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bottom within the subjeđ , may spring forth with some easc: Simile. a lone having a natural propension and imperms to descend,

if

you do but quit the hand of it, it will down; but now to make a mighty stone to mount the hill, to get up into the air, there being no natural aponesse to this, ic is a hard and difficulo

attempt. Obj.

'Tis true, that a man hath an understanding and will, but the Sol.

Mystery of Jefus Christ is a riddle to the natural understanding the faculties rasurally congidered, have no elevation to this obji at, unlesse the Lord by his Almighty power begets

and works faith in the soul. The foule chunks not on him, Simile. neither can ic draw it self to him. Like the needle, untill it be

touched, it will not start up towards the pole; so unlelle the Lord doth touch our hearts by his blessed Spirit, we lball never close with Christ...

So then, this is one thing to shew the difficulty of beleeving, the habit of it is out of our power,out of our sphear;it cannot be produced by any strength of narure, but by the sole Arme of Gode Hence that of the Prophct, Ifa.33 1. Vnio whom is ihe Arme of the Lord revealediwho hath beleeved our repore? The testimony of the Gospel concerning Christ will not be beleeved, unlesse the Lord doch reveale his own Arme, (that is) until he doch put forth his own Almighty strength.

2.There is a natural principle of infidelity and unbelief in every mans heart.If the paper were faire, if there were no precedent blurs and blots, then it were not so hard to imprint some legible Chara&ters;Or if the wax were soft,and the iron heated, now is were casie to engrave what kinde of armes che Artifier pleafech; But when the wax and the iron are hard and cold, now the impression is difficult, because the resistance is strong; if there were in our hearts any obediential principles, which could before hand temperche minde, and frame the will, then when God offers Christ, little a do would serve the turne; But our hearts naturally bend the other way; there is in us a natural unapcnelie, nay, an enmity to beleeve. Enmity to the habic and nacure of faith, blindnesse, errour, pride, stubbornnelle, disobedience in our hearts. We have such Now and untoward hearts, so armed with all sorts of corrupt reasonings, lo consulting with sense and racional evidences, so ready on every inevidence,

to

to mistroft, doubt, question, gainsay, that all Arguments will not perlwade us that God will give us Christ, and pardon our finnes.

You know that when the Lord 7esus was perfonally on earth, and did preach himself, and in that manner, that none (pake wirb obat Authority as he and confirmed the cruch of his Divinity, and Mediatorship by Scripture and miracles, yet very few beleeved, (historically) thac he was the Christ, that be was the Sonne of God. Take me now a person, who is sensible of his fioful guilts ; Tell hi-n of the need he hath of a Saviour, he will grant it , represent unto him the sufferings, the excellency, the cenderneste of the Lord Jesus, that he is the Mediator, the Propitiation for finnes, that Remillion of Sinnes is ir bis blood, both intensively, for the great degrees and aggravations of finne, and extensively, for the several kindes of finne. Tell him, that the Lord Jesus came to seek fucb loft person as he , that he came to loose such a caprive as he, that he came to. binde up such a broken spirit as he is, that he came to ease and refresh such a burdered and laden foul; Yea, and answer ob. jedion after obje&ion, doube after doubt, fear after fear, chac the person cannot put by the arguments why he should beleeve, nor urge and reinforce his reasons, why he should hold off from closing with Christ, and purring his foule on him, yet this we finde, he cannot (when all is laid ) he cannot beleeve. Unbelief doch Chrow up lo many mists, and so many feares, and is (many times) so unreasonable, that yet it will bold off the heart. Neither the goodnese of God, nor the truelos of God, nor the mercies of God, nor the freeness of ebem, nor the person of Christ , nor the merits of Chrift, nor the tenderneffe of Christ, nor the gracious of fer, invitation, command, threatning of Christ, will make the heart to come in unto him.

3. There is a natural opposition, in the Heart against Chrift, and cherfore it is hard to beleeve on him. The opposicion is manifold.

First, to his Person, the Lord Jefus Cbrift is an boly Person, and A fourfold opnone can take him in cruth, but must take him so, to be boly

position. as he is bly. He is the holy one of God, and he is called the holy Child Jesus, and an holy, wnde filed bigh Priest, separated from finners. Now the heare (nsturally) is in love with sinne and Christ tells us that this very thing is a cause why men beleeve not : See fokn 3.19. This is the condemnation, that ligle

M

is

is come into the world, and men loved darknefe rather then light. Chiift comes thus to a man, I am he who will save thy foule if thou wilt cake me, but then know, that I am an holy person; if thou wilt have me thou must let go thy sinnes; Now this breaks off ebe match, binders the bargain this goes to the heart: A man naturally will as soon part with his life, as with the fin

of his love. A double state Secondly, to his condition : There is a double condition of of Christ. Chrift, one is Triumphant , another is Militant ; Gloria in ex

selfs, that is, the criumphant condition, Tubulationes in Terris, that is the militant condition; the Crown of Glory, that is the triumphant condition; the Crown of Tbornes, that is the militant condicion,

Now the heart naturally is unsuffering: It is a térrour to it to speak of affligions, sorrowes, reproaches , lofses; We are willing to enjoy the world, to taste of pleasures, to handle profits, to rest in case, to walk at liber. cy, to rejoyce with our Friends, to be spread abroad with high estimacions. The young man when Cbriff bade him fell all that be bad , and give it to the poore , ( It was preceptum experimentale ) boe goes away forrowfull.

Thirdly, to the Scepter and Government of Christ ; will not have edis man Reigne over wi, say they; and you rcade in Psalme 2. How they did cowfult to 'break his bands funder

. The Scepter of Christ is Heavenly, and his Lawes are fpiritual, and bis Wages are righteous and Araight, they lay injunctions on the inward man, as well as on the outward converfarion, and binde the thoughts, and the intentions and aff: dioos. Now what do you meane, to pinne up a spirit which would have elbow roome? what, would you have a licensions heart, and a furning and Winding conscience, to be precised, and narrowed, and restrained, and so every way straicened! You must give it leave to break the Sabbath , to improve its gaines dishonestly, to .fwcaré now and then, and to comply, &c.

Fourthly, to the Righteousneffe of Christ. O what a do had that blessed Apostle with the Romanes, with the Gala

we

tians, with others, to break them off from luftification by Works; And to fasten upon their hearts the Justification by Faith.

We are apt to stand upon our selves, and to look for the marcer of our acceptance and acquittance in our selves on man; he chinks that his good meaning shall make him speeds Another thinks that his doing no body ang barme will let hica into Heaven, or elke God help us ; Another flands on his devout Sacrifices ; Another on bis cbaritable bounties ; Yea, and those who should know better in the Do&trine of Justification, how extreamly do they cling to their inherent Graces? much a do, before they can be made to call their Crowns to the earth, and to give the glory only to Chrißi who is Wortby. What paines is God forced to take to break us off from our selves.? we are so proud, and lo unwilling to be beholding to Gods free grace, and Chrift, ubat God is faine to break our bearrto pieces, and to split our ship into shivers,cbat we might only to Christ.

He must imprint thc holy and mighty vigour of the Law on our consciences to thew us our atter impoteocy, and sensibly aco quaint us with our marvellous imperfections in graces, and interruptions in duties, and excursions of daily linnings, and all to fetch as entirely, to cast our safeties only on the rightcoulnelie of Jefus Chrift

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Ecoadly, as it is hard to believe, so it is easie to mistake, and delude our selves in the matter of believing: Four things make it to be so.

1. One is the various kindes of faith, 2. Another is the consimilitude of one of obe extreams of faith.

3. The calinefse of both. And,

4. the aptnesse in our hearts to be facisfied with these.

First there are divers kindes of fairlo: As the Apostle spake of bodies, all bodies are not the same bodies, but there are bodies Cæleftial, and bodies Terrestial; so I say of Faith, all faith, (I Speak of habitual faith ) is not the same kinde of faith, we read of a Faith which the Devils have, and we read of a Faiib which the Hypocrites bave, and we read of a Faith which even (brits enemies ( whom he did not dare to trust ) had, and we read of a Precious Faith, a Faith of Gods Eleft, a juftifying and Saving faith, Divines ordinarily distinguish of faith;

There is an Historical faith, which is a crediting the word relaring, but not an embracing of it promising; it is like the passing through a Garden, and observing and smelling, but not a Auwer is gacbered, so in Historical Faith, the eye of the understanding goes over the Word of God, and hath Come apprehensions and general grants, and intelle&ual submisfions, that God doch not lye, but what he saich is true. Neverthelesle, there is not that quality of justifying faith in this which makes the heart to

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