Christs Tears for Jerusalems Unbelief, Book 2 · Chapter 2
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 Doct. 1.ſpring from the deepeſt Affections. Every word is attended with a tear: every ſaying is a lively image of a wounded heart.
(2.) That Chriſts Sayings and doings are the Doct. 2.ſame. Every word of Chriſt carries omnipotence in its womb: As his Promiſſes, ſo his Threats are omnipotent: and Jeruſalem found, by dreadful experience, this Threat fulfilled to a Tittle. Yea, to this very day ſhe lies under the dreadful arreſt of this Threat. The Menaces, and Threats of men, even of the greateſt of men, are oft but ſmoke and wind: they threaten and ſtorme much; ſpeak big words; but alas! how little can they do? But oh! What energie and efficace is there in every ſaying of Chriſt? Hath not poor Jeruſalem layen 1600. years under the prodigious curſe of this one diſmal ſaying? O! then dread every ſaying of Chriſt.
It follows: [If] Hence obſerve (1.) That Doct. 3.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 Doct. 4.us yet this further Obſervation, That nothing doth more deeply provoke Chriſts indignation againſt ſinners, than the wilful rejection of his Goſpel, Grace, and Perſon. For this Particle, If, as was noted, implies not only commiſeration, but alſo Indignation and Exprobation: Chriſt by this abrupt manner of ſpeech doth ſorely upbraid Jeruſalem, with her contumacious contemt of himſelf, and his evangelic offers of Grace. Now to upbraid another, is to lode him with reproches, diſgraceful and biting words; thereby to aggravate his ingratitude, and the foulneſſe of his fact; as alſo to manifeſt what a juſt reſſentiment, and ſenſe we have of the injuries done to us, by the perſon upbraided. So that Chriſts upbraiding Jeruſalem with her wilful impenitence and unbelief, argueth his deep reſſentiment thereof, and juſt indignation againſt her for it. Thus Chriſt upbraids his own Diſciples with their unbelief, Mark 16. 14. which argues that the leaſt degree of unbelief is greatly reſſented by, and ſorely offenſive to Chriſt. But of this hereafter, in the Aggravations of unbelief.
Thou hadſt known] Hence note (1.) That Doct. 5.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, Pſal. 9. 10.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, Doct. 6.and moſt pregnant parent of Ʋnbelief. 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. hSi 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. Doct. 7:This was Jeruſalems privilege: ſhe was Chriſts firſt bride: the Covenant of Grace was firſt loged in her boſome: Chriſt was her firſt crowned King, and Lawgiver: The Oracles of God were firſt laid down in pawn with her: Her Land and Citie was adopted by Chriſt, as Symbols of his Church: Her Temple was a Type of Chriſts Natural bodie; wherein he dwelt by viſible tokens of Glorie, and Grace: Her Males bore ſomewhat of Chriſt in their fleſh: Yea, Chriſt himſelf was borne of Judaic fleſh and bloud: Jeruſalem had the firſt tenders of Goſpel Grace: Chriſt long waited for, and as Miniſter of the Covenant, endeavored after her converſion. Such were her privileges.
But in this pathetic Expreſſion, even Thou, there lies couched not only an intimation of Jeruſalems Privileges; but alſo an Exprobation of her ſin; and 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 Doct. 8.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. Whereever Doct. 9.the Sun of Righteouſnes comes, he brings healing under his wings, (i. e. beams) or a day of Grace. (2.) That it is the ſupreme wiſdome and intereſt of Profeſſors, to fil up their day of Doct. 10.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, Doct. 11.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 Doct. 12.obſerve, That the nearer Chriſt comes in the offers of his Grace; and the longer he waits for our acceptation of thoſe offers, the more inexcuſable 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 Doct. 13.Chriſt alone is the great Mediator of our peace: Out of him there is no peace: take away Chriſt, and you take away the chief cornerſtone, the main foundation of our peace. The Sin-revenging God is nothing but wrath, and everlaſting burnings out of Chriſt. But he that hath Chriſt, hath peace with God, and with 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 Ʋnbelievers Doct. 14.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 Doct. 15.addes much weight to the Aggravation of Ʋnbelief, 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 Doct. 16.obſerve, (1.) 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 Doct. 17.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 Doct. 18.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?