The Anatomy of Infidelity, Treatise · Book 2 · Chapter 6
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 Unbelief,The Wils defective Reception of Chriſt. which conſiſts in the 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 Ʋniverſal; this later more partial Unbelief. How many awakened ſinners are there, who dare not openly oppoſe Chriſt; yea, that would not ſeem to have any Diſlikes againſt his perſon; or cavils againſt his offers; yea, that ſeem ready to juſtifie and approve the reports, and convictions they have of Chriſt; and not only ſo, but alſo to cloſe with him preſently, without any demurs, and delays; I ſay how many ſuch are there, who are thus far free from the Rejection of Chriſt, and yet guiltie of ſome eſſential Defect, or flaw in their 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,The Defects of Unbelief as to its object in receiving. 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.
1.1. A falſe Chriſt. We ſhal begin with the defects of Unbelief as to its object, in receiving only a falſe Chriſt. Oh! what a world of ſplendid, glittering Profeſſors are there, who, notwithſtanding their pretended faith in Chriſt, receive only a falſe Chriſt, a 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.)1. A compound Chriſt. 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;Chriſt compounded wi…h the world. ay, that they would, as they conceit, with al their hearts; but they muſt have the world too. They need Chriſt to relieve their burdened conſciences; and they need the world to relieve their ſenſual hearts. Was not this the very caſe of the young man, who came ſo confidently to Chriſt, with what lack I yet, Mat. 19. 20? What lack I yet? poor man!Mat. 19. 20, 21, 22. thou lackeſt the main, ſaith Chriſt… ver. 21. If thou wilt be perfect, go and ſel that thou haſt, and give to the poor, &c. Chriſt ſaw his pretended reception of him was very defective; he knew what his beloved Idol was, and therefore pincheth him in that: and what follow,?Sup… dum triſtis Eſt enim compoſita dictio, ex Adverbio intendendi foreign, quod ſemper per Paroxytonum eſt; Et ſignificat admodum, excellenter, valde nimis, Schmidius in Mat. 26. 38. v. 22. He went away ſorrowful, [foreign, be…ieged with ſorrows, or rather, beyond meſure ſorrowful: for foreign 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,Chriſt compounded with luſt. who compound Chriſt with ſome prevalent beloved luſt? Chriſt they muſt have to ſatisfie conſcience, and luſt they muſt have to ſatisfie their heart: hence they mediate a league between Chriſt, and their darling luſt; which ſeems to be the caſe of thoſe forward Profeſſors, Luke 13. 26, 27. who pretended to much acquaintance with Chriſt, but al the while were but workers of iniquitie; ſuch as joined ſome boſome-luſt with Chriſt. What is this but to make Chriſt a Servant, yea, a Pander and Caterer to luſt?
Laſtly,Chriſt compounded with ſpiritual Idols. Do not the beſt of refined Hypocrites join a world of Spiritual Idols with Chriſt? What ſhal we think of the politic Hypocrite, who joins his own carnal prudence with Chriſts wiſdome? Where may we place the gifted Hypocrite; who places his 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?
2.2. A divided Chriſt. 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. Joh. 1. 11.What?pforeign, 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 beifer, i. e,qLori impatiens. …n 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 Conſcienc…s; 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.The D… …cts of Unbelief as to the reſpects under which Chriſt is received. Another branch of Ʋnbelief, 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 Ʋnbelief: and ſo the firſt thing we are to conſider herein, is the Motives and Grounds on which Chriſt is received.
1. As … Motives.Ʋnbelievers 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 tis only to quiet conſcience; to allay the ſcorching heats of Divine wrath, which torment conſcience? Surely this, albeit it be good in its kind, yet 'tis but a commun Motive, and therefore no firme Foundation for the reception of Chriſt. He that wil receive Chriſt as he ought, muſt take him, not only to eaſe conſcience of the burden of guilt, but alſo to eaſe his heart of the Burden of luſt. So much for the falſe, or commun Motives, which render ſome mens reception of Chriſt, no better than real Unbelief.
2. As to the Grandeur of Chriſt.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 coutent 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.)3. When Chriſt is not rec… ved as offered. 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. The Defects of Unbelief as to the ſubject of its Reception.2. The Nature of Unbelief may be further explicated, from the many eſſential Defects that attend the Subject of this Reception? Refined Hypocrites may be guiltie of notorious Unbelief, not only in receiving a falſe Chriſt, or the true Chriſt in a falſe manner; but alſo in receiving the true Chriſt, with a falſe, or defective Heart: If the 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.
1.1. A rotten deceitful Heart. A rotten, …ollow, 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, …re…cherous, lying heart: What over 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.
2.2. A languid, faint Wil. 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.Jer. 3. 10. 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.A terrified forced Wil. 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 ther 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 ſtew them, Pſa. 68. 34.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 more 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,Luk. 19. 6. 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? Its true, they, in a ſort, receive Chriſt; but how is it? Is it not as a wounded captive receives his enemie with fair words, to ſave his life; whiles yet he hates him in his heart, and is grieved, that he ſhould need his enemies favor? Surely this is not to receive Chriſt gladly: For to ſuch it is a burden to be beholding to Chriſt for 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. Its true, many ſincere Believers, at firſt, whiles under a Spirit of Bondage, have only a terrified, affrightned wil: yea, after they have received a Spirit of Adoption, and Chriſt, by ſaving Faith, how much of an unwilling heart do they find mixed with their faith? What legal, ſelfiſh regards have they oft towards Chriſt? Ay, but this is the diſtemper, and therefore the burden of their ſouls: They are never better pleaſed, than when their wils are moſt chearful, ſpiritual, and forward in cloſing with Chriſt: How greatly do they approve of, and delight in the way of ſalvation by Chriſt? What contentement, and pleaſure do they take in believing? How much rather had they have their Grace, peace, and comfort in Chriſts keeping, than in their own? But is it thus with Unbelievers, ſuch as receive Chriſt only with a terrified, legal Wil? Is it not a burden to them, that they ſhould be driven to ſuch ſtreights, as that none but Chriſt can relieve them? Is there not a ſecret diſpleaſure, and diſlike againſt Chriſt, even while they are forced, by reaſon of their extremities, to make uſe of him? Would they not be glad to be eaſed of Chriſt, were their conſciences eaſed of their trouble? Such is the temper of a terrified wil. And ſo much for the Unbelievers defective Reception of Chriſt.