
if
this
fail
;
for
what
use
serve
the
trees
,
but
to
be
cast
into
the
fire
?
Unfruitful
Churches
,
or
Professors
,
serve
for
no
other
use
,
but
to
make
fuel
for
divine
wrath
to
feed
upon
.
8.
Another
Church-sin
,
which
greatly
advanced
Persecution
of
the
Prophets
,
&c.
Jerusalems
ruine
,
was
her
continued
Persecution
of
Gods
Prophets
,
and
Apostles
,
sent
time
after
time
unto
her
.
This
our
blessed
Lord
expresly
mentions
in
that
forecited
Parable
,
Mat.
21.
35
,
41.
where
't
is
said
,
They
took
his
servants
,
and
beat
one
,
and
killed
another
,
and
stoned
another
:
yea
,
at
last
,
they
took
the
heir
and
killed
him
.
And
what
follows
,
but
the
miserable
destruction
of
these
wicked
men
,
v.
41
?
The
like
we
find
,
Mat.
22.
1
,
8.
in
the
parable
of
the
Mariage-feast
,
which
the
King
made
for
his
son
:
where
't
is
said
v.
6.
And
the
remnant
took
his
servants
,
and
entreated
them
spitefully
,
and
slew
them
.
This
remnant
were
the
unbelieving
Jews
,
who
took
the
Apostles
,
and
Messengers
of
Christ
,
and
entreated
them
spitefully
,
and
slew
them
.
And
what
follows
?
v.
7.
But
when
the
King
heard
thereof
,
he
was
wroth
:
and
he
sent
forth
his
armies
,
and
destroyed
these
murderers
,
and
burnt
up
their
citie
.
Oh!
how
deservedly
do
such
perish
,
by
the
hand
of
Christ
,
who
take
his
Ministers
and
Messengers
of
peace
,
and
entreat
them
spitefully
,
and
lay
violent
bloudy
hands
on
them
?
Al
this
our
blessed
Lord
pronounceth
in
plain
naked
termes
,
Mat.
23.
37
,
38.
O
Jerusalem
,
Jerusalem
,
thou
that
killest
the
prophets
,
and
stonest
them
that
are
sent
unto
thee
—
Behold
your
house
is
left
unto
you
desolate
,
&c.
For
a
professing
Citie
to
stone
the
Prophets
and
Christs
Messengers
of
peace
,
is
that
which
brings
swift
destruction
.
9.
Further
,
Want
of
Reformation
is
a
great
Want
of
Reformation
.
Church-sin
,
which
had
a
mightie
influence
on
Jerusalem's
ruine
.
Christ
had
given
her
many
serious
Admonitions
,
and
forewarnings
of
her
approching
miserie
unlesse
she
did
reforme
:
but
al
would
not
avail
,
and
therefore
now
he
mournes
over
her
obstinate
perseverance
in
her
sin
.
God
layes
in
a
provision
of
threats
against
this
sin
,
in
the
first
constitution
of
the
Judaic
Church
,
Lev.
26.
23
,
24.
And
if
ye
wil
not
be
reformed
by
these
things
,
but
wil
walk
contrary
unto
me
:
Then
wil
I
also
walk
contrary
unto
you
,
and
wil
punish
you
yet
seven
times
for
your
sins
,
&c.
Want
of
Reformation
in
Churches
is
that
which
puts
a
bar
to
al
Church-Deliverance
,
and
opens
the
dore
to
al
Church-miseries
.
This
was
the
great
challenge
,
which
Christ
had
against
the
Church
of
Pergamus
,
Rev.
2.
14.
15.
as
also
against
the
Church
of
Thyatira
,
v.
20.
for
which
he
threatens
them
with
great
Tribulations
,
if
they
reformed
not
speedily
.
10.
Impenitence
,
and
want
of
Humiliation
And
in
the
time
of
his
distresse
did
he
trespasse
yet
more
against
the
Lord
.
This
is
that
king
Ahaz
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
THAT
;
Here
is
a
Demonstrative
Pronoun
,
subjoined
to
a
Noun
,
instead
of
a
Verb
Substantive
,
which
carries
in
it
a
singular
Elegance
.
That
King
Ahaz
,
i.
e.
Such
a
Monstre
as
cannot
be
melted
by
the
furnace
of
Divine
wrath
.
11.
The
last
Church-sin
,
I
shal
mention
,
as
that
which
had
a
malignant
influence
on
Jerusalems
Destruction
,
was
her
open
Apostasie
waxed
fat
and
kicked
—
They
sacrificed
to
Devils
,
and
forgot
God
,
&c.
What
follows
?
v.
34
,
35.
Is
not
this
laid
up
in
store
with
me
,
and
sealed
up
among
my
treasures
?
to
me
belongeth
vengeance
and
recompence
,
their
foot
shal
slide
in
due
time
:
for
the
day
of
their
calamitie
is
at
hand
,
&c.
Gods
treasures
v.
34.
are
to
be
understood
of
his
vindictive
wrath
,
and
vengeance
:
For
so
it
follows
v.
35.
To
me
belongeth
vengeance
and
recompence
.
Whereby
is
denoted
,
(
1.
)
The
justice
of
God
:
for
Gods
Treasures
of
wrath
,
are
but
the
effect
,
and
due
recompence
of
Mens
treasures
of
Sin
:
whence
it
s
called
here
Recompence
:
which
is
explicated
Rom.
2.
5.
But
after
thine
hardnes
,
and
impenitent
heart
,
treasurest
up
to
thy self
wrath
against
the
day
of
wrath
,
and
revelation
of
the
righteous
jugement
of
God
.
The
Treasures
of
wrath
are
but
the
revelation
of
the
righteous
jugement
of
God
,
against
the
treasures
of
sin
;
which
impenitent
sinners
lay
up
.
(
2.
)
By
Gods
Treasures
here
,
may
be
understood
the
certitude
of
Divine
wrath
:
For
what
is
laid
up
in
store
with
God
,
as
in
a
Treasure
,
and
moreover
secured
with
a
Seal
,
is
most
certain
.
Al
the
wits
and
forces
of
Heaven
,
and
Earth
cannot
break
open
this
Divine
Seal
,
or
make
void
Gods
Treasures
of
wrath
.
(
3.
)
Hereby
also
is
intimated
Gods
Longanimitie
,
or
Long
sufferance
:
for
what
is
laid
up
in
a
treasure
,
is
not
of
present
use
,
but
for
the
future
,
[
l
](A41628-e15880-b)
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
the
Greek
Verb
to
treasure
up
,
signifies
to
lay
up
for
to
morrow
.
So
it
follows
v.
35.
their
foot
shal
slide
in
due
time
.
The
Lord
forbears
long
,
til
sinners
have
filled
up
their
mesure
;
and
then
opens
his
treasure
of
wrath
.
(
4.
)
These
treasures
of
wrath
implie
Gods
severitie
at
last
against
impenitent
sinners
,
which
go
on
in
ways
of
Apostasie
and
Rebellion
.
The
longer
God
waits
for
Jesurun's
returne
to
him
,
the
more
fierce
wil
his
indignation
be
against
her
,
if
she
returne
not
:
patience
abused
turnes
into
multiplicated
furie
.
When
God
comes
to
open
his
sealed
treasures
of
Indignation
,
against
contumacious
,
rebellious
Jerusalem
;
Oh!
what
flouds
of
wrath
break
forth
against
her
?
Thus
Psal.
106.
39.
Thus
were
they
defiled
with
their
own
works
,
and
went
a
whoring
with
their
own
inventions
.
Here
you
have
Jesuruns
Apostasie
from
God
:
and
then
follows
Gods
severitie
against
Jesurun
,
v.
40.
Therefore
was
the
wrath
of
the
Lord
kindled
against
his
people
;
insomuch
that
he
abhorred
his
own
inheritance
.
When
a
professing
People
or
Church
begin
to
grow
weary
of
God
,
He
begins
to
abhor
them
,
as
as
an
unclean
thing
,
or
that
which
is
abominable
.
Thus
I
have
dispatcht
the
Church-sins
,
which
brought
ruine
on
Jerusalem
,
and
therefore
were
the
chief
mater
of
our
blessed
Lords
Lamentation
:
and
I
have
insisted
the
more
largely
and
particularly
hereon
,
that
so
,
by
having
a
view
of
those
Church-sins
,
that
usually
bring
Church-ruines
,
we
may
,
so
far
as
we
are
guiltie
,
lament
over
the
same
,
and
reforme
for
the
future
;
lest
we
,
in
lik
emanner
fal
under
Jerusalems
condemnation
,
and
ruines
.
CHAP.
VI.
Divine
wrath
,
and
the
effects
theref
on
Jerusalem
,
further
mater
of
Christs
Lamentation
.
HAving
finisht
the
Moral
cause
of
Jerusalems
The
wrath
of
God
the
effective
cause
of
Jerusalems
ruine
.
Ruine
,
we
now
procede
to
the
productive
cause
thereof
;
which
was
chiefly
the
wrath
of
a
sin-revenging
,
jelous
God
.
As
sin
was
the
fuel
,
so
Divine
wrath
was
the
fire
which
consumed
Jerusalem
.
And
this
was
another
great
,
and
moving
object
,
which
drew
this
sad
Lamentation
from
our
gracious
Lord
.
Jerusalem
was
now
in
a
prosperous
,
tranquil
,
or
quiet
state
:
Oh!
how
beautiful
and
goodly
was
her
Temple
to
the
eyes
of
Beholders
?
Do
not
Christs
Disciples
cry
out
,
Mark
13.
1.
Master
,
see
what
manner
of
stones
,
and
what
buildings
are
here
?
Very
good
:
Ay
,
but
what
replie
doth
Christ
make
,
Luk.
21.
6.
As
for
these
things
,
which
ye
behold
,
the
dayes
wil
come
,
in
which
there
shal
not
be
left
one
stone
on
another
,
that
shal
not
be
thrown
down
.
Our
omniscient
Lord
saw
divine
Wrath
smoking
against
Jerusalem
,
and
this
made
him
to
weep
over
it
,
whiles
others
gloried
in
its
beautie
.
Our
poor
shallow
apprehensions
contemplate
Causes
in
their
Effects
;
but
Christs
omniscient
eye
saw
the
Effect
in
its
Causes
;
and
therefore
laments
over
it
,
as
being
actually
present
to
him
.
And
ah
!
What
doleful
mater
of
Lamentation
is
here
;
to
see
the
dreadful
fire
of
Divine
wrath
flame
forth
against
Jerusalem
,
the
place
of
Gods
gracious
Redsience
?
A
spiritual
heart
can
see
al
the
plagues
and
curses
of
Hel
wrapt
up
in
Divine
wrath
.
A
carnal
heart
can
apprehend
and
feel
the
effects
of
Gods
wrath
,
especially
such
as
are
more
visible
and
sensible
;
as
the
raging
Pestilence
,
London's
prodigious
Flames
,
or
the
like
:
Ay
,
but
how
few
are
there
who
take
notice
of
that
Divine
wrath
,
which
animateth
and
feedeth
all
those
National
judgements
?
Where
is
that
soul
,
or
at
least
how
rare
is
he
to
be
found
,
who
laments
the
fiery
indignation
and
wrath
of
God
,
which
spirits
al
Church-ruines
?
But
this
was
the
posture
of
our
tender-hearted
Saviors
spirit
:
the
great
thing
he
bewails
was
the
wrath
of
God
,
which
hung
,
by
a
smal
thread
,
over
Jerusalem
:
This
was
the
sword
which
pierced
his
heart
,
and
made
his
eyes
gush
forth
with
tears
.
The
like
we
find
in
Jeremie's
Lamentations
over
captive
Jerusalem
,
Lam.
1.
15.
The
Lord
hath
troden
the
virgin
,
the
daughter
of
Judah
,
as
in
a
Wine-presse
.
The
treading
of
Judah
as
in
a
Wine-presse
argues
her
extreme
oppression
and
affliction
,
and
therefore
we
find
the
same
expression
of
Christs
passion
,
Isa.
63.
3.
But
who
is
it
that
treads
Judah
,
as
in
a
Wine-presse
?
He
tels
you
,
The
Lord
hath
troden
,
&c.
Here
lies
the
sting
of
al
:
Gods
Wrath
visible
and
apparent
in
their
captivitie
,
was
that
which
mostly
wounded
his
heart
.
Ah!
saith
Jeremie
,
't
is
not
so
much
the
Babylonians
furie
that
toucheth
me
,
as
the
Lords
indignation
which
appears
in
our
sufferings
:
't
is
the
hand
of
God
that
cuts
mine
heart
;
't
is
his
wrath
that
makes
me
so
sad
.
So
Lam.
2.
1.
How
hath
the
Lord
covered
the
daughter
of
Sion
with
a
cloud
in
his
anger
,
and
cast
down
from
Heaven
unto
earth
the
beautie
of
Israel
,
and
remembred
not
his
footstool
in
the
day
of
his
anger
!
The
Lords
obnubilating
,
or
covering
with
a
cloud
,
the
daughter
of
Sion
,
argueth
his
great
indignation
against
her
:
Some
conceive
,
that
the
Prophet
,
by
a
tacit
Antithesis
,
alludes
to
the
Cloud
of
glorie
,
which
overshadowed
Jerusalem
,
at
the
Dedication
of
the
Temple
,
1
Kin.
8.
1.
But
now
,
alas
!
a
contrary
,
dark
,
calamitous
cloud
of
wrath
covers
her
,
which
was
great
mater
of
Lamentation
.
Thus
v.
2
,
3
,
4
,
5
,
6
,
7
,
8.
So
Lam.
4.
16.
The
anger
[
or
face
]
of
the
Lord
hath
[
m
](A41628-e16640-b)
m
Cum
dicit
dissipatos
fuisse
à
facie
Domini
,
vult
ut
nolit
amplius
ipsos
aspice●e
.
Calv.
divided
them
,
[
or
,
dissipated
them
]
he
wil
no
more
regard
them
,
[
or
,
he
wil
not
adde
to
regard
them
,
]
i
,
e
,
he
wil
not
give
them
one
favorable
regard
,
one
gracious
aspect
more
.
And
,
oh
!
What
an
heavy
doom
was
this
?
How
many
Hels
lay
wrapt
up
in
these
direful
tokens
of
Divine
wrath
?
This
therefore
was
that
which
our
blessed
Lord
greatly
laments
in
Jerusalems
ruines
,
that
al
was
the
effect
of
an
angry
displeased
Deitie
.
As
for
the
Instrumental
Causes
of
Jerusalems
Destruction
,
there
was
somewhat
also
in
these
,
that
gave
our
compassionate
Lord
some
mater
of
Lamentation
.
To
consider
that
the
Roman
Cesar
,
whom
the
Jews
now
so
much
crie
up
,
and
prefer
before
himself
,
their
only
Messias
,
should
ere
long
,
in
his
successor
,
prove
the
great
instrument
of
their
Desolation
;
and
that
he
should
first
pitch
his
Tents
in
this
very
place
,
where
our
Lord
now
stood
;
Oh!
What
abundant
mater
of
Lamentation
did
this
afford
to
our
tender-hearted
Lord
,
who
was
so
nearly
allied
to
Jerusalem
?
We
come
now
to
the
effects
of
Jerusalems
The
effects
of
Gods
wrath
against
Jerusalem
.
sins
,
and
Gods
wrath
inflamed
thereby
;
which
yield
fresh
mater
of
lamentation
to
our
dear
Lord
.
The
effects
are
proportionable
to
the
causes
:
Sin
and
wrath
cannot
but
produce
prodigious
jugements
on
Jerusalem
.
[
i
](A41628-e16810-b)
i
Temporal
jugements
.
The
temporal
effects
of
Gods
wrath
against
Jerusalem
were
very
prodigious
and
lamentable
.
(
1.
)
Is
it
not
a
sad
and
lamentable
sight
to
see
Jerusalem
,
a
Citie
so
populous
,
become
desolate
and
without
Inhabitant
?
as
Mat.
23.
38.
Behold
your
house
is
left
to
you
desolate
:
Was
not
this
one
great
part
of
Jeremies
Lamentation
over
old
Jerusalem
?
Lam.
1.
1.
How
doth
the
Citie
sit
solitary
,
that
was
ful
of
people
?
How
is
she
become
as
a
widow
?
(
2.
)
Was
it
not
also
a
doleful
thing
,
to
see
Jerusalem
,
which
was
the
wonder
of
the
world
,
for
beautiful
edifices
and
structures
,
laid
even
with
the
ground
,
not
a
stone
remaining
on
another
?
As
our
Lord
foretels
,
Luke
19.
44.
And
shal
lay
thee
even
with
the
ground
,
and
shal
not
leave
in
thee
one
stone
upon
another
.
This
seems
an
hyperbolic
expression
,
denoting
extreme
destruction
.
Hag.
2.
15.
To
lay
a
stone
upon
a
stone
,
signifies
to
build
:
Wherefore
not
to
leave
a
stone
upon
a
stone
,
signifies
utterly
to
destroy
.
And
that
this
prophetic
description
of
Jerusalems
utter
ruine
,
was
fulfilled
to
a
tittle
,
historie
informs
us
.
[
m
](A41628-e16990-b)
m
Scaliger
in
Euseb.
Chro.
194.
It
s
said
,
that
Jerusalem
was
so
far
demolisht
by
Vespasian
,
that
there
was
no
footstep
of
the
Citie
left
remaining
:
yea
,
afterwards
it
was
by
Musonius
the
Prefect
plowed
up
;
so
that
it
not
only
ceased
to
be
a
Citie
;
but
moreover
it
was
not
lawful
for
any
to
build
on
that
soil
for
the
future
:
For
,
according
to
the
Roman-law
,
that
Citie
which
had
a
plow
passed
over
it
,
ceased
to
be
such
:
and
it
was
a
capital
crime
for
any
to
build
so
much
as
a
Cottage
in
that
place
.
Such
were
the
miserble
ruines
of
Jerusalem
here
foretold
.
And
oh
!
what
a
sad
contemplation
was
this
to
our
dear
Lord
?
how
did
it
make
his
heart
to
bleed
,
as
his
eye
to
weep
.
They
who
have
seen
London
buried
in
its
own
ashes
,
cannot
but
remember
what
a
sad
spectacle
this
is
.
Ah!
who
would
not
lament
at
such
a
sight
?
(
3.
)
Is
it
not
also
a
lamentable
case
,
that
she
,
who
was
the
Glorie
,
and
desire
of
Nations
,
should
become
the
derision
,
reproche
,
and
scorne
of
al
?
Was
not
this
also
great
mater
of
lamentation
to
Jeremie
,
Lamentat
.
2.
15.
They
hisse
,
and
wag
their
head
at
the
daughter
of
Jerusalem
,
saying
,
is
this
the
citie
,
that
men
cal
the
perfection
of
Beautie
,
the
joy
of
the
whole
earth
?
2.
But
the
most
dreadful
,
and
lamentable
sealed
book
,
altogether
hid
from
her
eyes
:
ah
!
how
doth
this
pierce
,
and
wound
the
heart
of
her
Messias
?
That
she
,
who
had
been
dignified
and
adorned
with
such
rich
marques
of
Divine
favor
,
beyond
al
Nations
in
the
world
,
should
now
be
divested
and
stript
naked
of
al
:
what
an
heart-breaking
was
this
to
her
gracious
Lord
?
Did
not
this
consideration
fil
Jeremies
heart
with
sad
lamentations
over
old
Jerusalem
?
Lam.
1.
4.
The
ways
of
Sion
do
mourne
,
because
none
do
come
to
the
solemn
feasts
,
&c.
So
Lamen.
2.
6
,
7.
And
he
hath
violently
taken
away
his
Tabernacle
,
as
if
it
were
of
a
garden
,
he
hath
destroyed
his
places
of
the
assemblie
.
(
2.
)
The
withdrawment
,
not
only
of
the
For
'til
this
day
remaineth
the
same
veil
untaken
away
,
in
the
reading
of
the
old
Testament
.
He
speaks
of
the
veil
on
the
hearts
of
the
unbelieving
Jews
.
(
3.
)
Another
spiritual
jugement
,
which
A
spirit
of
slumber
.
Christ
laments
,
as
that
which
hung
over
Jerusalem
,
was
Gods
pouring
out
on
her
a
spirit
of
slumber
,
and
delivering
her
up
to
judicial
occecation
and
obduration
,
or
hardnes
of
heart
.
So
Rom.
11.
8.
God
hath
given
them
the
spirit
of
slumber
.
And
this
indeed
was
the
curse
of
Curses
;
the
Plague
of
Plagues
;
the
Hel
of
Hels
;
which
contains
in
it
al
manner
of
spiritual
jugements
;
as
being
left
to
the
plague
of
their
own
hearts
,
1
King
.
8.
38.
being
given
up
to
the
enchantments
of
a
bewitching
world
;
having
al
commun
mercies
and
providences
cursed
to
them
,
Rom.
11.
9
,
10.
being
delivered
up
to
Satan
,
the
god
of
this
world
,
2
Cor.
4.
6.
&c.
But
of
these
in
their
proper
place
.
CHAP.
VII
.
The
eminent
Qualities
,
and
Efficaces
of
Christs
sacred
Tears
.
HAving
finisht
the
Object
,
or
Mater
of
Christs
Lamentation
,
comprised
in
that
He
wept
.
notion
[
over
it
,
]
We
now
procede
to
the
Act
[
Wept
.
]
Wherein
we
find
two
considerables
,
(
1.
)
The
Qualitie
.
(
2.
)
The
Efficaces
of
Christs
Tears
over
Jerusalem
.
Sect.
1.
As
for
the
Qualities
of
these
Tears
,
they
are
very
Rare
and
Admirable
,
clothed
Divine
tears
:
dropt
from
the
Heart
and
eyes
of
him
,
who
was
as
truely
(
2.
)
These
tears
of
the
Son
of
God
were
ponderous
,
weightie
,
or
rational
Tears
:
they
were
not
,
as
ours
usually
are
,
foolish
,
irrational
tears
;
but
very
judicious
,
and
wel-grounded
.
O!
What
infinite
Reasons
,
what
rational
motives
had
Christ
to
induce
him
to
weep
over
Jerusalem
?
How
oft
do
our
tears
flow
from
false
imaginations
,
or
some
feeblenesse
of
Nature
,
without
any
grounded
reasons
?
But
was
it
thus
with
Christ
?
Had
he
not
massie
,
ponderous
Inducements
,
to
induce
him
unto
this
sacred
passion
?
Were
not
Jerusalem's
sins
,
and
approching
Ruines
,
forcible
and
binding
reasons
of
our
Lords
weeping
over
her
?
(
3.
)
These
Tears
of
Christ
were
most
spontaneous
,
holy
water
flow
from
that
sacred
fountain
,
Christ's
eyes
?
What
bleedings
of
heart
,
what
inward
compassions
were
the
main
spring
of
this
sacred
passion
,
vented
by
his
eyes
?
Christs
tears
had
a
divine
Fountain
in
the
heart
,
by
which
they
were
fed
and
maintained
:
they
were
as
the
sweat
of
an
anguished
,
troubled
spirit
;
as
the
bloud
of
an
heart
lively
struck
with
the
sense
of
Jerusalems
coming
miserie
.
(
4.
)
Hence
also
these
Tears
of
Christ
were
most
Sincere
and
Cordial
.
The
best
of
our
Hypocrisie
:
Naturalists
say
,
that
there
is
no
pure
element
of
water
,
to
be
found
in
this
lower
Region
:
This
is
most
certain
as
to
our
tears
;
there
are
none
so
pure
but
they
have
some
concretion
,
or
commixture
of
Sin
and
Hypocrisie
.
But
't
was
not
so
with
Christs
tears
:
every
tear
that
dropt
from
him
was
as
pure
as
Crystal
:
There
was
not
the
least
tincture
of
guile
,
or
hypocrisie
in
his
tears
:
Every
tear
was
a
lively
glasse
and
image
of
his
heart
:
There
was
an
exact
conformitie
between
the
passion
of
his
eye
,
and
compassion
of
his
soul
.
(
5.
)
Again
,
these
Tears
of
Christ
were
Spiritual
Motives
,
Mater
,
or
Manner
of
their
emanation
.
But
oh
!
how
spiritual
as
to
their
Motives
;
how
regular
as
to
their
Mater
;
and
how
ordinate
and
harmonious
as
to
their
Manner
were
al
Christs
tears
?
Alas
!
how
impossible
is
it
that
there
should
be
any
irregular
or
inordinate
passion
in
Christ
,
who
was
a
masse
of
pure
Grace
?
Our
blessed
Lord
was
not
a
mere
Patient
,
but
a
wise
judicious
Agent
in
al
his
passions
:
Hence
that
which
is
expressed
by
a
Passive
Verb
,
John
12.
27.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
my
soul
is
troubled
,
is
expressed
by
an
Active
,
John
11.
33.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
he
troubled
himself
;
which
clearly
shews
that
Christs
troubled
affections
were
governed
,
and
influenced
by
his
jugement
;
every
tear
that
dropt
from
him
was
perfumed
with
Grace
:
his
eyes
were
as
a
fountain
of
Rose-water
;
every
drop
gave
forth
a
sweet
smel
of
Heaven
.
(
6.
)
Christs
tears
were
generous
and
noble
:
selfish
,
private
,
and
narrow
are
our
tears
,
for
the
most
part
?
We
oft
weep
for
the
evils
we
suffer
:
but
oh
!
how
rarely
do
we
weep
for
the
evils
we
commit
;
or
,
for
those
which
the
Church
suffers
?
The
evils
that
touch
us
afflict
us
;
but
how
little
are
we
afflicted
with
the
evils
that
touch
the
honor
of
Christ
,
or
his
concernes
?
But
was
it
thus
with
our
great
Lord
?
Whence
sprang
his
tears
?
was
it
from
the
provision
of
his
own
sufferings
?
Or
,
was
it
not
rather
from
the
intuition
of
Jerusalem's
sins
and
sufferings
?
Jerusalem
,
is
at
this
very
time
,
plotting
the
death
of
her
tender-hearted
Savior
:
But
lo
!
what
affectionate
tears
doth
he
shed
over
Jerusalem's
apprehended
Destruction
?
Oh!
what
generous
and
noble
tears
are
these
?
how
much
self-denial
is
here
?
(
7.
)
These
tears
of
Christ
were
also
meek
,
(
8.
)
These
tears
of
Christ
were
Amorous
,
Saying
,
if
thou
hadst
known
,
even
thou
,
at
least
in
this
thy
day
!
&c.
How
broken
and
imperfect
is
his
language
?
his
heart
was
so
ful
of
Affection
,
as
that
he
wanted
words
to
give
vent
thereto
:
He
drops
now
and
then
a
word
,
and
now
and
then
a
tear
:
〈◊〉
,
his
tears
swallowed
up
and
drowned
his
words
;
which
argues
a
mightie
pathos
and
ebullition
of
Affection
.
Those
who
were
present
at
Lazarus's
grave
,
and
saw
our
blessed
Lord
to
water
his
grave
with
tears
,
conclude
,
John
11.
36.
Behold
,
how
he
loved
him
!
And
may
not
we
in
like
manner
,
from
Christs
tears
over
Jerusalem
,
crie
out
also
,
Behold
,
how
he
loved
it
?
Julius
Caesar
beholding
the
head
of
Pompey
his
slain
enemie
,
could
not
but
drop
some
tears
over
it
;
which
was
an
argument
,
not
only
of
a
generous
heroic
spirit
,
but
also
of
some
affection
towards
Pompey
.
But
oh
!
what
tendernesses
of
love
,
what
warme
bowels
of
affection
lye
wrapt
up
in
the
tears
of
our
gracious
Lord
,
over
impenitent
and
ingrateful
Jerusalem
?
Doth
it
not
argue
an
high
degree
of
love
in
those
tears
of
our
Lord
,
that
,
forgetting
al
the
past
injuries
done
unto
him
,
and
al
the
future
cruelties
he
was
to
suffer
from
this
rebellious
Citie
,
he
could
notwithstanding
weep
over
her
coming
miseries
?
So
amorous
and
pathetic
were
these
tears
.
(
9.
)
These
tears
of
our
affectionate
Lord
were
also
Dolorous
and
Sympathetic
:
there
was
Grief
,
Sympathie
,
and
Compassion
in
these
tears
.
This
addes
a
further
excellence
to
Christs
Lamentation
:
For
grief
and
sympathie
with
others
in
their
afflictions
,
is
an
afflictive
passion
;
and
therefore
rarely
exerted
in
any
eminent
degree
,
but
among
intimate
Confidents
and
Friends
;
who
are
knit
together
by
such
an
intimate
,
essential
bond
of
Amitie
,
as
that
they
can
espouse
each
others
ils
,
as
their
own
,
Sympathie
argues
an
high
degree
of
Amitie
:
And
oh
!
What
Sympathie
,
Commiseration
,
and
Compassion
do
Christs
tears
argue
?
Are
they
not
as
the
bloud
of
a
wounded
heart
,
to
use
Cyprian's
phrase
?
Doth
not
the
Romans
sword
,
which
ere
long
was
to
be
sheathed
in
Jerusalem's
bowels
,
pierce
thorow
the
very
heart
of
her
Messias
?
How
is
his
Spirit
wounded
by
the
sword
of
Divine
wrath
,
that
hung
over
Jerusalem
?
Al
tears
are
the
Legats
,
or
Ambassadors
of
Grief
;
but
none
argue
more
grief
,
than
such
as
are
dropt
over
our
nearest
Relates
,
in
deepest
miserie
.
And
O!
what
passionate
grief
and
sympathie
was
there
in
Christs
tears
,
over
bleeding
Jerusalem
?
Thus
Theophylact
on
this
Text
:
[
o
](A41628-e18860-b)
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theophyl
.
He
wept
over
the
Citie
as
a
man-lover
—
He
therefore
discovered
by
his
weeping
bowels
of
pitie
.
What
a
sacred
prodigious
passion
is
here
?
Oh!
how
warme
and
bleeding
with
compassions
are
these
sacred
bowels
,
which
embrace
a
Citie
so
impenitent
,
so
ingrateful
,
so
ful
of
bloudy
and
mischievous
contrivements
against
so
gracious
a
Savior
?
Joseph
,
when
his
bowels
waxed
warme
,
could
not
choose
but
break
forth
into
a
passion
of
tears
,
in
the
presence
of
his
brethren
,
who
had
been
so
injurious
to
him
:
But
O!
Joseph's
compassions
were
infinitely
short
of
these
in
our
Lord
,
towards
ungrateful
Jerusalem
.
It
s
reported
of
Scipio
Africanus
,
that
when
he
beheld
Carthage
mount
up
in
flames
,
he
could
not
but
weep
:
which
argued
some
commiseration
in
this
noble
Heroic
Spirit
,
who
was
an
enemie
.
But
,
alas
!
what
is
this
to
those
unparalled
compassions
,
which
flowed
forth
from
the
heart
of
Christ
,
together
with
his
tears
over
Jerusalem
?
(
10.
)
Another
Qualitie
appendent
to
Christs
omniscient
Divinitie
,
discerne
a
world
of
Hypocrisie
,
Vnbelief
,
Ingratitude
,
and
Treacherie
in
their
hearts
:
He
foresaw
that
some
of
these
very
men
,
who
now
sang
Hosanna's
to
him
,
as
their
crowned
Messias
,
would
,
within
few
days
,
crie
out
,
at
least
in
heart
and
consent
,
Crucifie
,
crucifie
him
.
He
had
a
clear
prevision
of
al
Jerusalems
Treasons
,
and
bloudie
designes
against
his
Regal
Person
,
Crown
,
and
Dignitie
,
with
al
the
sad
effects
hereof
;
and
this
sad
prospect
drew
tears
from
him
in
this
day
of
solemne
Joy
.
(
11.
)
Lastly
,
These
tears
of
Christ
were
2.
We
come
now
to
the
Efficaces
and
Influences
(
2.
)
Hence
also
they
were
Instructive
Tears
:
deliberate
Counsels
,
what
seasonable
Admonitions
,
what
useful
Cautions
,
did
every
tear
carrie
in
its
bowels
?
How
happy
might
Jerusalem
have
been
,
had
she
but
understood
,
and
entertained
the
holesome
Doctrines
,
which
these
tears
preached
to
her
?
Did
not
every
Tear
instruct
her
,
what
a
tender-hearted
Savior
she
had
to
deal
with
?
How
unwilling
he
was
to
reject
her
?
How
glad
he
would
be
,
to
receive
her
into
the
bosome
of
his
Grace
?
What
a
bloudy
sin
unbelief
was
?
&c.
(
3.
)
These
Divine
Tears
were
not
only
Instructive
,
the
things
that
did
belong
unto
her
peace
.
What
more
efficacious
to
prevail
on
an
obstinate
wife
,
than
the
tears
of
her
affectionate
husband
?
What
more
powerful
charme
may
there
be
,
to
win
the
obedience
of
a
rebellious
child
,
than
the
tears
of
affectionate
parents
?
Can
there
be
a
more
forcible
motive
to
gain
the
consent
of
a
sick
patient
,
than
his
Physicians
tears
?
What
wil
move
the
hearts
of
desperate
Rebels
,
to
returne
to
their
liege
Lord
,
if
his
tears
wil
not
do
it
?
And
,
Lo
!
here
the
King
of
kings
,
by
his
pathetic
tears
,
exhorts
,
persuades
,
and
invites
his
obstinate
spouse
,
his
rebellious
children
,
his
sick
patients
,
and
his
rebellious
subjects
to
returne
unto
him
,
and
embrace
the
things
that
belong
unto
their
peace
.
So
Ezech.
18.
23.
Have
I
any
pleasure
at
al
that
the
wicked
should
die
,
saith
the
Lord
God
?
&c.
More
particularly
,
these
tears
of
Christ
exhort
,
and
invite
Jerusalem
to
Repentance
:
Christ
weeps
for
her
sins
,
that
so
she
might
thereby
be
induced
to
weep
for
her
own
sins
.
Doth
it
not
argue
an
heart
desperately
hard
,
when
Christs
tears
wil
not
dissolve
or
soften
it
?
Drops
of
rain
wil
in
time
make
a
rock
hollow
:
Oh
then
!
how
obdurate
is
the
heart
of
Jerusalem
,
when
the
efficacious
tears
of
the
Son
of
God
wil
not
move
,
or
work
upon
it
,
to
consider
the
things
that
belong
unto
her
peace
?
(
4.
)
These
Tears
of
Christ
were
also
comminatorie
,
(
5.
)
These
sanctified
tears
of
Christ
were
also
Intercessorie
:
As
they
threatned
curses
on
(
6.
)
These
Tears
of
Christ
were
very
influential
(
7.
)
Lastly
,
these
sacred
tears
of
our
blessed
affectionate
regard
towards
sinners
,
but
also
as
a
great
exemplar
,
or
patterne
for
his
Saints
.
Christ
,
the
natural
Son
of
God
,
hereby
gave
al
the
adopted
sons
of
God
,
a
fit
patterne
for
their
tears
.
Christ
wept
for
Jerusalem's
sins
,
thereby
to
give
us
a
patterne
of
mourning
for
sin
,
both
in
our selves
and
others
:
Christ
seems
to
forget
his
own
sufferings
,
whiles
he
laments
the
sufferings
of
Jerusalem
,
now
contriving
his
death
:
Oh!
what
an
admirable
exemplar
is
here
for
Saints
to
bleed
over
the
sufferings
of
others
,
yea
of
enemies
more
than
their
own
?
But
how
far
Christs
tears
ought
to
be
imitated
by
us
,
we
intend
to
shew
in
the
Application
.
CHAP.
VIII
.
The
Motives
,
that
induced
Christ
to
weep
over
Jerusalem
,
from
his
Relations
to
her
.
HAving
dispatcht
the
Object
and
Act
of
Christs
Lamentation
,
we
now
passe
on
to
our
third
Question
,
What
it
was
that
moved
Christ
to
weep
over
Jerusalem
?
As
for
the
Motives
which
refer
to
the
object
,
they
have
been
sufficiently
explicated
,
in
what
precedes
,
Chap.
4
,
5
,
6.
I
shal
now
only
mention
such
as
lie
wrapt
up
in
the
Subject
,
Christ
,
and
his
Relation
to
Jerusalem
.
Relations
,
as
we
al
find
by
experience
,
carrie
The
Motives
which
indued
Christ
t●
weep
over
Jerusalem
from
his
Relations
to
her
.
in
them
the
most
moving
Considerations
:
Nothing
so
efficacious
to
draw
forth
commiseration
and
pitie
,
towards
an
object
in
miserie
,
as
our
Relation
natural
or
spiritual
to
it
.
The
strongest
Motives
to
compassion
spring
from
Relations
.
Now
our
blessed
Lord
stood
in
many
near
relations
unto
Jerusalem
;
which
greatly
moved
him
to
commiserate
her
sinful
,
and
ruinous
state
.
(
1.
)
Christ
bore
the
Relation
of
a
Father
to
As
a
Father
.
Jerusalem
:
Israel
was
his
first-borne
Church
:
as
Luke
15.
25.
where
the
Jewish
Church
is
wrapt
up
in
the
Parable
of
an
elder
son
.
Now
its
wel-known
what
binding
motives
to
pitie
lie
wrapt
up
in
the
bowels
of
a
Father
.
Was
it
ever
known
,
that
a
Father
saw
his
Child
burning
in
the
fire
,
and
yet
wanted
bowels
of
pitie
for
him
?
Can
we
imagine
,
that
the
heart
of
our
tender
Lord
,
which
was
made
up
of
such
tendernesses
,
could
forbear
to
bleed
over
dying
Jerusalem
?
We
find
this
lively
exemplified
,
in
the
movings
of
Christ
affectionate
Bowels
towards
Ephraim
,
Jer.
31.
20.
Is
Ephraim
my
dear
son
?
is
he
a
pleasant
child
?
For
since
I
spake
against
him
,
I
do
earnestly
remember
him
stil
:
therefore
my
bowels
are
troubled
for
him
.
The
bowels
are
said
to
be
the
seat
of
the
most
tender
Affections
:
and
it
is
certain
,
that
in
great
acts
of
commiseration
the
Bowels
are
most
deeply
affected
.
Though
this
be
spoken
of
Christs
compassions
towards
penitent
Ephraim
,
yet
in
some
proportion
it
holds
good
,
in
respect
of
back-sliding
Jerusalem
:
For
a
prodigal
rebellious
son
is
a
son
,
and
therefore
the
object
of
commiseration
,
as
it
appears
in
the
storie
of
the
prodigal
,
Luk.
15.
20.
Though
Jerusalem
was
now
turned
prodigal
,
yet
Christs
bowels
could
not
but
melt
towards
it
,
with
tender
commiseration
.
2.
Christs
relation
to
Jerusalem
as
an
Husband
,
is
yet
a
deeper
motive
to
stir
up
his
Holinesse
to
the
Lord
.
Jer.
2.
2
,
3.
Go
and
crie
in
the
ears
of
Jerusalem
,
saying
,
thus
saith
the
Lord
,
I
remember
thee
,
the
kindnes
of
thy
youth
,
the
love
of
thine
espousals
,
&c.
So
v.
5.
What
iniquitie
have
your
fathers
found
in
me
,
that
they
are
gone
far
from
me
?
Ah!
this
breaks
Christs
heart
,
that
Jerusalem
,
who
had
,
by
a
solemne
mariage
bond
,
joined
herself
to
him
,
should
now
turne
her
back
on
him
,
as
a
commun
Harlot
,
and
lie
in
commun
for
every
Idol-lust
.
How
could
this
tender-hearted
Savior
,
choose
but
weep
over
Jerusalem
,
his
Apostate-Spouse
,
who
never
found
iniquitie
in
him
,
or
any
just
cause
for
such
a
grand
Apostasie
?
Would
it
not
break
the
heart
of
a
tenderhearted
husband
to
see
his
wife
bid
defiance
to
him
,
and
lie
in
commun
for
every
base
miscreant
?
This
Christ
sadly
laments
,
Jer.
31.
32.
Which
my
covenant
they
brake
,
although
I
was
an
husband
to
them
,
saith
the
Lord
.
As
if
he
had
said
:
O!
this
breaketh
mine
heart
,
I
cannot
bear
it
,
that
Israel
should
break
with
me
,
who
have
been
so
kind
,
so
affectionate
,
so
indulgent
an
husband
to
her
:
who
could
ever
have
imagined
that
Israel
,
would
have
dealt
so
unkindly
with
me
,
who
have
been
so
kind
to
her
?
What
prodigious
disloyaltie
is
this
,
that
Jerusalem
should
prove
so
false
to
me
,
who
have
been
so
faithful
an
husband
to
her
?
Yea
,
what
monstrous
folie
is
this
,
that
Jerusalem
should
be
so
cruel
,
so
bloudie-minded
,
so
much
an
enemie
to
her self
,
as
to
reject
me
,
her
best
friend
and
husband
?
(
3.
)
Christ
was
nearly
allied
to
Jerusalem
as
her
Lord
and
Soverain
,
which
gives
him
a
further
He
came
unto
his
own
,
and
his
own
received
him
not
.
His
own
Jerusalem
was
Christs
own
proper
house
;
a
Palace
,
which
he
had
built
,
for
his
own
regal
Residence
;
a
Temple
,
which
he
had
erected
and
consecrated
,
for
his
own
Divine
worship
:
And
was
it
not
al
the
reason
in
the
world
,
that
Christ
should
be
received
as
Lord
into
his
own
[
p
](A41628-e20570-b)
p
Est
autem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tanquam
in
domum
suam
.
Grot.
House
and
Temple
?
[
q
](A41628-e20630-b)
q
Docent
Juriscon
sulti
,
id
maxime
naturaliter
nostrum
esse
,
quod
nos
ut
existeret
effecimus
Grot.
Is
there
any
thing
more
naturally
our
own
,
than
that
which
we
give
Being
and
existence
unto
?
Was
not
Jerusalem
then
most
properly
,
yea
most
naturally
Christs
own
,
in
that
he
gave
Being
to
her
,
both
in
her
Politic
and
Religious
capacitie
,
as
a
State
and
Church
?
And
yet
,
Lo
!
it
followes
,
and
his
own
received
him
not
,
i.
e.
as
Lord
and
King
:
Our
blessed
Lord
comes
and
knockes
at
Jerusalem's
Gates
;
but
could
not
be
admitted
into
his
own
house
.
Oh!
how
greatly
doth
this
pierce
and
wound
his
heart
?
Who
could
ever
have
thought
,
that
the
Lord
of
Glorie
should
have
been
denied
entrance
into
his
own
royal
Palace
?
What
stupendous
Rebellion
is
this
?
Surely
,
wel
might
this
draw
tears
from
our
Lord
.
(
4.
)
Christs
Federal
Relation
to
Jerusalem
,
Minister
of
the
Covenant
brought
him
under
an
essential
,
and
deep
obligation
to
lament
over
her
sinful
,
and
ruinous
state
.
Christ
was
invested
with
an
Aptitude
and
Facultie
to
preach
glad
tidings
of
Salvation
unto
Jerusalem
:
Yea
,
the
Jews
,
just
before
this
Lamentation
,
Luke
19.
38.
recognise
him
as
Mediator
,
and
supreme
Minister
of
the
Covenant
:
This
toucheth
him
to
the
quick
,
to
consider
that
he
,
who
was
their
alone
Mediator
,
and
had
,
with
so
much
Fidelitie
and
Affection
,
preached
the
everlasting
Gospel
to
Jerusalem
;
yea
was
,
by
some
of
them
,
solemnely
avouched
to
be
their
Crowned
King
,
should
yet
be
rejected
by
them
,
together
with
al
the
great
things
that
did
belong
to
their
peace
.
Christ
tels
us
,
that
it
was
his
meat
and
drink
to
performe
his
office
as
Mediator
,
namely
to
gather
in
the
lost
sheep
of
Israel
:
Therefore
when
he
considers
their
contumacious
obstinacie
and
rejection
of
him
,
Oh!
how
doth
this
wound
his
heart
?
What
a
doleful
contemplation
was
this
unto
him
?
[
r
](A41628-e20900-b)
r
Quatenus
ergo
huic
populo
minister
in
salutem
,
pro
officii
sui
ratione
illius
exitum
deplorat
.
Calv.
Thus
as
he
was
Jerusalems
supreme
Minister
,
he
doth
,
by
virtue
of
his
office
,
deplore
its
wilful
impenitence
,
and
approching
Ruine
.
Alas
!
what
an
heart-bleeding
consideration
is
it
,
to
a
faithful
Gospel-Minister
,
after
al
his
indefatigable
and
unwearied
labors
with
his
stock
,
to
see
them
persist
in
open
defiance
against
God
,
to
the
ruine
of
their
souls
?
And
may
we
imagine
,
that
our
tender-hearted
Lord
,
who
was
Jerusalem's
chief
Bishop
,
or
Minister
,
and
had
preached
so
long
,
with
so
much
affection
to
her
,
should
not
be
deeply
afflicted
,
at
the
consideration
of
her
wilful
unbelief
,
and
ensuing
miserie
?
Surely
the
consideration
of
this
his
Office
and
Relation
added
much
weight
to
his
Lamentation
.
Would
it
not
grieve
a
tender-hearted
Physician
,
to
see
his
Patient
to
spil
his
Physic
,
which
alone
can
cure
him
,
and
so
run
into
desperate
courses
,
which
wil
unavoidably
bring
death
to
him
?
Just
so
it
was
here
,
Christ
was
the
good
Samaritan
,
Jerusalem's
most
affectionate
Physician
,
and
therefore
it
could
not
but
prick
him
to
the
heart
,
to
see
her
wilfully
rejecting
al
the
good
things
that
belonged
to
her
peace
and
health
;
to
run
her self
into
inevitable
ruine
.
(
5.
)
Christs
natural
Relation
to
Jerusalem
,
borne
Jew
,
and
so
her
elder
brother
,
added
many
ingredients
to
this
his
sad
Lamentation
.
Our
blessed
Lord
was
borne
of
a
Judaic
Mother
;
he
had
a
Judaic
heart
loged
within
him
;
Judaic
bloud
running
in
his
veins
,
Judaic
bowels
and
compassions
;
and
therefore
no
wonder
that
he
weeps
over
his
impenitent
brethren
,
who
were
on
the
brink
of
ruine
.
But
so
much
may
suffice
for
the
Motives
which
induced
our
Lord
,
thus
to
weep
over
Jerusalem
.
CHAP.
IX
.
Doctrinal
Corollaries
,
and
practic
uses
,
drawn
from
this
Christ's
Lamentation
over
Jerusalem
.
HAving
gone
thorow
the
explication
of
the
Proposition
,
we
come
now
to
the
Improvement
(
1.
)
Doth
Christ
weep
over
the
Sins
and
Ruines
of
impenitent
Jerusalem
?
Hence
then
That
Christs
Affections
are
Relative
:
his
sorrow
stands
in
relation
to
the
sinners
miserie
;
as
also
his
joy
to
the
sinners
good
.
Al
Christs
Affections
,
whiles
on
earth
,
were
very
generous
and
public
:
he
discovered
little
or
nothing
of
private
Interest
and
Passion
:
Al
his
Affections
,
Actions
,
and
Passions
were
relative
.
Yea
,
the
whole
of
Christ
as
Mediator
,
is
Relative
:
He
espoused
human
Nature
not
for
himself
,
but
for
sinners
:
He
lived
not
for
himself
,
but
for
his
people
:
He
died
not
for
himself
,
but
for
sinners
:
Thus
here
he
wept
not
for
himself
,
but
for
Jerusalem
.
(
2.
)
This
also
discovers
to
us
,
The
Heroic
,
and
pure
strain
,
or
temperament
of
Christs
Affections
.
Doth
he
,
indeed
,
shed
tears
over
Jerusalem
,
who
is
now
meditating
,
how
she
may
shed
his
bloud
:
Has
he
so
much
pitie
and
bleeding
compassion
for
her
,
who
hath
so
little
pitie
and
compassion
for
herselfe
?
Oh!
what
incomparable
generous
Affections
are
here
?
What
an
unparalled
sweet
humor
is
there
loged
in
the
heart
of
this
great
Emmanuel
?
Who
could
ever
have
imagined
that
human
Nature
had
been
capable
of
such
pure
,
and
desinteressed
Affections
,
had
we
not
so
real
an
experiment
thereof
in
this
Soverain
Messias
?
(
3.
)
Hence
likewise
we
may
collect
,
How
really
and
chearfully
willing
Christ
is
to
save
sinners
.
Jerusalem
,
Jerusalem
—
How
oft
would
I
have
gathered
thy
children
together
,
even
as
an
hen
gathers
her
chickens
under
her
wings
,
and
ye
would
not
?
What
a
pathetic
expostulation
is
here
,
which
carries
in
it
notices
of
vehement
Affections
?
Oh!
how
willing
is
Christ
to
give
unto
sinners
the
things
that
belong
unto
their
peace
?
Yea
,
is
he
not
more
willing
to
to
bestow
great
things
than
smal
?
Doth
not
his
willingnesse
to
give
,
infinitely
excede
the
sinners
willingnesse
to
receive
?
Is
not
Christ
more
glad
to
receive
poor
and
weary
souls
,
than
they
are
to
come
unto
him
?
May
sinners
come
too
soon
to
Christ
,
or
before
they
are
welcome
?
Has
Christ
set
any
bars
or
rails
about
his
Throne
of
Grace
?
May
not
whoever
wil
,
come
and
drink
freely
,
and
deeply
of
this
living
fountain
?
Is
not
every
thing
about
Christ
mighty
drawing
,
alluring
,
and
inviting
?
How
drawing
and
encouraging
is
his
Gospel
?
What
alluring
and
inviting
Arguments
are
there
in
his
bloud
and
passion
?
Has
not
Christ
removed
al
groundlesse
cavils
and
objections
,
which
foolish
sinners
are
apt
to
make
against
coming
to
him
for
life
?
Doth
not
Jerusalem
first
break
with
him
,
before
he
breaks
with
her
?
And
when
that
unhappy
breach
is
made
,
doth
not
his
weeping
over
her
sufficiently
argue
,
how
fain
he
would
be
reconciled
to
her
?
how
much
't
would
please
him
to
see
her
but
cast
half
an
eye
towards
him
?
how
much
his
heart
would
leap
within
him
,
to
behold
her
,
in
the
Prodigals
posture
,
returning
towards
him
?
Did
Christ
ever
cease
to
make
tenders
of
Grace
to
her
,
'til
she
ceased
to
accept
or
desire
the
tenders
of
his
Grace
?
Yea
,
is
not
Christs
forwardnesse
to
give
,
beyond
the
Sinners
forwardnesse
to
receive
?
Did
Christ
ever
refuse
to
give
,
til
sinners
refused
to
aske
what
they
wanted
?
Oh!
how
oft
doth
Christs
kindnesse
overcome
the
Sinners
unkindnesse
?
Did
he
not
frequently
expresse
great
love
and
pitie
,
when
he
had
the
greatest
cause
to
expresse
severe
wrath
?
Oh!
what
infinite
pleasure
and
satisfaction
doth
Christ
take
,
in
his
gracious
effusions
and
communications
to
sinners
?
Doth
he
not
thinke
himself
sufficiently
paid
for
what
Grace
he
hath
given
forth
,
if
he
may
but
obtain
the
souls
desires
after
more
?
How
industrious
is
he
in
seeking
sinners
,
when
they
have
lost
themselves
?
Oh!
what
a
sad
consideration
is
it
,
that
Christ
should
be
so
boundlesse
and
large
in
his
offers
,
and
we
so
narrow
in
our
receivings
?
(
4.
)
Christs
weeping
over
Jerusalem
instructs
What
a
dreadful
sin
it
is
to
reject
Christ
,
and
al
other
concernes
of
our
peace
.
Christs
gracious
invitations
unto
,
long
waitings
for
,
and
at
last
tears
over
Jerusalem
,
do
greatly
aggravate
her
impenitence
,
and
unbelief
towards
him
.
For
the
lower
Christ
condescends
to
sinners
,
the
nearer
he
comes
to
them
,
and
the
more
importunate
he
is
in
the
offers
of
his
Grace
;
the
greater
is
their
sin
in
rejecting
such
gracious
and
sweet
offers
.
What
?
doth
Christ
come
unto
his
own
;
his
own
children
,
spouse
,
subjects
,
brethren
,
and
friends
?
and
wil
not
his
own
receive
him
?
Doth
he
so
freely
open
his
gracious
heart
to
sinners
,
and
wil
they
shut
their
hearts
against
him
?
Is
he
so
forward
to
give
,
and
shal
we
be
so
backward
to
receive
?
Doth
Christ
offer
such
great
things
to
sinners
,
and
shal
they
prefer
such
poor
toys
before
them
?
Yea
,
is
Christ
in
himself
so
incomparably
excellent
,
and
wil
sinners
yet
so
much
disdain
him
,
and
so
proudly
shift
themselves
of
him
?
Can
there
be
a
more
hainous
sin
than
this
,
to
meet
Christs
bowels
and
pitie
with
kicks
,
and
contemt
?
Oh!
studie
the
weight
of
this
sin
.
(
5.
)
This
Lamentation
of
Christ
over
impenitent
That
mans
Ruine
is
from
himself
?
If
after
al
Christs
gracious
Invitations
;
al
his
unwearied
forbearances
;
al
his
bitter
and
salt
tears
,
Jerusalem
wil
stil
persist
in
her
rebellious
contemt
of
his
gracious
offers
,
how
inexcusable
is
her
sin
,
and
inevitable
her
ruine
?
What
wil
prevail
upon
her
,
if
Christs
Tears
,
and
Intreaties
wil
not
prevail
?
What
can
save
her
,
if
her
Redemers
Grace
and
Mercie
save
her
not
?
What
is
it
that
keeps
Evangelic
sinners
from
being
saved
?
is
it
any
defect
in
the
Object
,
or
its
Revelation
?
is
it
mere
simple
Ignorance
,
or
Impotence
in
the
subject
?
No
;
but
it
is
wilful
blindnesse
and
impotence
:
they
shut
their
eyes
and
wil
not
see
;
they
bolt
their
hearts
and
wil
not
open
to
Christ
,
who
knocks
at
the
dore
of
the
soul
,
by
many
gracious
Invitations
of
his
Gospel
and
Spirit
.
And
do
not
such
deservedly
perish
,
who
electively
embrace
their
own
ruine
,
and
wilfully
reject
the
things
that
belong
to
their
peace
,
Mat.
23.
37
?
Surely
this
wilful
Impotence
,
or
rather
impotent
wilfulnesse
evidently
demonstrates
,
That
impenitent
sinners
frame
their
own
Hel.
(
6.
)
Hence
also
infer
,
That
the
greater
privileges
,
and
marques
of
favor
Christ
doth
confer
on
any
People
or
Church
,
the
more
sorely
doth
he
resent
any
unkindnesse
from
such
.
The
resentment
of
a
smal
unkindnesse
,
from
such
as
have
been
obliged
by
special
favors
,
is
more
afflictive
,
than
greater
unkindnesses
from
others
.
For
Jerusalem
,
who
lay
under
so
many
,
and
essential
obligations
,
to
reject
Christ
,
and
al
his
gracious
tenders
of
mercie
,
Oh!
how
much
doth
this
break
his
heart
?
What
swords
and
spears
to
pierce
thorow
his
soul
is
this
?
For
Jesurun
,
when
she
is
made
fat
with
Divine
mercies
,
to
kick
against
those
bowels
,
whence
her
mercies
flowed
,
how
much
doth
this
wound
and
grieve
the
heart
of
Christ
?
(
7.
)
Lasty
,
Hence
also
we
may
collect
,
That
Christ's
tears
are
the
best
Exemplar
,
or
Patterne
of
ours
.
He
that
wil
mourne
in
a
Christian
manner
,
needs
no
better
Idea
,
or
exemple
than
this
Christs
Lamentation
.
Al
Christs
Affections
,
Actions
,
and
Passions
,
so
far
as
they
are
imitable
by
us
,
deserve
a
great
Remarque
:
But
nothing
cals
for
a
more
exact
imitation
from
us
,
than
this
Christs
Lamentation
:
Every
branch
thereof
deserves
great
Consideration
,
Admiration
,
and
Imitation
.
1.
We
procede
now
to
some
more
practic
Application
of
our
Proposition
;
and
that
first
by
way
of
Admonition
,
and
Advice
,
That
we
al
studie
wel
,
and
consider
deeply
Jerusalems
Church-wasting
sins
,
how
far
they
may
be
found
amongst
us
.
Was
Jerusalem
guiltie
of
rejecting
Christ
,
and
the
things
that
did
belong
unto
her
peace
?
And
have
not
we
been
,
in
an
high
mesure
,
guiltie
of
the
same
?
Doth
not
this
sin
lie
involved
in
Londons
Ashes
and
Ruines
,
as
wel
as
in
Jerusalems
?
Did
Jerusalem
fondly
flatter
herself
,
and
ungroundedly
presume
of
peace
,
when
Christ
threatned
nothing
but
Wars
and
Desolations
?
And
has
not
this
also
been
Englands
Sin
?
Do
not
men
crie
Peace
,
Peace
,
when
God
speaks
nothing
but
Wrath
?
Was
Jerusalem
puffed
up
with
Spiritual
pride
,
and
Carnal
confidence
in
her
Church-privileges
,
and
the
tokens
of
Gods
presence
?
And
have
not
English
Professors
been
notoriously
guiltie
of
the
same
sins
?
Did
Jerusalem
sleep
securely
under
al
Christs
Divine
Comminations
,
Menaces
,
or
Threats
of
approching
Judgements
?
And
has
not
England
also
slept
securely
under
al
Divine
premonitions
of
coming
judgements
?
Had
earthly-mindednesse
a
great
place
in
Jerusalems
black
Catalogue
of
Church-desolating
sins
?
And
have
not
English
Professors
been
dreadfully
guiltie
of
this
sin
also
?
Have
not
Back
and
Belly
,
Trade
,
Pompe
,
and
Pleasures
,
been
the
great
Diana's
,
which
have
captivated
the
hearts
of
too
many
Professors
?
Was
Jerusalem
infructuous
and
barren
under
al
gracious
Appointments
,
Vouchsafements
,
and
Influences
?
And
has
not
this
also
been
Englands
great
sin
?
Did
Jerusalem
persecute
Gods
Prophets
and
Apostles
?
And
may
we
exemt
England
from
the
guilt
of
this
sin
?
Was
the
want
of
Reformation
Jerusalems
Church-depopulating
Sin
?
And
is
England
free
from
this
Sin
?
Lastly
,
was
Jerusalem
guiltie
of
Impenitence
,
want
of
Humiliation
,
and
open
Apostasie
?
And
let
al
judge
,
whether
England
has
not
been
fouly
guilty
of
the
same
sins
.
O
that
English
Professors
would
spend
some
time
,
studie
,
and
pains
,
in
completing
this
parallel
between
Jerusalem
and
England
,
in
point
of
Church-wasting
sins
,
thereby
to
break
their
hearts
,
and
make
them
bleed
forth
bitter
Lamentations
over
Englands
sins
,
and
approching
miseries
,
if
she
repent
not
.
Hence
also
we
are
furnisht
with
mater
of
That
they
would
,
by
al
means
possible
,
endeavor
,
both
in
themselves
and
others
,
an
exact
imitation
of
this
our
Lords
Lamentation
over
Jerusalem
?
Did
our
gracious
Lord
,
who
was
himself
void
of
the
least
spot
,
weep
so
bitterly
over
Jerusalems
sins
?
Oh
then
!
how
much
should
We
,
poor
sinful
We
,
weep
over
Englands
sin
,
whereunto
we
have
contributed
so
great
a
share
?
Doth
our
blessed
Lord
,
who
was
free
from
al
sin
,
so
much
lament
the
sins
of
others
,
wherein
he
had
no
share
?
O!
What
an
high
degree
of
impenitence
is
it
then
for
us
,
not
to
lament
over
our
own
sins
,
or
National
sins
,
wherein
we
have
had
our
share
?
If
we
mourn
not
over
National
,
or
Church-sins
,
do
we
not
hereby
make
our selves
partakers
in
them
;
and
so
by
consequence
,
in
those
judgements
that
follow
?
Oh!
What
a
sad
contemplation
is
it
,
to
think
how
many
great
Professors
make
themselves
guilty
of
National
,
or
other-mens
sins
,
by
not
lamenting
over
them
?
How
much
Blasphemie
,
Atheisme
,
Profanesse
,
Idolatrie
,
Sensualitie
,
Securitie
,
Contemt
of
the
Gospel
,
and
other
National
sins
,
are
by
the
Righteous
God
,
charged
on
the
account
of
many
great
,
yea
some
good
Professors
,
because
they
never
mourned
over
these
National
sins
?
And
may
not
these
Professors
expect
to
be
involved
in
National
jugements
,
who
thus
,
by
their
defect
of
humiliation
,
involve
themselves
in
National
sins
?
Yea
,
may
not
the
great
want
of
Mourning
,
and
Humiliation
for
other
mens
sins
,
give
too
many
great
Professors
cause
to
suspect
,
that
they
never
truely
mourned
,
or
were
humbled
for
their
own
sins
?
For
he
that
mournes
for
his
own
sins
as
he
ought
,
mourns
chiefly
for
the
dishonor
that
comes
to
God
thereby
:
Now
if
this
be
the
principal
Motive
of
our
mourning
for
sin
,
then
we
shal
mourn
for
the
dishonor
that
comes
to
God
by
other
mens
sins
,
as
wel
as
by
our
own
.
But
the
bottome-reason
why
some
Professors
mourne
for
their
own
sins
,
and
not
for
other
mens
sins
,
is
self-love
:
they
think
their
own
sins
wil
draw
jugements
on
themselves
,
and
therefore
they
mourne
for
them
,
thereby
to
avert
Gods
wrath
from
themselves
:
Whereas
true
godly
sorrow
is
chiefly
afflicted
for
the
offence
given
to
God
:
It
is
grieved
,
not
so
much
because
self
,
as
because
Christ
is
grieved
.
Certainly
a
soul
truely
humbled
for
his
own
sins
,
wil
also
be
humbled
for
,
and
mourn
over
National
sins
and
jugements
.
How
much
then
are
we
concerned
to
imitate
our
great
Lord
in
this
his
Lamentation
?
Do
not
his
tears
accuse
,
and
condemne
our
impenitent
,
secure
,
and
hard
hearts
?
He
weeps
for
other
mens
sins
;
but
alas
!
how
little
do
we
weep
for
our
own
?
May
not
Christs
tears
fil
us
with
soul-confusion
and
shame
,
to
consider
,
how
much
we
are
strangers
to
such
Christian
Lamentations
,
over
sinful
and
ruinous
England
?
Has
not
this
been
the
practice
of
Saints
in
al
ages
,
to
lament
over
the
Sins
,
and
Ruines
of
their
Church
or
State
?
Was
not
this
the
temper
of
Lots
spirit
?
Is
it
not
said
,
He
was
vexed
with
the
filthy
conversation
of
the
wicked
,
2
Pet.
2.
7.
oppressed
as
with
a
burden
,
or
dispirited
and
weakned
,
as
with
a
tedious
sicknes
,
as
the
word
imports
;
so
v.
8.
Vexed
his
righteous
soul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
cruciated
,
or
tormented
his
soul
as
upon
a
rack
:
such
was
his
grief
and
anguish
for
their
sins
.
And
was
not
this
likewise
the
gracious
posture
of
Davids
spirit
,
Psal.
119.
53
,
136
,
158
?
Oh!
what
Lamentations
did
the
good
Prophets
of
old
make
over
Jerusalems
first
captivitie
,
and
her
sin
,
which
was
the
cause
thereof
?
Again
,
has
not
God
made
many
gracious
promisses
to
such
,
as
mourne
over
the
sins
of
the
places
they
live
in
,
as
Ezech.
9.
4
?
It
s
true
,
peradventure
they
may
not
be
exemted
from
commun
calamities
;
ay
,
but
doth
not
God
sanctifie
,
and
sweeten
al
unto
them
?
But
to
speak
a
little
of
the
Qualification
of
our
Lamentation
:
We
are
to
imitate
,
as
much
as
may
be
,
the
Qualities
,
or
manner
of
Christs
weeping
.
Were
Christs
tears
Rational
,
Spiritual
,
and
voluntarie
?
Such
should
ours
also
be
.
Was
Christs
Lamentation
generous
and
public
?
did
he
seem
to
forget
his
own
private
sufferings
,
whiles
he
bewailed
Jerusalem's
?
Oh!
how
ambitious
should
we
be
of
the
like
pure
sorrow
?
Were
his
tears
Pathetic
,
and
Sympathetic
?
Did
every
tear
flow
from
a
broken
bleeding
heart
?
How
much
then
should
we
affect
such
Tears
?
Again
,
were
his
tears
so
efficacious
,
so
influential
?
What
a
shame
is
it
then
for
us
,
that
our
Lamentations
are
so
barren
and
fruitlesse
?
Alas
!
how
far
short
do
our
Lamentations
come
of
Christs
?
Do
not
we
grieve
more
for
the
evils
we
our selves
suffer
,
than
for
the
sin
,
we
or
others
commit
?
Sense
of
pain
,
or
losse
afflicts
us
:
but
how
little
are
we
afflicted
with
the
sense
of
guilt
and
sin
?
We
mourn
over
the
Ruines
of
a
burnt
Citie
,
or
impoverished
Nation
:
but
how
little
do
we
mourn
over
our
sin
,
and
the
wrath
of
a
sin-revenging
God
,
which
were
the
causes
of
those
Ruines
?
Lastly
,
Christs
Lamentation
,
doth
administer
Divine
Lamentations
,
to
obviate
and
prevent
the
like
Sins
and
Ruines
?
Was
not
this
one
main
end
,
why
Christ
here
breaks
forth
into
so
sad
a
passion
of
weeping
over
Jerusalem
,
thereby
to
lay
in
a
Caveat
for
us
,
that
we
run
not
into
the
like
Sins
and
Ruines
?
O
then
let
us
keep
our
spirits
,
and
lives
,
at
the
greatest
distance
that
may
be
,
from
these
or
suchlike
Church-sins
,
which
bring
with
them
such
stupendous
,
inevitable
Church-ruines
.
Reformation
is
the
supreme
end
of
al
sacred
Lamentation
:
and
albeit
National
jugements
may
surprise
us
,
as
wel
as
others
,
yet
if
we
can
keep
our selves
from
National
,
and
Church
sins
,
which
are
the
causes
of
such
jugements
,
they
wil
in
the
issue
prove
no
jugements
,
but
perfumed
mercies
to
us
.
What
ever
burdens
lie
on
our
backs
,
if
sin
lie
not
on
our
spirits
,
they
wil
be
very
tolerable
,
easy
burdens
to
us
.
BOOK
II.
A
General
Consideration
of
the
Text
,
Luke
19.
42.
With
a
particular
Resolution
of
that
first
Question
,
What
it
is
not
to
know
the
things
that
belong
unto
our
peace
?
Or
,
Wherein
the
Nature
of
Unbelief
consists
?
CHAP.
I.
The
Explication
of
Luke
19.
42.
HAving
given
some
general
account
of
Christs
Lamentation
,
both
as
to
its
Mater
and
Forme
,
we
now
procede
to
a
more
exact
consideration
of
the
chief
particulars
thereof
contained
in
v.
42.
Saying
,
if
thou
hadst
known
,
even
thou
,
at
least
in
this
thy
day
,
the
things
which
belong
unto
thy
peace
!
but
now
they
are
hid
from
thine
eyes
.
These
words
carrie
in
them
an
extreme
Pathos
,
or
moving
Affection
:
every
word
is
Pathetic
,
and
Emphatic
:
Christs
heart
seems
so
ful
of
bleeding
pitie
,
as
if
he
wanted
words
to
give
it
vent
:
every
expression
is
so
broken
,
as
though
his
heart
were
quite
broken
to
pieces
:
Yea
,
doth
he
not
seem
to
drop
a
tear
between
every
word
?
to
speak
,
and
weep
;
to
drop
a
word
,
and
then
a
tear
?
So
ful
of
Affection
and
Commiseration
is
every
expression
,
as
it
wil
appear
by
each
particular
.
Saying
,
]
Christ
doth
not
only
weep
,
but
If
,
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
[
s
](A41628-e22960-b)
s
Illud
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ostendit
enim
reddi
a
Christo
causam
fletus
.
Grotius
.
Some
understand
the
the
first
Particle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Aitiologic
,
or
Causal
;
and
so
they
suppose
it
to
discover
to
us
the
cause
of
Christs
weeping
.
[
t
](A41628-e23040-b)
t
Beza
,
Gerhard
.
But
others
,
upon
more
grounded
reasons
,
make
the
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
redundant
,
and
expletive
;
according
to
the
Greek
Idiome
and
Luke's
wonted
Pleonasme
,
wherein
it
usually
stands
as
a
note
of
Asseveration
,
and
so
serves
for
a
Mimesis
.
For
they
are
wont
to
premit
it
before
a
sentence
,
which
being
spoken
by
some
one
,
is
recited
;
whence
it
is
no
more
than
an
Enarrative
,
and
Expletive
Particle
.
Neither
doth
the
Syriac
version
impede
this
construction
:
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
is
not
Causal
,
but
a
note
of
Exclamation
.
As
for
that
next
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rendred
,
If
,
it
is
variously
explicated
:
[
u
](A41628-e23220-b)
u
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hic
est
utinam
.
Grot.
Some
conceive
there
is
no
defect
in
this
discourse
of
Christ
,
and
thence
they
expound
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
an
Optative
sense
,
by
Vtinam
,
Would
to
God
thou
hadst
known
:
So
they
make
it
to
be
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Because
(
1.
)
This
is
not
improper
,
or
unusual
in
the
Greek
.
(
2.
)
The
Syriac
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Illu
,
is
also
Optative
.
(
3.
)
In
this
sense
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
also
used
by
the
Lxx.
for
17
Jos.
7.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
would
to
God
we
had
remained
.
But
I
rather
incline
to
the
jugemeut
of
Calvin
,
Beza
,
and
others
,
who
make
this
Oration
of
Christ
to
be
Elliptic
,
or
defective
;
and
so
refer
the
Partible
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
If
,
to
the
Subjunctive
Mood
.
(
1.
)
Because
the
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rarely
,
if
ever
,
found
used
in
the
New-Testament
,
for
Vtinam
,
would
to
God
.
(
2.
)
Because
it
is
here
premitted
,
as
introductive
to
a
pathetic
exclamation
,
drawn
from
most
intimate
Bowels
,
and
such
a
torrent
of
melted
Affections
,
as
seem
to
shut
Christs
mouth
,
and
interrupt
his
words
.
[
w
](A41628-e23470-b)
w
Si
cognovisses
tu
.
Pathetica
Oratio
,
ideoque
abrupta
.
Calv.
And
indeed
experience
testifieth
,
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
Jerusalems
approching
miserie
.
And
2.
a
great
degree
of
Indignation
,
by
reason
of
her
prodigious
Ingratitude
,
Contumacie
,
and
Unbelief
;
which
were
the
cause
of
al
her
miserie
.
Thus
a
learned
[
x
](A41628-e23520-b)
x
Budaeus
prioribus
in
Pandectas
Annotationibus
.
Author
observes
,
That
this
Oration
of
Christ
is
defective
;
as
of
one
,
who
partly
commiserates
Jerusalems
approching
Destruction
;
and
partly
upbraids
her
unheard-of
perfidie
,
and
contumacie
.
Thus
it
seems
evident
,
that
the
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
If
,
here
notes
Christs
speech
to
be
very
defective
,
abrupt
,
and
pathetic
.
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.
Believed
,
That
words
of
sense
implie
Affection
.
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
Consent
,
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
,
efficacious
Assent
,
to
the
things
that
belong
unto
our
peace
,
is
ever
attended
with
a
sincere
Consent
to
the
same
?
For
,
albeit
Divine
saving
Assent
,
and
Consent
,
may
differ
as
to
their
formal
Acts
,
and
Objects
;
yet
are
they
not
the
same
,
in
regard
of
their
effective
principles
,
ends
,
and
effects
?
Is
not
the
Wil
under
the
Tuition
of
the
Understanding
?
Can
it
move
regularly
towards
any
object
,
without
the
conduct
of
the
mind
?
Yea
,
have
not
the
Mind
and
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
Denominations
,
according
to
its
different
Acts
,
and
Objects
?
This
is
no
Novel
opinion
,
neither
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
,
voluntarie
,
affected
Ignorance
;
which
is
so
far
from
excusing
,
as
that
it
aggravates
the
sin
of
those
who
are
guiltie
of
it
.
Even
thou
,
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Vulgar
Latin
and
Erasmus
render
the
Particle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Et
,
And
;
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
persons
,
for
the
filling
up
this
defective
Oration
:
[
y
](A41628-e24220-b)
y
Particula
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hoc
loco
non
est
Copulativa
,
sed
ponitur
pro
saltem
,
Gerhard
.
For
the
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
place
is
not
Copulative
,
but
put
for
vel
,
even
,
in
this
sense
:
If
even
thou
,
which
art
the
Metropolis
of
Judea
,
the
chief
seat
of
the
divine
Shekinah
,
or
Habitation
,
and
adorned
with
such
singular
privileges
,
beyond
al
places
in
the
world
,
If
,
I
say
,
thou
hadst
known
,
&c.
[
z
](A41628-e24310-b)
z
Vel
tu
,
Urbs
illa
supra
omnes
terrae
urbes
,
Deo
dilecta
,
Urbs
Davidis
,
Deo
dicata
.
Grot.
Thus
that
which
Christ
here
laments
is
not
,
that
Jerusalem
had
not
known
the
things
that
did
belong
unto
her
peace
,
as
other
Cities
had
done
,
but
this
is
the
great
thing
he
bewails
,
that
Jerusalem
,
which
lay
under
such
deep
and
essential
Obligations
,
to
receive
her
Messias
,
even
she
should
so
unworthily
reject
him
.
So
that
the
simple
,
and
natural
sense
seems
to
be
this
:
If
even
thou
,
whom
it
so
nearly
concernes
,
hadst
known
,
&c.
At
least
,
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Repetition
of
the
Conjunction
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
uselesse
;
but
carries
with
it
a
singular
Elegance
,
and
Emphase
:
[
a
](A41628-e24420-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
bis
repetitum
Emphaticè
ponitur
pro
latino
,
vel
,
saltem
Glass
.
for
the
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
,
refers
to
the
Citie
;
then
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
](A41628-e24510-b)
b
Ergo
hic
quoque
Particula
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
accipienda
est
,
ut
paulo
ante
,
quod
etiam
liquet
ex
Particula
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
adjuncta
.
Bez
Thus
the
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
be
understood
,
as
before
for
vel
,
even
,
or
,
saltem
,
at
least
;
which
is
evident
from
the
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
annext
thereto
.
Whence
it
follows
.
In
this
thy
day
]
There
is
a
great
Pathos
,
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
darknesse
.
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
solemne
Invitations
,
so
many
gracious
Allurements
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
Repulses
from
,
as
ever
I
made
Applications
to
thee
?
Lo
!
now
I
make
my
[
a
](A41628-e24870-b)
a
Erat
haec
ultima
quasi
occasio
ad
salutem
Judaeis
oblata
,
ut
Mossi●●
sibi
oblatam
recip●●ent
,
&
ita
salvar●ntur
.
Glass
.
Significat
voce
diei
adesse
,
extremum
tempus
,
&c.
Gerhard
.
Quamvis
hactenus
sceleste
&
impie
contra
Deum
fueris
contumax
nunc
saltem
resipiscendi
est
tempus
.
Calvin
.
last
Application
to
thee
:
every
word
is
watered
,
and
bedewed
with
Tears
:
O!
That
thou
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
afforded
to
Jerusalem
,
by
her
Messias
;
although
the
last
period
of
this
time
may
,
possibly
,
be
chiefly
intended
.
Hence
it
is
thought
,
that
these
words
refer
to
that
Zechar.
9.
9.
Rejoice
greatly
O
daughter
of
Sion
:
shout
O
daughter
of
Jerusalem
;
behold
thy
King
cometh
to
thee
.
But
this
coming
of
Christ
,
may
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hactenus
nunc
saltem
,
cum
illa
dies
The
things
which
belong
unto
thy
peace
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
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
Apostles
:
The
simple
and
real
things
of
our
peace
,
are
(
1.
)
Christ
himself
,
the
great
Mediator
of
our
peace
,
with
al
his
merits
.
(
2.
)
The
Spirit
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
,
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
embraced
them
?
or
,
Oh!
how
happy
wouldst
thou
have
been
?
]
[
e
](A41628-e25360-b)
e
Beza
,
Gerard.
Others
incline
rather
to
refer
the
Aposiopesis
to
the
last
clause
of
the
following
words
,
But
now
they
are
hid
from
thine
eyes
[
to
thine
unspeakable
damage
,
and
eternal
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
Hebraic
Ellipsis
,
wherein
the
Consequent
is
also
expressed
by
the
Antecedent
:
for
those
things
which
are
hid
,
are
removed
out
of
sight
:
whence
the
later
is
also
expressed
by
the
former
:
[
f
](A41628-e25580-b)
f
Ellipsis
est
Hebraea
,
qua
ex
Antecedente
intelligitur
simul
Consequens
.
quae
enim
abscouduntur
,
ea
à
conspect●
removentur
.
Gerhard
.
So
that
the
meaning
is
,
The
Gospel
is
hid
,
and
thenc
removed
from
thee
.
Or
peradventure
,
it
may
allude
to
the
Veil
on
Moses'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
](A41628-e25710-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Ignorantia
inexcusabili
quia
lucemoblaram
i
mo
ingestam
fastidiose
respuis
.
Grot.
They
reject
the
things
that
belong
to
their
peace
;
and
the
things
that
belong
to
their
peace
reject
them
:
Their
hearts
are
sealed
up
by
unbelief
against
the
Gospel
;
and
the
Gospel
becomes
as
a
sealed
Book
to
them
:
They
bid
Adieu
to
Christ
;
and
he
bids
Adieu
to
them
:
They
prefer
Cesar
before
Christ
;
and
Christ
deservedly
leaves
them
,
to
be
ruined
by
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
offer
to
us
varietie
of
choise
Observations
.
As
from
that
first
notion
,
Saying
,
we
may
observe
(
1.
)
That
Christs
expressions
of
pitie
do
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
dismal
saying
?
O!
then
dread
every
saying
of
Christ
.
It
follows
:
[
If
]
Hence
observe
(
1.
)
That
Christ
is
very
real
,
serious
,
and
pathetic
in
al
his
offers
of
Grace
unto
sinners
.
Every
word
of
the
Gospel
is
but
a
chariot
,
that
conveighs
Christs
heart
to
Sinners
:
If
ever
he
be
in
good
earnest
,
it
is
in
his
evangelic
Invitations
.
His
Bowels
are
never
more
warme
,
and
rolling
;
his
affections
never
more
bleeding
,
than
in
inviting
and
drawing
Sinners
to
himself
.
Oh!
how
low
doth
Christ
stoop
?
unto
what
mean
termes
doth
he
condescend
,
to
win
his
enemies
to
be
reconciled
to
him
?
How
studious
and
industrious
is
he
,
to
remove
al
Heart-cavils
,
against
the
offers
of
his
Grace
?
Doth
he
ever
break
with
us
before
we
break
with
him
?
(
2.
)
This
Particle
[
If
]
as
explicated
gives
That
nothing
doth
more
deeply
provoke
Christs
indignation
against
sinners
,
than
the
wilful
rejection
of
his
Gospel
,
Grace
,
and
Person
.
For
this
Particle
,
If
,
as
was
noted
,
implies
not
only
commiseration
,
but
also
Indignation
and
Exprobation
:
Christ
by
this
abrupt
manner
of
speech
doth
sorely
upbraid
Jerusalem
,
with
her
contumacious
contemt
of
himself
,
and
his
evangelic
offers
of
Grace
.
Now
to
upbraid
another
,
is
to
lode
him
with
reproches
,
disgraceful
and
biting
words
;
thereby
to
aggravate
his
ingratitude
,
and
the
foulnesse
of
his
fact
;
as
also
to
manifest
what
a
just
ressentiment
,
and
sense
we
have
of
the
injuries
done
to
us
,
by
the
person
upbraided
.
So
that
Christs
upbraiding
Jerusalem
with
her
wilful
impenitence
and
unbelief
,
argueth
his
deep
ressentiment
thereof
,
and
just
indignation
against
her
for
it
.
Thus
Christ
upbraids
his
own
Disciples
with
their
unbelief
,
Mark
16.
14.
which
argues
that
the
least
degree
of
unbelief
is
greatly
ressented
by
,
and
sorely
offensive
to
Christ
.
But
of
this
hereafter
,
in
the
Aggravations
of
unbelief
.
Thou
hadst
known
]
Hence
note
(
1.
)
That
sanctified
Notions
are
the
root
of
saving
Faith
,
and
the
divine
life
.
To
speak
a
little
what
sanctified
Notions
import
;
and
then
what
connexion
they
have
with
saving
faith
,
and
the
divine
life
.
These
sanctified
Notions
,
are
a
divine
Light
of
life
,
John
8.
12.
an
unction
from
the
holy
One
,
1
John
2.
20.
proceding
originally
from
the
Father
of
light
and
life
,
Joh.
6.
45.
whereby
Believers
know
things
as
they
ought
,
1
Cor.
8.
2.
For
the
Spirit
of
God
impressing
a
Divine
Glorie
on
Supernatural
objects
,
it
openeth
the
same
to
the
mind
,
and
also
openeth
the
mind
to
receive
the
same
;
and
thence
implanteth
a
supernatural
Instinct
,
a
divine
Sagacitie
,
and
intuitive
light
;
whereby
the
soul
not
only
sees
spiritual
objects
,
but
also
has
a
particular
,
experimental
tast
,
and
feeling
sense
thereof
;
which
kils
beloved
idols
and
lusts
,
turnes
the
Bent
of
the
heart
towards
Christ
,
and
proves
the
dore
to
communion
with
God
in
Christ
,
and
the
Divine
life
.
And
oh
!
how
clear
and
distinct
;
how
deep
and
solid
;
how
sweet
and
delicious
;
how
efficacious
and
active
,
yea
transformative
are
these
sanctified
Notions
,
which
lie
wrapt
up
in
the
Light
of
Life
?
What
a
mighty
conformitie
has
the
renewed
mind
,
clothed
with
these
Divine
notions
,
to
al
Divine
truths
?
How
is
al
the
glorie
of
this
lower
world
eclipsed
,
and
al
carnal
delights
made
to
lose
their
relish
hereby
?
What
Satisfaction
in
God
,
what
fervent
Affections
towards
Christ
,
what
bigorous
vigorous
Exercices
of
Grace
doth
this
Light
of
life
worke
in
believers
?
But
it
hath
a
more
peculiar
soverain
influence
on
faith
,
and
al
its
vitals
.
Inward
,
spiritual
,
deep
,
feeling
,
affective
and
practic
Notions
,
of
God
in
Christ
have
an
huge
soverain
influence
on
faith
:
so
the
Psalmist
assures
us
.
Psal.
9.
10.
And
they
that
know
thy
Name
wil
put
their
trust
in
thee
.
A
clear
,
distinct
,
particular
,
stedfast
,
divine
,
operative
knowlege
of
Christ
breeds
Confidence
in
,
Recumbence
on
,
and
Adherence
to
him
.
None
are
more
tenacious
,
and
resolute
in
adhering
unto
Christ
,
than
such
as
are
baptised
with
his
Spirit
,
and
Light
of
Life
.
Yea
,
according
to
the
Quantitie
and
Qualitie
of
our
light
,
such
wil
be
the
Quantitie
,
and
Qualitie
of
our
faith
:
If
our
light
be
Spiritual
,
Divine
and
Saving
,
such
wil
our
faith
be
:
Again
,
if
our
light
be
not
only
spiritual
for
the
kind
;
but
also
intense
,
prevalent
and
strong
as
to
degree
;
then
wil
our
faith
be
also
mightie
intense
,
prevalent
and
efficacious
:
such
an
individuous
,
yea
,
essential
connexion
is
there
betwixt
saving
knowlege
and
divine
faith
.
Hence
,
(
2.
)
Observe
,
That
Ignorance
is
the
original
,
and
most
pregnant
parent
of
Vnbelief
.
The
Papists
tel
us
,
That
Ignorance
is
the
mother
of
Devotion
.
And
it
holds
true
,
as
to
their
own
Devotion
,
which
is
but
Superstition
,
and
Wil-worship
:
For
Ignorance
is
both
the
Mother
,
and
Nurse
of
al
Idolatrie
,
and
Superstition
;
and
so
by
consequence
also
of
Unbelief
:
and
therefore
it
is
no
wonder
that
the
Papists
require
only
an
ignorant
,
credulous
,
implicite
faith
of
their
Devoti
:
For
such
a
blind
faith
suits
best
with
their
blind
Devotion
,
and
Superstition
.
But
surely
such
an
Implicite
blind
faith
wil
not
suffice
a
Christian
:
yea
is
it
not
the
worst
kind
of
Unbelief
?
To
believe
only
as
the
Church
believes
,
without
a
right
understanding
of
the
objects
we
believe
,
what
is
it
but
to
believe
nothing
as
we
ought
?
He
that
pins
his
Faith
on
the
Churches
sleeve
,
without
ever
considering
what
he
believes
,
what
doth
he
,
but
at
once
part
with
,
and
bid
Adieu
to
his
Faith
,
Religion
,
Reason
,
yea
,
and
his
Humanitie
too
,
as
we
may
shew
hereafter
?
Such
are
the
malignant
Influences
,
and
Qualities
of
a
blind
,
ignorant
Implicite
Faith
.
Even
thou
]
Even
thou
.
i.
e.
[
h
](A41628-e26910-b)
h
Si
vel
tu
,
quae
singulari
privilegio
in
toto
orbe
praecellis
,
si
tu
,
inquam
,
quae
eoeleste
es
in
rerris
sacrarium
,
cognosceres
.
Calv.
Thou
Jerusalem
,
who
hast
been
the
Seat
of
the
Divine
presence
,
dignified
with
such
splendid
marques
of
Divine
Favor
,
and
adorned
with
such
rich
discoveries
of
evangelic
Grace
,
&c.
Hence
observe
(
1.
)
That
,
as
to
externe
marques
of
Divine
favor
and
benediction
,
the
richest
that
a
People
,
or
Church
can
be
made
partaker
of
,
is
to
be
made
the
seat
of
Gods
gracious
Presence
,
and
Evangelic
Administrations
.
Out
of
Heaven
there
may
not
be
expected
a
greater
externe
privilege
than
this
,
for
a
people
to
be
espoused
by
God
,
as
his
visible
Church
,
the
place
of
his
Gracious
Residence
,
and
Evangelic
Administrations
.
Covenant
of
Grace
was
first
loged
in
her
bosome
:
Christ
was
her
first
crowned
King
,
and
Lawgiver
:
The
Oracles
of
God
were
first
laid
down
in
pawn
with
her
:
Her
Land
and
Citie
was
adopted
by
Christ
,
as
Symbols
of
his
Church
:
Her
Temple
was
a
Type
of
Christs
Natural
bodie
;
wherein
he
dwelt
by
visible
tokens
of
Glorie
,
and
Grace
:
Her
Males
bore
somewhat
of
Christ
in
their
flesh
:
Yea
,
Christ
himself
was
borne
of
Judaic
flesh
and
bloud
:
Jerusalem
had
the
first
tenders
of
Gospel
Grace
:
Christ
long
waited
for
,
and
as
Minister
of
the
Covenant
,
endeavored
after
her
conversion
.
Such
were
her
privileges
.
But
in
this
pathetic
Expression
,
even
Thou
,
there
lies
couched
not
only
an
intimation
of
Jerusalems
Privileges
;
but
also
an
Exprobation
of
her
sin
;
and
that
with
vehement
Indignation
.
As
if
he
had
said
:
What!
Jerusalem
serve
me
so
!
Even
thou
,
who
hast
been
so
dignified
by
me
!
Oh!
what
an
hainous
odious
sin
is
this
?
who
can
bear
it
?
Hence
observe
;
(
2.
)
That
by
how
much
the
more
any
People
or
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
punishment
do
we
deserve
,
if
we
abuse
the
same
:
So
Isai.
5.
1
,
2
,
3
,
4
,
5.
At
least
in
this
thy
day
,
]
These
words
,
as
before
explicated
,
afford
to
us
several
practic
Observations
.
(
1.
)
That
Evangelic
sinners
have
a
day
of
Grace
afforded
to
them
.
Where-ever
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
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
performed
the
same
?
(
3.
)
Hence
also
observe
,
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
That
the
nearer
Christ
comes
in
the
offers
of
his
Grace
;
and
the
longer
he
waits
for
our
acceptation
of
those
offers
,
the
more
inexcusable
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
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
conversation
,
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
unto
his
peace
.
(
2.
)
Hence
also
observe
,
That
Vnbelievers
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
Unbelief
.
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
Unbelief
,
oh
!
what
a
world
of
enemies
are
they
exposed
unto
?
How
doth
every
Tentation
prey
upon
them
?
What
wars
,
what
commotions
,
what
confusions
doth
every
lust
raise
in
their
hearts
?
Yea
,
how
much
are
such
obnoxious
to
the
wrath
,
and
rage
of
the
Righteous
God
?
(
3.
)
Hence
also
we
may
observe
;
That
it
addes
much
weight
to
the
Aggravation
of
Vnbelief
,
that
it
is
a
rejection
of
the
things
that
belong
unto
our
peace
.
The
excellence
of
the
objects
,
which
are
offered
to
sinners
in
the
Gospel
of
peace
,
greatly
aggravates
their
sin
,
who
refuse
them
.
Was
it
ever
known
that
a
conquered
enemie
refused
termes
of
peace
?
Is
there
any
record
to
be
found
of
a
captive
Rebel
,
that
rejected
a
gracious
pardon
from
his
Prince
?
And
yet
,
Lo
!
this
is
the
Unbelievers
case
:
Christ
comes
with
gracious
offers
of
peace
and
life
;
but
alas
!
how
are
they
rejected
?
Oh!
what
an
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
That
when
God
puts
a
period
to
the
day
of
Grace
,
al
means
of
Grace
are
insignificant
,
and
ineffectual
.
Although
God
may
sometimes
continue
the
means
of
Grace
,
yet
doth
he
not
withdraw
his
Influences
of
Grace
from
those
means
?
And
then
how
inefficacious
are
they
?
What
is
Christ
but
a
veiled
face
?
What
is
the
Gospel
,
but
a
sealed
Book
?
What
are
Ordinances
,
but
broken
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
impenitence
,
means
of
hardening
?
Yea
,
is
not
Christ
himself
a
stone
of
offense
,
and
stumbling
to
such
,
as
are
deprived
of
the
day
of
Grace
?
Thus
are
the
things
of
their
peace
hid
from
their
eyes
.
(
2.
)
Hence
also
observe
,
That
when
God
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
against
her
:
For
henceforward
al
Christs
Dispensations
towards
her
were
in
jugement
.
There
was
a
curse
upon
her
Blessings
,
wrath
and
revenge
mixed
with
her
sweetest
Privileges
,
and
mercies
.
What
Christ
speaks
in
general
of
Satan
and
his
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
Jugement
?
(
3.
)
Hence
also
we
may
observe
,
That
there
is
an
exact
proportion
between
the
unbelievers
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
never
see
them
more
:
Joh.
9.
39.
For
jugement
am
I
come
into
this
world
,
—
that
they
which
see
might
be
made
blind
.
There
is
oft
an
exact
conformitie
betwixt
mans
sin
,
and
Gods
jugement
:
What
a
visible
character
,
and
stampe
of
Jerusalem's
sin
is
here
impressed
on
her
jugement
?
What
is
it
that
she
suffers
from
the
righteous
mouth
and
hand
of
Christ
,
but
what
she
voluntarily
inflicts
on
herself
?
She
wil
not
see
the
things
that
belong
unto
her
peace
;
and
therefore
saith
Christ
,
she
shal
not
see
them
,
they
shal
be
hid
from
her
eyes
.
She
wil
not
open
the
Gates
of
her
Soul
,
that
the
King
of
Glorie
,
her
Messias
,
may
enter
in
;
and
therefore
saith
Christ
,
let
her
heart
be
shut
under
the
curse
of
judicial
obduration
.
This
was
Gods
usual
method
in
punishing
Israel
,
even
from
her
Infant-state
.
And
oh
!
how
much
doth
this
illustrate
the
justice
of
God
,
when
visible
Ideas
and
stampes
of
mens
sins
,
are
to
be
seen
in
the
face
of
their
jugements
?
How
must
this
needs
cut
,
and
wound
the
heart
of
an
awakened
penitent
sinner
,
to
see
his
guilt
in
the
face
of
his
punishment
?
This
Analogie
,
and
Affinitie
betwixt
the
unbelievers
sin
,
and
jugement
leaves
him
also
without
the
least
shadow
of
excuse
.
Alas
!
who
but
the
Unbeliever
himself
may
be
blamed
,
if
the
good
things
of
the
Gospel
be
hid
from
his
eyes
,
seing
he
himself
first
shut
his
eyes
against
the
dazling
glorie
of
those
bright
beams
,
which
shone
so
long
on
his
eyes
?
What
cause
have
Unbelievers
to
complain
,
that
the
Gospel
is
a
veiled
,
or
sealed
book
unto
them
,
seing
their
hearts
are
veiled
,
and
sealed
with
unbelief
against
it
?
Oh!
what
a
vindication
wil
this
be
of
the
righteous
jugement
of
God
,
but
confusion
to
wilful
unbelievers
,
to
consider
the
exact
paritie
,
and
Analogie
which
there
is
between
their
sin
,
and
their
punishment
?
How
wil
this
confound
them
to
al
eternitie
?
CHAP.
III.
The
Notional
Object
of
Unbelief
:
or
,
What
are
those
Notional
things
,
that
belong
unto
our
peace
,
which
unbelief
assents
not
unto
?
THe
precedent
Observations
furnish
us
with
singular
mater
of
Discourse
:
each
Observation
deserves
a
particular
examen
,
and
Remarque
:
But
we
shal
cast
al
into
the
mould
,
or
forme
of
this
one
general
Proposition
,
or
Doctrine
:
That
Vnbelief
,
or
the
not
knowing
the
things
that
belong
unto
our
peace
,
is
a
sin
of
the
deepest
tincture
,
or
most
hainous
Aggravations
;
and
that
which
exposeth
the
sinner
to
the
most
severe
wrath
,
and
jugements
of
God
.
This
Proposition
contains
the
spirit
and
mind
of
the
Text
;
as
also
the
sum
and
substance
of
al
the
former
Observations
;
which
,
in
the
explication
hereof
,
wil
have
their
particular
consideration
.
And
,
for
our
more
regular
,
and
methodic
procedure
herein
,
we
shal
resolve
the
Proposition
into
these
four
grand
Questions
.
(
1.
)
What
it
is
not
to
know
the
things
that
belong
unto
our
peace
?
Or
,
Wherein
the
genuine
Idea
,
or
Nature
of
Vnbelief
doth
consist
?
(
2.
)
Whence
this
Vnbelief
springs
?
or
,
What
are
the
seminal
Roots
,
the
original
Causes
of
this
sin
?
(
3.
)
What
are
the
Aggravations
of
this
Vnbelief
?
(
4.
)
What
severe
wrath
and
jugements
from
God
,
attend
this
sin
of
Vnbelief
?
The
Examen
,
and
Resolution
of
these
Questions
wil
give
us
the
ful
Explication
of
our
Proposition
,
as
also
of
the
Text.
Q.
1.
What
it
is
,
Not
to
know
the
things
that
belong
unto
our
peace
?
or
,
Wherein
the
Nature
of
Vnbelief
doth
consist
?
For
the
more
ful
Resolution
of
this
Question
,
we
shal
consider
Unbelief
(
1.
)
with
relation
to
its
Object
.
(
2.
)
In
regard
to
its
Act.
1.
The
Object
of
Unbelief
is
here
expressed
,
The
things
that
belong
unto
thy
peace
:
These
are
(
as
we
before
intimated
)
either
(
1.
)
Complexe
and
Notional
:
or
(
2.
)
Simple
and
Real
.
The
Complexe
,
or
Notional
Things
that
belong
unto
our
peace
,
are
al
those
divine
Axiomes
,
Maximes
,
Canons
,
or
Notions
,
loged
in
the
sacred
Scriptures
,
which
any
way
conduce
to
our
peace
.
The
simple
,
or
real
things
that
belong
unto
our
peace
,
are
the
good
things
themselves
,
which
lie
wrapt
up
in
those
Divine
Axiomes
,
or
Notions
of
sacred
Scripture
;
namely
,
God
in
Christ
,
Heaven
,
&c.
The
former
are
the
Object
of
Faiths
Assent
;
the
later
of
its
Consent
,
Election
,
and
Choice
.
Again
,
the
Notional
things
that
belong
to
our
peace
,
which
are
the
complexe
Object
of
Faiths
Assent
,
may
be
considered
by
us
;
(
1.
)
Materially
;
(
2.
)
Formally
.
The
Material
complexe
objects
of
Faiths
Assent
are
the
Scriptural
Notions
,
which
Faith
assents
unto
:
The
Formal
Object
of
Faith's
Assent
is
the
Formal
Reason
,
Proper
Motives
,
or
principal
Grounds
of
its
Assent
;
that
which
induceth
,
or
draws
our
minds
to
assent
unto
sacred
Scriptural
Notions
;
as
also
constitutes
,
specifies
and
distinguisheth
Divine
saving
Assent
.
Lastly
,
The
Notional
,
Material
Object
of
our
Assent
is
either
General
,
or
Particular
.
The
General
Object
is
the
whole
Word
of
God
:
The
Particular
is
the
Gospel
,
or
Covenant
of
Grace
,
which
gives
us
a
more
particular
and
expresse
Idea
of
the
things
that
belong
to
our
peace
.
The
things
that
belong
unto
our
peace
being
thus
distributed
,
according
to
their
several
Constitutions
,
and
Regards
to
Faith
,
we
may
with
more
Facilitie
,
and
Perspicuitie
determine
and
resolve
our
Question
,
What
it
is
not
to
know
the
things
that
belong
unto
our
peace
?
But
before
we
enter
on
the
explication
of
Unbelief
,
we
must
premise
,
that
our
Intendment
is
to
treat
of
it
in
its
general
,
and
abstract
Nature
,
and
not
as
it
relates
to
this
or
that
subject
:
For
albeit
our
Text
speaks
of
the
Unbelief
of
persons
irregenerate
;
yet
inasmuch
as
the
unbelief
of
persons
regenerate
differs
not
totally
,
from
that
in
persons
irregenerate
,
we
may
very
wel
and
properly
treat
of
both
,
under
one
general
Idea
;
though
with
different
Reflexions
on
,
and
Applications
to
this
,
or
that
subject
,
Thus
much
being
premised
,
we
procede
to
the
explication
of
our
Question
.
First
,
we
shal
begin
with
the
Notional
,
Material
,
General
things
that
belong
unto
our
peace
,
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
Vnbelief
.
Oh!
here
lay
the
the
bitter
Root
,
and
Spawn
of
al
Jerusalems
sin
,
and
miserie
:
she
did
not
understand
,
at
least
not
practicly
assent
unto
the
sacred
Scriptures
,
in
which
al
the
things
that
belonged
to
her
peace
lay
wrapt
up
.
Moses
,
and
the
Prophets
were
a
sacred
Map
,
wherein
Jerusalem
might
have
viewed
the
celestial
Canaan
,
her
Messias
,
his
glorious
Names
and
Titles
of
Honor
,
his
Person
,
and
Offices
,
with
al
other
things
that
did
belong
to
her
peace
:
But
alas
!
Jerusalem
wanted
spiritual
eyes
,
to
contemplate
such
glorious
objects
.
This
our
blessed
Lord
upbraids
the
carnal
Jews
with
,
Joh.
5.
39.
Search
the
Scriptures
;
for
in
them
ye
think
ye
have
eternal
life
,
and
they
are
they
which
testifie
of
me
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
search
,
signifies
here
,
by
a
sacred
sagacitie
,
and
unwearied
studie
to
hunt
,
or
inquire
into
the
Scriptures
,
as
dogs
hunt
after
wild
beasts
:
but
oh
!
this
the
unbelieving
Jews
were
strangers
to
;
and
therefore
no
wonder
,
if
they
were
strangers
to
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
Labyrinth
,
unlesse
we
are
conducted
thereinto
by
this
thread
of
sacred
Scriptures
.
God
is
nothing
to
us
,
but
what
he
testifies
of
himself
.
God
is
nothing
,
saith
Tyndal
,
but
his
Law
and
his
promisses
,
i.
e
,
That
which
he
biddeth
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
,
affectionate
,
deep
,
and
practic
Assent
to
the
sacred
Scriptures
.
And
oh
!
what
an
Epidemic
,
Universal
sin
is
this
,
even
in
the
professing
world
?
How
many
are
there
,
among
the
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
prosperitie
disbelieve
the
Threats
,
and
in
their
Adversitie
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
reputed
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
?
It
s
true
,
al
Scriptures
are
not
alike
Fundamental
,
or
equally
necessary
to
salvation
;
yet
may
we
not
justly
conclude
,
that
al
are
equally
necessary
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
belong
to
their
peace
?
How
few
are
there
that
yield
a
rooted
,
welgrounded
,
operative
Assent
to
the
whole
Word
of
God
;
who
have
an
ear
to
hear
,
wherever
,
and
whenever
God
hath
a
mouth
to
speak
?
O
that
Professors
would
seriously
ruminate
on
this
,
That
so
far
as
they
disbelieve
the
Truth
,
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
strongly
another
way
?
They
disbelieve
some
Scriptures
;
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
dispirit
,
and
weaken
mens
Assent
to
the
sacred
Scriptures
?
And
doth
he
not
hereby
create
,
in
many
sincere
Believers
,
much
unbelief
,
concerning
the
things
that
belong
to
their
peace
?
May
not
the
most
of
our
tentations
be
resolved
into
some
disbeliefe
of
the
Scriptures
?
And
on
the
contrary
,
hath
not
a
real
,
fixed
,
supernatural
,
and
saving
Assent
to
the
Sacred
Scriptures
,
a
mighty
soverain
,
efficacious
Influence
on
al
our
Graces
,
and
Duties
?
Doth
not
the
vigor
,
strength
,
beautie
,
and
improvement
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
notional
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
office
;
the
shop
where
the
sinner
may
find
both
food
and
physic
.
The
Covenant
of
Grace
is
faiths
Magna
Charta
;
the
Epistle
of
Christ
writ
with
his
own
bloud
;
the
Cabinet
,
wherein
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
conveighed
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
reposeth
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
confidently
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
;
Maters
of
Grace
.
(
2.
)
Maters
of
Providence
.
(
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
Maters
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
encouragements
,
and
incentives
to
believe
:
yea
further
,
the
Gospel
doth
not
only
afford
us
maters
and
motives
of
Faith
;
but
also
it
becomes
a
sanctified
Instrument
in
the
hand
of
the
Spirit
to
conveigh
Faith
,
and
al
other
Graces
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
available
to
beget
faith
,
as
the
law
is
.
Thus
we
see
how
ful
of
gracious
Maters
,
Motives
,
and
Offers
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
Gospel
,
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
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
obeyed
,
or
assented
to
the
truth
of
the
Gospel
?
Do
not
the
most
of
men
look
on
these
things
as
too
good
news
to
be
true
?
Where
is
the
man
,
that
really
assents
to
the
Realitie
of
these
Glad-tidings
?
May
we
not
then
justly
crie
out
with
Esaias
,
Who
hath
believed
our
Report
?
Thus
Unbelief
cals
in
question
the
Realitie
of
Evangelic
offers
of
Grace
.
(
2.
)
The
offers
of
Grace
in
the
Gospel
are
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
Congruitie
,
no
moral
Capacitie
,
or
Condition
in
us
,
but
what
itself
intends
to
confer
.
The
Covenant
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
assures
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
Covenant
,
and
the
Grace
of
God
offered
therein
,
gives
a
mighty
foundation
,
and
encouragement
to
build
upon
:
For
the
great
obstacle
and
bar
to
Faith
is
this
,
that
we
are
not
fit
for
Christ
:
This
is
one
of
Unbeliefs
greatest
pleas
,
against
closing
with
the
good
things
of
the
Covenant
:
What
?
may
poor
I
presume
to
believe
?
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
,
sinful
,
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
Vniversalitie
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
sacred
armes
?
What
?
I
,
who
am
in
such
a
nastie
pickle
;
so
polluted
with
sin
?
Oh!
I
may
not
,
I
cannot
believe
that
such
an
hainous
sinner
as
I
,
shal
find
Christs
armes
open
to
receive
me
.
Thus
Unbelief
questions
the
Vniversalitie
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
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
merchandise
,
&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
exceding
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
But
when
sin
abounded
,
Grace
did
much
more
abound
:
Here
saith
Paul
,
lay
Gods
bottome-designe
,
in
permitting
sin
thus
to
abound
,
that
thereby
Grace
might
superabound
;
yea
,
that
at
that
very
time
,
when
sin
so
much
abounded
,
Grace
might
superabound
;
at
that
very
time
,
when
we
appeared
to
be
so
great
enemies
to
Christ
,
he
might
appear
to
be
so
great
a
friend
to
us
.
Thus
Mercie
in
God
is
more
merciful
,
than
sin
in
us
can
be
sinful
.
And
oh
!
what
a
foundation
and
encouragement
for
faith
is
here
?
But
alas
!
how
doth
Unbelief
spurne
at
,
and
despise
,
at
least
limit
these
Richesse
of
Grace
?
(
5.
)
Unbelief
cals
in
question
,
the
Immutabilitie
,
Although
my
house
be
not
so
with
God
;
yet
he
hath
made
with
me
an
everlasting
Covenant
,
ordered
in
althings
and
sure
:
For
this
is
al
my
salvation
,
and
al
my
desire
;
although
he
make
it
not
to
grow
.
Notwithstanding
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
himself
,
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
essential
ties
,
and
therefore
he
cannot
but
be
true
and
faithful
to
his
word
:
otherwise
he
were
not
true
to
himself
.
And
yet
,
lo
!
how
jelous
,
how
suspicious
,
how
captious
is
Unbelief
,
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
Wherefore
,
if
God
so
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
](A41628-e31020-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hebraeis
etiam
vocantur
hi
,
qui
cùm
in
praesens
habeant
satis
futuri
in●er
●itudinecruciantur
.
Grot.
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
beautie
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
expressed
by
the
Hebrews
in
such
termes
,
as
import
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
solicitous
,
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
unbelieving
,
as
anxiously
inquisitive
about
these
things
,
as
the
poor
Gentiles
,
who
know
nothing
of
my
Covenant
?
Thence
follows
another
Argument
,
or
branch
of
the
former
:
For
your
heavenly
Father
knoweth
that
you
have
need
of
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
promissed
in
this
very
case
,
Psal.
111.
5.
To
give
meat
to
them
that
fear
him
,
and
to
be
ever
mindful
of
his
Covenant
?
Why
then
wil
you
not
believe
?
We
find
the
like
character
of
Unbelief
,
as
to
the
Providence
of
God
,
Luke
12.
22.
Take
no
thought
for
your
life
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
many
observations
about
Gods
care
of
the
young
Ravens
:
The
Philosophers
also
note
,
how
the
young
Ravens
are
neglected
by
their
parents
.
Aristotle
,
Pliny
,
Aelian
.
Hence
Christ
argues
(
a
minori
)
How
much
more
are
ye
better
than
fouls
?
i.
e
,
surely
if
he
be
so
much
concerned
for
fouls
,
how
much
more
wil
he
concerne
himself
for
you
his
Children
.
Then
he
addes
another
Argument
against
Unbelief
,
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
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
Unbelief
,
as
to
Providential
maters
of
the
Covenant
.
3.
The
last
branch
of
the
Covenant
concernes
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
Suavities
,
and
Delices
are
but
dreams
,
in
comparison
of
that
formal
Beatitude
,
in
the
Beatific
Vision
of
God
face
to
face
.
Alas
!
how
far
short
is
our
present
vision
of
God
in
Evangelic
Shadows
and
Reports
,
of
that
immediate
Intuition
of
God
,
as
he
is
,
1
Joh.
3.
2
,
3
?
Whence
the
main
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
substantial
Essence
,
an
actual
Existence
,
a
solid
Basis
or
Foundation
,
the
First-fruits
;
yea
,
a
real
presence
,
to
those
Good
things
hoped
for
of
the
other
world
:
So
much
is
wrapped
up
in
that
Notion
.
Then
it
follows
,
The
Evidence
of
things
not
seen
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Argument
,
the
Demonstration
,
the
Meridian
Light
,
the
legal
conviction
,
the
spiritual
eye
,
whereby
invisible
Glories
are
made
Visible
.
Such
is
the
miraculous
efficace
of
faith
,
as
to
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
remove
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
little
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
,
undervaluing
thoughts
hath
Unbelief
of
that
promissed
Land
?
Thus
it
is
said
of
the
unbelieving
Jews
,
Psal.
106.
24.
Yea
,
they
despised
the
pleasant
Land
,
(
or
the
Land
of
desire
)
and
believed
not
his
word
.
This
pleasant
land
Canaan
was
a
type
of
Heaven
;
and
in
despising
it
they
despised
Heaven
:
and
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
touching
Canaan
;
and
therefore
they
despised
it
,
and
not
only
that
,
but
also
the
celestial
Canaan
,
which
made
God
swear
in
his
wrath
against
them
,
that
they
should
not
enter
in
,
Heb.
3.
11.
So
much
for
the
Material
Notions
,
both
general
and
particular
,
which
Unbelief
is
ignorant
of
.
2.
I
shal
treat
a
little
of
the
formal
Object
formal
Object
of
Faith
,
as
it
comes
under
the
Notion
of
Assent
,
is
the
Divine
Veracitie
,
or
Autoritie
of
God
,
appendent
to
his
Word
.
For
look
as
in
the
Workes
of
God
,
there
are
certain
Divine
Characters
,
Ideas
,
Impresses
,
or
Notices
of
Gods
Wisdome
,
Power
and
Goodnesse
;
which
a
spiritual
heart
contemplates
,
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
it
not
as
the
word
of
men
;
but
(
as
it
is
in
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
specific
,
essential
Difference
,
betwixt
divine
,
and
human
faith
:
Divine
faith
receives
the
Word
of
God
,
as
the
Word
of
God
;
under
that
Reduplication
,
i.
e
,
as
it
is
clothed
with
Divine
Autoritie
;
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
Reason
of
our
belief
,
that
distinguisheth
a
Divine
from
a
human
faith
:
He
that
assents
to
divine
Truths
merely
on
human
Grounds
or
Reasons
,
can
have
but
an
human
faith
,
which
is
real
unbelief
:
as
he
that
assents
to
natural
Truths
,
reveled
in
the
Word
of
God
,
as
reveled
,
and
clothed
with
Divine
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
Unbelief
.
And
here
lies
a
main
plague
of
Unbelievers
,
its
possible
they
do
assent
to
the
whole
Word
of
God
;
ay
,
but
yet
they
see
not
those
sacred
Characters
,
those
Divine
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
believing
Samaritans
could
discerne
.
O!
Remember
this
,
If
the
Autoritie
of
God
be
not
the
chief
bottome
of
your
Assent
,
your
faith
is
but
Vnbelief
.
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
Unbelief
,
comprised
in
that
Notion
,
If
thou
hadst
known
.
This
knowlege
must
be
commensurate
to
,
or
as
large
as
its
Object
;
which
(
as
we
have
shewn
)
is
either
Notional
,
or
Real
:
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
Vnbelief
.
1.
Not
to
know
,
or
assent
to
the
sacred
Notions
of
our
peace
,
is
to
reject
them
.
This
was
the
case
of
Jerusalem
;
she
rejects
al
Christs
gracious
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.
Because
thou
hast
rejected
knowlege
,
I
wil
also
reject
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
peace
,
is
not
to
give
diligent
Attention
to
them
.
Many
Evangelic
Unbelievers
dare
not
openly
reject
the
things
that
belong
to
their
peace
;
but
yet
they
do
not
attend
with
diligence
unto
them
.
The
first
step
of
saving
Faith
is
diligently
to
attend
to
the
Reports
of
the
Gospel
;
to
bow
the
ear
to
divine
Truths
,
as
Pro.
5.
1.
My
Son
attend
unto
my
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
attend
to
Christs
Evangelic
offers
of
peace
.
Thus
Psal.
81.
13.
O
that
my
people
had
hearkened
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
gladtidings
,
and
therefore
no
wonder
that
they
attend
not
to
them
.
3.
Men
know
not
the
things
that
belong
to
their
peace
,
when
they
yield
not
a
discrete
,
explicite
Assent
thereto
.
True
saving
Faith
implies
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
ashamed
of
his
sufferings
,
because
he
knew
whom
he
had
believed
:
he
did
not
content
himself
with
a
Popish
implicite
faith
;
but
understood
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
understand
nothing
of
what
we
believe
?
Doth
not
this
implicite
faith
destroy
the
very
formal
Nature
of
true
faith
?
What!
may
we
suppose
,
that
Divine
faith
consists
in
ignorance
?
If
we
pin
our
Faith
only
on
the
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
,
without
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
Nature
of
true
faith
,
than
such
an
Implicite
faith
?
And
yet
,
alas
!
how
commun
is
it
among
a
great
number
of
Christians
?
How
many
are
there
who
pretend
to
be
Believers
,
and
yet
understand
little
,
or
nothing
of
the
main
Articles
,
or
grounds
of
their
faith
?
It
stands
on
sacred
Record
,
as
a
noble
character
of
the
Bereans
,
Act.
17.
11.
That
they
searched
the
Scriptures
daily
,
whether
these
things
were
so
.
Hence
surely
we
may
conclude
,
that
an
implicite
faith
is
no
better
than
virtual
Unbelief
.
4.
Not
to
know
the
things
that
belong
unto
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
natural
,
human
Assent
to
things
Supernatural
and
Divine
,
is
no
better
than
real
Dissent
.
Now
men
yield
not
a
supernatural
Divine
Assent
to
the
things
that
belong
to
their
peace
.
(
1.
)
When
the
Principal
Grounds
,
Formal
Reasons
,
and
proper
Motives
of
their
Assent
are
only
natural
and
human
,
i
,
e
,
when
mens
assent
is
grounded
only
on
some
human
Autoritie
,
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
imperfection
in
the
Foundation
of
our
Assent
,
the
same
wil
diffuse
it self
throughout
the
whole
:
If
Church-tradition
,
or
human
Argument
be
the
only
,
or
main
ground
of
our
Assent
,
it
can
never
be
supernatural
and
divine
,
as
before
.
(
2.
)
Men
yield
not
a
supernatural
Divine
Assent
to
the
Gospel
,
when
the
productive
Principle
,
or
Efficient
of
their
Assent
is
not
Supernatural
and
Divine
,
i.
e
,
when
their
Assent
is
not
infused
by
the
Spirit
of
God
.
A
natural
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
Facultie
:
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
supernatural
objects
,
until
Christ
,
by
his
Spirit
open
the
same
?
Thence
it
is
said
,
Luke
24.
45.
Then
opened
he
their
Vnderstanding
,
that
they
might
understannd
the
Scriptures
.
They
had
some
habitual
Light
before
;
but
Christ
now
extendes
and
stretcheth
their
minds
to
a
more
ful
comprehension
of
the
promisses
:
To
every
degree
of
saving
light
,
there
is
required
a
fresh
Influence
,
and
Assistance
of
the
Spirit
.
It
s
said
,
He
opened
their
Vnderstandings
:
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
belong
to
their
peace
.
The
Believer
hath
a
Divine
light
,
a
supernatural
instinct
,
whereby
he
understands
,
and
assents
to
the
voice
of
Christ
in
the
Gospel
;
John
10.
27.
My
sheep
hear
my
voice
:
just
as
the
simple
Lamb
,
by
a
natural
instinct
,
discerneth
the
voice
of
her
Dam
from
the
rest
in
the
flock
.
5.
Men
know
not
the
things
that
belong
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
bottome-Principles
on
which
it
is
grounded
remain
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
superficial
assent
is
soon
turned
into
dissent
.
6.
Such
as
yield
not
a
Real
,
but
only
Notional
Assent
to
evangelic
Truths
and
Promisses
,
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
practic
,
or
things
referring
to
practice
:
Thence
to
yield
only
a
notional
assent
to
them
,
is
really
to
dissent
.
Many
of
these
unbelieving
Jews
,
whom
Christ
condemnes
in
our
text
,
had
a
very
great
Forme
of
knowlege
,
or
Notional
assent
to
the
things
that
belonged
to
their
peace
,
as
't
is
evident
from
Rom.
2.
17
,
18
,
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
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
signifies
[
k
](A41628-e33570-b)
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Oecum
.
an
Artificial
Image
,
Scheme
,
Figure
,
or
Picture
of
knowlege
;
and
it
s
opposed
to
a
substantial
,
solid
,
real
knowlege
;
which
is
stiled
,
Prov.
2.
7.
Sound
wisdome
,
or
Essential
knowlege
.
These
unbelieving
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
difference
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
Notions
,
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
ignorant
of
them
.
Mere
Speculative
Assent
to
things
practic
,
is
no
better
than
real
dissent
:
For
our
Assent
is
then
only
true
,
when
it
is
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
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
understands
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
foolishnes
to
him
:
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
(
1.
)
By
this
Natural
,
or
Animal
man
,
we
must
understand
every
irregenerate
man
,
who
has
not
his
mind
imbued
with
saving
Faith
.
(
2.
)
Of
this
man
its
said
,
he
receiveth
not
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
it
s
a
Metaphor
assumed
from
narrow-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
followes
(
4.
)
because
they
are
spiritually
discerned
:
As
if
he
had
said
;
Alas
!
how
is
it
possible
that
he
should
know
them
?
What
proportion
is
there
betwixt
spiritual
Objects
,
and
a
carnal
Subject
?
Must
not
every
visive
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
carnally
;
as
on
the
contrary
,
the
spiritual
heart
things
carnal
spiritually
?
Thence
saith
Christ
to
the
unbelieving
Jews
,
Joh.
8.
15.
Ye
judge
after
the
flesh
,
i.
e
,
ye
judge
of
me
,
and
of
my
Gospel
,
only
in
a
carnal
manner
,
by
carnal
Reason
,
and
therefore
no
wonder
ye
believe
not
in
me
.
8.
Such
as
content
themselves
with
a
general
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
Search
the
Scriptures
,
John
5.
39.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
s
a
Metaphor
drawn
from
the
sagacitie
of
Dogs
;
which
with
their
noses
closely
follow
,
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
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
He
staggered
not
at
the
promisse
through
being
fully
persuaded
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
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
commun
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
.
It
s
true
,
the
true
Believer
hath
oft
great
douts
touching
the
Promisses
;
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
presumtuously
confident
of
their
Interest
in
them
.
Thus
it
was
with
the
unbelieving
Jews
,
Joh.
10.
24.
How
long
doest
thou
make
us
to
[
l
](A41628-e34410-b)
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hic
est
quod
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luc.
12.
29
Suspensum
tenere
.
Grot.
how
long
doest
thou
keep
our
souls
in
suspense
?
They
hung
,
as
it
were
,
'twixt
Heaven
and
Hel
;
under
much
suspense
,
whether
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
middle
,
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
Revelation
;
but
he
resolves
al
into
their
unbelieving
hearts
.
The
like
character
of
unbelief
we
find
,
Luke
12.
29.
.
Neither
be
ye
of
doutful
[
m
](A41628-e34510-b)
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Graecis
non
eum
modò
declarat
qui
positus
est
in
sublimi
,
sed
eriam
eum
cujus
animus
velut
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
its
primary
Notation
signifies
to
be
carried
up
aloft
in
the
Air
,
as
Meteors
,
Clouds
,
or
Birds
;
which
wanting
a
firme
foundation
,
are
tossed
to
and
fro
with
every
blast
.
So
it
signifies
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
wander
;
or
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
a●re
suspensus
,
modò
huc
modò
illuc
inclinat
.
Beza
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
John
10.
24.
to
lift
up
the
mind
,
or
keep
it
in
suspense
.
Hence
also
it
is
used
to
signifie
an
anxious
suspense
,
hesitation
or
dout
,
touching
the
truth
of
things
.
This
is
the
condition
of
many
awakened
sinners
,
they
arrive
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
convictions
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
hesitation
,
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
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
.
It
s
true
,
the
objects
of
Faith
are
altogether
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
](A41628-e34790-b)
n
Veritates
fidei
sunt
evidenter
credib●les
.
Aquin
That
the
truths
of
Faith
are
evidently
credible
.
On
!
what
a
manifest
,
clear
,
intuitive
vision
doth
Faith
afford
?
But
the
Unbeliever
sees
nothing
evidently
and
clearly
:
he
has
only
obscure
,
misty
,
dark
notions
of
the
things
that
belong
unto
his
peace
:
So
2
Pet.
1.
9.
And
cannot
see
far
off
:
Like
one
11.
Such
as
receive
the
things
that
belong
to
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.
It
s
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
unbelieving
Jews
,
mentioned
Hebr.
4.
2.
But
the
Word
preached
did
not
profit
them
,
not
being
mixed
with
faith
in
them
that
heard
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
further
,
usually
ends
in
greater
unbelief
,
and
securitie
.
12.
Such
also
may
be
said
not
to
know
the
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
evangelic
Assent
is
affectionate
and
free
:
whence
it
is
made
a
character
of
those
primitive
Believers
,
Act.
2.
41.
Then
they
that
gladly
received
his
Word
.
What
word
doth
he
here
mean
?
The
word
of
promisse
,
v.
39.
For
the
promisse
is
to
you
,
and
your
children
,
&c.
It
s
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
receive
this
word
?
What
welcome
News
is
this
?
How
are
they
overjoyed
at
such
glad
tidings
of
Salvation
?
What
content
,
what
satisfaction
,
what
pleasure
do
they
take
in
this
Evangelic
word
of
life
?
How
greedily
do
they
receive
,
or
assent
to
it
,
even
as
a
voluptuous
man
receives
his
food
,
or
a
condemned
malefactor
his
pardon
?
So
much
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
gladly
,
doth
import
.
Again
,
As
many
as
gladly
received
the
word
:
Here
is
a
restrictive
and
distinctive
note
:
For
gladly
here
doth
confine
and
restrain
the
sincere
reception
of
the
word
,
to
these
here
specified
,
in
distinction
from
the
rest
of
the
Auditors
;
of
whom
also
many
received
the
word
,
but
not
gladly
:
So
that
this
note
seems
to
be
characteristic
,
and
descriptive
of
true
saving
Assent
,
which
hath
joy
and
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
contrarietie
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
rationally
discourse
,
or
reason
touching
the
truths
he
assents
to
;
yet
he
hath
a
divine
Instinct
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
than
those
in
Thessalonica
,
in
that
they
received
the
word
with
al
readinesse
of
mind
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e
,
with
an
affectionate
chearful
Assent
.
Indeed
al
true
saving
faith
connotes
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
.
Affection
to
any
person
,
makes
us
very
credulous
,
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
delight
my self
in
thy
statutes
.
The
original
imports
,
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
Gospel
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
,
therefore
their
faith
is
not
saving
.
So
essential
is
an
affectionate
inclination
to
divine
Assent
.
Whence
it
naturally
follows
,
that
such
as
afford
only
a
forced
assent
to
evangelic
Truths
,
do
really
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
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
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
n
](A41628-e35740-b)
n
Jo.
5.
38.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Johanni
est
insigi
Grot.
to
abide
signifies
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
entertain
the
glad
tidings
of
the
Gospel
for
a
season
,
but
they
retain
them
not
:
Whereas
David
saith
,
Psal.
119.
11.
Thy
word
have
I
hid
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.
we
ought
to
give
the
more
earnest
heed
to
the
things
that
we
have
heard
,
lest
at
any
time
we
should
let
them
slip
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e
,
let
them
slide
away
as
water
through
a
Mil
,
which
never
returnes
more
.
He
that
lets
evangelic
Truths
slide
away
,
out
of
his
heart
,
cannot
be
said
to
know
the
things
that
belong
unto
his
peace
:
Al
true
Divine
Assent
is
permanent
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
,
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
apprehension
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
carries
admiration
in
its
bowels
:
he
that
doth
entertain
the
great
Mysteries
of
the
Gospel
with
a
cheap
,
mean
estime
only
,
doth
really
disestime
the
same
:
An
undervaluing
low
assent
to
divine
Truths
,
is
real
dissent
:
Certainly
such
know
not
Christ
,
who
estime
him
not
as
the
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
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
to
their
peace
,
who
give
only
a
sterile
,
dead
,
unactive
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
Admiration
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
Gospel
?
and
is
not
this
a
strong
argument
that
thy
faith
is
but
a
dead
Assent
?
So
Jam.
2.
26.
For
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
spirits
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
in
mine
heart
:
and
why
so
?
that
I
might
not
sin
against
thee
?
He
gave
a
deep
,
firme
,
practic
Assent
to
Divine
truths
,
such
as
kept
him
from
sin
.
So
much
for
the
first
part
of
Unbelief
,
as
opposite
to
the
assent
of
faith
.
CHAP.
V.
The
Explication
of
Unbelief
in
reference
to
its
Real
Objects
;
and
its
first
main
Act
,
consisting
in
the
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
Unbelief
,
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
Vltimate
;
or
Next
and
Immediate
:
The
Remote
and
Vltimate
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
future
state
,
is
approching
Glorie
,
Heaven
;
or
,
al
those
good
things
hoped
for
,
Heb.
11.
1.
According
to
this
distribution
of
the
real
Objects
of
Faith
,
we
may
,
with
facilitie
,
determine
,
what
are
the
objects
of
Unbelief
?
or
,
what
are
those
Simple
,
Real
things
,
that
belong
to
our
peace
,
which
Unbelief
refuseth
?
Of
these
we
shal
treat
but
very
concisely
;
because
they
wil
again
fal
under
consideration
,
when
we
come
to
the
Aggravations
of
Vnbelief
.
1.
Unbelief
is
a
Rejection
of
God
,
his
Divine
Essence
,
Attributes
,
Providence
,
Workes
,
Ordinances
,
and
Glorie
:
which
are
al
great
Ingredients
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
Love
,
Mercie
,
and
Compassions
of
God
?
Is
not
Mercie
Divine
Love
?
Doth
not
Divine
Benignitie
,
or
Bountie
,
fal
under
censure
of
illiberalitie
,
when
Unbelief
sets
in
the
chair
?
Further
,
Is
not
Divine
Justice
impleaded
,
or
masqued
with
the
2.
Unbelief
refuseth
Christ
,
the
next
immediate
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
sinners
?
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
conquer
hearts
has
it
?
and
yet
how
doth
Unbelief
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
inglorious
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
,
scandalous
,
yea
cruel
thoughts
has
it
of
him
?
3.
Unbelief
rejects
not
only
God
and
Christ
,
Fancies
,
Notions
,
Fables
,
and
Sick-dreams
?
Yea
,
doth
not
Unbelief
despise
and
contemne
those
rich
delices
of
future
Glorie
?
Are
not
the
sensual
enjoyments
of
the
flesh
,
the
pleasures
of
Egypt
,
preferred
before
the
ravishing
delights
of
the
celestial
Canaan
?
Do
not
sensible
goods
weigh
down
the
invisible
weight
of
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
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
evident
,
if
we
consider
the
Hebraic
Idiome
,
that
lies
wrapt
up
in
this
notion
:
For
it
s
a
commun
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
it
s
very
manifest
,
that
the
Rejection
of
Christ
,
is
the
main
thing
which
our
blessed
Lord
intends
,
in
this
his
black
character
of
Jerusalems
Unbelief
.
But
seing
this
Rejection
of
Christ
is
a
(
1.
)
The
bea
rt
rejects
Christ
,
when
it
openly
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
become
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
reject
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
multitudes
,
who
would
fain
be
estimed
good
Christians
,
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
awakened
sinners
be
reckoned
among
the
opposers
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
,
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
,
austere
Lord
,
he
minds
not
going
to
him
.
Unbelief
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
blessed
is
he
,
whosoever
shal
not
be
offended
in
me
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
to
set
a
gin
,
trap
,
or
snare
;
to
put
an
obstacle
or
impediment
in
mens
way
,
that
so
they
may
not
procede
on
.
Some
derive
the
word
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
halt
,
and
so
a
scandal
signifies
originally
a
sharpe
stake
,
or
stone
,
that
makes
men
to
halt
:
others
derive
it
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
crooked
piece
of
wood
,
whereof
they
made
gins
,
or
snares
to
catch
wild
beasts
:
[
b
](A41628-e38040-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
significat
propriè
tigillum
in
instrumentis
quibus
capiuntur
Lupi
,
aut
Vulpes
,
aut
Mures
:
Hesychius
expressè
inquit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
Commentarius
Aristophanis
inquit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sunt
curva
ligna
in
decipulis
-
Strigel
.
in
Rom.
11.
9.
whence
a
scandal
naturally
signifies
a
gin
or
snare
.
The
word
scandal
sometimes
also
signifies
a
stone
,
or
block
in
the
way
,
at
which
men
are
apt
to
stumble
,
and
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
Unbelief
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
,
Heart-cavils
,
and
Disputes
against
the
offers
of
Grace
,
made
by
Christ
,
do
interpretatively
reject
him
.
Some
poor
awakened
sinners
there
are
,
who
,
peradventure
have
not
any
deep
disgusts
,
and
dislikes
against
Christ
;
yet
they
studie
what
they
can
to
raise
objections
against
the
tenders
of
life
made
by
Christ
.
It
s
strange
to
consider
,
how
the
hearts
of
some
lie
at
catch
,
and
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
inveterate
prejudices
against
Christ
.
So
Luke
20.
5.
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
Unbelief
,
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
,
to
reject
Christ
,
when
it
doth
not
justifie
,
or
approve
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
disingenuous
as
to
be
alwaies
cavilling
at
Christ
,
yet
they
do
not
approve
the
Reports
made
of
Christ
as
they
ought
.
They
have
no
considerable
objections
against
evangelic
offers
;
and
yet
the
heart
is
unwilling
to
entertain
them
.
They
are
unwilling
to
grant
what
they
can
hardly
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
obtained
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
approve
and
allow
,
of
what
the
mind
is
oft
forced
to
assent
unto
.
This
was
also
the
condition
of
many
unbelieving
Jews
:
So
Luk.
7.
29.
And
al
the
people
that
heard
him
,
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
many
of
them
,
did
it
but
with
a
temporary
faith
.
But
then
it
followes
ver.
30.
But
the
Pharisees
,
and
Lawyers
[
o
](A41628-e38460-b)
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rectè
vertitur
rejicere
:
id
enim
optimè
opponitur
rejected
the
counsel
of
God
against
themselves
,
being
not
baptised
of
him
.
How
did
the
Pharisees
,
and
Lawyers
reject
the
counsel
of
God
?
Why
it
was
by
not
justifying
or
approving
,
what
God
reported
touch
-
verbo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quod
est
approbare
&
laudare
.
Groting
Christ
:
So
that
when
the
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
jugement
turnes
it
into
Consent
;
so
by
disapproving
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
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
approve
the
Reports
made
of
Christ
,
and
their
own
Assent
thereto
:
they
have
nothing
to
object
against
Christ
:
they
seem
wel-satisfied
in
the
offers
he
makes
:
But
yet
al
this
while
there
is
a
secret
dilatorie
,
procrastinating
,
delaying
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
Delilahs
.
This
was
the
case
of
some
tardy
Disciples
of
Christ
,
among
the
Jews
,
as
Luke
9.
59.
And
he
said
unto
another
,
follow
me
:
but
he
said
,
Lord
,
suffer
me
first
to
go
and
bury
my
father
.
He
hath
nothing
to
object
against
Christ
;
but
seems
abundantly
satisfied
in
Christs
offers
;
only
he
desires
to
be
excused
for
a
while
,
til
he
had
buried
his
Father
.
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
Felix
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
dilatorie
humor
in
many
wounded
souls
,
who
conceit
they
are
not
yet
humbled
enough
,
and
therefore
not
meet
to
go
to
Christ
?
Whereas
indeed
there
is
no
such
way
to
get
an
humble
spirit
,
as
to
come
to
Christ
for
it
.
Certainly
,
al
such
delays
argue
much
unwillingnes
to
believe
:
A
Wil
for
hereafter
only
,
is
a
present
Nil
:
An
election
for
the
future
,
is
no
better
than
a
present
Reprobation
:
If
you
consent
only
for
hereafter
,
you
at
present
reject
Christ
.
So
long
as
you
defer
to
do
,
what
you
know
you
ought
to
do
,
so
long
you
wil
not
do
it
.
Yea
,
what
are
these
delays
to
embrace
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
conceit
,
but
from
the
unwillingnes
of
thine
own
heart
to
receive
Christ
?
Has
not
Christ
declared
himself
to
be
more
willing
to
receive
thee
,
than
thou
canst
be
to
come
unto
him
;
as
't
is
evident
from
the
Parable
of
the
Prodigal
,
Luke
16.
22-28
?
Are
not
al
thine
objections
against
believing
presently
,
but
the
forgeries
,
and
figments
of
thine
unwilling
heart
?
Remember
,
there
is
as
great
hazard
in
thy
loitering
delays
,
as
in
down-right
rejection
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
opposition
.
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
,
before
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
delays
?
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
defects
,
both
as
to
the
Object
,
and
Subject
.
HAving
fininisht
the
first
great
Act
of
Wils
Rejection
of
Christ
;
we
now
procede
to
a
second
,
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
defective
Reception
of
Christ
,
is
a
kind
of
Rejection
of
him
)
yet
we
may
thus
distinguish
them
:
The
former
Rejection
of
Christ
we
may
look
on
as
a
more
expresse
and
manifest
piece
of
Unbelief
;
but
this
defective
Reception
of
Christ
is
more
subtile
,
and
refined
Unbelief
:
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
Vniversal
;
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
Reception
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
reception
of
Christ
;
for
which
they
may
be
justly
said
,
not
to
know
the
things
that
belong
to
their
peace
.
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
seeming
Faith
is
no
better
than
real
Unbelief
;
(
1.
)
When
they
receive
only
a
false
Christ
instead
of
the
true
:
or
,
(
2.
)
When
they
receive
the
true
Christ
under
false
respects
,
and
considerations
.
1.
We
shal
begin
with
the
defects
of
Unbelief
false
Christ
.
Oh!
what
a
world
of
splendid
,
glittering
Professors
are
there
,
who
,
notwithstanding
their
pretended
faith
in
Christ
,
receive
only
a
false
Christ
,
a
formed
Picture
,
or
Idol
of
their
own
sick
phantasies
,
in
the
room
of
the
true
Christ
?
Unbelievers
may
be
said
to
receive
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
thing
to
him
,
do
thereby
make
him
,
as
to
themselves
,
a
false
Christ
.
And
are
there
not
a
vast
number
of
refined
Hypocrites
,
who
are
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
conceit
,
what
lack
I
yet
,
Mat.
19.
20
?
What
lack
I
yet
?
poor
man
!
thou
lackest
the
main
,
saith
Christ
,
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
defective
;
he
knew
what
his
beloved
Idol
was
,
and
therefore
pincheth
him
in
that
:
and
what
follow
,
?
v.
22.
He
went
away
sorrowful
,
beyond
mesure
sorrowful
:
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
sorrows
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
reception
,
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
prevalent
beloved
lust
?
Christ
they
must
have
to
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
Hypocrites
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
Evangelic
gifts
in
the
room
of
Christ
?
May
we
not
rank
the
whining
,
affectionate
hypocrite
among
Unbelievers
;
since
that
he
makes
his
Tears
,
and
melting
affections
,
in
part
,
if
not
wholly
,
his
Christ
?
What
shal
we
conclude
of
the
devote
,
legal
Hypocrite
,
who
makes
his
Duties
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
Influences
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
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
,
under
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
](A41628-e40080-b)
p
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i
,
e.
ut
Dominum
,
Grot.
Not
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
cumbersome
and
irksome
is
his
worke
?
This
was
Israels
,
temper
,
Hos.
4.
16.
But
Israel
slideth
back
as
a
back-sliding
heifer
,
i.
e
,
[
q
](A41628-e40290-b)
q
L●r●
impatiens
▪
in
heifer
impatient
of
the
Yoke
.
Israel
loved
to
tread
out
the
corne
,
Hos.
10.
11.
because
that
was
pleasing
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
object
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
countenance
,
and
gracious
Pardons
are
very
grateful
to
them
;
but
oh
!
how
ungrateful
is
his
royal
Sceptre
of
Righteousnes
;
his
Soverain
Autoritie
,
and
Laws
?
Thus
Unbelievers
diminish
and
take
from
Christ
,
in
their
seeming
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
Vnbelief
,
as
to
its
defective
reception
of
Christ
,
is
,
when
men
receive
the
true
Christ
,
in
a
false
manner
,
or
under
false
Considerations
and
Respects
.
There
are
many
who
seem
willing
to
take
Christ
only
,
and
completely
,
without
Composition
,
or
Division
;
but
yet
there
remains
stil
some
essential
defect
,
or
flaw
in
the
manner
of
their
receiving
,
or
in
the
formal
Reasons
,
proper
grounds
;
and
fundamental
considerations
,
on
which
they
receive
Christ
.
Though
this
may
,
in
something
,
agree
with
the
former
,
yet
we
may
conceive
this
difference
:
in
what
precedes
Christ
is
considered
Materially
;
but
now
we
are
to
consider
him
,
as
the
Formal
Object
of
Faith
,
and
Vnbelief
:
and
so
the
first
thing
we
are
to
consider
herein
,
is
the
Motives
and
Grounds
on
which
Christ
is
received
.
(
1.
)
Vnbelievers
are
defective
in
their
manner
of
receiving
Christ
,
when
the
principal
Grounds
and
Motives
of
their
receiving
him
,
are
only
false
,
or
at
best
but
commun
.
To
receive
Christ
only
on
false
,
or
commun
Motives
,
is
in
truth
,
not
to
receive
,
but
refuse
him
.
And
,
O!
what
a
world
of
Professors
are
greatly
defective
herein
?
Are
there
not
a
vast
number
of
seeming
Christians
,
who
receive
Christ
only
on
carnal
Motives
,
and
Grounds
?
How
many
are
there
,
who
receive
Christ
,
as
the
way
to
a
terrestial
,
or
earthly
,
not
to
a
celestial
,
or
heavenly
life
?
Do
not
some
receive
him
,
as
the
most
compendious
way
to
Riches
?
Others
,
as
the
way
to
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.
Because
ye
did
eat
of
the
loaves
,
and
were
filled
.
O!
how
sweet
was
it
,
to
be
fed
by
Miracles
?
Again
how
many
are
there
,
who
receive
Christ
merely
out
of
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
curious
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
,
merely
to
concele
a
rotten
heart
,
or
some
base
practices
?
Lastly
,
are
there
not
amany
convinced
,
terrified
sinners
,
who
seem
to
receive
Christ
in
good
earnest
,
but
t
is
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
't
is
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
Unbelief
.
(
2.
)
Vnbelievers
are
defective
in
their
manner
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
according
to
his
Dignitie
.
Should
a
subject
receive
his
Prince
,
and
entertain
him
no
better
than
he
would
entertain
a
Peasant
,
or
Countrey-neighbor
;
would
not
this
be
interpreted
a
contemt
,
rather
than
a
kind
Reception
of
his
Prince
?
So
Christ
,
if
he
be
not
received
in
some
degree
according
to
his
Grandeur
,
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
truely
received
at
al
:
He
wil
be
a
King
,
or
nothing
.
This
was
the
great
sin
of
the
Jews
,
they
could
be
content
to
receive
Christ
as
a
great
Prophet
,
(
as
the
Mahumedans
do
)
but
they
did
not
receive
him
according
to
his
Grandeur
,
or
that
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
beheld
his
Glorie
,
the
Glorie
as
of
the
only
begotten
of
the
Father
,
ful
of
Grace
and
Truth
:
i.
e
,
They
received
him
in
al
his
Grandeur
,
Splendor
,
Majestie
,
and
Glorie
.
The
unbelieving
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
,
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
Limitations
,
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
Unbelievers
are
guiltie
of
,
as
to
the
object
of
their
Reception
.
Sect.
2.
The
Nature
of
Unbelief
may
be
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
according
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
,
naughty
Wil.
He
that
truely
receiveth
Christ
,
receives
him
with
a
sound
sincere
heart
:
If
there
be
any
prevalent
degree
of
guile
and
hypocrisie
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
pretensions
to
Christ
are
;
yet
stil
it
has
some
oblique
Regard
,
some
squint
eye
on
some
beloved
Idol
:
Such
have
,
as
Psal.
12.
2.
An
heart
and
an
heart
;
one
heart
for
Christ
,
and
another
for
some
darling
lust
.
Oh!
What
adulterous
hearts
have
many
glittering
Professors
?
notwithstanding
their
pretences
of
Virgin-love
to
Christ
,
yet
what
secret
Hants
have
they
for
some
other
lovers
?
What
private
Dalliances
with
inferior
goods
,
are
they
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
adulterous
hearts
are
these
!
Such
we
find
wel
characterised
,
James
4.
4.
Ye
adulterers
,
&c.
A
true
Believer
receives
Christ
with
an
upright
,
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
Christ
,
when
it
is
only
incomplete
,
languid
,
and
faint
.
Saving
Faith
is
the
act
of
a
Wil
strongly
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
towards
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
efficacious
Grace
,
in
bending
the
Wil
,
to
a
correspondence
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
entire
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
honorable
condition
,
in
some
out-loge
,
or
in
the
same
place
with
the
Swine
?
And
do
not
a
world
of
great
Professors
thus
receive
Christ
?
How
many
are
there
,
who
loge
Christ
only
in
some
out-Affections
;
in
some
faint
,
imperfect
Desires
?
or
,
if
some
others
are
more
civil
to
him
,
and
afford
him
some
room
in
their
more
inward
Affections
;
yet
is
he
not
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
prevalently
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
willingnes
to
receive
Christ
,
is
implicite
,
and
real
nolition
,
or
unwillingnes
to
have
him
.
Hence
that
sad
complaint
of
God
against
Judah
,
Jer.
3.
10.
And
yet
for
al
this
,
her
treacherous
sister
Judah
hath
not
turned
to
me
with
her
whole
heart
,
but
feignedly
,
saith
the
Lord
.
Judah
gave
God
some
imperfect
Reception
;
but
it
was
not
with
her
whole
heart
:
the
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
rendred
.
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
Christ
,
when
it
is
only
terrified
,
and
forced
;
not
free
,
and
chearful
in
closing
with
him
.
Many
awakened
sinners
,
while
under
dreadful
Terrors
,
and
Horrors
of
conscience
,
seem
strongly
inclined
to
receive
Christ
:
who
but
Christ
?
Ay
,
but
how
little
have
they
of
a
chearful
ready
wil
?
Are
not
al
their
closures
with
Christ
wrung
,
and
forced
from
them
,
merely
by
the
violence
of
a
tormented
terrified
conscience
?
Do
they
not
come
to
Christ
only
as
a
wounded
person
to
his
Chirurgeon
,
for
a
Plaister
to
heal
conscience
?
They
receive
Christ
,
but
is
it
not
only
,
as
a
Bankrupt
entertains
a
rich
Suretie
,
to
pay
their
debts
to
the
Law
?
Surely
,
such
involuntary
,
constrained
Receptions
of
Christ
,
if
they
do
not
end
in
a
more
chearful
Election
,
are
but
more
modest
Refusals
of
him
:
Involuntarie
election
is
a
degree
of
real
Reprobation
.
Albeit
every
Election
hath
something
of
the
wil
in
it
;
yet
that
may
be
termed
an
involuntary
forced
election
,
when
the
Wil
,
might
it
with
securitie
use
its
own
freedome
,
would
not
elect
,
what
it
now
closeth
with
.
And
oh
!
how
many
terrified
souls
do
,
with
such
an
involuntarie
,
forced
Wil
,
receive
Christ
?
They
see
no
beautie
,
or
worth
in
Christ
;
only
they
make
use
of
him
to
serve
a
turne
,
to
quench
the
flames
of
Divine
wrath
in
conscience
;
and
when
that
is
done
they
lay
him
aside
again
,
as
an
uselesse
servant
:
What
is
such
an
unwilling
choice
of
Christ
,
but
a
more
courtly
rejection
of
him
?
Do
not
such
forced
consents
passe
for
real
dissents
,
among
more
civil
persons
?
Such
as
entertain
Christ
in
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
,
and
inquired
early
after
God
.
When
God
awakened
their
consciences
,
by
terrible
jugements
;
Oh!
how
early
do
they
inquire
after
their
Messias
?
what
chearful
Reception
do
they
seem
to
give
unto
him
?
Ay
,
but
this
was
but
a
terrified
,
affrightned
wil
;
they
did
but
flatter
him
with
good
words
:
their
heart
was
not
right
,
as
it
follows
,
ver.
36
,
37.
A
forced
wil
,
is
but
a
false
lying
wil
;
it
is
no
real
Wil
,
but
Nil
.
When
there
is
nothing
on
the
Wil
but
mere
compulsive
terrors
,
it
never
gives
a
fiducial
reception
to
Christ
:
Til
the
wil
be
in
faith
,
it
's
never
saving
.
Convictions
of
sin
,
seconded
by
legal
Terrors
,
may
compel
some
to
believe
;
but
if
there
follow
not
a
Spirit
of
Adoption
and
libertie
,
that
faith
proves
only
legal
,
and
temporary
.
We
find
a
good
character
of
evangelic
faith
in
Zacheus's
reception
of
Christ
,
Luke
19.
6.
And
he
made
haste
,
and
came
down
,
and
received
him
joyfully
:
His
wil
was
in
his
faith
:
he
received
Christ
,
and
would
not
for
a
world
,
but
receive
him
:
He
believed
,
and
would
not
but
believe
:
His
heart
was
in
the
work
:
it
was
his
joy
and
delight
to
entertain
Christ
,
not
only
in
his
house
,
but
in
his
heart
also
.
But
is
it
thus
with
al
that
pretend
to
receive
Christ
?
Are
there
not
many
who
receive
Christ
,
under
dolors
and
rackings
of
conscience
,
who
yet
have
no
liking
to
him
;
yea
,
who
would
gladly
shift
themselves
of
him
,
were
their
troubles
of
conscience
once
wel
over
?
Do
not
the
hearts
of
such
secretly
draw
back
from
Christ
;
yea
entertain
an
inveterate
,
old
grudge
against
him
,
while
they
seem
willing
to
draw
near
to
him
,
and
make
use
of
him
in
their
extremitie
?
Have
not
such
soon
enough
of
Christ
?
are
they
not
soon
weary
of
him
,
and
therefore
turne
him
off
again
,
assoon
as
he
hath
served
their
turne
?
Do
they
not
secretly
wish
that
they
might
be
saved
by
their
own
doings
,
rather
than
by
believing
in
Christ
?
It
s
true
,
they
,
in
a
sort
,
receive
Christ
;
but
how
is
it
?
Is
it
not
as
a
wounded
captive
receives
his
enemie
with
fair
words
,
to
save
his
life
;
whiles
yet
he
hates
him
in
his
heart
,
and
is
grieved
,
that
he
should
need
his
enemies
favor
?
Surely
this
is
not
to
receive
Christ
gladly
:
For
to
such
it
is
a
burden
to
be
beholding
to
Christ
for
Salvation
:
They
had
rather
be
saved
any
other
way
than
by
Christ
:
Oh
how
glad
would
they
be
,
if
God
would
but
accept
of
their
own
goods
works
,
instead
of
Christs
merits
:
whereas
a
true
Believer
would
to
choose
,
be
saved
by
Christs
merits
,
rather
than
by
his
own
:
he
is
abundantly
satisfied
in
Christ
,
and
the
way
of
Salvation
by
him
:
his
wil
doth
electively
hug
and
embrace
Christ
,
as
his
best
friend
.
Thus
Zacheus
received
Christ
joyfully
.
It
s
true
,
many
sincere
Believers
,
at
first
,
whiles
under
a
Spirit
of
Bondage
,
have
only
a
terrified
,
affrightned
wil
:
yea
,
after
they
have
received
a
Spirit
of
Adoption
,
and
Christ
,
by
saving
Faith
,
how
much
of
an
unwilling
heart
do
they
find
mixed
with
their
faith
?
What
legal
,
selfish
regards
have
they
oft
towards
Christ
?
Ay
,
but
this
is
the
distemper
,
and
therefore
the
burden
of
their
souls
:
They
are
never
better
pleased
,
than
when
their
wils
are
most
chearful
,
spiritual
,
and
forward
in
closing
with
Christ
:
How
greatly
do
they
approve
of
,
and
delight
in
the
way
of
salvation
by
Christ
?
What
contentement
,
and
pleasure
do
they
take
in
believing
?
How
much
rather
had
they
have
their
Grace
,
peace
,
and
comfort
in
Christs
keeping
,
than
in
their
own
?
But
is
it
thus
with
Unbelievers
,
such
as
receive
Christ
only
with
a
terrified
,
legal
Wil
?
Is
it
not
a
burden
to
them
,
that
they
should
be
driven
to
such
streights
,
as
that
none
but
Christ
can
relieve
them
?
Is
there
not
a
secret
displeasure
,
and
dislike
against
Christ
,
even
while
they
are
forced
,
by
reason
of
their
extremities
,
to
make
use
of
him
?
Would
they
not
be
glad
to
be
eased
of
Christ
,
were
their
consciences
eased
of
their
trouble
?
Such
is
the
temper
of
a
terrified
wil.
And
so
much
for
the
Unbelievers
defective
Reception
of
Christ
.
CHAP.
VII
.
Unbelief
explicated
as
to
its
Defects
,
in
Adherence
to
,
Recumbence
on
,
Satisfaction
in
,
Obedience
to
,
Application
of
,
and
Waiting
for
Christ
.
3.
HAving
explicated
the
Nature
of
Unbelief
,
from
its
defective
Reception
of
Christ
,
we
now
procede
to
those
defects
[
r
](A41628-e42560-b)
r
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Faith
is
defined
a
firme
&
rooted
Disposition
,
or
Habit
:
Moses
,
in
his
Exhortation
to
the
unbelieving
Israelites
,
adviseth
them
to
cleave
unto
God
,
Deut.
10.
20.
The
Original
,
in
its
primarie
notion
,
signifies
a
conjugal
adherence
,
such
as
is
between
Man
and
Wife
,
as
Genesis
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
,
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
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
Unbelief
is
wel
expressed
,
Hebr.
3.
12.
Take
heed
,
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
consolations
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
For
we
are
made
partakers
of
Christ
,
if
we
hold
the
beginning
of
our
confidence
stedfast
unto
the
end
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
nothing
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
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
Appointments
,
which
are
the
Means
,
in
and
by
which
Faith
adheres
to
God
in
Christ
.
This
later
,
seems
chiefly
(
though
not
exclusively
)
intended
in
this
place
;
as
it
appears
by
the
whole
scope
of
the
precedent
discourse
;
wherein
the
Author
gives
the
Hebrews
a
strict
Admonition
,
To
beware
how
they
did
forsake
the
assembling
of
themselves
together
,
as
the
manner
of
some
was
,
to
avoid
persecution
,
v.
25
,
&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
difficult
the
means
we
undertake
for
Christ
are
,
the
firmer
is
our
adherence
to
him
,
as
our
End
.
Whence
it
is
evident
,
that
so
far
as
any
soul
forsakes
the
Institutions
,
and
Ordinances
of
Christ
,
so
far
he
forsakes
Christ
:
Withdrawment
from
the
means
of
Grace
,
appointed
by
Christ
,
is
a
withdrawment
from
himself
:
and
herein
much
of
the
spirit
of
Unbelief
discovers
itself
and
its
maligne
influences
.
This
was
the
great
iniquitie
of
the
unbelieving
Israelites
,
as
we
find
them
characterised
,
Hos.
11.
7.
And
my
people
are
bent
to
back-sliding
from
me
.
Their
backsliding
For
their
heart
was
not
right
with
me
,
neither
were
they
stedfast
in
his
a
solemne
League
and
Covenant
;
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
.
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
unto
the
Lord
;
trust
also
in
him
,
and
he
shal
bring
it
to
passe
.
Commit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
exonerate
,
or
unlode
their
Burden
on
some
place
fit
to
receive
it
.
Faith
rols
off
al
the
sinners
burdens
,
whether
of
Guilt
,
or
Filth
,
or
Tentations
,
or
Duties
,
or
Civil
concernes
on
Christ
.
Thus
the
Spouse
is
described
Cantic.
8.
5.
Who
is
this
that
cometh
up
from
the
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
conceives
itself
obliged
to
Christ
.
Though
it
doth
never
so
much
for
Christ
,
yet
it
dares
not
trust
in
any
thing
it
doth
or
hath
;
but
wholly
in
Christ
.
Such
a
mere
passive
,
dependent
,
Recumbent
thing
is
faith
;
as
we
find
it
described
,
Isai.
10.
20.
Let
him
trust
in
the
Lord
,
and
stay
upon
his
God
.
Though
the
Believer
may
,
by
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
himself
safe
,
til
his
heart
fixe
here
:
al
his
Interruptions
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
desertions
,
keepeth
the
Believer
from
sinking
,
in
that
he
swims
by
faith
on
the
Covenant
,
and
in
recumbence
on
Christ
.
But
now
it
is
quite
contrary
with
Unbelief
:
How
natural
is
it
to
corrupt
Nature
to
trust
in
,
and
depend
upon
its
own
forces
?
Yea
,
are
not
Divine
Assistances
,
and
Influences
abused
by
unbelief
,
unto
carnal
confidence
?
Oh!
What
an
absolute
Independence
,
and
Self-sufficience
doth
Unbelief
affect
?
How
fain
would
every
Unbeliever
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-sufficience
;
that
so
they
might
derive
from
themselves
,
what
they
ought
,
by
a
natural
Dependence
,
to
derive
from
God
?
And
do
not
al
their
lapsed
seed
naturally
follow
their
steps
herein
?
As
fallen
man
affects
to
seek
himself
,
as
his
last
end
;
so
doth
he
not
strongly
desire
to
depend
on
himself
,
as
his
first
cause
,
and
supreme
efficient
?
And
if
the
Unbeliever
cannot
find
a
sufficience
in
himself
to
depend
on
;
then
how
doth
he
hunt
,
and
seek
out
among
the
creatures
,
for
some
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
Assyrian
,
and
sent
to
king
Jareb
.
Israel
had
rather
go
any
where
,
for
relief
,
than
unto
God
.
How
natural
is
it
to
Unbelievers
,
to
trust
in
any
sorry
Idol-God
,
of
their
own
making
,
rather
than
in
the
God
,
that
made
Heaven
and
Earth
?
How
unable
are
Unbelievers
to
trust
God
,
in
the
want
of
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
?
It
s
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
confidence
,
as
wel
as
obedience
,
must
be
universal
:
But
alas
!
how
unable
are
unbelievers
to
confide
in
God
,
in
a
stormy
day
?
What
a
poor
Affiance
in
Christ
have
they
under
the
abundance
of
althings
?
How
little
do
they
regard
,
and
depend
on
Christ
in
smal
concernes
?
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
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
trusted
they
were
half-Gods
.
5.
Another
branch
of
Unbelief
consists
in
a
certain
Dissatisfaction
of
heart
:
opposite
to
that
Acquiescence
and
Rest
,
which
the
Believer
finds
in
Christ
.
Faith
brings
with
it
a
Divine
contentement
and
satisfaction
:
the
more
experience
it
hath
of
Christ
,
the
better
pleased
it
is
in
adhering
to
him
:
if
it
were
to
choose
again
,
it
would
make
no
other
choice
than
Christ
.
There
is
no
Doctrine
,
no
Discourse
so
pleasing
to
Faith
,
as
that
which
exalts
Christ
:
It
loves
to
hear
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
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
Acquiescence
,
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
burthensome
guest
is
he
?
How
soon
doth
the
unbelieving
soul
hanker
again
after
its
beloved
Idols
?
Oh!
what
reachings
forth
of
heart
after
this
,
or
that
,
or
t'other
secret
Idol
?
what
Disquietments
,
and
repining
Discontents
are
there
,
at
the
deprivement
of
such
,
or
such
an
inferior
good
?
What
secret
desires
and
inclinations
are
there
towards
the
Law
,
that
old
husband
?
At
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
God
,
or
rather
are
known
of
God
,
how
turne
ye
again
to
the
weak
and
beggerly
elements
,
whereunto
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
before
under
those
Judaic
ceremonies
:
only
they
are
said
to
turne
again
unto
them
,
because
they
affected
a
[
t
](A41628-e44290-b)
t
Vocula
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
rem
eandem
,
sed
similem
respicit
.
Idem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Glass
.
Gram.
Sacr.
similitude
,
or
ressemblance
to
the
Jews
herein
.
Oh!
how
fain
would
they
Symbolise
or
agree
with
the
Jews
,
and
so
mingle
something
of
the
Law
with
Christ
?
So
it
follows
:
[
whereunto
ye
desire
again
to
be
in
bondage
,
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ye
desire
,
or
,
[
u
](A41628-e44360-b)
u
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e
,
qui
ultrò
&
perindè
appetitis
,
velle
aliquando
pro
cupidè
optare
.
Glass
.
Gram.
Sacr.
ye
greedily
covet
,
ye
greatly
wish
and
long
to
be
under
the
Law
:
oh
!
how
much
do
you
desire
,
what
strong
wishes
have
you
to
join
the
Law
with
Christ
?
the
like
ver.
21.
Tel
me
,
ye
that
desire
to
be
under
the
the
law
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e
,
ye
who
are
so
hungry
,
and
greedy
after
the
law
.
This
was
the
temper
of
many
Judaising
Galatians
;
they
would
fain
compound
the
Law
with
Christ
:
they
could
not
rest
satisfied
in
Christ
alone
,
as
the
mater
of
their
justification
,
but
must
needs
join
the
law
with
him
;
which
Paul
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
justification
,
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
really
believe
in
him
:
whence
saith
Christ
,
Luke
14.
26.
If
any
come
to
me
,
and
hate
not
his
i.
e
,
if
he
be
not
satisfied
in
me
as
the
fountain
of
his
life
,
he
hath
no
share
in
me
:
[
x
](A41628-e44520-b)
x
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
est
minus
amare
,
Grot.
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.
Whosoever
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
command
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
,
Vnbelief
is
ful
of
murmurs
,
Disobedience
,
and
Reluctance
against
the
soverain
Wil
of
God
.
Faith
is
the
most
obsequious
,
obedient
,
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
speed
,
courage
,
and
resolution
in
complying
with
the
divine
Wil.
[
And
rent
his
mantle
and
shaved
his
head
,
]
these
were
Symbols
,
or
tokens
of
great
sorrow
,
and
humiliation
under
the
hand
of
God
.
Faith
doth
not
destroy
natural
affections
;
but
it
regulates
and
spiritualiseth
them
.
When
the
hand
of
God
is
on
us
,
our
hand
should
be
on
our
hearts
,
in
order
to
a
deep
sense
,
and
humiliation
under
Gods
visitation
.
Then
it
follows
:
[
and
fel
down
upon
the
ground
,
and
worshipped
]
The
Hebrew
words
do
both
signifie
a
bowing
to
the
ground
.
Because
in
their
worship
,
they
usually
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
satisfaction
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.
it
s
said
,
That
in
al
this
Job
sinned
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
risings
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
He
that
believeth
not
the
Son
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
also
,
[
w
](A41628-e44980-b)
w
Qui
inabsequiens
est
filio
.
Grot.
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.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Children
of
disobedience
,
or
unpersuasible
,
untractable
children
;
such
as
cannot
bring
their
hearts
to
bow
and
stoop
to
divine
Truths
,
Grace
,
and
Commands
.
And
indeed
much
of
the
nature
of
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
Unbelief
?
So
in
like
manner
we
find
unbelief
set
forth
by
fretting
against
God
,
(
which
is
an
high
degree
of
Disobedience
)
Psal.
37.
1.
Fret
not
thy self
because
of
evil
doers
.
[
Fret
not
thy
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
Rest
in
the
Lord
,
and
wait
patiently
;
fret
not
thy self
,
because
of
him
that
prospereth
in
his
way
.
Rest
in
the
Lord
:
Hebr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
silent
unto
the
Lord
:
Don't
let
one
murmur
,
or
impatient
word
drop
out
of
thy
mouth
,
but
wait
patiently
,
or
expect
,
with
much
silence
and
patience
,
relief
from
the
Lord
:
beware
,
how
thou
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
accomplishment
of
al
?
Faith
subjugates
,
and
captivates
our
wisdome
,
to
divine
Wisdome
;
our
consciences
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
subjection
,
and
submission
to
God
,
the
higher
faith
riseth
:
The
highest
faith
is
that
which
lies
lowest
in
subjection
to
the
foot
of
God
.
Such
was
Abrahams
faith
,
Isai.
41.
2.
Called
him
to
his
foot
.
Faith
yields
up
it self
to
Christ
,
to
be
acted
as
he
pleaseth
;
to
do
or
suffer
as
he
thinks
fit
:
it
leaves
the
soul
with
Christ
,
to
be
wrought
upon
as
he
seems
good
.
So
Paul
Act.
9.
6.
Lord
,
what
wilt
thou
have
me
to
do
?
Paul
makes
Christ
master
of
his
wil
,
and
al
:
he
is
content
to
be
wholly
influenced
by
Christs
Soverain
wil
and
Spirit
.
Whence
faith
is
compared
to
a
Mariage-covenant
;
whereby
the
wife
gives
over
,
and
resignes
al
right
to
her
husband
:
So
the
Believer
gives
up
himself
to
Christ
,
that
he
may
be
his
.
Hence
the
more
resistance
there
is
against
the
Wil
and
Grace
of
Christ
,
the
more
Unbelief
:
An
unbelieving
wil
is
an
inflexible
wil
:
its
mighty
stiffe
and
hard
.
Unbelievers
are
extreme
covetuous
and
greedy
of
their
own
wils
:
to
part
with
their
wils
is
death
to
them
.
7.
Infidelitie
,
or
Vnbelief
,
implies
also
an
unwillingnes
to
appropriate
,
or
applie
the
Promisses
,
and
Grace
of
Christ
,
for
the
sinners
benefit
.
Faith
is
a
mighty
appropriating
,
applicative
Grace
:
although
it
be
very
silent
,
patient
,
and
submissive
,
as
to
mesures
,
degrees
,
seasons
,
and
the
manner
of
receiving
Grace
;
yet
it
is
very
ready
to
applie
al
Promisses
,
or
intimations
of
Grace
given
it
:
Yea
,
if
it
has
but
a
general
promisse
,
yet
it
can
make
particular
application
of
it
to
the
soul
:
yea
,
sometimes
,
though
it
has
but
an
Item
,
an
half-promisse
,
or
nod
from
Christ
,
yet
it
can
applie
and
improve
it
for
the
sinners
encouragement
.
As
by
the
acts
of
Adherence
and
Recumbence
the
soul
goes
forth
to
Christ
;
so
by
this
appropriating
applicative
act
of
faith
,
it
sucks
in
,
and
applies
to
itself
the
Grace
of
Christ
,
according
to
its
several
needs
,
and
indigences
.
Is
the
poor
sinner
laden
,
and
pinched
with
the
guilt
of
sin
?
O
then
!
how
doth
faith
applie
thereto
a
Plaister
of
Christs
bloud
?
Doth
some
powerful
lust
,
or
tentation
assault
the
soul
?
then
faith
goeth
to
Christ
for
fortifying
,
corroborating
Grace
?
Is
the
Believer
called
to
any
difficult
piece
of
service
,
either
active
or
passive
,
for
Christ
?
then
Faith
applies
to
itself
the
Divine
assistance
and
direction
of
Christs
Spirit
.
Thus
it
receiveth
out
of
Christs
fulnesse
,
Grace
for
Grace
,
Joh.
1.
16.
But
now
unbelief
is
altogether
unacquainted
with
this
Divine
Art
,
of
appropriating
,
and
applying
the
Grace
of
Christ
:
It
doth
want
,
not
only
legs
,
or
an
active
power
to
go
to
Christ
;
but
also
hands
,
or
a
passive
power
to
receive
from
Christ
.
Oh!
what
a
prodigiously
proud
begger
is
Unbelief
,
in
that
it
scornes
to
receive
an
Almes
from
Christ
?
What!
not
receive
Grace
when
offered
?
Doth
Christ
offer
an
Act
of
Indemnitie
unto
sinners
;
and
wil
not
they
receive
it
at
his
hands
?
Oh!
what
a
proud
,
bloudy
sin
is
Unbelief
?
Alas
!
many
convinced
sinners
think
it
too
much
Presumtion
and
Arrogance
for
them
to
appropriate
,
and
applie
the
Grace
of
Christ
to
themselves
:
They
think
it
better
becomes
them
to
applie
nothing
but
wrath
and
condemnation
to
themselves
:
So
modest
and
humble
do
they
seem
to
be
:
But
,
oh
!
what
a
world
of
pride
doth
there
lie
at
the
bottome
of
this
seeming
Modestie
and
Humilitie
?
Is
it
not
rank
pride
for
sinners
to
refuse
that
Grace
,
which
is
freely
offered
?
When
Christ
comes
to
pour
in
Grace
freely
into
the
soul
,
then
to
refuse
that
Grace
,
because
we
have
no
monie
to
purchase
it
,
what
egregious
pride
is
this
?
8.
The
last
act
of
Infidelitie
,
or
Unbelief
,
A
diffident
removing
,
or
putting
far
from
the
soul
,
the
second
coming
of
Christ
,
and
al
the
great
things
of
Eternitie
,
which
ensue
thereon
.
Faith
has
such
a
miraculous
efficace
,
as
that
it
can
make
things
absent
,
present
;
things
invisible
,
visible
,
Heb.
11.
1.
It
gives
a
prelibation
,
and
foretast
of
approching
Glories
,
Ephes.
1.
13
,
14.
Here
Paul
tels
them
,
That
after
they
believed
,
they
were
sealed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Paul
,
Ye
were
sealed
with
that
Holy
Spirit
of
promisse
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
The
Article
here
is
treble
;
which
carries
in
it
a
great
Emphase
;
and
demonstrates
some
extraordinary
work
of
the
holy
Spirit
:
It
seems
to
refer
to
the
great
Promisse
of
the
Spirit
,
Luke
24.
49.
as
elsewhere
.
But
what
is
meant
by
this
seal
of
the
Spirit
?
I
know
some
understand
it
of
the
Seal
of
Assurance
;
whereby
they
were
assured
of
their
eternal
possession
:
and
we
need
not
altogether
exclude
this
sense
:
yet
I
humbly
conceive
,
that
this
Seal
is
primarily
to
be
understood
of
the
Stampe
,
or
Impresse
of
Grace
at
first
Regeneration
,
which
is
communicated
to
al
Believers
:
whence
it
is
said
,
they
were
sealed
with
that
Holy
Spirit
,
i.
e
,
the
Spirit
of
Sanctification
.
Now
this
Impresse
,
or
stampe
of
the
Spirit
of
Sanctification
after
their
first
believing
is
said
to
be
,
ver.
14.
the
earnest
of
our
inheritance
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
comes
from
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
in
the
general
signifies
al
that
which
is
given
for
the
confirmation
of
a
promisse
;
and
particularly
among
the
Phenicians
,
(
whence
the
Grecians
seem
to
have
derived
the
word
,
)
it
notes
earnest-money
.
So
that
the
sense
is
this
:
Ye
,
who
have
believed
,
have
received
the
earnest
of
the
Spirit
of
Grace
,
whereby
you
have
hopes
and
expectation
of
glory
;
Hence
Faith
has
the
Bridegrooms
coming
fixed
on
its
eye
;
the
sound
of
the
last
Trumpe
ever
ringing
in
its
ear
.
Ay
,
but
Unbelief
removes
al
these
far
from
the
soul
:
it
says
,
in
the
language
of
those
secure
sinners
,
2
Pet.
3.
4.
Where
is
the
promisse
of
his
coming
?
do
not
althings
continue
as
they
were
?
Unbelief
is
possest
with
a
kind
of
sleeping
Devil
:
it
dreams
of
nothing
but
building
Tabernacles
here
:
What
a
stranger
is
it
to
eternitie
,
and
the
concernes
thereof
?
If
the
secure
sinner
be
now
and
then
a
little
awakened
,
and
startled
at
the
apprehensions
of
future
jugement
;
how
restlesse
is
Unbelief
,
til
it
has
got
the
soul
asleep
again
?
How
are
the
eyes
shut
,
and
the
wil
bolted
against
al
foresight
,
and
expectations
of
Christs
second
coming
?
Oh!
what
a
torment
is
it
to
the
Unbeliever
,
to
lie
under
awakened
apprehensions
,
expectations
of
,
and
approches
towards
future
jugement
?
What
would
he
give
,
if
eternitie
were
buried
in
oblivion
?
There
is
nothing
in
the
world
that
the
Unbelievers
heart
is
more
alienated
from
,
and
averse
to
,
than
the
second
coming
of
Christ
.
Faith
breeds
a
great
expectation
of
longing
for
,
and
has
leaning
unto
that
great
day
:
But
oh
!
how
doth
Unbelief
endeavor
to
choke
and
stifle
al
awakened
apprehensions
thereof
?
And
if
the
spirit
of
Bondage
worke
any
lively
sense
and
convictions
of
that
terrible
day
,
what
dreadful
stormes
and
tempests
of
legal
fear
doth
unbelief
raise
in
the
soul
,
whereby
it
is
indisposed
,
and
hindered
from
any
effectual
endeavors
,
and
preparations
for
that
day
?
And
oh
!
how
commun
is
this
piece
of
Infidelitie
?
Did
not
our
great
Lord
foretel
,
that
it
should
be
the
main
sin
of
these
last
days
,
Luke
18.
8.
Yea
,
is
it
not
foretold
,
Mat.
25.
4.
That
the
wise
Virgins
,
as
wel
as
the
foolish
,
should
,
in
these
last
days
,
be
overtaken
with
spiritual
slumber
,
and
removing
far
from
them
the
coming
of
their
Lord
?
But
oh
!
what
a
dead
sleep
are
the
foolish
Virgins
under
,
who
mind
not
at
al
the
coming
of
Christ
?
And
whence
comes
the
Sensualitie
and
Luxurie
of
secure
sinners
,
but
from
this
great
piece
of
Infidelitie
,
in
not
waiting
for
Christs
coming
,
as
Mat.
24.
36-39
?
What
makes
many
knowing
Professors
so
formal
,
dead-hearted
,
loitering
,
and
lazy
in
al
the
great
duties
,
and
services
of
Christianitie
,
but
their
not
expecting
this
great
day
?
Fiducial
expectation
of
Christs
coming
makes
Christians
active
and
vigorous
in
al
gracious
exercices
,
as
we
find
it
exemplified
in
Paul
,
2
Cor.
5.
9.
Phil.
3.
12
,
13.
Again
,
whence
springeth
the
excesse
of
unlawful
passions
,
and
the
prevalence
of
domineering
lusts
,
but
from
unbelief
as
to
Christs
second
coming
?
Lively
apprehensions
and
expectations
of
this
glorious
day
,
are
most
efficacious
to
kil
lusts
,
and
remove
tentations
,
as
2
Pet.
3.
10
,
11.
How
comes
it
to
passe
that
men
are
so
carelesse
and
regardlesse
of
a
good
conscience
,
but
from
want
of
such
lively
expectations
of
Christs
coming
?
What
made
Paul
so
exact
in
keeping
a
good
conscience
,
but
his
faith
in
eying
this
great
day
,
as
Act.
24.
15
,
16
?
How
little
do
men
mind
,
affect
,
or
do
any
thing
as
they
ought
,
so
long
as
they
put
far
from
them
the
coming
of
their
Lord
?
Doth
not
the
peace
,
comfort
,
grace
,
strength
,
beautie
,
and
flourishing
of
a
Christian
depend
on
this
piece
of
faith
?
Doth
it
not
argue
a
desperate
,
hard
,
unbelieving
heart
,
not
to
regard
this
day
?
Do
not
such
Professors
,
as
neglect
this
piece
of
Faith
,
live
below
their
principles
and
profession
?
So
much
for
the
nature
of
Infidelitie
.
CHAP.
VIII
.
Doctrinal
Corollaries
deduced
from
the
precedent
Idea's
,
and
Notions
of
Infidelitie
.
HAving
dispatcht
the
formal
Idea
,
or
Nature
of
Vnbelief
,
before
we
passe
on
to
the
remaining
Questions
,
it
wil
be
not
a
little
Vseful
,
that
we
make
some
Improvements
of
what
hath
been
laid
down
,
both
by
Corollaries
,
and
more
practic
Vses
.
As
for
Corollaries
,
That
awakened
Sinners
may
procede
very
far
in
Assent
,
and
Consent
to
the
things
that
belong
unto
their
peace
,
and
yet
remain
Infidels
,
or
Vnbelievers
.
This
Corollarie
doth
naturally
flow
from
the
former
description
of
Unbelief
;
and
we
need
go
no
further
for
the
exemplification
hereof
,
than
those
unbelieving
Jews
,
over
whom
our
Lord
here
weeps
,
and
laments
.
Alas
!
how
far
did
many
of
these
awakened
Jews
procede
in
their
Assent
,
and
Consent
to
Christ
,
as
their
long-waited-for
Messias
?
Do
they
not
immediately
before
v.
37
,
38.
solemnely
recognise
him
as
their
crowned
King
?
Oh!
what
joyous
Hosanna's
,
and
Psalmes
of
Praise
do
they
sing
unto
him
,
as
John
12.
13
,
14
,
15.
which
refers
hereto
?
And
doth
not
this
argue
a
great
conviction
in
their
consciences
;
as
also
some
faint
,
and
languid
inclination
in
their
wils
towards
him
?
And
yet
,
Lo
!
our
blessed
Lord
weeps
over
them
as
those
,
who
knew
not
the
things
that
did
belong
unto
their
peace
.
Oh!
What
a
soul-astonishing
consideration
is
this
,
to
consider
how
far
many
poor
,
awakend
sinners
have
gone
in
owning
Christ
,
and
yet
at
last
have
been
disowned
by
him
?
How
many
self-deluding
souls
assent
to
Christ
in
their
jugements
,
and
yet
consent
to
lust
in
their
hearts
?
If
we
make
some
brief
reflexion
on
the
forementioned
particulars
of
faith
,
what
a
strange
concurrence
shal
we
find
to
make
good
this
Corollarie
?
(
1.
)
Did
not
the
unbelieving
Jews
of
old
,
real
,
particular
,
fixed
,
evangelic
,
prevalent
,
and
vigorous
credence
thereof
?
How
many
assent
to
the
things
which
belong
to
their
peace
in
notion
,
but
yet
dissent
in
heart
and
practice
?
Do
not
too
many
assent
to
the
pleasing
,
and
sweet
offers
of
the
Gospel
,
but
yet
dissent
from
the
displeasing
,
and
self-crucifying
duties
thereof
?
Oh!
how
far
have
many
convinced
Sinners
gone
in
Attention
to
,
and
Reception
of
the
things
of
their
peace
?
What
great
and
amazing
Conceptions
have
they
had
thereof
?
Yea
,
how
much
have
they
approved
of
things
most
excellent
?
Yea
,
what
strong
legal
assent
have
they
yielded
unto
the
terrors
of
the
Law
?
Yea
,
have
not
some
been
as
it
were
ravisht
with
joy
in
their
contemplations
of
approching
glories
?
Yea
and
have
not
these
convictions
wrought
their
hearts
to
a
great
mesure
of
alienation
,
and
aversion
from
sensible
goods
;
as
also
closing
with
the
good
things
that
belong
to
their
peace
?
And
yet
al
this
while
,
what
strangers
have
they
been
to
a
saving
assent
to
the
things
that
belong
to
their
peace
?
Have
they
not
given
a
mere
natural
,
human
Assent
to
supernatural
Divine
truths
?
It
s
true
,
they
have
received
the
Word
of
God
,
but
was
it
not
as
the
word
of
men
,
as
clothed
with
some
human
Autoritie
,
or
excellence
?
Oh!
how
many
have
their
consciences
awakened
by
the
Word
,
who
yet
never
subject
their
Consciences
to
it
?
How
many
receive
the
word
of
Faith
,
and
yet
mixe
not
faith
with
the
word
they
receive
?
Alas
!
what
a
dismal
contemplation
is
it
to
consider
,
how
far
many
awakened
Professors
have
gone
,
in
a
professed
,
and
partial
assent
to
the
things
that
belong
to
their
peace
,
and
yet
al
the
while
really
dissented
from
them
?
(
2.
)
May
not
also
convinced
sinners
procede
many
believed
in
the
name
of
Jesus
,
whom
yet
he
did
not
believe
,
or
confide
in
?
They
commit
themselves
to
him
,
but
he
dares
not
commit
himself
to
them
;
knowing
them
to
be
rotten-hearted
.
Alas
!
how
many
seem
willing
to
take
Christ
hereafter
,
provided
they
may
for
the
present
solace
themselves
some
while
in
their
lusts
?
And
do
not
al
such
demurs
,
delays
,
and
Wils
for
hereafter
,
argue
a
present
Nil
,
or
unwillingnesse
to
embrace
Christ
,
as
Luke
9.
59
,
61
?
Yea
,
are
not
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
many
awakened
sinners
choose
a
divided
Christ
,
or
a
whole
Christ
with
a
divided
heart
?
Oh!
what
a
world
of
legal
consciences
bottome
their
faith
on
some
false
Christ
,
of
their
own
framing
;
or
on
the
true
Christ
with
a
false
rotten
heart
?
How
few
,
yea
very
few
embrace
Christ
,
and
the
other
good
things
of
their
peace
,
in
the
greatnesse
of
their
glorie
?
Do
not
many
seem
willing
to
adhere
to
Christ
in
a
storme
of
legal
terrors
,
who
yet
,
when
the
storme
is
over
,
returne
again
to
their
lusts
,
and
adhere
to
them
,
as
their
best
friends
?
How
many
also
elect
the
good
things
that
belong
to
their
peace
,
but
yet
reject
the
means
,
without
which
these
good
things
can
never
be
obtained
,
as
Luke
14.
15
,
18
?
And
is
not
such
a
languid
,
incomplete
,
feeble
Wil
,
and
Consent
,
a
real
Nil
,
and
dissent
?
Farther
,
have
not
many
almost-Believers
been
brought
to
some
mesure
of
Recumbence
,
and
Dependence
on
Christ
,
who
yet
have
stil
secretly
and
insensibly
depended
,
and
leaned
on
something
in
themselves
,
as
Isai.
48.
1
,
2
?
How
many
also
have
seemed
very
forward
to
resigne
up
al
concernes
,
both
of
soul
and
body
to
Christ
,
who
yet
have
stil
retained
secret
Reserves
,
and
Hants
for
some
beloved
Lust
,
or
Idol
,
as
Ananias
and
Sapphira
,
Act.
5.
1
,
2
,
3
?
Yea
,
have
there
not
been
some
,
who
have
not
only
applied
themselves
to
Christ
,
but
also
applied
,
and
appropriated
Christ
to
themselves
,
in
some
mesure
;
and
yet
never
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
iniquitie
?
Yea
,
have
not
many
been
content
to
give
some
kind
of
feigned
subjection
unto
Christ
,
and
yet
al
the
while
continued
voluntary
Slaves
and
Vassals
of
their
lusts
,
as
Psal.
72.
9
?
Here
Christs
enemies
bow
before
him
,
and
lick
the
dust
,
which
in
those
oriental
parts
were
Symbols
,
or
Signs
of
great
homage
and
subjection
.
Again
,
have
not
some
illuminated
Professors
seemed
to
acquiesce
,
and
take
up
their
rest
in
Christ
,
and
the
other
good
things
of
their
peace
,
and
yet
secretly
rested
in
something
below
Christ
,
or
at
least
not
alone
in
Christ
?
Lastly
,
is
it
not
said
of
the
foolish
Virgins
,
Mat.
25.
1.
That
they
expected
the
Bridegrooms
coming
,
yea
went
forth
to
meet
him
;
who
yet
never
had
interest
in
him
,
or
the
good
things
of
his
Kingdome
?
Oh!
What
a
dreadful
consideration
is
this
,
to
thinke
,
how
far
many
awakened
sinners
have
proceded
in
the
main
acts
of
Faith
,
and
yet
after
al
determined
in
final
Unbelief
?
2.
Albeit
Vnbelievers
may
procede
very
far
in
some
Acts
of
Faith
,
yet
there
is
a
boundlesse
difference
between
saving
faith
,
and
commun
;
as
also
between
Believers
,
and
Believers
.
I
cannot
persuade
myself
,
as
some
,
that
saving
faith
and
commun
differ
only
in
degrees
:
I
conceive
the
difference
to
be
specific
,
or
in
kind
;
though
I
affect
not
contention
,
and
therefore
wil
wave
Controversies
:
Only
that
there
is
a
vast
difference
between
the
saving
faith
of
true
Believers
,
and
the
commun
faith
of
Unbelievers
,
wil
be
evident
from
the
following
Propositions
.
(
1.
)
The
commun
faith
of
Vnbelievers
ariseth
only
from
some
traditional
Notions
of
the
Gospel
,
or
commun
Illuminations
;
but
the
saving
faith
of
Believers
ariseth
from
the
Light
of
life
,
Joh.
8.
12.
And
is
not
the
difference
between
saving
light
and
commun
,
as
great
,
as
that
between
the
light
of
the
Sun
and
of
a
candle
?
Is
there
not
a
vast
difference
between
the
unction
of
the
Holy
one
,
1
John
2.
20.
which
Believers
have
,
and
the
commun
notions
of
Unbelievers
?
Oh!
what
mistie
and
confused
notions
of
the
good
things
that
belong
to
their
peace
have
Unbelievers
,
2
Pet.
1.
9
?
But
how
bright
and
distinct
are
the
Believers
notions
,
proceding
from
the
Light
of
life
,
Jo.
8.
12
?
Is
not
the
Unbelievers
candel-light
mere
darknesse
,
if
compared
with
that
intuitive
real
sight
of
things
invisible
,
which
the
Believer
enjoys
,
Heb.
11.
1
?
Oh!
how
superficial
,
and
fleeting
are
al
the
Unbelievers
Notions
?
But
how
solid
and
deep
are
the
Believers
conceptions
of
spiritual
Mysteries
?
The
Believer
has
a
divine
Instinct
,
and
spiritual
sagacitie
,
as
to
the
good
things
of
his
peace
:
but
alas
!
what
is
al
the
unbelievers
knowlege
thereof
,
but
a
mere
natural
Notion
,
or
commun
hearsay
,
or
forced
conviction
?
How
doth
the
Believers
light
of
life
,
kil
his
Lusts
,
darken
the
Worlds
glorie
,
melt
his
Affections
,
turne
the
Bent
of
his
wil
towards
al
the
good
things
of
his
peace
;
yea
,
transforme
his
soul
thereinto
,
by
stamping
an
Image
of
God
thereon
,
as
Col.
3.
10
?
But
oh
!
how
dul
and
lazy
;
how
dead
and
lifelesse
,
is
the
Unbelievers
faith
and
knowlege
,
Jam.
2.
19-26
?
(
2.
)
The
commun
faith
of
Vnbelievers
ariseth
from
self-love
,
self-flatterie
,
and
carnal
presumtion
;
but
the
saving
faith
of
believers
ariseth
from
self-jelousie
,
and
self-denial
.
How
apt
is
self-love
to
frame
a
faith
of
its
own
,
such
a
faith
as
wil
easily
correspond
with
its
lusts
?
Is
it
not
the
grand
designe
of
Self-love
,
where-ever
it
is
predominant
,
to
come
to
Christ
on
its
own
feet
of
carnal
confidence
?
But
how
much
doth
the
self-denying
Believer
abjure
himself
,
and
al
his
own
self-sufficiences
to
win
Christ
,
Phil.
3.
7
,
8
?
Spiritual
povertie
is
the
next
capacitie
to
saving
Faith
:
the
more
sensible
the
humbled
soul
is
of
his
own
needs
,
the
more
ready
is
he
to
go
to
Christ
.
But
is
it
thus
with
Unbelievers
?
Do
they
not
seek
in
themselves
what
they
should
seek
in
Christ
?
And
when
they
have
found
any
imperfect
good
in
themselves
,
how
much
do
they
recumb
and
rest
on
it
,
as
the
main
bottome
of
their
confidence
?
Oh!
what
a
pregnant
cause
is
self-fulnesse
of
commun
faith
;
as
self-emtinesse
of
saving
faith
,
Luk.
18.
12
,
13
,
14
?
So
also
for
carnal
presumtion
,
and
self-flatterie
,
what
a
seminal
root
is
it
of
false
,
or
commun
faith
?
What
a
world
of
faith
consists
in
mere
fancie
?
How
many
Professors
have
no
other
bottome
for
their
faith
,
than
a
fond
presumtion
that
they
have
faith
?
Thus
men
baptise
their
carnal
presumtions
into
the
name
of
faith
.
Oh!
how
prone
are
presumtuous
Unbelievers
to
plung
their
nasty
defiled
hearts
in
the
precious
Bloud
,
and
Promisses
of
Christ
,
and
then
fondly
conclude
Christ
is
theirs
;
albeit
they
never
were
deeply
sensible
of
their
sin
,
and
need
of
Christ
?
And
are
not
such
presumtuous
conceits
,
or
rather
deceits
,
the
main
spring
of
most
mens
commun
faith
?
But
is
it
not
quite
otherwise
with
the
true
believer
?
Doth
not
his
faith
spring
mainly
from
self-jelousie
?
It
s
true
,
he
can
justifie
God
and
Christ
,
though
it
be
in
his
own
ruine
;
But
oh
!
how
much
doth
he
condemne
himself
day
by
day
?
He
can
be
indulgent
to
others
;
but
is
he
not
very
severe
against
himself
?
Is
not
every
one
nearer
to
Christ
than
he
in
his
own
apprehensions
?
Oh!
what
self-accusations
,
and
self-condemnations
doth
he
,
or
ought
he
to
passe
on
himself
every
day
?
And
are
not
these
his
self-jelousies
,
and
self-jugements
a
great
spring
of
his
faith
in
Christ
,
1
Cor.
11.
31
?
(
3.
)
The
commun
faith
of
Vnbelievers
ariseth
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
constrain
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
persuasives
:
It
doth
much
for
Christ
,
and
yet
rests
on
nothing
but
Christ
:
It
workes
not
only
evangelic
Actions
,
but
also
evangelic
Principles
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
dutie
.
Such
are
the
different
postures
of
a
legal
,
and
evangelic
Faith
.
(
4.
)
Saving
faith
turnes
the
main
Bent
of
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
plenitude
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
violent
propension
towards
them
,
as
the
Iron
to
the
Load-stone
.
But
is
it
thus
with
the
Unbeliever
?
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
plenitude
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
unwilling
is
he
to
part
with
his
interest
in
Christ
;
or
to
do
any
thing
unworthy
of
that
friendship
he
professeth
to
Christ
?
But
is
it
thus
with
the
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
receive
whole
Christ
,
as
offered
in
the
Gospel
?
In
times
of
soul-troubles
he
seems
willing
to
elect
Christ
,
but
in
times
of
competition
between
Christ
and
lust
,
how
soon
doth
he
prefer
lust
before
Christ
?
What
are
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
,
secretly
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
election
of
Christ
,
and
reprobation
of
sin
?
Though
he
sometimes
looked
towards
Christ
,
yet
how
little
doth
he
follow
that
look
?
What
a
latitude
,
and
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
purifier
from
sin
,
Act.
15.
9.
But
the
Vnbelievers
commun
faith
is
a
Protector
,
and
Promotor
of
Sin
.
And
oh
!
what
a
vast
distance
is
here
betwixt
saving
and
commun
faith
?
How
impossible
is
it
that
the
unbelievers
heart
,
which
is
the
spouse
of
sin
,
should
be
married
to
Christ
?
Wil
Christs
jelousie
,
which
is
so
severe
,
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
dominion
,
should
dwel
in
the
same
heart
with
Christ
?
Yet
,
lo
!
is
not
this
the
grand
designe
of
the
unbelievers
commun
faith
,
to
reconcile
Christ
and
sin
,
two
opposite
Lords
?
How
oft
doth
commun
faith
go
to
Christ
for
life
,
that
so
the
sinner
may
live
more
securely
in
sin
?
The
Believers
very
fals
into
sin
,
are
,
as
managed
by
faith
,
a
sanctified
means
to
purge
out
sin
:
But
,
oh
!
the
Unbelievers
partial
departure
from
sin
,
and
closure
with
Christ
,
is
,
as
improved
by
his
commun
faith
and
lust
,
made
a
blind
and
engine
for
the
protection
,
concelement
,
and
improvement
of
sin
.
Saving
Faith
makes
the
Believers
very
defects
,
and
neglects
serve
for
the
promoting
of
some
spiritual
good
:
how
is
he
humbled
for
,
and
by
his
very
sins
and
negligences
?
But
the
commun
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
,
carnal
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
commun
faith
.
(
6.
)
Saving
faith
transformes
the
heart
into
the
Image
of
Christ
,
and
thence
makes
the
Believer
conforme
to
his
Life
,
and
Laws
;
but
commun
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
Patterne
of
puritie
,
in
the
heart
and
life
of
Christ
?
But
can
the
Unbelievers
commun
faith
worke
such
rare
effects
?
It
s
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
conformes
to
it
in
Affection
and
desire
,
as
Roman.
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
in
the
use
of
means
,
and
yet
keeps
them
from
trusting
in
them
:
commun
faith
makes
Vnbelievers
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
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
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
,
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
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
Dissent
.
Not
to
rest
in
Christ
alone
as
our
Mediator
,
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
being
to
things
not
in
being
,
it
doth
nothing
;
Heb.
11.
1.
If
you
can
believe
nothing
but
what
you
have
reason
,
and
evidence
for
from
the
things
themselves
,
you
believe
nothing
as
you
ought
:
for
though
reason
may
assist
faith
as
an
instrument
,
yet
it
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
principal
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
recumb
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
believe
?
Again
,
what
shal
we
say
of
the
dead-borne
sleepy
faith
of
secure
Sinners
,
who
lay
their
head
in
Satans
bosome
,
and
sleep
securely
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
dreadful
hellish
awakenings
?
Again
,
may
we
not
judge
the
same
of
legal
faith
;
which
sets
up
the
Law
in
the
room
of
Christ
;
or
at
least
yokes
the
Law
and
Christ
together
?
Do
not
such
,
by
joining
the
Law
with
Christ
,
disjoin
their
hearts
from
Christ
,
Rom.
7.
1-4
?
Is
it
not
as
bad
a
piece
of
Unbelief
,
to
set
up
the
Law
instead
of
Christ
,
as
to
set
up
lust
instead
of
the
law
?
Yea
,
is
there
not
much
of
Idolatrie
in
such
a
legal
faith
?
for
do
not
such
as
depend
on
their
own
legal
performances
for
life
,
make
themselves
their
God
and
Christ
?
Oh!
how
oft
doth
such
a
legal
faith
,
or
carnal
confidence
end
in
black
despair
?
Were
it
not
easie
to
shew
,
if
opportunitie
served
,
how
al
the
false
,
or
commun
faiths
in
the
world
are
indeed
but
real
Infidelitie
,
colored
over
with
a
tincture
of
faith
?
O
then
!
what
a
world
of
Infidels
and
Unbelievers
are
there
,
who
walk
up
and
down
under
the
masque
and
vizard
of
Believers
?
Surely
if
al
these
pretended
fancied
faiths
are
real
unbelief
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
saving
Faith
is
most
rare
and
difficult
;
but
commun
faith
most
cheap
and
easie
.
It
s
no
difficult
mater
,
in
these
knowing
times
,
to
gain
the
Notion
of
Faith
:
but
oh
!
how
difficult
is
it
to
attain
unto
the
thing
faith
?
A
general
,
implicite
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
considered
?
Do
not
the
most
of
Professors
yield
only
a
human
,
natural
,
or
traditional
Assent
to
Divine
,
supernatural
Truths
and
Mysteries
?
Multitudes
now
adays
receive
the
Word
of
God
;
but
how
?
is
it
not
as
the
word
of
men
,
i.
e
,
as
clothed
with
human
Autoritie
,
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
awakened
consciences
arise
higher
,
to
a
more
complete
and
deep
assent
;
yet
,
alas
!
how
legal
is
their
assent
,
even
to
evangelic
Truths
?
How
hard
is
it
even
for
true
Believers
,
much
more
for
those
who
have
only
commun
faith
,
to
see
sin
as
sin
,
and
not
to
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
apprehension
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
transforme
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
Heaven
,
excepting
the
Incarnation
of
the
Son
of
God
,
than
the
working
of
faith
in
an
unbelieving
heart
?
Is
not
every
saving
faith
a
standing
Miracle
?
Oh!
what
a
contradiction
is
it
to
carnal
wisdome
,
and
corrupt
Nature
,
to
assent
and
consent
to
the
imputed
righteousnesse
of
Christ
?
What
a
painful
thing
is
it
to
carnal
hearts
,
to
part
with
right
eyes
,
and
right
hands
,
every
beloved
lust
for
Christ
?
How
many
thousand
ways
are
there
to
Unbelief
or
commun
faith
,
but
oh
!
how
narrow
,
yea
indivisible
is
the
way
to
saving
faith
?
Commun
faith
growes
among
roses
,
but
Saving
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
Believers
themselves
,
have
many
Reliques
and
Remains
of
Vnbelief
in
them
,
Alas
!
how
much
darknesse
is
there
mixed
with
their
Notions
,
of
the
good
things
that
belong
to
their
peace
?
How
much
dissent
is
there
in
their
assent
to
Evangelic
truths
?
It
s
true
,
they
dare
not
,
when
they
are
themselves
,
reject
the
good
things
of
their
peace
;
ay
,
but
do
they
not
too
oft
neglect
,
and
undervalue
the
same
?
Are
their
Apprehensions
,
and
Impressions
suitable
to
the
worth
of
those
objects
they
believe
?
How
then
comes
it
to
passe
,
that
on
the
interposure
of
some
tentation
,
they
turne
aside
to
lying
Vanities
?
Are
not
Believers
themselves
oft
very
confused
,
and
instable
in
their
assent
to
evangelic
Mysteries
?
Yea
,
have
they
not
sometimes
many
prevalent
suspensions
,
hesitations
,
and
douts
touching
the
sacred
Scriptures
,
and
their
Divine
Autoritie
?
How
oft
have
many
sincere
Believers
been
violently
assaulted
with
Atheistic
thoughts
,
that
there
is
no
God
?
What
a
sealed
Book
,
and
dark
saying
is
the
whole
Gospel
,
to
many
afflicted
Consciences
,
in
times
of
Desertion
?
In
times
of
distresse
,
how
oft
doth
their
Faith
question
the
realitie
of
the
Promisses
?
What
s
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
Believers
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
immutable
Word
,
Oath
,
and
Fidelitie
to
confirme
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
vigorous
would
they
be
in
their
way
thither
?
Life
and
death
are
the
same
thing
to
one
that
daily
expects
the
coming
of
his
Lord
:
But
oh
!
How
apt
are
Believers
themselves
to
put
far
from
them
that
great
day
?
Were
not
the
the
wise
Virgins
overtaken
with
fits
of
slumber
aswel
as
the
foolish
?
Again
how
little
can
the
most
of
Believers
acquiesce
and
rest
satisfied
in
Christ
,
as
the
alone
spring
,
and
mater
of
their
life
?
Do
they
not
sometimes
conceit
,
that
there
is
some
grace
,
or
other
good
,
to
be
found
out
of
Christ
?
And
are
they
not
hereby
oft
inveigled
to
wander
from
Christ
?
Ought
not
the
heart
to
be
where
the
treasure
is
?
And
is
not
the
Believers
treasure
in
Christ
?
How
then
comes
it
to
passe
,
that
he
is
so
little
satisfied
in
Christ
,
but
for
want
of
faith
in
him
?
Moreover
,
how
short-spirited
and
impatient
are
many
Believers
?
What
confined
and
narrow
hearts
have
they
under
the
crosse
?
Do
not
the
length
,
and
weight
of
their
burdens
oft
make
them
extreme
short-spirited
,
as
Exod.
6.
9.
for
shortnesse
of
Spirit
?
So
Num.
21.
4.
its
said
,
They
were
short-spirited
,
because
of
the
way
,
i.
e
,
the
length
of
their
sufferings
shortned
their
spirits
;
they
could
not
in
patience
possesse
their
souls
:
and
many
of
them
were
true
Believers
for
the
main
.
Oh!
how
soon
do
such
short-spirited
Believers
despond
,
and
sink
under
their
burdens
?
What
faintings
under
duties
are
they
obnoxious
unto
?
How
straitned
are
their
spirits
as
to
present
,
or
expected
mercies
?
What
murmurs
and
discontents
have
they
against
the
Yoke
,
and
Crosse
of
Christ
?
Yea
,
how
dissolute
,
soft
,
and
feeble
are
they
in
resistance
of
Tentations
?
How
timorous
and
faint-hearted
at
the
approche
of
difficulties
?
Whence
procede
Believers
black
and
dismal
Imaginations
under
Desertions
,
but
from
their
Unbelief
?
Is
is
not
hence
also
that
they
are
so
humorous
,
and
il-minded
towards
Christ
;
so
apt
to
raise
black
lies
and
slanders
of
him
?
Do
not
their
unbelieving
hearts
change
Christ
into
another
Christ
,
by
covering
his
face
with
a
masque
of
hatred
and
displeasure
?
Oh!
How
much
are
the
sinews
of
many
poor
believing
souls
shrunk
;
how
much
are
their
spirits
cramped
and
dispirited
by
Unbelief
,
specially
in
cases
of
soul-trouble
or
tentation
?
So
great
is
the
prevalence
of
Unbelief
in
many
sound
Believers
.
6.
Hence
we
may
further
collect
,
That
Vnbelief
is
a
sin
of
the
first
Magnitude
,
a
great
mysterie
of
Iniquitie
;
the
greatest
Monster
that
ever
was
.
This
naturally
flows
from
the
former
Idea
and
explication
of
Unbelief
:
For
if
the
character
and
nature
of
Unbelief
be
so
comprehensive
;
if
it
seize
so
much
on
the
vitals
of
the
soul
,
then
certainly
it
must
needs
have
a
very
maligne
and
venimous
influence
on
al
sin
;
yea
,
it
must
contain
in
it
the
malignitie
,
and
poison
of
al
sin
.
Oh!
What
a
prodigious
Sin
is
Unbelief
?
What
Abysses
and
depths
of
iniquitie
are
there
in
the
bowels
of
it
?
We
have
seen
how
it
infuseth
itself
into
the
whole
soul
,
and
dispirits
al
the
faculties
thereof
;
Oh!
what
darknesses
and
mists
doth
it
infuse
into
the
mind
?
How
foolish
and
sottish
doth
it
make
sinners
?
What
grand
mistakes
and
prejudices
doth
it
breed
,
touching
al
the
good
things
of
our
peace
?
How
stupid
and
senselesse
doth
it
make
conscience
?
What
a
world
of
securitie
,
and
false
peace
doth
it
produce
?
What
made
the
old
world
so
secure
before
the
Deluge
came
,
and
swept
them
al
away
,
but
their
Unbelief
?
How
comes
it
to
passe
that
both
wise
and
foolish
Virgins
slumber
,
before
the
coming
of
the
Bridegroom
,
but
from
their
Unbelief
?
What
makes
sinners
so
stout-hearted
and
opposite
to
the
righteousnesse
of
Christ
,
but
their
Infidelitie
,
Isai.
46.
12
?
How
comes
it
to
passe
that
Sinners
are
so
inflexible
as
to
al
Chrsts
gracious
offers
,
but
flexible
towards
sin
,
and
its
allurements
?
What
is
it
that
fortifies
the
heart
so
much
in
its
adherence
to
Idols
,
and
false
objects
of
trust
?
What
makes
mens
wils
so
rebellions
against
Christ
,
yea
destroyeth
obedience
in
the
principal
root
thereof
?
Are
not
al
these
the
fruits
of
Unbelief
?
Oh!
What
a
lazy
,
slothful
,
remisse
,
and
softnatured
thing
is
Unbelief
,
as
to
al
that
is
good
?
And
yet
how
vigorous
and
active
is
it
in
,
and
for
the
production
of
al
sin
?
Yea
,
is
not
Unbelief
virtually
al
sin
?
Doth
it
not
breed
,
preserve
,
foment
,
incourage
,
actuate
,
and
spirit
al
sin
?
Whence
procede
the
great
errors
of
mens
minds
,
hearts
,
and
lives
but
from
Infidelitie
?
How
comes
it
to
passe
that
sinners
are
so
hasty
in
snatching
at
present
goods
,
but
so
slow-hearted
and
backward
in
closing
with
the
good
things
of
their
peace
?
Surely
it
is
from
Unbelief
.
Whence
spring
mens
confusions
,
and
distractions
of
heart
in
times
of
trouble
,
but
from
their
Unbelief
?
Whence
also
springs
al
that
formalitie
,
and
deadnesse
in
duties
,
but
from
Unbelief
?
Is
not
this
also
the
cause
of
mens
hypocrisie
both
in
heart
and
life
?
Oh!
what
a
world
of
irregular
and
exorbitant
passions
doth
Unbelief
worke
in
mens
hearts
?
What
makes
the
sensual
world
so
tenacious
in
adhering
to
sensible
good
,
but
their
Unbelief
,
as
to
good
things
hoped
for
?
May
not
then
every
sin
deservedly
cal
Unbelief
,
father
?
Is
not
this
sin
of
Infidelitie
to
be
found
at
the
end
of
every
sin
?
Whence
spring
the
main
exorbitances
,
and
distempers
of
mens
hearts
and
lives
,
but
from
Infidelitie
?
Men
discourse
variously
what
was
the
first
sin
by
which
Adam
fel
;
but
have
we
not
much
reason
to
believe
,
that
Unbelief
was
Adams
first
sin
,
which
opened
the
dore
to
al
sin
and
miserie
?
For
had
not
Adam
disbelieved
the
Word
of
God
,
which
threatned
him
in
the
day
that
he
did
eat
of
the
forbidden
fruit
he
should
die
,
he
had
not
believed
Satan
.
And
as
Unbelief
at
first
opened
the
dore
to
al
sin
,
so
doth
it
not
stil
hearten
,
and
improve
al
sin
?
Yea
,
is
it
not
the
prodigious
womb
of
al
sin
?
Yea
,
has
it
not
more
of
sin
than
any
,
or
al
other
sins
?
It
s
true
,
scandalous
sins
have
more
of
Infamie
;
but
has
not
Infidelitie
more
of
obliquitie
,
and
guilt
in
it
?
Is
not
that
the
greatest
sin
,
which
is
against
the
greatest
Laws
,
and
Obligations
?
And
is
not
Infidelitie
against
the
greatest
Obligations
that
ever
were
,
even
a
Covenant
of
Grace
;
which
makes
such
free
,
such
ful
,
such
rich
,
such
suitable
,
such
general
,
such
importunate
,
such
heart-satisfying
offers
of
Grace
?
And
can
there
be
a
greater
law
,
than
the
Mediators
evangelic
law
;
which
is
composed
of
such
sweet
alluring
precepts
,
and
promisses
?
and
yet
lo
!
how
doth
Unbelief
oppose
the
royal
Law
of
Christ
?
Oh!
what
a
world
of
rebellion
lies
wrapt
up
in
the
bowels
of
Infidelitie
?
How
doth
it
scorne
,
reject
,
yea
spurne
at
bowels
of
evangelic
Love
,
and
Grace
?
Yea
,
is
it
not
extremely
opposite
to
al
the
principles
of
obedience
?
Is
there
not
also
abundance
of
Idolatrie
in
Infidelitie
?
Can
there
be
a
worse
Idol
than
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
murmurs
against
God
raise
many
black
lies
,
and
scandals
on
God
?
Yea
,
what
are
the
Unbelievers
discontents
against
God
,
but
,
in
the
Scriptures
account
,
a
cursing
of
God
,
as
Job
1.
11
,
22
?
Lastly
is
there
not
a
world
of
Atheisme
in
al
Infidelitie
?
Doth
not
Unbelief
,
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
explicated
,
God
justified
in
his
severe
procedure
against
Vnbelievers
.
Justifies
God
,
in
his
most
severe
procedures
against
al
Vnbelievers
.
Alas
!
what
blame
may
be
laid
upon
the
holy
God
,
for
hiding
the
things
of
his
peace
from
the
Unbelievers
eyes
,
when
as
he
wilfully
shuts
his
eyes
against
them
?
Has
the
Unbeliever
any
thing
to
object
against
Christ
,
for
not
healing
his
wounded
soul
,
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
dispirit
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
questioning
the
truth
of
his
Promisses
,
1
John
5.
10
?
Oh!
how
warme
,
how
large
,
how
tender
,
how
rolling
are
the
Bowels
of
Free-grace
towards
sinners
?
But
doth
not
Unbelief
spurne
at
those
bowels
,
by
shutting
the
heart
against
them
?
Is
not
the
Omnipotence
of
God
limited
,
yea
counted
mere
Impotence
by
Infidelitie
,
Isai.
40.
27
,
28
,
29
?
How
doth
it
likewise
trample
on
the
patience
,
and
forbearance
of
God
?
Is
it
not
then
most
righteous
,
that
the
great
God
,
who
is
thus
injured
,
and
abused
by
Infidelitie
,
should
revenge
his
own
quarrel
thereon
?
Again
,
how
doth
Infidelitie
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
Unbelief
,
in
that
it
is
a
despising
of
Christ's
bleeding
,
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
Unbelief
?
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
electively
,
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
condemning
of
him
,
seing
he
is
unwilling
to
be
saved
?
Is
not
this
the
main
that
Christ
expects
from
evangelic
Unbelievers
,
that
they
willingly
accept
Grace
offered
to
them
?
And
if
they
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
vindicated
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.
Examine
how
far
it
prevails
.
4.
Abjure
it
as
the
worst
Hel.
5.
Pursue
Faith
as
the
highest
Interest
,
and
Spring
of
the
Divine
Life
.
WE
now
procede
to
a
more
close
,
and
practic
Application
of
these
general
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
never
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
professed
Believers
,
live
under
the
vital
power
of
Faith
?
May
we
not
,
without
breach
of
Charitie
,
judge
those
to
be
under
the
power
of
Unbelief
,
who
were
never
truly
sensible
of
the
power
of
it
?
Is
not
Infidelitie
,
as
it
has
been
shown
,
the
greatest
sin
,
and
therefore
ought
to
have
the
greatest
sense
?
What
is
the
main
and
first
worke
of
the
Spirit
of
Bondage
but
to
convince
the
unbelieving
world
of
their
unbelief
,
as
John
16.
9
?
And
can
men
be
convinced
of
it
,
unlesse
they
studie
,
and
observe
the
nature
and
workings
of
it
?
Why
is
it
that
the
most
of
men
do
account
Infidelitie
so
smal
a
sin
,
but
because
they
never
inquired
into
its
black
ugly
Nature
and
Aggravations
?
How
comes
it
to
passe
,
that
many
take
part
with
their
Unbelief
,
but
because
they
are
not
sensible
,
what
a
mischievous
pernicious
thing
it
is
?
Alas
!
Did
men
studie
,
and
believe
what
an
hainous
sin
Infidelitie
is
,
how
would
they
abominate
and
loath
it
?
What
speed
would
they
make
to
be
rid
of
it
?
Yea
,
why
is
it
that
Believers
themselves
are
so
much
under
the
prevalence
of
Unbelief
,
but
because
they
have
not
that
sense
of
its
indwelling
,
and
prevalence
,
which
they
ought
to
have
?
Did
Believers
meditate
much
of
,
and
mourne
under
the
evils
of
an
unbelieving
heart
,
surely
they
would
not
be
so
much
troubled
with
it
as
they
are
.
Oh!
What
a
rare
thing
is
it
for
Believers
to
have
a
quick
sense
of
Unbelief
?
What
better
argument
and
marque
can
we
have
of
a
sound
Believer
,
than
a
daily
sense
of
,
and
humiliation
for
Unbelief
?
Yea
,
is
it
not
a
good
signe
of
much
growth
in
Faith
and
other
Graces
,
to
be
inwardly
acquainted
with
,
and
troubled
for
the
remains
of
Infidelitie
dwelling
in
us
?
Do
not
the
best
and
most
improved
Christians
usually
complain
most
of
this
sin
?
Oh!
What
an
invisible
,
slie
,
and
subtile
sin
is
Infidelitie
?
How
long
doth
it
lie
lurking
in
the
soul
,
before
it
be
observed
?
Doth
it
not
,
like
some
cunning
Politicians
,
animate
and
encourage
every
sin
,
yet
concele
itself
in
al
its
actings
?
Doth
it
not
then
greatly
concerne
al
,
both
Believers
and
Unbelievers
,
to
studie
wel
the
Nature
,
Causes
,
and
maligne
Influences
of
Unbelief
?
Oh!
how
much
of
Infidelitie
might
we
find
in
every
sin
,
were
we
but
wel-skilled
in
the
nature
,
and
workings
of
it
?
But
,
alas
!
what
Mysteries
and
Riddles
are
Unbelievers
to
themselves
?
How
unacquainted
are
they
with
the
spiritual
,
cunning
,
and
subtile
turnings
and
windings
of
their
unbelieving
hearts
?
Is
it
not
then
the
great
concerne
of
al
,
to
be
greatly
intent
on
the
studie
of
,
and
inquisition
into
the
Nature
,
Operations
,
and
Effects
of
Unbelief
?
But
above
althings
we
should
much
contemplate
,
Soverain
,
venimous
,
black
darknesse
,
which
carnal
reason
doth
promote
Infidelitie
.
What
more
contrary
carnal
Securitie
doth
foment
,
Spiritual
Pride
contributes
to
thine
Infidelitie
:
confined
,
short
,
straitned
spirit
is
alwaies
pusillanimous
,
feeble
,
and
unbelieving
,
as
Exod.
6.
9.
Lastly
,
Examine
base
,
darling
lust
lurking
at
the
bottome
of
thy
wil
,
which
secretly
feeds
,
and
fortifies
thine
unbelief
.
Oh!
what
large
provision
doth
any
beloved
lust
make
for
Infidelitie
?
How
much
is
its
Throne
maintained
by
it
?
What
stout
arguments
do
darling
lusts
urge
against
Christ
,
and
al
his
gracious
offers
?
These
with
some
other
are
the
principal
causes
,
and
most
bitter
roots
of
Infidelitie
,
the
observation
and
discoverie
of
which
,
wil
be
of
great
use
for
the
subduing
of
this
sin
.
But
the
more
ful
Inquisition
into
the
Causes
of
Infidelitie
wil
be
the
entire
Subject
of
the
second
part
of
our
Discourse
touching
Unbelief
.
2.
Another
practic
Improvement
we
may
make
by
way
of
sad
Lamentation
,
and
Humiliation
for
the
prevalence
of
Infidelitie
in
the
world
,
even
among
Professors
.
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
lightsome
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
,
domestic
,
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
fundamentals
and
vitals
of
faith
struck
at
by
some
,
who
would
count
it
an
high
affront
to
be
judged
Unbelievers
?
Yea
,
to
come
nearer
home
,
have
we
not
cause
to
fear
,
that
many
,
who
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
indwelling
in
thee
,
is
it
not
a
sad
Symtome
,
that
thou
hast
nothing
,
or
at
best
,
but
very
little
of
true
Faith
in
thy
heart
?
May
we
not
safely
say
,
That
he
never
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
Humiliation
for
thine
own
,
and
other
mens
unbelief
.
(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
spiritual
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
Unbelief
of
others
,
whether
Churches
,
or
State
,
is
to
partake
with
them
in
their
sin
;
and
so
to
expose
our selves
to
their
approching
jugements
,
at
least
temporal
.
3.
This
lays
a
deep
and
essential
obligation
on
al
,
to
examine
accurately
,
how
far
they
fal
under
the
Guilt
and
Power
of
Infidelitie
.
If
the
Nature
of
Unbelief
be
such
,
as
hath
been
described
,
then
surely
it
concernes
al
to
examine
how
far
it
prevails
in
them
.
Doth
not
the
great
Ressemblance
that
there
is
between
saving
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
verisimilitude
,
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
contemplative
Professors
sublime
,
and
raised
Apprehensions
of
spiritual
Mysteries
,
and
yet
al
the
while
their
assent
to
them
is
but
carnal
and
natural
?
Do
not
some
seem
deeply
convinced
of
,
and
confirmed
in
evangelic
reports
,
who
yet
yield
but
a
legal
,
staggering
assent
thereto
?
Doth
not
the
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
reserves
for
some
beloved
Idol
?
Are
not
too
many
,
from
the
force
of
legal
convictions
,
compelled
to
close
with
Christ
,
who
yet
secretly
hate
him
at
heart
?
How
many
adhere
to
Christ
in
Profession
,
and
yet
adhere
to
the
world
,
or
lust
in
Affection
?
Are
there
not
many
,
who
seem
to
recumb
and
lean
on
Christ
for
life
,
but
yet
really
recumb
,
and
lean
upon
self
?
Oh!
what
a
world
of
convinced
sinners
take
up
with
a
spurious
or
commun
faith
instead
of
saving
?
How
dreadfully
do
millions
of
Unbelievers
delude
themselves
with
a
sick
dream
,
and
shadow
of
commun
faith
?
Alas
!
what
an
easie
mater
is
it
for
Professors
,
in
these
knowing
times
,
to
mistake
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
difficult
to
gain
a
true
solid
divine
Faith
:
but
oh
!
how
easie
is
it
to
take
up
with
a
seeming
faith
;
which
yet
shal
look
as
much
like
saving
faith
as
may
be
?
Oh!
how
securely
doth
Infidelitie
lurke
in
many
poor
souls
,
under
the
vizard
of
Faith
?
Doth
not
commun
faith
oft
look
so
demurely
,
as
that
you
can
very
hardly
discerne
its
difference
from
saving
?
Are
not
the
most
of
Professors
too
soon
satisfied
in
their
own
faith
?
Do
not
multitudes
of
awakened
sinners
lay
their
consciences
asleep
,
or
amuse
themselves
with
the
apparences
of
faith
?
Is
not
every
Unbeliever
,
yea
Believer
also
,
a
mysterie
to
himself
?
How
much
then
are
we
al
concerned
to
make
a
narrow
scrutinie
into
our
hearts
,
and
to
examine
whether
our
Faith
be
of
the
right
kind
?
Oh!
What
a
foolish
and
dangerous
thing
is
it
,
for
any
to
deceive
themselves
with
false
Images
and
Apparences
of
Faith
?
Is
not
the
least
error
here
fundamental
?
Alas
!
What
a
poor
felicitie
is
it
,
to
steal
silently
to
hel
,
in
a
fond
persuasion
of
being
Believers
,
when
as
our
faith
hath
no
foundation
,
but
in
our
own
sick
dreaming
Phantasies
?
Of
what
use
wil
a
Forme
of
Faith
,
without
the
Power
of
it
be
,
unlesse
to
sinke
us
deeper
into
Hel
?
To
have
a
Notion
of
Faith
,
and
yet
to
live
under
the
practice
of
Unbelief
,
what
wil
this
serve
for
,
but
to
concele
,
and
fortifie
hypocrisie
,
and
al
manner
of
spiritual
lusts
in
the
heart
?
Doth
not
this
then
further
oblige
us
,
to
examine
strictly
what
we
are
as
to
Faith
and
Infidelitie
?
Again
,
if
after
al
this
men
wil
not
examine
and
use
the
means
to
discover
their
state
,
are
not
such
willingly
deceived
?
And
if
men
are
willingly
deceived
in
this
particular
,
do
not
they
willingly
perish
?
And
oh
!
What
a
sting
wil
this
be
to
torment
wilful
Unbelievers
in
Hel
,
that
they
were
so
willing
,
and
took
so
much
pains
to
deceive
themselves
with
a
mere
semblance
,
and
shadow
of
faith
;
but
were
no
way
willing
,
and
took
no
pains
to
examine
their
hearts
,
thereby
to
undeceive
themselves
,
and
lay
a
foundation
for
saving
Faith
?
Wil
not
this
make
the
Evangelic
Unbelievers
Hel
seven
times
hotter
than
al
other
Hels
,
that
he
took
so
much
pains
to
deceive
and
ruine
his
soul
;
but
was
not
willing
to
take
a
little
pains
to
undeceive
,
and
save
his
soul
?
Oh!
What
cruel
self-murder
is
this
?
Doth
it
not
then
nearly
,
and
greatly
concerne
us
al
to
make
a
very
curious
examen
,
and
strict
research
into
our
hearts
,
touching
our
faith
,
whether
it
be
saving
,
or
only
commun
?
O
that
Professors
would
put
such
Questions
as
these
,
unto
their
Consciences
,
and
never
desist
,
til
they
have
brought
the
whole
to
some
good
issue
.
It
s
true
,
I
have
a
Notion
and
Forme
of
faith
;
but
have
I
indeed
the
real
Power
and
Virtue
of
Faith
?
Am
I
not
rather
under
the
Dominion
and
Prevalence
of
Infidelitie
?
I
assent
to
some
words
of
God
that
are
agreable
;
but
do
I
not
dissent
from
some
other
which
disagree
with
,
and
crosse
my
lusts
?
I
do
receive
the
word
of
faith
;
but
have
I
Faith
mixed
with
the
word
I
receive
?
Mine
awakened
Conscience
attendes
to
the
joyful
sound
of
the
Gospel
;
but
doth
not
my
lustful
heart
attend
as
much
to
allurements
of
lust
?
The
Peace
of
the
Gospel
is
pleasing
to
my
wounded
Conscience
;
but
are
not
the
duties
of
the
Gospel
displeasing
to
my
rebellious
heart
?
My
mind
hath
some
estime
for
the
good
things
of
my
peace
;
but
has
it
not
as
great
estime
for
the
good
things
of
this
world
?
Have
I
a
right
valuation
of
those
things
I
hope
for
?
Mine
assent
to
Evangelic
truths
,
and
Mysteries
seems
firme
and
strong
;
ay
,
but
doth
it
leave
suitable
impressions
on
mine
heart
?
Is
it
vigorous
,
affective
,
and
active
?
Doth
it
kil
my
lust
,
and
give
life
unto
my
soul
?
Moreover
,
O
my
soul
,
thou
seemest
to
have
a
good
liking
to
Jesus
,
the
Savior
;
ay
,
but
hast
thou
as
good
a
mind
to
Christ
,
i.
e
,
as
anointed
by
the
Father
to
be
King
over
thy
lusts
,
person
,
and
goods
?
Art
thou
brought
over
to
a
voluntarie
,
free
,
cordial
,
complete
,
and
fixed
closure
with
him
,
as
offered
in
the
Gospel
?
Canst
thou
take
a
whole
Christ
,
with
thy
whole
heart
,
and
that
for
ever
?
Doest
thou
give
Christ
that
place
in
the
Intention
and
Bent
of
thy
Wil
,
which
belongs
to
him
?
Hath
his
Lave
and
Grace
the
Soverain
dominion
over
thy
Wil
?
And
is
thy
wil
bended
to
a
correspondence
with
his
Divine
Wil
?
Canst
thou
be
content
to
be
nothing
,
that
Christ
may
be
althings
to
thee
?
Is
his
Glorie
thy
last
and
utmost
end
?
And
is
it
thy
joy
to
see
althings
to
suit
with
his
end
,
though
they
may
crosse
thine
own
private
ends
?
Wil
nothing
but
Christ
content
thee
?
Art
thou
restlesse
'til
thou
attainest
to
the
enjoyment
of
him
?
Is
this
the
grand
motive
of
thy
seeking
after
Christ
,
that
thy
good
is
laid
up
in
Him
,
and
not
in
thy self
?
And
art
thou
wholly
for
Christ
,
as
he
is
wholly
for
thee
?
Doest
thou
adhere
to
Him
with
a
plenitude
of
Wil
,
as
the
Iron
to
the
Loadstone
?
Canst
thou
do
much
for
,
and
yet
trust
in
nothing
but
Christ
?
Art
thou
obsequious
and
obedient
to
the
Spirits
dictates
,
as
to
thy
supreme
Conductor
and
Director
?
And
when
thou
comest
short
of
honoring
Christ
by
Obedience
,
doest
thou
honor
Him
by
humble
acknowlegement
,
and
Dependence
?
Canst
thou
wait
on
,
and
adhere
to
Christ
in
his
Ordinances
,
albeit
thou
feelest
no
sensible
impartments
of
comfort
,
peace
,
and
quickening
?
These
,
or
such
like
questions
,
which
take
in
the
spirit
and
life
of
Faith
,
thou
shouldest
frequently
put
to
thy
soul
,
and
never
desist
from
urging
of
them
,
'til
thou
hast
brought
the
question
to
this
Conclusion
,
Whether
thou
art
a
true
Believer
or
not
?
If
thou
desirest
more
expresse
rules
to
examine
thy
state
by
,
then
take
those
mentioned
in
the
foregoing
Chapter
,
Corollarie
2.
touching
the
Differences
between
saving
Faith
and
commun
:
Whereby
thou
mayest
,
with
the
concurrence
of
Divine
illumination
,
arrive
to
a
wel-grounded
persuasion
,
Whether
thy
faith
be
only
commun
,
or
saving
.
(
4.
)
This
also
affordes
mater
of
exhortation
unto
al
,
to
abjure
and
abandon
Infidelitie
,
as
the
worst
enemie
in
the
world
;
yea
,
worse
than
Satan
,
or
Hel
itself
.
Can
there
be
a
worse
enemie
,
than
that
which
deprives
us
of
our
chiefest
good
?
And
is
not
this
the
grand
design
of
Infidelitie
?
Yea
,
doth
it
not
put
a
bar
to
al
Mercie
,
but
open
the
dore
to
al
Sin
and
Miserie
?
How
sottish
,
and
foolish
doth
it
make
Sinners
?
What
a
dul
,
lazy
,
remisse
,
loitering
spirit
doth
it
breed
in
Men
?
Yea
,
how
negligent
,
slow-hearted
,
and
backward
to
whatever
is
good
,
are
Believers
themselves
,
so
far
as
Unbelief
prevails
on
them
,
Luk.
24.
23
?
O!
how
doth
it
slug
mens
spirits
in
whatever
good
they
are
about
?
What
a
clog
is
it
to
the
soul
in
al
its
spiritual
Exercices
?
How
doth
it
crampe
,
and
dispirit
the
Affections
,
those
feet
of
the
Soul
?
What
stubbornesse
,
rebellion
,
and
obstinace
doth
it
infuse
into
the
Wil
?
How
much
doth
it
distract
,
deaden
,
and
harden
the
heart
in
al
duties
?
How
lean
,
poor
,
and
barren
in
Grace
,
and
gracious
fruits
are
many
Believers
,
by
reason
of
their
prevalent
Unbelief
?
Doth
it
not
also
take
off
the
Beautie
,
Lustre
,
and
Sweetnesse
of
Mercies
received
,
or
expected
?
Oh!
how
bitter
are
many
sweet
Mercies
when
mixed
with
Infidelitie
?
Yea
,
doth
it
not
turne
al
Mercies
into
Curses
,
to
those
who
are
under
the
complete
dominion
of
it
,
as
Rom.
11.
9
?
And
how
many
choise
Mercies
are
Believers
deprived
of
by
reason
of
their
Unbelief
?
Whence
spring
their
groundlesse
troubles
of
Consciences
;
their
misjugements
,
and
mistakes
about
their
state
;
their
heart-faintings
,
sinking
discouragements
,
and
despondences
under
Desertion
;
their
hard
and
scandalous
thoughts
of
Christ
,
his
Heart
,
and
Dispensations
towards
them
,
but
from
their
Infidelitie
?
Oh!
What
a
sting
doth
it
put
into
al
afflictions
?
How
burdensome
,
and
irkesome
is
the
Crosse
of
Christ
to
the
unbelieving
heart
?
How
sweet
and
easy
is
the
bitter
,
heavy
Crosse
so
far
as
Faith
prevails
?
But
,
oh
!
What
a
troublesome
,
vexatious
neighbor
is
Infidelitie
?
How
doth
it
torment
the
heart
,
and
cause
it
to
pine
away
,
and
consume
to
nothing
,
even
under
groundlesse
expectations
,
and
needlesse
fears
of
trouble
?
May
it
not
become
a
true
Proverb
,
Much
Infidelitie
,
and
much
Sorrow
?
How
do
afflictions
pinch
,
and
gal
unbelieving
spirits
?
How
unable
are
such
to
see
any
good
in
afflictions
?
What
need
have
afflicted
persons
of
Faith
?
Again
,
how
soon
doth
Infidelitie
betray
us
into
the
hands
of
every
Tentation
?
Faith
hath
Omnipotence
engaged
for
its
assistance
:
but
oh
!
what
a
poor
,
impotent
thing
is
Unbelief
?
How
unable
is
it
to
to
conflict
with
smal
Tentations
?
Satan
is
oft
the
father
,
but
is
not
Unbelief
the
mother
of
al
Tentations
?
What
made
Adam
and
Eve
yield
to
Satan's
tentation
,
but
their
Infidelitie
?
Was
not
this
also
that
which
made
Judas
betray
,
Peter
denie
,
and
the
Jews
crucifie
the
Lord
of
Glorie
?
It
s
true
,
when
the
Tentation
is
asleep
,
the
unrighteous
man
is
righteous
;
the
unclean
person
is
chaste
;
the
passionate
man
is
meek
;
the
invidious
man
is
kind
;
the
avaricious
man
is
liberal
;
the
unfaithful
man
is
faithful
:
but
oh
!
when
the
tentation
is
awakened
,
how
soon
doth
Unbelief
betray
the
heart
into
the
hands
of
these
,
or
the
like
corruptions
?
Thinke
not
thy self
secure
from
the
prevalence
of
any
Tentation
,
so
long
as
thou
art
under
the
prevalence
of
Infidelitie
.
Alas
!
how
soon
is
Tentation
fired
by
Unbelief
?
but
oh
!
How
is
the
believing
soul
,
that
by
faith
adheres
to
Christ
,
strongly
fortified
,
and
armed
against
the
most
violent
Tentations
?
Moreover
,
how
are
the
main
breaches
of
our
lives
maintained
,
and
improved
by
Infidelitie
?
What
departures
from
God
,
what
turnings
aside
from
,
or
remisnesses
in
Duties
are
Unbelievers
exposed
unto
?
Doth
not
Unbelief
cut
the
Sinews
,
and
Nerves
of
al
evangelic
Obedience
?
Doth
it
not
let
out
the
vital
spirits
,
&
heart-bloud
of
al
good
Inclination
and
affections
?
Is
not
the
very
root
,
and
seminal
virtue
of
good
Intentions
withered
and
blasted
hereby
?
How
much
beneath
the
least
evangelic
dutie
is
the
unbelieving
soul
?
How
doth
Unbelief
poison
many
good
Inclinations
?
Oh!
what
a
venimous
maligne
thing
is
Unbelief
?
How
doth
it
infuse
a
malignitie
,
and
poison
into
al
the
parts
of
the
Soul
?
Is
not
the
spirit
of
the
mind
,
the
most
noble
part
of
the
soul
,
envelopped
,
or
wrapt
up
in
contagious
black
darknesse
by
it
?
Are
not
al
the
faculties
of
the
soul
spoiled
of
their
vigor
,
beautie
,
harmonie
,
order
,
and
exercices
by
Unbelief
?
Oh!
What
a
bloudy
,
hard-hearted
,
soul-murdering
sin
is
it
?
How
doth
it
compel
the
Sinner
to
embrew
his
hands
in
his
own
bloud
;
to
sheath
a
sword
in
his
own
bowels
,
by
a
wilful
rejection
of
Evangelic
offers
?
How
welcontented
is
it
to
see
the
Unbelievers
sentence
of
condemnation
subscribed
,
and
sealed
with
the
Mediators
dreadful
curse
,
John
3.
18
?
What
flames
of
vengeance
;
what
treasures
of
wrath
doth
Infidelitie
treasure
up
against
the
day
of
wrath
,
Rom.
2.
5.
2
Thes.
1.
7
,
8
,
9
?
How
patient
is
it
,
whiles
Satan
claps
on
the
chains
,
and
fetters
of
spiritual
slumber
,
and
hardnesse
of
heart
on
the
Sinners
legs
?
How
willing
is
it
to
see
the
poor
Unbeliever
famished
and
starved
,
amidst
the
rich
and
sumtuous
feasts
of
evangelic
Grace
,
and
Mercie
?
Has
not
Christ
made
a
plentiful
,
and
costly
feast
for
Sinners
?
And
is
he
not
extreme
free
,
and
cordial
in
his
Invitations
?
How
then
comes
it
to
passe
that
Sinners
come
not
to
it
when
invited
?
Why
,
is
it
not
Unbelief
,
that
keeps
them
back
,
and
that
as
it
were
by
hairs
,
namely
some
poor
and
foolish
excuses
,
Mat.
22.
1-6
?
Oh!
how
studious
,
and
ready
is
Infidelitie
to
shift
it self
of
Christ
,
and
al
the
good
things
of
its
peace
,
offered
to
it
?
What
silly
excuses
,
and
pretences
doth
it
make
,
to
put
off
Christ
,
and
his
evangelic
offers
?
What
little
reason
,
or
cause
have
Unbelievers
to
object
against
Christs
gracious
offers
?
Are
not
Christs
armes
open
to
receive
them
,
when
they
come
?
Yea
,
Doth
he
not
,
day
by
day
,
cal
upon
,
and
importune
them
to
come
unto
him
,
Prov.
1.
20-25
?
Did
he
ever
refuse
,
or
look
strangely
on
any
that
came
unto
him
?
Yea
,
is
he
not
more
willing
to
receive
Sinners
,
than
they
are
to
come
unto
him
?
or
,
are
the
flames
of
Hel
more
elegible
,
than
the
joys
of
Heaven
?
Is
the
Vassalage
of
Satan
more
desirable
,
than
the
Libertie
of
the
Sons
of
God
?
Is
there
so
much
Beautie
in
Sin
,
as
to
make
men
desire
it
before
the
Beauties
of
Holinesse
?
Are
the
Remorses
,
and
Stings
of
the
worme
of
Conscience
more
agreable
,
and
pleasing
,
than
peace
of
Conscience
,
and
the
smiles
of
Divine
Love
?
If
not
,
how
comes
it
to
passe
,
that
Sinners
choose
the
evil
,
and
refuse
the
good
offered
to
them
?
Oh!
is
not
Infidelitie
the
cause
of
al
this
miserie
?
Is
not
Christ's
hand
,
and
heart
open
towards
Sinners
;
but
are
not
their
hearts
shut
against
him
by
Unbelief
?
Is
there
any
thing
in
Christ
,
or
his
evangelic
offers
that
keeps
men
from
believing
?
O
then
!
What
an
irrational
,
sottish
,
perverse
,
cruel
sin
is
Unbelief
?
What
a
world
of
miserie
doth
it
bring
on
Sinners
?
How
justly
doth
Christ
pronounce
a
sentence
of
death
against
them
,
who
wilfully
reject
his
offers
,
and
means
of
life
?
Alas
!
how
is
it
possible
that
Salvation
itself
should
save
such
,
so
long
as
they
wilfully
spurne
at
the
offers
of
Salvation
?
Is
there
any
sin
that
doth
more
directly
oppose
Salvation
by
Christ
,
than
Unbelief
?
Christ
comes
,
by
his
Evangelic
offers
of
Grace
,
to
draw
the
Unbelievers
heart
unto
him
;
but
oh
!
how
doth
he
draw
back
?
Yea
,
how
doth
his
unbelief
oppose
Christ
,
as
He
comes
clothed
with
Grace
,
Love
,
and
Pitie
?
And
can
Unbelievers
expect
,
that
Christ
should
passe
by
such
affronts
,
and
indignities
,
without
severe
punishments
?
Doth
any
thing
more
provoke
Christ
,
than
to
have
his
bowels
,
and
compassions
towards
Sinners
spurned
at
?
Cannot
he
put
up
any
injuries
better
than
this
?
Is
not
Unbelief
the
most
cruel
,
and
bloudie
enemie
in
the
world
,
in
that
it
takes
away
not
only
the
active
power
of
doing
good
,
but
also
the
passive
power
of
receiving
good
,
when
offered
?
Is
not
this
the
language
of
Infidelitie
,
Lord
,
I
need
not
,
I
desire
not
thy
Grace
;
keep
it
to
thy self
:
I
have
wherewith
of
mine
own
,
to
supplie
my
needs
;
I
can
make
a
shift
with
mine
own
righteousnesse
,
to
clothe
my
nakednesse
;
with
the
balsame
of
mine
own
good
workes
to
heal
my
wounds
,
&c.
And
as
Infidelitie
thus
puts
a
bar
to
al
Grace
and
Mercie
;
So
also
doth
it
not
open
the
dore
to
al
the
jugements
of
God
?
Are
not
the
most
severe
Plagues
of
God
entailed
on
Infidelitie
?
Doth
not
this
sin
provoke
God
to
curse
mens
blessings
?
Doth
it
not
also
cut
us
off
from
many
promissed
Mercies
?
Yea
,
how
severely
hath
God
punished
this
sin
in
his
own
people
?
Was
not
Moses
an
holy
man
,
deprived
of
entring
into
Canaan
for
one
act
of
unbelief
?
Oh!
how
deep
doth
Gods
wrath
sinke
into
the
unbelievers
soul
?
How
many
flourishing
Churches
have
been
deprived
of
the
Gospel
,
and
means
of
Grace
for
their
Infidelitie
?
Or
suppose
,
that
God
continues
some
means
of
Grace
,
yet
doth
not
Unbelief
turne
them
into
means
of
hardening
?
When
men
wil
not
believe
the
Gospel
,
how
oft
doth
Christ
leave
such
to
a
spirit
of
error
,
to
believe
lies
?
Yea
,
doth
not
Infidelitie
continued
in
,
oft
cause
Christ
to
give
up
such
to
their
own
lusts
;
which
break
forth
sometimes
into
scandalous
sins
?
Yea
,
how
oft
doth
Christ
deliver
up
impenitent
,
obstinate
Unbelievers
,
to
a
spirit
of
slumber
,
judicial
hardnesse
,
and
al
manner
of
Divine
vengeance
?
Are
these
the
effects
of
Infidelitie
?
Is
there
so
much
sin
,
and
self-murder
,
wrapt
up
in
its
bowels
?
and
are
there
so
many
Curses
and
Plagues
,
both
temporal
,
spiritual
,
and
eternal
,
entailed
on
it
?
May
we
not
then
,
without
any
injustice
,
conclude
,
that
Unbelief
is
the
worst
enemie
we
have
in
the
world
?
Doth
not
our
Infidelitie
give
us
more
pain
and
trouble
than
al
other
enemies
?
Oh!
then
how
should
we
,
with
fire
and
sword
,
persecute
Unbelief
,
as
our
most
mortal
enemie
?
Can
we
be
too
severe
against
such
a
deadly
enemie
?
Is
not
al
pitie
and
compassion
that
we
shew
towards
Unbelief
,
the
greatest
crueltie
that
may
be
to
our
own
souls
?
Why
should
we
then
cease
our
Indignation
and
Revenge
against
Unbelief
,
'til
we
have
let
out
its
heart-bloud
?
Remember
,
the
more
you
pitie
,
&
spare
it
,
the
more
cruel
you
are
to
your selves
.
5.
This
also
layes
an
essential
and
strong
obligation
on
al
,
both
Believers
and
Vnbelievers
,
to
put
an
high
value
on
Faith
;
and
to
pursue
after
it
,
as
their
supreme
Interest
,
and
Concerne
.
Surely
,
if
Infidelitie
be
so
prodigious
,
and
pernicious
a
Sin
;
then
,
by
a
paritie
of
reason
,
Faith
most
be
the
most
useful
,
and
excellent
Grace
.
Contraries
much
illustrate
,
and
set
off
each
other
:
And
oh
!
how
doth
the
black
deformed
nature
,
and
venimous
qualities
of
Infidelitie
set
off
the
Beauties
,
and
excellent
qualities
of
Faith
?
What
a
strange
,
and
miraculous
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
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
!
Again
,
If
we
consider
Faith
in
its
parallel
Antithesis
,
or
opposition
to
Infidelitie
,
we
&
c
?
(
4.
)
Faith
fixeth
and
establisheth
the
heart
,
by
knitting
of
it
to
Christ
,
who
is
an
immutable
Rock
.
But
oh
!
What
a
mutable
,
variable
,
inconstant
thing
is
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
evangelic
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
conquers
the
whole
Soul
to
God
;
and
thence
althings
else
are
conquered
to
the
Soul
:
It
subjects
the
heart
to
Christ
,
and
so
makes
althings
subject
to
it
.
But
Infidelitie
captivates
the
heart
to
lust
,
and
thence
it
becomes
captivated
to
every
thing
else
.
Oh!
What
a
vassal
is
the
unbeliever
to
every
base
lust
,
Yea
to
himself
?
(
7.
)
Faith
fortifies
the
Soul
against
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
creature
,
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
preserveth
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
virtue
.
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
inabled
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
Deliverances
:
It
keeps
the
condition
of
the
Promisse
,
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
Infidelitie
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
described
,
Psal.
78.
11
—
40
?
Oh!
how
doth
Unbelief
rob
God
of
al
the
Glorie
,
and
so
man
of
al
the
comfort
,
and
right
use
of
Mercies
received
?
How
unthankeful
,
how
discontented
is
the
Unbeliever
under
Mercies
received
;
and
thence
unfit
to
receive
more
?
Whereas
the
Believer
is
content
under
the
want
of
Mercies
,
and
thence
fit
to
receive
them
:
He
can
trust
God
with
his
soul
,
and
al
other
Mercies
;
and
thence
God
trusts
him
with
Mercies
needful
.
But
the
Unbeliever
,
notwithstanding
the
receipt
of
former
Mercies
,
cannot
trust
God
for
the
future
;
and
therefore
God
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
after
Faith
,
that
so
thou
mayest
partake
of
these
admirable
Privileges
and
Advantages
,
which
hereby
thou
wilt
be
invested
with
?
Art
thou
a
new
Convert
,
and
Beginner
in
Christianitie
?
Oh
then
!
how
much
doth
it
concerne
thee
,
to
get
much
Faith
,
that
so
thou
mayst
be
strong
?
Art
thou
strong
,
and
wel
grown
in
Grace
?
and
art
thou
not
then
engaged
to
act
Faith
much
,
that
so
thou
mayst
continue
strong
,
and
grow
more
strong
in
Grace
?
Alas
!
What
canst
thou
do
or
suffer
without
Faith
?
How
much
art
thou
beneath
the
least
dutie
or
suffering
farther
than
thou
art
acted
by
Faith
?
And
oh
!
be
sure
thy
faith
be
of
the
right
make
and
stampe
:
Dread
being
deluded
with
a
false
,
or
commun
faith
,
more
than
Hel.
Make
a
curious
inquisition
into
the
Nature
,
Causes
,
and
Workings
of
thy
faith
:
see
that
it
be
wel-grounded
,
and
duely
qualified
.
This
advice
doth
more
nearly
concerne
young
Converts
,
whose
eternal
welbeing
depends
chiefly
on
the
right
constitution
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
belong
to
their
peace
,
before
they
be
hid
from
their
eyes
.
FINIS
.