CHAP. I.

THese Words are an Argument to prove the Eternal God-head of esus Christ, because those that do receive him, are made the Sons of God, and have such a dignity and preheminence, or prerogative thereby, as none but [Page] [...] [Page 1] [...] [Page 2]God can bestow. My intent in this Text is only to open the phrase of receiving Christ, as it is Syno­nimous and made all one with beleeving on him. As many as received him, As many as believed on his name have this power, to become the Sons of God.

First: In generall, Receiving notes passiveness, or being the subject of a thing. As cloth doth re­ceive a color which is put upon it, and is not natu­rall or proper to it. And as the Earth receives the seed that is put into it by the hand of the Husband­man. There may be an act in receiving, yet Receiving doth principally note passiveness; because that act is an order of nature, either after receiving, or else Receiving is the complement, or that unto which the same act tends. As a graft being put into a stock, the Stock closeth with the Graft by vertue from its self: So we having the Grace of Faith in­fused, we also do adhere and cleave unto God. Or as in receiving mony, there is an acounting of it, but that accounting of it serves only to take it into pos­session. So it is here also. There is somthing the soul doth in receiving, but it tends only to this end that it may be possessed of Jesus Christ and of his me­rits.

Secondly: As there is a passiveness in Receiving to be noted; So in receiving there is a meanness and and lowness of condition. It was an Apotheg [...]e or usuall speech of our Lord (as it seems by the Apostle) To say. It is better to give than to receive Acts 20.35. That is better, more honorable, more commendable. He that gives the least gift, hath more honor than he that receives the greatest kind­ness. And as I shall shew you afterward. In re­gard of the profit of beleeving, it is very great, but in regard of the manner of beleeving it is an abase­ment [Page 3]unto man, A denial even of his reason for the testimony sake of Christ. But those are not the things which I intend principally.

Thirdly: in Receiving there is a taking to ones self that which before he had not. As a man receives mony which before was out of his hands; by being received it comes into his possession, and is his own. And in this sense you shal find the word [Received] used in the Scripture in Heb. 11.39. All these ha­ving obtained their good report through Faith, recei­ved not the promise. Received it not, that is, they saw not: they were not made actually partakers of the benefits of Christ being in the flesh; Although that they had the advantage and profit of his underta­king for them with the Father: They Received it not, that is, they were not actually partakers.

Fourthly, Receiving notes the taking a thing with joy and gladness of heart. As the Text saith, in Heb. 13.2. There was some that did receive Angels unawares. It being (you know) a phrase that is taken from those men that do bid welcome their guests or friends. Acts 7.59. And so Stephen prays in that language, Lord Jesus (saith he) receive my Spi­rit. He doth by his faith apprehend Jesus Christ standing in the door of Heaven (as Abraham stood in the door of the Tent) and praies him to be pleased and not pass him by, but to receive him that he may sit down and eat and drink in the king­dom of God.

These two latter things are those which princi­pally I intend to speak unto in this point. And if you look into the words of my Text, you shal find.

First, that the persons that are Receivers are Belee­vers. For as many (saith the Text) as received him, to [Page 4]them he gave power to become the Sons of God, even to as many as beleeve on his name. All they that received him, beleeved on him, and all they that beleeved, received Christ: They, and none else. They are the same persons.

Doct Secondly, you may observe (which is the main thing I intend) that Beleevers and Receivers are not only one and the same persons: But to beleeve is to receive, and to receive Christ is beleeve on his name. What in the beginning of the Text is called receiving of him, in the end of the Text is called beleeving on his name, the same persons in the same act that in the beginning of the verse are said to receive, are in the latter end of the verse said to beleeve on his name. They must of necessi­ty be but divers expressions of the same Act, for this reason: Because otherwise, if you make them two distinct acts, a man may receive Christ, and yet not beleeve, and a man may beleeve on Christ, & yet not receive him. It is impossible that Christ should be received but by Faith, and it is impossible a man should beleeve on the name of Christ, and not re­ceive him. The manner of speech is supposed to be a Caldeisme, or a propriety among the Caldees, who make it all one to beleeve and to trust. And upon this now shall I fasten a little while.

Faith, I say, it is a receiving of Christ. As many as received him. There is somthing to be received for beleeving. In 1 Pet. 1.9. Receiving the end of your Faith, the salvation of your Souls. A man shal be saved for his faith, as well as rewarded for his sufferings or any other act of obedience and obser­vance unto God, a man shal be as well rewarded at the last because he hath much of God, as because he hath done much for God, indeed he doth most [Page 5]for God, that receivs most from God. He that goes on trust with Christ, and receivs any thing of him, shall be rewarded for his receiving, rewarded for his gain and for his getting. Of his fulness have we received Grace for Grace, John, 1.16. For Grace that is, because we have one Grace, we shall have a­nother until we come to be full. That word [...], translated [for] is as much in the Scripture, as [Because] in Eph. 5.31. For this cause [...], shall a man leave his Father and Mother and shall be joyned unto his Wife. The same word may be ren­dred, For this cause, Because God hath given us one degree, he will give us another: Because he hath shewed us one kindness, he will with-hold no­thing that is good from us. Among men, he that takes upon trust, binds himself to make return and to pay again: But he that trusts God makes God a Debtor to him. It may be that thou accountest it a presumption, that thou beleevest; But God ac­compts it service: And of all services it shall not be unrewarded, but have the fullest and largest measure, because of all services it is that which is most humbling and self-denying of the Creature. But of that by the way.

As there is a receiving somthing for beleeving, so there is a receiving in beleeving. Faith it self is a receiving, as eating is a taking of what may nourish: And buying or possession is a receiving an inheritance. So you shall find that Faith is compared in John 6.53. to eating and drinking. And to buying in Esa. 55.1. Somtimes its an hand that laies hold, and wil not let go the thing which it hath; and to the being possessed of an inheritance. Christ receives all from the Father, and Faith re­ceives all from Christ. All comes from the Father into Christ as into a Fountain, and Faith fetchech all from that Fountain into us as into lesser [Page 6]measures or cisterns. Jesus Christ is the Treasury and Faith tels out of him what the Soul hath need of; as Christ is made between us and God, so faith is given to this end that Christ may be made what­soever he is unto us. That the thing I aim at may yet be more fully and plainly known to you.

Faith indeed in the Scripture is somtimes expres­sed by Working but the Text saith, It works by love. Gal. 5.6. that is, It doth set love on a flame and makes a man to have an indeared esteem of God, and an undervaluing of himself, and every thing which he hath for his sake. Faith doth work, but it is by the hand of love. But now look on Faith in it self, And so its a receiving. I say it is a re­ceiving. Its a having and craving grace, which will alwaies be getting and wil never have enough. When it is filled, it is hungry, and like the barren Womb, and the earth, and the grave, it stil cries, Give, Give. And for this you shall find the Scrip­ture very cleer. John 1.11. He came to his own, and his own received him not, that is, they did not apply him unto themselves as the author of their salvati­on, as the Messiah which was promised. In 2 Cor. 6.1. the Apostle cals beleeving, the receiving of the Grace of God. When he would set forth the unbe­lief that is in men naturally, he saith, the naturall man receives not the things of God, in 1 Cor. 2.14. As you have received Christ Jesus, so walk in him. Col. 2.6. that is, answer your Faith with works, let your life be answerable to your hopes, and to the state you are brought into by beleeving. I may quote many other expressions to shew that Faith is a receiving. But these shall serve. I wil only give a three fold Argument or Demonstration of it.

Frist, All that have Faith in any degree, have de­sires [Page 7]and longings after Jesus Christ, and the things of him. Faith its an appetite in the new Creature whereby it craves and hungers after Jesus Christ and his benefits, and therefore you shall find ex­presly, that Faith and praying unto God or desiring after him are made all one. Rom. 10.11, 12, 13. In verse 11. the Scripture saith, Whoever beleeveth on him shall not be ashamed. For marke it, There is no difference between the Jew and the Gentile, for the same Lord over all is rich unto all that call upon him. For whosoever shal call upon the name of the Lord shall besaved. I say if you compare verse 11. with ver. 12 and 13. Faith and calling on the name of the Lord are al one. For the Apostle proves that there is no man that doth beleeve, but he shal be saved, by this; That there is no man that cals on the name of the Lord but he shall be saved. Those that have attained unto the greatest degrees of Faith their mouths are fullest of complaints, & their Souls ful­lest of sighings because of their wants. Their praiers are Lord increase out Faith. And not only so, Luke 17.5 but when they have prayed, they cannot be quiet until such time as they find it encreased and the fruits of it in them. In Acts, 26.7. it's said that the Patri­archs hoping to come to Heaven, did instantly serve God: That word translated Instantly, is in the Greek [...], that is, they did as one doth who stretches out himself to get a thing which he hath much ado to lay hold on, but had rather have, than any thing that he hath in his hands. Such a kind of desire was in the Patriarchs after Glory. In Rom. 8.19. the Apostle tells you of an earnest expecta­tion that is in the Creation for the manifestation of the Sons of God, that they may be freed from their imperfections, and be like their Head Jesus Christ. Paul professeth that he desires to be with Christ Jesus; that is, he professeth it as one that must ei­ther [Page 8]have his mind, or must die. Those that have the least degree of Faith, are alwaies craving after Jesus Christ; they are never well but when they are receiving. Paul in Acts 9.11. is said to pray; Go (saith God to Ananias) unto Paul, Behold he prayes. He did other things besides prayer; he was sensible of his sin, and afflicted in his conscience for going against Jesus Christ; but the Text men­tions nothing but this, That he praies; because that was it that al the bitterness of sin was a means unto, and that which he was eminent in. And all that Paul desired was, That God would give him Christ although he had done what he could to crucifie him again in his members. As the love of the world makes a man to be scraping and gathering together by any means, although it be never so vile. It's no matter what the thing be, so it brings in gain to a worldly man. So it is the proper work of Faith to make a man look for Jesus Christ in all Ordinan­ces and Duties. That is the penny which it sweeps the house for, and searcheth every duty for. Now this desire, it comes from Faith. For what makes any man desire, but hope, and the knowledge of the excellency of the things hoped for: Both which comes through believing. That is the first thing. All that have Faith desire to receive Jesus Christ and his benefits, and therefore the Act of re­ceiving is the principal act of Faith.

Secondly, All other Acts of Faith are subordi­nate to this Act of receiving, and done in reference to receiying. You have heard that Faith hath di­vers Acts. It takes Gods word, and receives his Testimony, even when it fees no reason to expound the thing that is spoken of; but the End is, that it may receive. I know whom I have trusted, and that he is able at that day to give unto me what I [Page 9]have committed to him. As a man takes the word of a man to this end, that he may be sure not to miss what is due to him: So this man takes the word of God and the Testimony of God only in order to be made a receiver of the things promised. Faith that doth unite, Christ dwels in our hearts by faith, but that very act of union is to this end, that so all Christ may be ours, Eph. 3.17. We do but touch him, that so vertue may come out from him into us. Faith makes a man dependant and hanging upon God, but it is only that so a man may ingage the Lord to give, and he may receive. As a man comes to one and saith, I will trust to you for such a debt at such a time, that so he may see that he doth not only expect it, but that he doth him double injury if he doth not give it him. Faith attracts and draws, but that is only that the soul may receive. That is the second Reason. Faith is a receiving Grace, be­cause al the Acts and Operations of it are in order to receiving.

Thirdly,: Until this act of Faith be done, Faith can do nothing. Nothing can be done by Faith untill such time as it doth receive. Faith purifies the heart, Acts 15.9. It makes the whol conversa­tion lively. We do live by the Faith of the Son of God, Gal. 2.20. It makes a man overcome the world, and all the corruptions that are in the world and the evill one to boot, 1 John, 5.4. This is the victory wherby ye overcome the world, even your faith. He that is born of God overcomes the wicked one. But mark it, As water is first put into the Cistern before it flows forth, And as the earth first receives the seed before it brings forth meat for him by whom it is dressed: Heb. 6.7. And as the Dis­ciplesare first bid to attend the Passover, and then to receive the Holy Ghost, and then to go abroad and to distribute unto the Nations the knowledge [Page 10]of Christ: So Faith first receives from Christ, and ac­cording as it receives from him, So it stirs up every Grace and Faculty to its work. I say Faith re­ceives first, In Col. 2.6. As ye have received the Lord Jesus Christ, so walk in him. As, [...], that is suita­bly to our receiving of Christ. We beleeve, there­fore have we spoken, 2 Cor. 4.13. Now that which is said concerning faiths opening the mouths of the Apostles to declare for certain the truth of that Doctrine which they were experienced in: So I may say concerning any other Duty. When as Faith hath received the certainty of the word of God, then it cals upon the understanding not to dispute. When as Faith hath received Jesus Christ then it cals upon the will, and saith, forsake all o­ther things and cleave unto him, for you have e­nough in him; He is a Mine and a Field wherein there is a Treasure, and you shal need nothing while you have him. And from this three-fold Demon­stration, I suppose it will appear that Faith is a re­ceiving. And beloved, think not much that I stand long upon this for it is not rivited in our thoughts. We live not as if it were so.

CHAP. II.

USE

BEleeve then this is the principal use of Faith, To Receive, to be like a Bucket to draw water of life, and salvation out of the Well; A spunge (as I may expressit) to suck in and draw of the ful­ness of Jesus Christ. That Faith is best which is most receptive. That is the thing I do intend. That is best us'd w ^ch is us'd to this end, to receive. The excelency [Page 11]of Faith doth not lie in it self, but in its object: In what it doth bring in: For there is more vertue in the Act of any Grace whatever. He that knows a thing, doth it because of the evidence of reason. But he that beleeveth, knows it not, Only he be­lievs because he thinks that he that speaks, speaks true. Faith degrades a man from the use of his reason, and makes him although far more excel­lent in his knowledg, yet to see in the light of God. It is so, because he saith so. As a man that hath but little stock, but hath goods coming in by his trade, Such a trade is Faith. It's a weak and a feeble Grace (as I may call it) of it self, but it is that which doth receive and fetch in much from Jesus Christ. As the way of some mans living is not up­on any thing he hath of his own, but he is a Recei­ver to some noble and great man, and all his rents and Estate passeth through his hands, and so he comes to have a feeling of it, and to be inriched. Through the hand of Faith al the Treasury of grace and mercy cometh, Do not therefore my beloved think it enough that you do by Faith secure your selves from the fear of Hell, and say I do beleeve and therefore I shall not perish but have everlasting life, Do not think it enough that by Faith you order your conversation aright; (for although it be true that no grace makes cleaner work in a mans conver­sation than Faith doth, it purifies even as God is pure, of all that Niter and Soap which God hath given to wash in, there is none so scouring as Faith is, if I may use that expression, it will fetch out a­ny spot and any defilement) But although Faith be of excellent use to order a mans conversation yet do not think you have made sufficient use of your Faith when you have used it to that end, but use it to receive. As the use of a purse is to put money in, And the use of an Iron Chest is to lodge [Page 12]money in, So the end of Faith is to receive. You are often times checking your selves, that you are not contented with what you have, for you have more than you deserve, And that is true, But it is not more than you ought to receive. For Faith must have its perfect work, and its perfect work is this, that it doth look upon all Ordinances as bags that are filled, out of which it's to receive accor­ding as Jesus Christ hath laid up and treasured up of himself in them. After every duty enquire ther­fore what thy Faith hath gotten, how thy talent of Faith hath gained. Be not contented that thou hast the same confidence that thou hadst, thou must either have more confidence, or further of the spirit of Christ by that confidence. Before thou dost go to any Duty or to any Ordinance, charge thy self as the Master or Merchant doth charge his Servant that goes out to receive money Go to such a place and receive and return not else, Importune and be not satisfied with any answer untill you have received such a sum. As men are lost in the world, and are of little use, they are in vain, but ciphers, because they are not put to that work to which their Genius and disposition tends: One man is made a Preacher that is much fitter for another calling, And another goes into the world that is fitter for another politick imployment. The World is out of order, because men are not put to that use which God hath fitted men for. So the Grace of Faith is out of order and of little use, be­cause it is not put to its proper work, viz. to re­ceive. Put your Faith to that and you will thrive, and not otherwise. They profited not, because they did not mix the word with Faith, Heb. 4.2. And what is said of hearing the word, may be said of Praying, or receiving the Lords Supper, Meditati­on, or any other Ordinance whatsoever. They [Page 13]profited not: That is, they got no more because it was not mixed with Faith. Things are said to be mixed, not when they are one in another in a com­mon vessel, but when they are beaten together that they make but one body and substance. So Faith is mingled with the word, when there is not only a believing in the Gross, and a taking for granted that that is true which is received, but when unto every word there goes an assent and a closing of heart unto every word. That is true saith the soul in such a case. When as it hears the heart is desperately wicked, and that none can go to the bottom of it, And when it hears by and by that concerning such an heart that there is hope, the Soul saith that is true. When every thing is mingled with Faith then it profits. Let me I beseech you (my beloved) speak a lit­tle to you freely. Why do you suffer your Faith to be Idle? Why do you busie it about works be­neath you, about that which is not most excellent and profitable? Do not think you have gotten e­nough when by your Faith you have gotten into Christ, and Grace from him by Faith, for you are alwaies to be receiving. Many a man is apt to think it were well if he could keep what he hath gotten, if he can but hold his hold, and keep his union, and continue it under temptations, if he can but maintain his practice and hope & not backslide: But I beseech you beloved consider that al this is not enough, for you are to be receiving, not withstanding that which you have received. And let me tel you this too, that if you are not receiving you are never a­ble to hold that which you have. As the waters in the stream would fail if there were not a conti­nuall flowing from the Wel-head and Fountain, So there must be a continual efflux and flowing and influence from Jesus Christ that so the Grace you [Page 14]have may hold. In a Trade, he cannot keep open a Shop long that hath no comings in: And so it is certainly in the matters of Religion; If you pay use (for so you must do for all the opportunities and grace you have, they must be imployed) and you have no gain, it will undo you, although you began with the greatest stock of resolutions, and purposes, and desires, and what you wil else. And therefore as you enquire into your selves, whether you have faith or not to prove whether you are a Beleever; So examine especially thy Book, and see what thou canst get by beleeving. Imploy thy faith therefore to this end, That you seek out what is promised, what God hath said he will give; for he will give Grace and Glory, and with-hold no good thing from them that walk uprightly, Psal. 84.11. And send out Faith to get in all these Pro­mises, and challenge God upon his word continual­ly, and say, Lord, thou hast said this, and that, and a third thing, I have it under thy hand, it is written, Thou hast spoken it, and hast made me to beleeve in thee; and shall thy Word be as flesh that shall fail and come to nothing? Imbolden thy heart, and streng­then the hand of thy Faith to receive; enlarge thy hand, and open thy mouth to take in much: and if thy Faith brings in any thing less than Jesus Christ, it brings in nothing: For as it is in my Text, As many as received Him, Joh. 1.16. were the Sons of God; and of His fulness we received Grace for Grace. If thou hast any thing but Christ, thou hast nothing: And if thou hast any thing but from his heap, and foun­tain, and fulness, thou wilt not be enriched by it; thou hast received but straws and leaves for Gold and Jewels. I beseech you my beloved, know, That as God hath given the eye to see, and the ear for hearing; so he hath given Faith to receive; on purpose to this end, That you may be continually [Page 15]taking in from his fulness. Faith is of a having and a craving nature and unsatisfied til a man hath obtai­ned the fulness he is ordained to in Christ; when it's filled, it is hungry: the more it hath the more it would have. Faith doth not only serve to keep you in a state of Grace (for by Faith you stand) but to receive all Christs fulness which is laid up in him for you. Oh that we could beloved beleeve this, and live such a kind of life; Such a kind of life of Faith is indeed Heaven upon Earth, when as a man is alwaies telling over treasures for his own use and purpose. How joyful is the Merchant when the Ship comes home, and he is unlading the rich commodities which it is come fraighted with? How joyfull is the Husbandman when the harvest comes, and renders an hundred fold for every corn? Such is the joy of God in the heart, and would be so if we did continually receive.

CHAP. III.

USE II.

IN the second place. If Faith be a receiving, then put out this Act. Excercise your Faith [Page 16]thus. As our Lord saith, John 16.24. Ask and re­ceive. That is, not only desire and pray, but take what you desire and pray for from God: So I say, Believe and Receive. Beleeve not only that Faith is a receiving, but actually receive, and be ever getting. Every Grace is to have its perfect work, as the Apostle James speaks concerning patience, Let patience have its perfect work James 1.4. A Grace doth its perfect work when it serves all the turns for which it is given, when as it doth all the acts to which it hath power. Faith (as you heard in the explication) hath many other acts besides receiving. Receiving is an act and work which Faith is as good at, and as good for as any other, the perfect and compleat work of Faith is to receive Christ. Set it therefore about it. Set it to reap al the Fruit of Jesus Christ and of the promises. Set it as your Atturney (as I may so speak) to cal in the debts you have and the good you hope for. Make Faith to be not only the evidence of what is promi­sed (as Moses did the Mountain that he stood upon to behold Canaan) but make it the substance of things ho­ped for, Heb. 11.1. That is, possesse your selves of the things beleeved and hoped for. Therefore as out of the Ark the Dove was sent, and when she retur­ned she was sent out again untill she brought an O­live branch in her mouth. So send out your Faith again and again, and never rest till it hath received and gotten more from Christ than it had before, yea received according to the large gifts that are made through the promises. Plainly thus. As a man is to enquire of his Faith whether it be opeative or not, whatit doth, What work and fruit his Faith hath. So he is to enquire what his Faith re­ceives what receipts it makes. It's not a good Faith which works not, and it's not a true Faith which receives not. Ask what the Lord hath done for thy [Page 17]Soul? What promises are come in? What they have yeilded unto thee? What word is made good? What thou hast gotten every day more than other? What thou hast gotten by prayer or any other du­ty. And if thou dost find that there is no coming in, blame thy Faith, and send it out to its work, send it out to receive from Jesus Christ. That I may a little set you on upon this, or that you may understand what you are to do.

1. Neglect not this for any other Act of Faith whatsoever. As our Lord said in another case, These things you ought to have done, but not to have left the other undone, Matth. 23.25. So I say, you ought by Faith to assent to the truth of what is promised, And you ought by Faith to keep your hold and union unto Jesus Christ, but you ought as well to receive, and to get in what you have not yet. Intend this act of Faith more than al other acts, as that end to which all other acts of Faith serves, and which maintains all other Acts of Faith. Know that you are therefore to trust and are to be united to Christ that you may receive from him, and be filled with his fulness. Be contented with no other kind of receiving through Faith than what may be able to maintain all other acts of faith. For as the Stomack in the body must be looked unto, because it maintains the blood and spirits, if the stomack takes not in and receives, all the rest of the parts of the body will decay. Or as the fountain and water head must be kept continu­ally cleer; because it sils the stream and the pipe. Or that I may set it out more familiarly; As a man that hath a great family and many mouths to feed, he takes care that he hath receipts coming in pro­portionably. If we get not in from Christ conti­nually, nothing that is required wil go on well, and [Page 18]be well performed: Out of the receipts of faith, you are to purifie your hearts, and to mortifie cor­ruptions; The receipts of faith must strengthen comfort and incourage your hearts in God, and put you on upon prayer and all other things. Every duty you perform must be done in the strength which you receive from Jesus Christ, and therefore you need receive much. We are troubled if the earth yields not forth its increase, If by our Trade, comings in are not according to our expen­ces: We are justly troubled if we find distance and strangeness of heart between us and Jesus Christ, If our Souls close not by faith with Jesus Christ and his righteousness, but stands off, and stands out with him: We are as well to be troubled if we receive not of his fulness. Thou oughtest as much to put thy faith upon receiving, as upon adhering unto Jesus Christ. That thou majest adhere and cleave unto Christ by faith, thou saiest that Christ is thy life, and thou art undone if thou rest not thy self upon him: Thou art undone also if thou dost not receive of his fulness. Union with Jesus Christ is done by faith at once, Receiving from Christ is to be done daily. You will cleave unto Christ so much the faster as you find you have received from him. Whether shall we go from thee, say they, thou hast the words of eternall life, John 6.68. When they had once found life in Jesus Christ, they could not tel how to leave him. Like foolish Children that play with the breast, but suck not, Such folly is in our hearts. We must have promi­ses suitable to al our conditions, but we let them lie by us, and we improve them not. Though we have a right in Christ, yet we draw not from him Grace for Grace. Like persons that lay up Gold, but it is for some speciall use, Or like Cordials that are taken only in extraordinary fits, but not con­tinually; [Page 19]So do we make use of faith. But as a worldly man counts there is so much loss as there is no laying out of the money that lies by him, If his money lies by him any time, he counts there is so much loss to him, because it might have brought him in somthing. So count so much loss of your faith, as you want use of it in receiving from Jesus Christ.

2. And as you ought to put your faith thus upon the act of receiving. So put it upon receiving much. The receipt of a little from Christ, is as much as nothing to him, John 16.24. Hitherto you have ask­ed nothing in my name: They had asked, but he counts it nothing, because it was not answerable unto the interest that Christ had in his Father nor suitable to what he had purchased for them, nor unto the power that Christ had to give. You have asked nothing in my name. In my name, that is, as having my right made over to you, and as having as much to do with the things you need, as I have that am Lord over all. I say, Christ counts every thing less than this, nothing. If you ask less than this, you ask nothing, and if you receive less than this you receive nothing. Faith may have what it wil. Matth. 9.29. Be it to thee according to thy Faith. If faith opens its mouth wide, it shall be filled. As it was in the gathering of Mannah, Every one had as much as his has ket was, although it was never so great that he brought to gather it in. If thy faith be great, thou shalt have great things, If thy faith be small thou shalt have precious things. As there ought not to be the least doubt or question in a Be­leever, because God is so able to perform his pro­mises, and so faithfull and true, So there ought not to be any question or exceptions of any thing to be received that is in Jesus Christ, because al is yours. [Page 20]Observe it. Faith is indefinitly called a receiving, because it receives this and that, that which is essentiall, and that which is consequentiall. That which is for the inward and for the outward man, for mortification, and vivification, for faith and for holiness. Faith is a receiving without any limita­tion. As none may say that he is rejected, because the promise runs indefinitly, Mark 16.16. Who ever beleeves shall be saved. So none may say that this and that cannot be had by faith which is promised, be­cause faith is indefinitly called a receiving. In Joh. 1.16. Of his fulness we have received Grace for Grace. Mark the Text. We have received of his fulness. You are to go unto the Well head, to fetch water out of the Sea, Gold out of the Mine, you are to take from fulness, and therefore you should not take a little. You are to receive Grace for Grace. The meaning of it lies thus.

1. One Grace is to be unto you a pawn and a pledg of another, One kindness, of another. For as God loves, because he loves, So God gives Grace because he hath given Grace. When you go to re­ceive any thing from him, you are not so much to look at his Act in giving, nor at your own act in using of his Grace, as you are to look at this, that he hath given Grace: He gives Grace for Grace.

2. Or thus, Grace for Grace. That is, as face an­swers to face in a glass, that there may be a propor­tion and sim [...]litude between us and Christ. That as what impression is upon the Seal is left in the wax, so what Grace and favor God hath shewed unto Je­sus Christ in aboundance, we should receive in a­boundance. You are to receive Grace according to the Grace that is in Christ. So that by faith you may boldly say unto God that Christ hath this [Page 21]Grace and he hath it in abundance, although I may not have it in his abundance, yet in the abundance that I am capable of, bestow it on me, and send me not away without it. And as we are thus to put our faith upon this act of receiving, and receiving much, So

USE III.

Thirdly: Let nothing hinder or take you off from it. There should be no interruption or hin­derance to any obedience, especially not in the o­bedience of faith: Because faith feeds every Grace in the Soul, and puts every faculty upon its work. In 1 Pet. 1.13. Gird up the Loyns of your mind, and trust perfectly. Gird up the Loyns of your mind. They were wont in those Eastern parts to wear long garments, and to gird them up to their Loyns that they might not hang under their feet when they went to run. The meaning of the Apostle is, whatever may hinder faith from perfection, or from doing its perfect work, that put from you. And in 1 Pet. 1.9, 10, 11, 12, 13. the Apostle speaks altogether of faith as receiving. Receiving the end of your Faith, the salvation of your Souls. For he speaks of the Prophets, of their looking to recoive what they did foretell; And [...] Angels did look to see what was revealed in the Churches, Jam. 1.21. Lay apart all filthiness, and superfluity of naughti [...] ­ness, and receive with meekness the ingrafted word which is able to save your Souls. Observe that word [Lay aside and Receive the word that is ingraf­ted] That a man should lay aside any thing, that he may receive from Jesus Christ. And if you com­pare that place with 1 Pet. 2.12. He exhorts them to put away every thing that may hinder their desires, As James exhorts to put away all things that may [Page 22]hinder from receiving. It comes to this. As no­thing should take away your hearts from desiring much, so nothing should hinder you from receiving much.

First: Let not sin hinder you. Therefore mor­tifie every corruption, because it keeps good things from you, and takes away your heart, and hinders the application of your selves to Christ. Sin d [...]oh incapacitate the Soul that it can receive nothing else, And it sils it as the stomack with wind, that it can get nothing down. Guilt infeebles and wea­kens the hopes of a man, and makes him afraid to draw neer to God. Yea beloved, if you would mourn kindly, and bitterly, and heartily for your sins, the best way is to receive from Jesus Christ. For in Ezek. 36.31. when he had given them a new heart, and purged them from all their Idols, then saith the Text they shall abhor themselves in dust and ashes for all their doings that are not good. Then: that is, especially then most kindly, and most abundantly. Against sin we ought to be car­ried with violence, bitterness and indignation, for this very reason, because it keeps good things from us. It hinders us of the gain we might make in be­lieving. Especially take heed of the pride of your hearts, for that is immediatly opposite to recei­ving. If any man withdraw himself my Soul shall have no pleasure in him. If thou hast never so much yet its nothing to what thou oughtest to receive. Thou oughtest to receive not only what may help thee in thy work but what may shew forth the riches of Jesus Christ in thee. It must be seen what he can give, and what he hath to give: and therefore when thou hast received pray for capacity to re­ceive more. Yea indeed if thou dost receive, it will inlarge thy desires and affections after more. [Page 23]Therefore take heed of pride which is opposite to faith as it is a receiving. Take heed of that. It shews it self divers waies.

Sometimes in this, because a man refuseth to re­ceive from Christ because he is unworthy. Which in plain English, and in the sense that it hath with God is as much as this, that a man would have no­thing from him, nor be beholden to him, for any thing, but what he finds a suitableness and fitness in himself for. As the spirits of some people are so stout, that they had rather starve, than ask, It's a shame to them to receive, and a greater misery than to endure any thing that can be laid upon them. So it is with our hearts. We can complain and roare out because of our wants, but we have no mind to receive, although it be put to our lips, just like men that are sick, we shut our lips against it, and cannot take it down. Our hearts would willingly have something from God, but as a reward, and not meerly as a gift, something for doing what he re­quires, but not as an alms purely. Faith even for this very reason is difficult to the Soul of a man, because that it makes him to live dependantly, and to have its good and happiness out of its self. But if the pride of your hearts would suffer you to receive, yet not­withstanding God will not give to them that are proud. For God resists the proud. and gives Grace to the humble, Jam. 4.6. You ask and receive not be­cause you would spend it on your lusts, upon your en­vy, in Jam. 4.3. whereas God resists the proud, but gives grace to the humble.

Secondly: And as you ought not to be hindred by sin: So to be discouraged by nothing in this act of Faith. If you look in Heb. 12.12. the Apostle hath these words, Lift up the hand (saith he) the hand that hangs down, and the feeble knees. His mea­ning [Page 24]is this, that it is the method & cunning of Satan to hinder our faith by discouragements. If he cannot kil & destroy it directly and immediately, then he doth what he can to cause the Acts of it to be weak and without strength. Be not discouraged in your receiving by any thing.

1. No not by Gods delays and denyals of you. In Math. 15.23. to 28. You have to this purpose the example of the woman of Canaan, that although Christ cals her a dog, and had nothing for her, yet she grows as the more humble to ask a dogs part, so the more earnest to ask and beg and knock. As a party that goes to receive mony, if he cannot find the man, he goes again and again till he finds him. So although you have not at the first asking, yet ask again. The reason why you have it not at first is not because you shal not have it, but that you may know you have it gratis, for asking. What though you receive not presently? know that it is an almes, and therefore you should waite. And though you be importunate and God represents himself as one that is asleepe and that hath the door shut to him, yet know that he wil arise and open to you as he speaks in the Gospel of Luke. Though he cals you dog (as I instanced before) yet his meaning is that he is come for you though not in the first place, yet in the second, and if he gives you but crums, yet he wil give you the Childrens Bread.

2. Neither be discouraged in this act by the smalness of your receipt, Although you have gotten but a little in the use of many ordinances many yeares. For mark it, If you get never so little, you get by that a title to al, & you shal have al in Gods own time. That litle is like the bunch of Grapes which [Page 25]interests you in al the land of promise. There was a blessing left in the Berry, though there was but here and there one left upon the Tree. They that make often and quick returns, although they get but little at a time, yet they get much in the whol. Lay therefore al thy gettings together, I say al toge­ther, & consider not the returns sent in, in one praier, or one sermon, or one ejaculation or casting your heart into Heaven, but lay al together. Beggars take any thing that is given them, they are not chu­sers, they will be contented with the smallest. That money which is not currant with others will pass with them. The smallest piece of silver you have, is a kindness to them. Such meat as is not of use in the family, is dainties and of use with them. Herein thou shalt shew thy self to be a re­ceiver, in that thou art contented to be at Gods allowance. Beloved, you are receivers, and recei­vers of free Grace. You have it not because you earned it, but because God doth abound and is rich in good works. And therefore although you have never so little, you have cause to rejoyce. Thou art but a receiver by faith, and therefore thou hast no cause to murmur. Thou hast al things of Grace, and thou shalt have every thing if thou submittest unto God in every thing he doth as pleasing unto thee for him to do what he pleaseth.

3. And as you have not cause to be discouraged at the smalness of your receipt, So neither are you to be discouraged in your receiving by the greatness of your wants. For the promise runs thus, in Matth. 21.22. All things whatever ye ask in my name, beleeving, you shall receive. If you want all things, yet if you shall have whatever you shall ask then believe that there is nothing that the greatness of your wants can amount unto, that should make [Page 26]you say within your selves that this cannot be, nor that cannot be given. The greater things you ask the sooner you shall have. God gives blessings like himselfe. The promise is indefinite; And if you ask you shall receive.

4. Be not discouraged in this act of faith by the greatness of your receipts. For although you have received much, yet look for more. He gives liberally, and upbraids not, James 1.5. He doth not say I have given you this, and that, and so often, and releeved you in so many wants, and set you up when you have been bankrupts, and set you up in the state wherein you were, many a time. There is this reason why the greatness of your receipts should not discourage you, because the more you have re­ceived the more there is yet behind to receive. I say there is more yet behind to receive. To whomso­ever much is given, God looks for much from them Luke 12.48. He gives Grace for Grace, as you heard. John 1.16. If he gives much Grace, he wil give more Grace in a like proportion. We are a­shamed to ask of them again, whom we have recei­ved lately from. But here you need not; for God hath much to give, and that which you have recei­ved is not in your own name, but in the name of him that is the Lord of all even Jesus Christ, God gives often, that there may be a fruition and Communion between you and him. He gives you but a little at a time that you may come oftner: and he gives you often because you may know that whenever you come, you are welcome to him.

Thirdly: And as you ought not to be discoura­ged: So especially I beseech you take heed of re­fusing what is offered to you. There is nothing more opposite to receiving than refufing. In [Page 27] Acts 13.46, 47. saith the Text there, They did reject & put away from them the words, & they did judgthe m­selves unworthy of eternall life. Seeing you put it from you, and judg your selves unworthy of eternal life. That putting away is directly opposite to this recei­ving. Whoever doth put away the gracethat Gods of­fers, he doth by that act pass Judgment upon himself, as one that is worthy to have destruction for his portion. And they did put it away by contradicting & blaspheming, and by questioning without any kind of reasoning, but meerly out of the enmity that was in their Spirits unto the Doctrine which the Apostle preached concerning free justification. So much shal suffice to have spoken of the second Use.

CHAP. IV.

USE III.

IF Faith be a Receiving, then by that property try whether your Faith be true or not. What is the Spirit of it? Is it a having, and a craving, and a lon­ging appetite and desire in thee that can never be satisfied and contented? Faith will make a man to live upon that he hath, that is, to take the comfort of it: But it looks after more than it hath. The just shall live by Faith, saith the Text in Heb. 10.38. But what is that Faith? A patient waiting, that when you have done the will of God in one thing, you may receive the promise in another; And a patient waiting upon him as one that will not tarry long. Faith makes a man to wait for far greater [Page 28]things, than it hath already received. This is the property of faith; Give it but one thing that is good, and you must give it all. As he that commits one sin, and commits it but once, gets thereby a disposi­tion unto every sin. So he that doth excercise true faith once upon Christ must alwaies have from Christ. As persons that long, must have every thing they see, else they are ready to die. So faith looks for all from God, and from none else. It takes all that comes from God, and looks for all that it knows God hath to give. And hence it comes to pass that if one Beleever sees another in his party-colored coat (as I may cal it, allu­ding to that of the old Testament where the belo­ved child was so cloathed) If a Beleever sees ano­ther cloathed with Peace and Joy through belee­ving, It works doubting in him and questioning whether he be a child of God, because he hath not received those gifts, or hath not received so much from God as others have.

Object. It may be some will say unto me here, I have cause to complain, for I have not received: And I have reason to complain because of my wants; I want Faith, and I want love, and I want patience, and I want beavenly mindedness: And it is not a little of these things that I want neither.

Answ. Yet know that complaining is no argu­ment that you have not received: Because our hearts are so full of injustice that they will deny that to be paid them by God, which they have re­ceived. But it is an argument that you have recei­ved and that you have Faith, because you would have more, and are unsatisfied with what you have received. For Faith is a receiving.

Object. This is my Condition saith one, that I am unquiet till I get all; when I have a little, then if I could get but this and that, I should be contented; and I bow my knee before God for it, and he gives it to me; but when I have it, I am where I was.

Answ. I answer: Although thou shouldst do well to cease murmuring when thou hast gotten any thing (for a little will go far) but it is best what­ever thy receipts be, that thou shouldst look after more. The Grace and Comfort that thou hast is likely to be true, because it doth enlarge thy heart, and make thee still to be a receiver. Learn to di­stinguish therefore between murmuring and covet­ing: Covet spiritual Gifts, saith the Apostle in 1 Cor. 14.1. Covet, thou maist; that is, thou maist be as covetous after a thing that God hath, as a co­vetous man is after any thing in the world. But murmur, thou maist not; for murmuring supposeth all to be thy due. And then whatever God should give thee, thou shouldst not receive as an Alms from him, and he should lose his Glory. Coveting, is a desiring much from God: and murmuring, is a re­pining to think that God should give to any besides thy self.

To shut up this Use therefore, examine what thy Faith sets thy Desires after. And that thou maist judgaright, Consider,

Whether it be Gifts or Grace? If it be Gifts, confider whether it be gifts meerly or not, or gifts that are sanctified? If it be gifts meerly, then it is no argument of grace, nay, an argument that thou shalt not receive from God; in James 1.4, 5, 6. You ask and receive not, because you would spend it on your lusts: You would be counted more for them, and more eminent Christians than others, and to be the [Page 30]greater Stars; and after your motions you would have all the rest to walk: but God resists such proud men. If so be it be after Gifts, that is, that thou maist have power of speech, or utterance, and be able to reason every Point and matter of Religi­on, and to say somthing to every thing that may arise, there is more suspition, I say more suspition: But if it be after Gifts that are sanctified, or especi­ally if it be after much grace; thou hast the faith of adherence, and thou wouldst have faith of assu­rance; thou dost adhere somtimes, but thou wouldst have no distance between thy soul and Christ at any time, and at no time have a hankering of soul after relief any other way but from Christ. If thou longest after Grace, after Love, and after more Godly Sorrow, then thou hast less cause to be troubled, because thou feelest thy wants; and thy feeling of thy wants, is but only. the life of thy Faith as it is a Receiver.

There is one or two Uses more of the Point which I shal make, and so shut up the Point.

CHAP. V.

USE IV.

IF Faith be a Receiving, Then Beleevers ought to carry themselves as Receivers.

I shall Instance in Three Particulars.

First: Wait continually upon the Means and Ordinances. Jesus Christ is to be found among the Doctors (that I may allude unto that story of him.) The Ordinances may be called the highway wherin Jesus Christ comes, that so he may cure the blind and the lame. If you look into Eph. 4.8.11. you shall find the Apostle saith, That the gifts which Jesus Christ hath received for men, he gives to them by Pastors and Teachers, and the work of the Ministry. And if you compare the 20. verse with the verses that follow after, the Apostle cleerly saith, that that man doth not walk like a Saint, nor worthy of his calling who doth not at­tend unto the Ordinances. He doth not carry him­self like himself. Eph. 4.1. I beseech you walk wor­thy of your calling wherewith ye are called, and then he comes and tels them that God hath appointed the Ministers to bring them together, And when they are together to fil them with gifts according to that measure that Jesus Christ hath received of his Fa­ther for them. As faith doth at first come by hearing so it is nourished by hearing and other Ordinances, A Beleever is not one that lives immediatly upon God, but upon God by means: Rom. 10.17. For to live upon God immediately is the life of sight and not of faith. It's as directly opposite unto a life of faith, to neglect Ordinances, as faith and sight are oppo­site. And therefore you shal find that by the word and ordinances faith is wrought in men in the daies of the new Testament, though the spirit be given abundantly. The Gospel is the power of God un­to salvation, as it is preached, Rom. 1.16. It is the immortall seed whereby men are regenerated and begotten again as the Apostle Peter speaks 1 Pet. 1.23. As in the times of the old Testament the word and the spirit went together, And so it doth still, And that Covenant is established for ever. How [Page 32]can they beleeve saith the Apostle therefore in Rom. 10.14. except they have heard? and how can they hear whithout a preacher? There are none more greedy of Ordinances than those that have had their Faith by them, or that have received (which is the phrase here in the Text) the fulness of Jesus Christ by them. As soon as ever men have been converted, though their faith have been excee­ding weak, yet then they have put themselves upon the use of the Ordinances, as I might shew you out of John 4. and Acts 2 and divers other places. In Rom. 11. when the Apostle would set down the re­jection of the Jews, and that they should receive no more, he sets them down as being barred and shut out from the use of the Ordinances which God gave to his people. If Faith be a Receiving then he continually attending upon the Means and Ordi­nances, because by them Jesus Christ doth convey his fulness.

Secondly: Whatever you do receive, be humble in 1 Cor. 4.7. What hast thou which thou hast not re­ceived? and if thou hast received it, why dost thou boast? If what thou hast attained unto were either of thy self, or given thee for what thou hast done, thou mightst then glory as having made a diffe­rence between thy self and others. But when all hath been upon receipts thou must be humble. Shall one letter bag be counted better than ano­ther, because its filled with Gold? Or one earthen vessell more precious than another, because preci­ous liquor is put into it. Pride saith, as Nebuchad­nezzar, This is Babell that I have built: but Faith saith quite contrary; This thou hast received, and if thou hast received it, then be not proud.

Thirdly: If thou wouldst carry thy self as one [Page 33]that it is a receiver, then be communicative. In Mtah. 10.8. Freely ye have received, therefore freely give. Such ought to be our communication unto men, as they are unto us from God. Let the Saints have the use of all, and be forward to use whatever they have gotten for their good, for to this end you have received it. He that had a Talent, you know received it, not to lay up, but to lay out. Jesus Christ himself hath his gifts to distribute.

And if any man should say, they are so and so and so with whom I do converse.

The Text tels you that he hath received gifts for the rebellious, and to lead captivity captive, Psal. 68.18. He overcomes the opposition in men by the gifts which he gives and bestows upon men. Why should Christians be so reserved, and keep their oyl to themselves? why should they be so backward to comfort and direct others, with the same comforts and directions which they have re­ceived? For if God hath put these things into you, its but that you may put them into others. Why hath he communicated unto you a spirituall gift, but that others may be edified by you? Even as what one member of the body hath, is for the good of the whol and the more you use what you have, the more you shall receive. There is not on­ly an easiness of exercise of Grace to be gotten hereby, but an abundance of Grace. God lets rain fall upon the Mountains, that it may run down upon the Valleys. The more thou art willing, and usefull, and communicating, the more use thou hast of thy grace, the more grace thou shalt have from God. As the things of this life are given unto men, not for themselves, but that they may do publique service, so specially is Grace given. Thou hast more faith than another, It is to this end, that thou maiest in­courage another. Thou canst take freely of Grace, [Page 34]It is to this end, that thou maiest incourage another to do as thou dost.

USE V.

But in the last place. If Faith be a receiving, then there is strong Consolation to all them that have this Faith. Consolation in this, That thou hast a right to all, all things are for you, and you have a power or an hand given you to take all. You are made the great receivers of the estate and riches of Jesus Christ. And you are not only re­ceivers in trust, but what you do receive, you have a right unto. And let this comfort you against the weakness and inability that you find to do any service for God. You can do nothing, but know, that the great and main work is not doing, but re­ceiving. Heb. 6.7. As the ground doth drink in the rain, and receive the seed before it can bring forth fruit for him by whom it is drest. So must you first get from Jesus Christ, before you can bear fruit unto him.

And it is a Comfort to you in this, that though you do lose much, and suffer much loss in somthing for the sake of Jesus Christ, you shall have it again, whatever thou partest with, that the Grace of Faith may rule in thee. I say whatever thou partest withall; thou hast by the Grace of Faith somthing whereby thou maiest receive that in a better kind and much more. As men pay money in one Coun­try, and take a bill to receive it in another with in­crease, so now when thou partest with thy confi­dence, and with thy understanding that thou mai'st receive from Jesus Christ, thou dost it but that thou maist receive ten times more at the hand of Jesus Christ, than what thou partedst with, and every way as good for thee.

And so I have now done with the generall poins, that Faith is a receiving.

CHAP. VI.

I now come particularly to open how Faith doth Receive. And for that,

Faith doth receive by the Act of the mind or the Understanding, or

By the Act of the Will.

These Two faculties, the Understanding, and the Will, are like hands by which we receive Jesus Christ and his fulness: Or they are like severall Vessels and Barns which are filled with his fulness. If you look into the Scripture, you shall find that, To Receive is ascribed unto the understanding. I wil mention but one place of many. 1 Cor. 2.14. The naturall man cannot receive the things of God: He receivs them not, neither can he know them, because they are spiritually discerned. When Christ had spo­ken in parables unto the people, he useth this lan­guage, in Matth. 19.12. He that can receive it, let him receive it.

And Receiving is not only a work of the mind and understanding, but a work also of the Will. In Rom. 14.1. Him that is weak in Faith Receive. Receive, what is that? He speaks of such a recei­ving as the Apostle in the Epistle to Philem. ver. 12. writes concerning Onesimus, which was nothing else but a welcoming and kind entertaining of him with love. The Text that I have in hand (As ma­ny as received him) must be understood of both these.

You must understand this Receiving of an act of the mind. For in the verse before the Text, he speaks of light and inlightning, and bearing wit­ness of the light. And therefore the receiving this light, is by having the eyes of their mind inlightned and opened. And on the contrary, those that receive not Christ, are faid to be in darkness or without understanding. And in Heb. 11.3. By Faith we understand.

And this receiving also is an act of the Will. For it notes the taking of a thing as our own, and the near and intimate conjunction unto it. As a man you know that doth receive meat, or as one that receives an Estate or possession, or (as I said in the beginning) a Friend entertains a Friend. So we are said here to entertain Christ. In John 10.38. We know and Beleeve. Believing being distinct from knowledge, must needs argue an act of the o­ther faculty of the Soul (the Will) It is true, faith is but one habit, but yet there are divers acts of that habit which are coordinate one unto another. An Act in the understanding, as well as an Act in the Will. Faith is seated but in one faculty, but yet that one faculty hath a redundance into the o­ther. If we should say the Will is the subject of Faith, because Faith is a Grace, and from it a man is denominated good, which a man is not from any habit of the understanding, yet still we say faith hath a work upon the understanding. And if we say Faith is in the understanding, yet we say it hath a work upon the Will in making it to delight in that which the understanding presents unto it. There is an acurateness in determining which faculty faith is in, but we need not stand upon that, because there is somthing that this work of faith doth in both. And if we look into the Scripture, we shall [Page 37]find it speaks as it is an act of the understan­ding. By his knowledge shall my righteous Ser­vant justify many, Isay 53.11. And they that are taught of God come unto him, John 6.45. and som­times faith is described by a confidence and trust of our selves upon God through Christ. But when faith is described by an act of the understanding, you are to suppose allwaies that there goes an act of the Will with it. And when Faith is described by an act of the Will, you must alwaies suppose that there goes an act of the understanding also. For they only that know the name of God trust in him. Psal. 9.10. Whether the Understanding or the Will be first wrought upon, I shal not speak to now (somthing peradventure may fall in before I have done this point.) But I shall now fal upon the Understan­ding, because men have suffered their light to be put out, and while they cry out against a bare notionall knowledg of the things of God, they have lost the knowledg of it. Faith (I say) is an act of receiving. And by Faith as it is an under­standing act. I shall open that in some particulars.

First: Faith doth the office of an Informer, or it brings in news & tidings into the Soul of what good is to be had in Jesus Christ. It is as it were an In­voice or bill of lading, or advice of what commodi­ties & advantages Jesus Christ is ful of. As Merchants you know have their Factors abroad to inform them what wares and commodities are to be had in seve­ral Countries, and what goes off and bears price. Or as there are particulars and surveys given of Land unto purchasers, that they may know every thing they deal for. So Faith now (as it is in the un­derstanding) it gives in a particular unto the Soul of what Christ is appointed to do, and hath recei­ved to give unto poor sinners. And hence it is in [Page 38]the Scripture called a teaching, Joh. 6.44, 45. No man (saith the Text) can come unto me except the Fa­ther draws him, as it is written, They sh [...]ll be all taught of God, Every one that hath heard and learned of the Father comes unto me. And in Eph. 1.18. It's called an opening of the Eyes to take in that which is to be received. For this cause (saith Paul) I bow my knees unto the God and Father of our Lord Jesus Christ, that the eyes of your mind being enlightned, yee may know what is the hope of your calling, &c. And it is called a revealing, and making known of the Mystery, Eph. 3.4, 5. Who hath beleeved our report, and to whom is the Arm of the Lord revealed? As the Apostle quotes the words of Isaiah in Rom. 10.17. and beloved the things which faith doth reveal, cannot be known otherwise 1 Cor. 2.7. Eye hath not seen nor Ear heard, nor is the heart of man able to conceive what God hath laid up for them that love him. But we have this mind of Christ whereby we know him: we have the knowledg of the deep things of God. It is hidden wisdom, & not to be found out by man, in ver. 9. and 14. the Natural man cannot discern it. As weak eyes cannot look upon the light: Or as some small prints cannot be read by some tender eyes. There is in all ordinary things which faith believes, and receives, some extraordinary things. As for example: By faith a man knows the world was made of nothing, Heb. 11.3. But his Faith rests not there, but he looks upon all the promises of God as being made by God that hath such power to perform them, and rests upon them accordingly. He looks upon all as comming through the merits of Jesus Christ, Eph. 3.19. He looks upon things as passing knowledg. I pray that Christ may dwell in your hearts by faith, that you may comprehend what passeth knowledg.

And as Faith will reveal and tell a man nothing that is ordinary, but wonders; so it informs a man certainly. It brings nothing that is liable to a falshood, or a question. It cannot but come to pass which Faith reveals, because Faith hath alwaies the Word and Truth of God for its Object. It will speak nothing but what it hath from Gods own mouth; and the words of his mouth are as pure as Silver seven times tryed in the fire, in which there is no dross at all. Unto this end, that Faith may make the soul to know what is to be had, and to be gotten by Jesus Christ. It doth particularly set before us the benefits of Jesus Christ, or the End of God the Father in giving Christ. He is Wisdom, Righteousness, Sanctification, and Redemption. It reveals them as those things that are to be attai­ned unto by us. And upon this is speaks unto the Soul, as the Patriarch did unto his Son when there was a Famine in the Land, There is Corn in Egypt, why do you not go thither?

So Faith tells a man what he should pray for, and look for; and it saith unto him, Thou art troubled because thy heart is barren, but is there not fruit­fulness in Jesus Christ? And though thy Under­standing be dim, and cannot see the bottom of things, yet is there not light shining in him? What­ever a Soul needs, there is a supply of in Jesus Christ, and Faith informs a man of so much. It makes known both the power and love of God the Father in his person, and the holiness of Christ, and his satisfaction and purchase, and the state to which he is risen. These things are necessary to be known, and without them no man can receive any thing at the hand of Christ; he must know Jesus Christ to be God, 1 John 5.20. This is the true God, and eter­nal Life. And until a man doth thus know him, he hath no understanding, as the Apostle speaks [Page 40]there, We know that the Son of God is come, and hath given us an understanding to know him that is true, and we are in him that is true; and this is the true God and eternal Life. Faith upon Christ is the greatest Idolatry and Superstition that can be, till the soul be cleer in this; and the greatest folly for a man to commit himself to Christ, if he were not God. You must also know the Satisfaction of Christ: For this indeed is that which troubles the soul of a conver­ted man, That there must be mends made, and resti­tution unto God for al that dishonor which sin hath done him, which he cannot do by all his duties and engagements, nor by reformation for the future.

And not only doth it inform a man of particulars, but of the readiness and willingness that is in Jesus Christ, and in the Father to part with all these things. A readiness in Christ; that he is sent of the Father, and made as a common Stock, out of whom he communicates, even as the First Adam commu­nicates his sinfulness to his. Therefore the Scrip­ture reveals him as a Stock and Head, as one that is intrusted in the behalf of sinners, as one that hath received Commandment from the Father that he should call them, and having called them, should bear them in his Arms untill he brings them to Glo­ry. And for the readiness of God the Father, It reveals unto the Soul that he hath received a price, and therefore all that is to be given, is a debt: That this Price did but make way for the accomplish­ment of Gods good Will from all Eternity; and as he could not til he was satisfied (because of the honor of his Justice) give us; so he cannot being satisfied (because it would be a dishonor to Justice) but give us. I might be large, but the Sum of all is this: That there is a necessity of the knowledge of the Gospel required of those that do beleeve, or required unto the receiving of any thing from [Page 41]Christ. Information of the mystery of the Gospel is the way whereby we come to be made partakers of all the Grace of the Gospel. As the heat comes in with the light into the Air, So doth also with the knowledg of Christ, the things of Christ. They that know thy name, they will trus [...] in thee, Psal. 9.10. I know whom I have trusted. How can ye beleeve except ye have heard? saith the Apostle in Rom. 10.14. While men are not in fear, nor sensible of their danger, So long (as Solomon saith) the fool be­leeves every thing and will hope in any thing, and make any thing to be the foundation and ground of their trust and confidence, Prov. 14.15. But when Conscience comes to be troubled, and when a man comes to see what must be done to satisfie the wrath of God, then a man grows wary and is afraid of trusting to any thing that is not sufficient, and a­ble to bear him up in the day of tryall.

You shall find somtimes in the Scripture, Faith set out by Wisdom, Eph. 1.8. He hath abounded to­wards us in all wisdom and knowledg. So Christ is made unto us Wisdom, Righteousness, Sanctification and Redemption. Wisdom, that is, he gives Faith▪ because it follows afterwards, that he is made unto us righteousness, 1 Cor. 1.30. These words compre­hend all we have in Christ, both in this world and in the World to come. There is righteousness and sanctification when we do beleeve in him: There is wisdom that we may be partakers of that righte­ousness and sanctification: And Redemption or gathering together of the body again out of the dust into which it moulders, that you may be for ever with the Lord. That Wisdom there going before righteousness, must needs be meant concerning Faith. Faith therfore doth make a man wise. And the reason why it is so called, is because it makes [Page 42]the Soul to deal exceeding warily, and charily, and upon good grounds. Else a man would take the most ordinary Bayl (as I may cal it) the mea­nest grounds and reasons for his hope that could be. As a wise man wil not adventure his Estate in­to the hands of any one whom he knows not wel but he wil have good grounds & know whom he trusts be­fore he trusts, he wil have somthing to shew for that w ^ch he trusts another. A wise man wil not take every ones word, but will enquire what the mans Estate and goodness is that promiseth to pay him. So a man becomes wise; Faith makes a man exceeding chary and wary least that he should lay so great a building upon a foundation or principle that will not hold out in the day of the Lord. Al the time of a mans unregeneracy, a man adventures himself and puts all his hope upon such things as in reason (indeed) will give him no kind of confidence. What argument is this, that because Haman was called to the banquet of the King, therefore it was that he might have all the honor done to him, which might be done to a subject? What argument is this, that because a man hath long life and an a­bundance of these outward things, that therfore God hath no score against him, & that his sins are pardo­ned & done away? Foolish & absurd things do men lay as the bottome stone upon which they lay their hope during the time of their unregeneracy. But when faith is wrought, men wil know good reason before they do confide or trust themselves. They know God is good that hath promised, but they will have something to intimate to them that the promise is to them, and that they have a share in it: and therefore it comes to pass that that which men count the misery of Christians, is their happiness and commendation, viz. that they are so full of doubts, and impressions, and fears, least [Page 43]this, and that, and a third should not abide the touch in the day of the Lord. The more a mans faith doth thus inform him, the more opportunity he hath of receiving much, and of growing much into the fulness of Jesus Christ. If so be I may bor­row some meaner representation of it, it is in this case as it is with Merchants that have quick advice from beyond Seas, they know what to buy, and what will put off, and what wil yield greatest pro­fit, and they gain much, and grow rich quickly: They get and vend the commodity to their great profit in a little while. So now doth a Christian too. When his Faith and Conscience is continual­ly telling him that there is this to be had, and with this prayer, and with this Saint, and under this Or­dinance you may be fitted with this and that and with a third Comfort or Grace according as your need requireth. A Christian grows to a very great degree in a little time.

CHAP. VII.

SEcondly: And as Faith doth thus in the Under­standing inform, So it doth perswade the Soul unto an assent, that is to judg and approve all the things that are revealed to be reall and true. Faith in the Understanding doth reveal the things pro­mised as real and substantial, & not barely as news▪ [Page 44]but as matters of concernment; and not of con­cernment only, but as the things which cannot be otherwise. And therefore it works a firm assent in the soul, so as nothing can make it think otherwise. Nothing can make it question whether these things be not to be had in Christ which it doth reveal. And so you have it in John 3.33. He that doth beleeve sets to his Seal that God is true. He sets to his Seal. It's a further confirmation (you know) in Law, for a man to set to his seal before witness than it is for a man to pass his promise. When the Seal is set, there is no plea, as wel as no going back: That is the fullest confirmation such a confirmation as Amen, and such a ful assent doth faith work in the Soul concerning what it knows of Jesus Christ: So that Faith wil say, It's true, and it cannot be questioned, and it is un­doubted, It is worthy of all acceptation, as the A­postle saith in another case. And let the cunning and subtilty of Satan be what it will be, yet he holds that sure which is spoken concerning the promises. And hence in all the troubles in the minds of the Saints, their trouble is not so much for any thing as this, that there being such things to be had, that they have no share nor portion in them as they fear. For the setting forth of this firm assent, In Bsay 53.1. Who (saith the Text) hath beleeved our report, and that word there [...] [Beleeved] is of such a conjugation in the Hebrew Tongue, as ma­keth a thing out to be true, It gives it a being, that is, it makes the thing as reall, as if the thing revea­led, were revealed unto sense, and to be taken no­tice of by the eye, or ear, or the like. And in Rom. 4.21. it is said that Abraham because he had the pro­mise of God, was fully perswaded, that what God had promised he was able to perform. He was fully perswaded. Where true faith is, there is not alwaies such a ful perswasion that a man shal be [Page 45]saved: but where true faith is, there is a fulness of perswasion that the things revealed shall be accom­plished: But yet not such a fulness as no further degree can be added to it, but such a fulness, as there is no doubt nor fear of the contrary: As full assurance is opposite to an opinion: whereas an opi­nion is nothing else but an assenting to a thing with fear that it may be otherwise than it seems to be. In opposition to an opinion, Faith is a full perswasion, though it's not a ful assurance as it notes perfection. As for example. He that sees a color may be so certain as he cannot be deceived and yet he may see it more cleerly than he doth. So a man may have more of the Grace of the faith of assent, yet that further degree doth not adde any further certainty of the object, but only of the degree of beleeving. Joh. 10.3. Isa. 55.3. And therefore in the Scripture, Faith is somtimes called seeing, and somtimes tasting. Tast and see how good the Lord is. And somtimes hearing: My sheep hear my voice. And hear and your Souls shall live. As reason perswades the understanding in ordinary and natuarll things, and that Reason most which is demonstrative. So Faith perswades the Soul in things that are revealed, and though that the things themselves do not appear, yet because God saith they are so, it doth as verily beleeve them, as if they saw them with their eyes, or felt them with their hands, or were partakers of them by any sense. And herein lies a very great difference be­tween the people of God, Beleevers, and others. To others, the great things of the Gospel seem to be as a strange thing, yea as foolishness as the Apostle saith. And as the Apostle doth intimate in another place when he useth this phrase, Why should it seem strange and incredible to you that God should raise up the dead? All that the Gospell saith [Page 46]till faith hath this work, is not only counted as a fable that is the Phrase of the Apostle when he speaks of them that preach Fables, such things as are devices for some further end, and because there are such things but only used as a piece of Rheto­rick to perswade men to another thing: As there is no disputing against sense: A man feels it to be hot, and nothing can make him say it is cold; when he tasts the thing that is sweet, nothing can make him say it is bitter. So nothing can make a man that beleeves, beleeve the things that are revealed to be o­therwise. That is the meaning of the Apostle, 1 Cor. 2.15. That the spiritual man is judged of none. He may be censured of men for to be a fool, and by his own heart, and by Satan: What do you beleeve that God wil part with such things unto such a one as you are? Is it reason that the Lord of life should die, & be made a curse for you? But though he may be judg­ed, yet he cannot be cast in his judgment; he cannot be perswaded to the contrary, from what he receives from the judgment of Faith in the Word of God. The spirituall man judgeth all things and he himself is judged of none. There is a Judgment of censure and a Judgment of conviction. By a Judgment of censure a Beleever may be condemned of others, and condemned and checkt by his own carnall heart. As Sarah laughed when she heard the news of having a child in her old age, in whom all the generations of the World should be blessed. So a man is ready to laugh at himself for beleeving things which the Gospell requires which are so much above reason. I say a man may censure him­self, and be censured by others. But with the Judg­ment of Conviction he cannon be Judged. The word [...], which the Apostle useth signifies such a kind of Judgment w ^ch a man makes of a thing when he hath tri'd it in al the most exquisite waies that possibly may be used. Such a kind of knowledg [Page 47]as a man hath of the matter which he hath gotten out of the confession of another by torments and tortures. Do what you wil unto a Godly man and a Beleever, yet still he holds that God is good, and that there are such things in Jesus Christ which the Gospell reveals. Do what you will; Torture him with temptations, yet when he is himself he holds that. You may see this to be the nature of com­mon Faith. Men that have but a common histori­cal faith, yet they beleeve so firmly as nothing can make them denie Christ. As we see by experience of many among the Turks who have nothing but this Faith, yet when they have liberty offered them from those torments upon refusing to own Je­sus Christ to be God, yet they refuse that liber­ty. Specially you shall sind those that have strong faith, they will hold the conclusion when they can­not answer the reason. As Job said unto his friends, Job 27.5. He would hold his Integrity till he died. Let them say what they would of Gods dealing with good men and bad men, yet he would hold his own. Thou knowest there is no Iniquity in my hand saith he. So when a Godly man knows not what to say, yet he saith this is the word of God, & that remaines Faithfull, and this is certainly true concerning Jesus Christ, and cannot be questioned Nay, take those that have weak Faith: As the Needle that is touched with the Load-stone, though it may be jogged, yet it wil turn again to the North. So though a weak Faith should forget it self, yet it will recant, and retract, and recover it self again to the acknowledgment of the Truth. I shall say no more of this, but only thus much; That as he that hath drunk in an Opinion, is so prejudiced a­gainst the contrary, that he will not hear nor credit whatever is said against it. So doth Faith preju­dice the Soul against any ill reports or falshoods [Page 48]that can be raised of Jesus Christ, or the Promi­ses.

Thirdly: As Faith doth this as it is an act of the Understanding; So it doth perswade and lay argu­ments before the Will, that it should go unto Jesus Christ for all these things which are revealed to be had in him. As Jacob in Gen. 42.1, 2. saith to his Children, Why stand you here when there is Corn in Egypt? Go down thither. So doth this Faith speak unto the Soul of a man. Why do you sit weeping, and mourning, and lamenting your condi­tion? What is it you want? If it be either Grace or Comfort, you may have it in Jesus Christ. As the Angel did check Hagar for weeping so as she did, because she was athirst in the Wilderness, when there was a Well hard by: So doth Faith check the Soul when it lies moaning and complaining and doth not put it self upon the Lord Jesus Christ for a supply. What would you have saith Faith? If what you would have were not to be had, not to be had any where, or upon a rate that you could not give, then you might sit down sadly. But when it is but Take, and Eat, when it is but stretching forth the hand, and take of the Word of Life: Why do you not beleeve? As Jesus Christ said, upbraiding his Disciples of their Unbelief, Why is it thus with you? You are troubled with an heart of Unbelief, because it is dull, and because it is dead, and be­cause you are hurried with temptations, and you would fain be quick, and beleeving, and be at peace and quiet: Now go unto Jesus Christ. Thus Faith cals upon a man. Psal. 16.7. saith David, I bless the Lord who hath given me Counsell. Now God Counsels the Soul thus by the Revelation of his Word unto a man through Faith. In John 6.44, 45. Faith is called a going unto Jesus Christ. And as Joab learned the Woman how to go unto King [Page 49] David in the behalf of Absalom, So Faith learns the heart how to go and speak unto God in the behalf of it self. And this the light which is in his mind cannot but do. For you must know that the Un­derstanding doth naturally work by way of per­swasion upon the will. As Achan said he saw the Babilonish garment and coveted it with the lust of his soul, so the light that is in the soul by faith doth stir up a man much more to get it. The seeing of things by the understanding, cals upon it, and provokes it to apply it to it self. We heard the King of Israel is a merciful King, and therefore we say to him, let thy servants live. So the soul upon the report which the understanding makes unto it, goes unto Jesus Christ, and saith, we have heard that with thee is Grace, and that thou wilt impute thy righteousness, and take my sins upon thy account, and that the spirit shal be shed abroad in the heart of them that come to thee, And therefore it goes unto him. Therefore saith the Text in John 6.45. Eve­ry one that hath heard and learned of the Father comes unto me. That is, there is none but do come. There is indeed a perswasion which the word makes, which may be resisted, but the perswasion of true Faith cannot. There is such a Sicada, and Rhetorick, and such an Emphasis, and such an aptness in all that faith doth reveal unto a man, that as it is said in Matth. 22.8. it doth compell a man to come in. Which compulsion there, is not meant of an exter­nall violence, but of the constraint of the word of God to whom it comes savingly. And because of this perswasion it is, that the sin of Unbelief, of li­ving out of Jesus Christ, is so exceeding great where the Gospell comes, because men are wooed and in­treated and pressed by the best and strongest argu­ments. And therefore there can be nothing else but a pure hatred, and not desirous of the things [Page 50]of Jesus Christ, which keeps a man from it. And that I may set forth this a little more cleerly unto your understanding.

You shall find in the Scripture that faith is said to give a kind of reason unto a man, and to take from him that folly and unreasonableness whereby he stands in the way of his own good, and cannot see what is good for himself. 2 Thes. 3.1.2. Pray (saith he) that the word of the Lord may have free course, and that we may be freed from unreasonable men, for all men have not Faith. Unbeleevers are un­reasonable. And on the contrary, Faith brings a man to his reason. That when the word comes, an Un­beleever stops it, and saith, this Doctrine shall not be preached, and this is not the way of life, and counts himself as Paul saith, unworthy of eternall life by contradicting it: Now a Godly man grows wise, and saith, speak this word, and whatever is hid and concealed, yet hide not this word of God. He goes and sels all as it is in Matth. 13. that he may buy this pearl.

And as Faith gives a reason to a man, so when a man is careless, Faith cals upon him, Isa. 55.3. Hear and live. Will you lose your souls, and your eternal good by losing the opportunity? What should you mind but the thing you are about? Hear what Jesus Christ is, and what he hath done, and what he hath? Is there any thing like unto pardon, and like unto Union with himself?

And when a man saith, It is true, these things are, But not for me. Faith answers, the things are near unto you, in thy mouth and in thy heart. Rom. 10.6, 7, 8. Do not say who shall ascend, or who shall descend, &c. The meaning of it is this, That where­as the Law doth require of a man duty, and gives him no power to perform it. the Gospell gives him [Page 51]as well a power, as it doth make known his duty. Those things are impossible unto us which are far off, either in the Heavens or in the depths. But now saith the Apostle, whereas you say it is not for you, because you know not how to beleeve it and close with it, saith he, you have this both given to you, that you shall imbrace it and confess it. With the mouth man confesseth it, and you shall with the heart submit to it. With the heart man be­leeves unto salvation. Why do you say it is not for you? You are in misery by the corruption and depravation of your understanding and will: But saith Faith both shall be taken away. If that be the meaning of the place, as I conceive it is. But if it be meant of doubting as some conceive, Who shal escape the pit, and therfore who shal ascend &c. Faith tels a man, Never be disquieted because of that, for Christ came down and is ascended. He came down and descended and revealed the will of his Father to us. When the Soul is going towards Jesus Christ, then this Faith perswades it so far as that it puts it into a resolution. I said I would go said the Prodigall. In 2 Cor. 5.15. We thus judg, saith the Apostle. A Judgment is a Sentence past after all is heard that can be said on both sides. A Judgment is the last act of the understanding after which there is no appeal not debate. Faith saith, I will hear no more doubts, nor assent to any doubts, suspcions, nor fears. And when the Soul is ready to give over that work, then the work of Faith saith, If you withdraw your selves the Lord will have no pleasure in you, Heb. 10.38. What though things go hard? yet you may live by your Faith. And as faith reveals the things that cannot be known by nature.

So as it is a Perswader, it brings to mind such [Page 52]things which the Soul knew not before, Such things which are suitable to its case and its present condi­tion. And that is the third thing whereby faith receives. It doth perswade, and invite, and excite a man, that seeing there is so much to be had in Christ that we would not suffer it to lie stil and to be unused. There is another thing that the under­standing doth.

Fourthly: It keeps the thoughts of these things thus revealed. It lets them not go out of mind, but sets them continually before a mans face. As the understanding doth put a man to go to Christ and to him only: So it keeps Christ and the things of him in mind. It's as the Glass to set them alwaies before the face. As David saith in Psal. 51.3. that his sin was ever before him: that is, he could be in no Ordinance, but his Conscience troubled him: And he could be in no company, but it administred cause of fear to him. His sin was alwaies dogging him, accusing him, and opposing him. So Faith sets Jesus Christ in his benefits before the soul in whatever condition a man is. Therefore you shall find in the Scripture that it is all one to beleeve, and to think upon God. I thought upon thee in the night season, and I set thy loving kindness alwaies be­fore my face Psal. 119.55. In Eccles. 12.1. Remem­ber thy Creator. It's not the bare having God in our memory, but it is beleeving that will save us from wrath to come. But beleeving is called Remem­brance there. And on the contrary side in Heb. 2.1. Unbelief is called a Letting escape. Take heed least you let slip the things which you have heard. And in Matth. 13.4. those that did not beleeve are said to have the word of God piekt up our of their heart, As the Fowls of the Heavens do pick up the seed that is sowen by the hand of the sower, and [Page 53]are not converted by the Word. And Unbeleevers are called such as forget God. Mark it.

There are Two waies of keeping things in mind:

One is by a Similitude, or Image, or Picture of it. Now to keep Spiritual things in a mans mind thus, is either but Natural Knowledg, or Superstitious against the Second Commandment which forbids a man to make any graven Image of what God hath done, thereby to keep a man in thoughts of what God hath required.

There is another way of keeping things in mind, and that is by the presence of the things themselves. Now this is the way by which Faith keeps a man and the things of Jesus Christ, which is by way of Intuitive knowledg. Or it keeps things in a mans knowledg by the presence of the things themselves. And that is the ground why that Faith doth cause so firm an assent, and is so strong a perswader, because I say the things themselves are made present unto the soul. In Psal. 16.7. My Reins (saith he) in­structs me in the night. In the night when others sleep: or in the night when I am free to consider, and awaking, then thy Promises (saith he) they come into my mind. As Faith will not take any slight denial for answer, but doth convince the false reasonings that are in us: so it wil slip no time nor opportunity of winning us. It doth con­tinually beliege the Soul, as I may say. The stron­gest Fort may be taken in by a long Siege, when the Enemies rise not from before it, but are continual­ly battering it. Now Faith doth (as it were) batter the Unbelief and the Reasonings of our heart with continual arguments to the contrary. Saith Faith to the Soul, You say thus, but hearken to what the Word saith: you speak words of death, but God speaks peace to his people. And you shal find by experience (which I shal leave as the proof of [Page 54]this point) that that word which a man hath often times forgotten, and which he seems to have lost, the operation whereof is ceased, yet a year or two, yea seven years after it comes to work upon a man again, and works him to that very thing which all this whil he stood against. Especially when the time of a mans conversion is come, it's with him as it is with a Woman in her time of travell, that one throw comes upon the neck of another, until she be delivered and sees the Fruit of her womb: So there comes one argument upon another. And if one thought comes and saith, This is not for me, There comes another and bids him take heed that he puts not the loving kindness of God from him, and so it leaves him not till he be conquered. And that is the fourth thing to help a man to receive.

CHAP. VIII.

Fifthly: Faith helps a man to receive of Jesus Christ by making known to him the things freely given of God, by making known and assu­ring and certifying him of the thing freely be­stowed, 1 Cor. 2. As Faith tels a man what Christ hath, and what Christ will do, So it informes a man what he hath received from Christ, though that we come to know our particular state by experi­ence. We say, we do beleeve, because we find a deniall of our selves, and a loathing of our righte­ousness, and a prizing of Jesus Christ, yet because this that we find in our selves doth arise from com­paring [Page 55]of our selves with the word of God therefore it is ascribed unto Faith. My meaning is this. It is as well an act of divine faith for a man to conclude that he shall be saved, as it is an act of divine faith for to assert that he that beleeves shal be saved. This, That I shal be saved, Matth. 16.16. ariseth as wel from that word which opens the nature of faith, which I find to be in my heart, As this doth arise from the word, that there is none that beleeves shal perish, but have everlasting life. 1 Cor. 2.12. The Spirit of God is given us, that we may know the things freely given us. And this Spirit of God is the spirit of faith, as the Apostle cals it in another place. The sum of the point is this. That the spirit of God doth by this Grace, or this act of the un­derstanding make a man to see that he hath alrea­dy in possession, that a great deal is paid down, that he hath received before hand. There is a pledg in his bosom: The Staff and the Jewels are left with him which Jesus Christ will own. It tels him thus much when he stands saying in himself, Alas saith he, Why should I go? Or why should I, if I do go to Christ think I should receive much from him? It tels him, you have received somthing, and he will give more: that which you have is but as the mor­ning Star, which ariseth before Sun shines: You shall be sure you shall have these things, because when you knew not, he put such and such things under your pillow, when you thought not, and sought not, yet these things are done. Making known to a man that he hath received, doth streng­then him to receive more. For what he hath re­ceived is given as a pawn and pledg by God on his part, and it's a Motive and ingagement on our part to go unto him for more. As God will not leave his work imperfect, so we are bound to seek the perfection of it. There is a marvellous boldness [Page 56]and freeness, Nay, (that I may use the word of the Scripture) the Mouth is opened exceeding wide upon this, in asking things at the hand of God. It will go unto him and say, Lord thou hast given me a penny, therefore give me a pound: Thou hast given me a little, and therefore give me much: And this is strong perswasion with God, for he cannot deny himself. He will never begin, but make an end. As a man that hath received somthing in part of payment, doth not only live upon what he recei­ved, but he pleads his receits in Law: And he is inabled to follow the law by what he hath recei­ved: He urgeth the debt the stronger upon the Debtor by shewing him what he hath received. Thus when the Soul knows what it hath received by Faith, it goes and saith unto God after this man­ner; Didst thou not do this for me? Didst thou not when thou didst for me at my first conversion tell me that these were but some of the Grapes of the vintage that I should have? That they were but only to satisfie my longing, and were not all my portion? Hast thou not by these things allured me to follow thee? Thou requirest of me not to leave the things I have put my hand unto: The Lord will not do so much more; What is this little to thy fulness? What is my little but only a pawn of more? There is a great straitness in the Soul till it comes to have this act of faith. The Soul doth take sparingly, like one that steals, rather than one that doth receive his own, untill it comes to have this act of Faith. There is a kind of modesty and sparingness, It thinks it much to have a little. Al­though that assurance keeps the Soul modest and humble, because God gives it all in the name of Christ, It's not for us but for his sake that any thing is given us: Yet assurance knows no bounds, and acknowledgeth no limits in receiving, but [Page 57]binds a man to take as much as he can, or as his pre­sent state doth require. The least degree of Faith doth give a man a capacity to receive somewhat from Christ, and this degree of faith doth give a man a capacity to receive it as his own.

I beseech you (by the way) think of this you that nourish your doubts, and that make much of your fears, that raise up this spirit continually in your hearts; You know not what you should get if you were quiet, and what you loose by your doubts. The assurance of your heart by faith is the inlarging of your heart to receive, and it is the key to Gods trea­sure, where al his good things lie. Consider there­fore and try whether you have faith, and if there be in your understanding an indeavor to know more of the Mysteries of Christ, If you are going every day into a fuller and larger knowledg of the things he hath done for you, you are every day looking into the Ark, into the richest promises that you may see their extent. You have your Consci­ence continually telling you that these and these things are to be had in Jesus Christ, and you sit mourning for want of them, and therefore go and receive them: Do you find a Jealousie least you build upon the sand? When you see a sign the straighter it is, the better it is, the more narrow it is, the sweeter it is, and you put your selves upon the triall because you would not be deceived in your selves: Therefore because your under­standing is so praying, and craving, and prying into the deep things of God, you may know your understanding is true, or your faith is true.

There is one thing more which indeed should have been the first in regard of order of nature, but I place it here, because it is last known. And that is this.

CHAP. IX.

SIxtly: That the very being wrought upon is a receiving of Jesus Christ and his benefits. Or thus, the first impression and infusion of the light of Faith, before ever we have by the power of that faith made any of the aforenamed acts, is an institu­ting of us into all that we have, and all that Jesus Christ hath. We are first made to beleeve and know: We have an eye of faith given to us, and then we see with that eye: Then faith becomes an Intelligencer, as you have heard, and a perswader, and makes a man give his firm assent. This very power to beleeve, this making the Soul to take the testimony of God by Christ, that is that which gives us all. A man may be said to receive when he is under this work, As the wax is said to receive the impression when the Seal is put upon it. Or as the ground receives the seed when it's cast into it, As the Air is first inlightened, and then scatters light a­broad.

Object. How can this be counted a receiving? The very giving a power cannot be a receiving.

Answ. To that I Answer in a word or two. That this giving us power doth comprehend within it two things.

First: Gods working.

Secondly: The Answer or Effect of that work. As a Workman that makes a piece of plate, or any other piece of mettal that is ductile, or that may be beaten forth: his hammering of it makes it of that fashion or Image: So Gods working upon a man to receive, makes him to receive. And the truth of it is, my beloved. That this doth alter our state. For though we are distinguished from men unrege­nerate by beleeving, yet our beleeving is distingui­shed by this working of the spirit. And though there be phrases in the scripture which speak of Christs dwelling in our hearts by faith, yet that whereby Christ comes to dwell and take possession of us is his Spirit. We have more security of our perseverance and continuance in the state of Grace from this, that we are laid hold on by the Spirit, and wrought thereunto as saith the Apostle, and are apprehended, Then we have from this, that we do apprehend and lay hold upon Christ. Thy appre­hension were nothing, were it not for this, that thou art made to do this by him that alters and changeth not. And I speak this to this very end, That though this work be never without a work of ours following of it, yet notwithstanding the frame and habit of the soul, the dispolition & temper which we are cast into by the Spirit through the word is unto a man a better ground, when he cannot act faith or when he doth act faith, it is a better ground than any thing else. It is a ground when he cannot and a better ground than any thing else: For Mark it. Thy acting doth but flow from this work, and cannot be made out to be good further than this is in thee. As we say in al other duties, The Lord looks to the heart; It is not the gifts, but the will with which we do any thing that God takes pleasure in. So I say here, It's not any thing that I have mentioned concerning faith, But it is [Page 60]that spirit of faith (so the Apostle cals it also) that frame of faith, An heart cast into that mould, which makes al your acts to be accepted. If upon any act of ours (though those acts were inabled unto by Grace) our salvation did depend, it might be hazardous. But it cannot be hazarded, There is no possibility of falling away, because the Holy Ghost, the Spirit of the Son, and of the Father doth work, and hath wrought us hereunto to beleeve up­on him, and will maintain that work. As a child (if I may so express it) because born of such Pa­rents, hath a right unto the Estate, though it cannot plead, nor speak to it self. It is flesh of his flesh, and bone of his bone. So art thou one Spirit with Jesus Christ, when thou art thus shaped, and made to give up thy self, when thou hast a tendency of spirit to God in all thy hopes, when they heart and all within thee is unto Jesus Christ, and thou takest all from him, as he shall please to give it thee.

USE

If Faith as it is thus in the understanding, be a receiving, or there may be so much gotten from Je­sus Christ by the understanding and knowledg of him, then I beseech you look unto the understan­ding. There is a double reason that lies in the Text, and in the Point that I have in hand. By it, you do receive as by a hand. And in it, is laid up, as in an house or barn or treasure rich things from Jesus Christ. It is his Cabinet, and your Honor, or it is your Treasure-house. You have nothing to lay up the things of Jesus Christ in, or you will not know where to lay them up, if you have not a mind to know him. Take heed to your understan­ding, take heed what you beleeve. Errors in the understanding hinder you from the getting of faith. [Page 61]We live in the last and worst Age of the world, wherein men make no Covenant with their under­standing. Job said that he would do so with his eyes that he might not look upon a Maid: Yet that was lawfull: But there was a snare laid in it. Men keep not their thoughts from any thing that may be said pro and con against the Gospel of Jesus Christ: So full of Adultery and unchastity are the minds of most that there is scarce any room for Je­sus Christ to lodg in. Let me but tel you thus much that so much as you are stuft with the things that are not according unto truth, so much you keep out the things of the Lord Jesus. If you do not beleeve the truth, you may be damned. So the Text saith in the second Epistle to the Thessalonians 2.12. That they all might be damned, that beleeve not the truth. That word [All] is put in to shew both how great the punishment is of those that do not beleeve: As a fire grows hot by having much tim­ber: So the wrath of God is hot against such kind of Men: It's an increase of coles upon them. God puts in [All] there, because he would have men know how exceedingly he is provoked, and that he will do nothing for them. When Princes see whole Counties, and Cities in a mutiny, they take out one or two to punish, and not al. And to shew you that if God do not damn you for receiving the truth, yet you will be damnified for not receiving the truth. That is, you will be hindred. Take heed that you miss not of receiving a full reward. Why what will hinder them? He reckons up the Errors of those times (which are rank now as they were then) that men do not abide in the Doctrine of Jesus Christ. In 2 Joh. 10. If any man come unto you and bring not this Doctrine, receive him not, Nor bid him God speed, for this wil hinder your of receiving a full reward: And as the Apostle saith in the Corinthians, [Page 62]You shall be saved it may be, but as it were by fire, it will cost you many an heart breaking, and many a frown from God, and many a sob and sigh, when God opens your eyes, that you should be so careless of letting things into your understanding, which he hath made a place and treasure for himself. Look you therefore unto your understandings. Me thinks this should make a man very cautious, yea very ob­stinate against Errors, when he once understands that he must sustain so great a loss, and be hindred from so great a gain by it. As a man somtimes saith unto his friends, If it were not for you, I might have gotten thus much and thus much. Let me tell thee, If thou didst beleeve the truth (which thou canst not do while thy understanding is darkened through Errors) thou mightst have gotten this and that from Jesus Christ: for by beleeving in thy un­derstanding, there is a receiving of him.

CHAP. X.

OBJECT.

THese Acts of the understanding may seem not to be a receiving of and from Christ, for these may be in an Hypocrite. Hypocrites have their understandings inlightned, and assent so firmly un­to the things that are revealed in the Gospell, as those which are regenerated do. They are often times perswaded, and affected with the perswasion of the word to go unto Christ. The Seat of Grace [Page 63](it may be said) is not in the understanding, for it's Grace which makes good, which no virtue in the understanding doth, for no man is said to be good, because he knows. Faith, so far as it is in the un­derstanding, is common as well to an unregenerate man, as to a regenerate man. The Objection is grounded upon these two things. 1. Because the Scripture doth ascribe unto Hypocrites and men that perish, that they do beleeve. 2. Up­on this Principle, viz. That is only to be counted a Grace which makes a man good, and no man is said to be good for what he knows, but for what he doth.

Answ. Because of this difficulty some have pla­ced the difference btween a regenerate and an unre­generate man only in the Wil: that a regenerate man approves, and an unregenerate man doth not, of the light that shines in him. But though that be true, yet the Scripture doth make a cleer and distinct difference between a regenerate man and an unre­generate man, even in their very mind and under­standing. As you may see in 1 Cor. 2.14. The na­turall man [...], He that hath all the rea­son and understanding which a man as a man is ca­pable of, he doth not understand the things of God, neither can he saith the text: But we have the mind of Christ. As the sense doth only meddle with the things that are sensible. So reason and understanding in men doth meddle only with the things that are naturall, or with things that are spi­rituall in a naturall way. For as every thing is, so it works. So in 1 Thes. 5.23. You have the whol man distributed into spirit, soul and body. I pray God sanctifie you throughout in spirit, soul and body. By the spirit be means the understan­ding, as you may see by the like phrase in Rom. 12.2. [Page 64]where he bids them be renewed in the spirit of their mind. And by Soul, he means the Will, and affe­ctions, and by Body the outward practice and conversation. And in John 6.44. Our Lord laies the reason why some come to him, and not all, be­cause some were taught, and some were not taught of the Father. Murmur not among your selves, for no man can come to me, except my Father which hath sent me, draw him, for it is written in the Prophets, You shal be al taught of God. Every one therefore that hath learned and been taught of the Father comes unto me. And in Eph. 4.20. You have not so learned Christ. That word [...], So, Imports a different apprehen­sion in men of the same object Jesus Christ. You have not So learned him, that is, so as some other men have, whose hearts are not renewed and chan­ged to walk according to what they know of him. If you do but observe it in that very place, the Apostle gives that as the reason, why some put off the old man with its deceitfull lusts, and others are cloa­thed with the new man in righteousness and true holiness, in verse 21.22. Because that they had not so learned Jesus Christ. It's a marvellous hard thing, I confess to assign the difference that is between the historical faith of him that shal be saved, and of an Hypocrite it's hard, but yet the Scripture makes a difference and distinction.

In the general therefore, Grace or Virtue may be considered under a double notion.

Either as it gives a power and ability to do good: And so Grace may be said to be in the un­derstanding.

Or Secondly: As Grace doth put that power into use, and inables a man to use that power wel. And so it's properly in the Will. For al vertuous acts must be voluntary, and therefore they depend upon the sanctification of the affections. But though [Page 65]the use of this light in externall acts depends upon the Will, yet notwithstanding this light in its self doth differ from all other light. For it's a new one. (Bear with the Phrase) for it's the phrase of the Holy Ghost in Rom. 12.2. Be renewed in the spirit of your mind.

This saving Faith gives an intuitive knowledg of the things of God as they are in themselves. 2 Pet. 1.9. saith the Apostle, He that lacketh these things: the word in The Greek is [...], These things are not present. It's all one with that of 2 Cor. 3.18. We behold with open face: And with that in Eph. 1.18. where he praies that they may have their eyes opened to see what is the hope of their calling, what it is in it self. For the better under­standing of this you must know, That unto the sight of the eye, there goes two things.

First: A Faculty and a visive power. And

Secondly: There must be light to discover the Object unto the eye. So unto the sight of the mind, there goes these two things.

First: Somthing which doth convey the mind of God, which the School-men cals Lumen deferens, Something which conveys things unto the under­standing. And that is the word of Scripture, The letter, Similitude, discourse, and reasonings wher­by one thing is gathered and concluded from ano­ther. And this answers unto the light which is in the air for the eye to see by.

There is also Lumen disponens, or a light which makes the understanding to see, or take notice of the things revealed, & that is as the light of the eye. And this light which indeed is the light of Faith, it is infused, and comes not, nor is caused by dis­course, or study, or by deduction, or consequence from any naturall thing, but ariseth immediately [Page 66]from the spirit bringing the things of God and the Soul together. You shall discern it in that simili­tude which the Scripture sets it forth by, Tasting, and Seeing. Tasting; That as a man that tasts a thing, he hath it present with him, the savor of it, that there is no disputing against it, or making him to beleeve otherwise. Do not you tast it, saith he: So also the things of God are brought unto the soul so through the word by faith, that there is not a possibility for the soul to be mistaken. That you may see a little into this, take the cleerest disco­very of God in nature, yet you cannot thence con­clude that therefore God will do such things, or that such things shall be done by God for us, as Faith doth beleeve. Again, Compare earthly things and heavenly things together. Though that earthly things may serve to give you some resem­blance of heavenly, though that similitude may set out things revealed, and keep them in memory, yet these similitudes do not prove these things to be, nor can shew them in their own nature: And there­fore you shall find that Nicodemus was partly igno­rant of regeneration, though that Christ had told him of it under an earthly similitude of being born again. That similitude did rather make the thing hard than easie: And our Lord adds, that, If I have spoken unto you of earthly things, and you beleeve not, how wil you beleeve if I tel you of heavenly? Joh. 3.12. That is, there are some things to be beleeved in re­ference unto salvation, that there are no things in the earth, to be compared to them: Therefore if you will not beleeve but by similitude, you wil not beleeve them. You shall see what I aim at, belo­ved. The knowledg or faith of unregenerate men may be reduced,

Either unto discourse, knowledg, or unto fancy, which is all one. Unto the congruity that is be­tween [Page 67]things that are earthly, and unto heavenly. I say you may either reduce it into discourse. As for example. Men reason thus. First, by way of causality, that if there be kindness in men, then much more in God that gave it. Secondly, by way of eminency, there is much more in the Fountain than in the streams that are derived from it. Thirdly, By way of negation. If so be that this be not fit for a man to do, if man wil not be unjust, or forgetfull of the service that is done unto him, then God will not forget the labor of our love, and the work of our faith, &c. Now such a kind of conclusion as this is, is not faith. I beseech you mark it. It is not faith because the conclusion is drawn only from a naturall principle, from that knowledg which we have of God by nature. This knowledg by dis­course is naturall, and therefore this cannot be true faith. I shall only give you this for a proof of it, which is in James 2.19. The Devils do beleeve, and tremble. They properly do not beleeve as is ap­parent by this, because their Faith hath not those effects, which true faith hath. But they are said to beleeve, because they have experience in them­selves of the truth of the word of God: They find that true to their cost which God hath threatned: It is made good upon them, which God hath writ­ten in the word. And again, they see by experi­ence, that many whom they have tempted are gone to Heaven, and therefore they know that God will not fail nor break his word. Their Faith being raised only from their experience, that credit which they give to God, being only from what they feel & see, is not good. Now al the faith in unregenerate men is of the same sort with this faith of the Devils, for there is no more in the Child, than there is in the Parent. In John 8.44. They are of their Father the Devill; because they go no further than he is a pat­tern [Page 68]to them in. As the Children of the first Adam are like unto him, so all the Children of the Devill are like unto him. And therefore as you may thus reduce, or analize their Faith unto light, or dis­course, so that faith which unregerate men have, is taken from the similitude which earthly things have with Heavenly: They look upon Heavenly things through Earthly, as through a glass, and no further than that do they see, Matth. 13.11. To you (saith God) it is given to know the Mysteries of the King­dom of God, but unto these in parables, that in seeing they might not see, and in bearing they might not under­stand. Here you find a difference between the knowledg of the Mystery, and the knowledg which men have by parables. Parables are nothing else but only the comparing of one thing with another, One thing set out by another. To have no more know­ledg therefore of Heavenly things, than Earthly doth administer, is for a man to have his eyes blin­ded; Yea it is a Seal of the eternall wrath of God, Least he should be converted and healed by me. If it may be, yet more plainly to express my self. As in the worship of God, an Image or representation made by man cannot help a man at all in the wor­ship of God. So neither can the Image of Heaven­ly things in Earthly similitudes give us life and sal­vation. You know that there are Innate princi­ples, Notions which are in every man by nature, of a Judgment, and of a God. Look what those prin­ciples are unto natural things, such a kind of innate principle is Faith unto the new Creature, which makes known the things of God by Jesus Christ. It's not raised by discourse, It comes not in by dis­course, it is infused, It lies there, and from thence it sends forth its light into the Soul. You find the Apostle in the Epistle to the Corinthians, blaming the Teachers there, because they teached in the wis­dom [Page 69]of words, and he tels them that it was the means to make [...]he faith of their hearts to consist in man, and not in the power of God. His meaning is this, they heard the Gospel preached Eloquently and Rhetorically: They looked upon Heaven as upon a Paradise or garden of pleasure: They loo­ked upon Communion with God but only as friend­ship of one with his Friend. The things of Christ were set out only by Earthly things as in a Map: All the Glory of Heavenly things were put upon them only by the resemblances which they had un­to these Earthly things. If so be it be so good to be rich, and so good to have pleasures here, then what is it to have good for ever, and the like. The A­postle tels them that al this would never make them Christians, for their Faith must be in God, and this would keep them stil in the wisdom of man. I shal conclude this Point thus. That as a man that knows a man only by his cloaths, takes another for him that is cloathed like him: So a man that hath the know­ledg of these things only by Earthly things, loseth his knowledg or his fancy of them, as his fancy al­ters.

Secondly: The second is this. Wherever this saving light in the understanding is, there it's joy­ned with love in the Will: that is, the heart doth choose, embrace, take pleasure and contentment in it: that is, it so takes pleasure, as that it would rather have the truth than any thing: though somtimes in a passion, it may as wel quarrel with that truth, as it doth at other times quarrel with a lust. But that I shall speak more unto, when I come to speak of the Acts of Faith as it is in the Wil, which now I shall betake my self unto.

CHAP. XI.

FAith doth not only receive as it is an act in the understanding, but as it is an act in the Will. There are five severall waies whereby Faith as it is in the Will doth receive Jesus Christ and his ful­ness. A fivefold act, Faith doth (as it is in the Will) put forth to the getting in of what is pro­mised concerning Jesus Christ and his benefits.

First: There is a pious affection. Or it works a kind of liking of, and love unto Christ, and the things of him, as good and desirable and real. That is the first thing. That whereas before the Soul looked upon him as an Enemy, or as one that was exceeding hard and austere, and it may be, as one that did but delude and mock, and intended not to give what he spake of and revealed; Now the soul begins to have better thoughts of God, and to think that he is kind and reall. And whereas before it looked upon the things of Christ as of no value, and cared not for the knowledg of them, now it sels all to buy that Field wherein they are, it loo­ked before upon communion with God as not to be desired in comparison or competition with the [Page 71]pleasures of sin. His favor and good will with the will of the flesh he would have, but would rather leave God than leave his lusts. Whereas before he had no mind to mortification or deniall of him­self in any thing, now there begins to be some liking of the things of Christ, and some kind of content­ment to be so. In Psal. 16.7. My reins instruct me (saith he) in the night season. It's a Psalme, which is a profession of Christ, and a Picture of one that is made after Christ. You may see in that, how Christ suffered for us, and how we ought to be whatever our afflictions or sufferings be for his name sake. Now saith David, as one that is drawn after Christ, My reins instructed me in the night season. The Reins are the seat of the affections and desires. They instructed him: that is, they perswaded him, and they began to work him into a better opinion of the waies of God, than before he had. Then I could say, saith he, The Lord is my portion, and my Lot is fallen in a good ground, and now God and troubles, God and afflictions are exceeding desira­ble together, let the afflictions be never so hard. In Rom. 4.20. it's said that Abraham did beleeve, and gave Glory to God. What is it to give Glory to God? It is to give a praise and commendation of his works unto him, which is to set out the Attri­butes lively which he hath put forth in any thing towards us. But saith he, he gave Glory unto God, that is, he commended God, and spake well of him, and surely (he said within himself) he would never have spoken that I should have had a Child, and not have done it, and he would not have made me beleeve that all the Generations of the world should be blessed in him that should come from me, unless somthing above nature should be done for the bringing forth of him. He had a good opinion of God. Marke it. Though there hath been no [Page 72]parley, no agreement, nor match made between par­ties, yet we discern love between them upon their commending one another. So when the Soul begins to commend God, and cannot tel how to think so and so of God as Unbelief suggests, then he begins to love, and that indeed is a beginning of Faith. The Papists tell us that Faith is unformed, and as a bo­dy without a soul untill there be love. That is an error. For the formall act of Faith is in the un­derstanding to assent, which is not comptiable unto the will and affections. But in this sense much might be said concerning love, Though it gives not a Philosophicall, yet it gives a divine be­ing unto Faith: that is, it puts an excellency upon it. Whatever comes from Love unto God is thereby (you know) made more acceptable unto God. And this love or desire of God is necessary both to make a mans understanding captivated unto the mind of God, & to make the things revealed to become easie unto him. We easily beleeve that shall be which we would have be, and that man that gets our love, gets our trust. That therefore is the first thing which Faith doth in the will, it begets a pious af­fection and liking of the goodness in God and the goodness that is in the things which are promised by him unto us. It's not (saith the Soul) I perceive now such a hardness, and such an ill condition to be married to Jesus Christ, as I thought of before: It's not a way that brings with it so many inconvenien­cies as my heart supgested to me.

But Secondly: As Faith is in the Wil, it doth approve and allow of that aslent and credit which the understanding hath given unto the truth of the promises. I say it doth approve and allow of that assent which the understanding hath given unto the promises. The understanding saith, I do verily [Page 73]that these things are true, you do wel saith the Wil, hold you there, hold fast that word, that is a word worthy of all acceptation, receive that rather than any thing. As a Steward lets a Lease unto a Te­nant, and afterwards brings it to the Grand-Lord, and he takes cognizance of it, and gives consent to it: So the understanding brings the promise to the Soul, and saith, I have beleeved these things to be true, and that they shall be accomplished; They are above Sense and Reason, But I cannot but think bu [...] they shall be; They are better than all things else: Now doth the Will give up it self ful­ly unto the liking and ratifying of this act. You have it I conceive fully proved in Phillip. 3.3. We are the Circumcision which worship God in the spirit, and rejoyce in Christ Jesus, and have no confidence in the flesh. We rejoyce faith he, and have no confi­dence in the flesh, the Apostle is there proving that a man cannot be saved by the works of the Law, but only by being found in Christ, Concerning this (saith he) we do rejoyce. As if he should have said, we are glad with all our hearts that we shall not go to Heaven by doing, but by beleeving, and not upon out own Legs, but in the Arms of Christ. It doth us good to the heart that there is no duty nor service that shall be accepted, but only the Lord Jesus Christ. It is not our salvation alone which makes our hearts cheerfull, but it is this, that it is given by such a means and hand as Jesus Christ is. We rejoyce in Christ Jesus, and have no confi­dence in the flesh. As by approving sin a man doth make sin his own, and contracts the guilt of it which was done by another: So by the Wils ap­proving of the assent which the Understanding hath given unto the truths of the Gospell, the Will be­comes a partaker together with it. Or thus: As a man that doth approve evill, will soon be full of all [Page 74]unrighteousness, So the will approving what the understanding beleevs concerning the truth of the promises will bring the Soul to be filled with the blessings of it.

Thirdly: Faith doth make the Will to give up it self unto Jesus Christ. And therefore Faith is called a coming unto him: And in 2 Cor. 8.5. They gave themselves unto God, and then unto us. You shall understand the meaning of it, if we first consi­der the meaning of the word [...], [they gave] He that gives a thing alters the property of it, he makes him to be the Lord and master of it, to whom he gives it. This is yours do with it what you please, I call it my own no more. So now they gave themselves unto Jesus Christ, and resigned themselves unto him, and would no more meddle as before they had done in working out meritori­ously their own salvation. I am not my own saith the Soul, I am thine, Lord I have no more to do with my self, to save my self, than I have to do with that which is another mans to use at my pleasure: I have given my self to thee. And as you may dis­cern the meaning of it by the word [Give] So you may by that which the Apostle joynes to it: They gave themselves first to God and then to us. How did they give themselves to the Apostles? They did give themselves to them as their Teachers as those by whom God would reveal the things of him, and the way of practising of the Will of Jesus Christ. Upon this account you shal find that faith is compared to Marriage, where parties give over the right of themselves unto another. Only let me tel you this by the way: That there is an implicite giving. As a man is said to give himself to sleep, and to idleness who doth indulge his own ease, and laies himself softly: That is an implicite giving. [Page 75]There is an explicite giving, and that is by way of express resignation: As a man that comes and deli­vers a possession of goods, or a commodity which is bought into the hands of another: Here, take what is thy own. Now in al Faith there is an implicite gi­ving, but not an explicite. I say there is an implicite giving: there is an indulgence of it self, and liking what may make it self vile, and what may draw it unto Jesus Christ, though it cannot say (as it is true to say) before all things I had rather, or do desire to favor, and wil no more seek after the love of any other creature. The explicite resignation is that which the Saints do come unto: But a man may have faith though he cannot say so of himself. This explicite Resignation and giving a mans self is necessary (but not as this implicite giving a mans self is) unto salvation.

Fourthly: Faith as it is in the Will doth make a man to rest and stay himself upon Jesus Christ, and to look to no other means besides him for sal­vation. To rest upon him. This you have the Scrip­ture oft times speaking. Esay 50.10. Let him trust in the Lord, and stay upon his God. Somtimes ther­fore it's called in the Scripture (as in Psal. 37.1.) a not fretting, but being quiet. This resting brings in abundance from Jesus Christ. I say it brings in: For if a touch of him be followed with vertue to heal: If one touch upon dead bones will make life come into the spirit, then what will the continued acts of Faith do? This is that indeed which the Scrip­ture cals a life. In Gal. 2.20. Because, though there be many intermissions and interruptions, that a man doth so rest as that he is beaten off, yet still he comes unto Jesus Christ again. That is his gene­ral course, and that wherin alone he takes conent­ment. In this case the Soul saith to Jesus Christ in its carriage, I say in its carriage, just as a man useth [Page 76]to say to one he depends upon, I wil look no where else, If you disappoint me, look to it, I have no other friends to supply me, I have none to go unto for re­lief but you: So faith the Soul. And if it find its self at any time carried to other things, and to rest in them, then it is displeased with it self, and troubled at it self, and never hath quiet untill it makes that void and nothing, which it hath done before.

Then Fifthly: As Faith is in the Will, it takes in what is in Christ, it applies it to its self, accor­ding as its need and necessities are. I say, it takes in what is in Christ. Al the rest of the acts of faith were but (as it were) carrying the soul to him; This now doth make it inriched by him. As the Cloath lying in the Fat doth receive the color and dye: Or as a man lying in sin is thereby hardened and habituated to do evill: So the Soul by its rest and continuance in Jesus Christ comes to be made partaker of all that is in Jesus Christ. It makes use of him to pardon and to sanctification. When as it is afraid of wrath, Joh. 15.1. it looks up to him: When it's besieged with lusts it sends for help to him. Without me (saith Christ) you can do nothing. That is, Not only with­out their being in him, but without their making use of him. Therefore in John 3.21. it's said that he that comes to Christ, hath al his works wrought in God. Wrought in God; How is that? As he goes to God for direction, so he goes to God for strength through Jesus Christ.

Let me add but this Caution.

That though these five severall acts be done by Faith as it is in the Will, yet you are not to think that they are done in that order that I have pro­pounded them, or that they must be done to so high and notable pitch and degree before a man can re­ceive, But there is somthing of all these wherever faith is; and some thing done of all these, though [Page 77]it be very weak: There is some love, though it be but a preferring of him to others: And some ap­proving, and yielding of its self unto Jesus Christ, and some resting on him.

I shall only say this one word of Application at this time, and that is this.

USE

If Faith be a Receiving (as you have heard) Then the sin of Unbelief is exceeding great and ve­ry provoking. As our misery is great that we have not only no active power to do good, but we want a passive power to receive good. We are no apter nor fitter to any good work than the stone is fit for a building which can be laid in no place till the hand of the Workman comes upon it and squares it. So the sin of Unbelief is great in this, that it is a denying to receive, or an hardening of the Soul, and making it uncapable as much as in it lies of the things of Jesus Christ. What an abominable proud thing is it for a Beggar that he will not take an alms for himself that hath nothing to live upon, that he wil not receive a favor? Yet such is the sin of Un­belief, for Faith is a Receiving. Thou dost as much as say in thy own self, Thy acts of unbelief, have this voyce, Lord I will have none of that which thou offerest; Keep it to thy self; I had ra­ther be without salvation than have it upon such terms, by way of an alms or receiving; I wil work for it, and purchase it, and buy it, and not take it as a meer gift. What Prince is able to endure that the condemned person should reject his pardon, and not take it: that he should accept the halter and the block, rather than the Grace and favor ten­dred to him. We think it modesty and humility not to receive the things of the Gospell that are so [Page 78]glorious: No: But because that faith is a receiving, thou dost throw all these things like dust into the wind, and water upon a stone,: Thou wilt not af­ford God so much as a Vessell to take in what fals from Heaven into the Souls of men. It is not thy modesty, but thy pride. If thou hast never so much, Canst thou not receive a kindness? If thou be never so well, yet canst thou not be better? Hast thou so great an abundance, that nothing can be added to thee? Say all this if thou darest, and own it before the Lord: Thou must say it, if thou takest the part of unbelief, because faith is a receiving, and unbe­lief is a rejecting.

CHAP. XII.

OBJECT.

BUt it may be objected; That Faith cannot be both in the Understanding and in the Wil, be­cause Faith is a Grace or Quality, and therefore an Accident, and an Accident is proper but unto one Subject: As sight is only in the Eye; and hearing in the Ear: So Faith is only either in the Under­standing, or in the Will; but not in both.

Answ. For Answer to this in brief.

1. The Habit or Grace of Faith (in the first place) is one; Not simply and absolutely but by Aggregation and Composition of many habits: As two may be in one act, So two habits doth make one Vertue or Grace. Many qualities may subor­dinately concurre to the making up of one habit or vertue.

It's opened thus.

Beauty in the Body is a Quality, but yet it is composed partly of the proportion of parts, and partly of the healthiness and soundness of parts.

So, Liberality is a vertue; but it is composed of a good disposition in the Will, and also of a mode­ration in desire after earthly things.

So, Prudence is partly in the Understanding, and partly in the Will ordering a mans conversation. We find it by experience, that when we do believe we do both put forth knowledg, and also good af­fection or an Act of the Will towards Jesus Christ.

There is a meditation of the Promises, and there is also a resignation of a mans self up to him that hath promised; This we find by experience when we do believe. And we find by the same experience that when we would beleeve we are hindred by the darkness of our minds; and when our Understan­dings are cleared yet we are hindred by the awk­wardness and indisposition of our wils.

Let us love one never so much we cannot trust him except he promise; and not then neither ex­cept we have an affection to him as to one that is faithful and true.

2. One habit is in one faculty formally but may be in divers by way of diffusion and disposition. The meaning of it is this. There is a communication or intercourse between the Understanding and the [Page 80]Will. One works into and upon the other [...] the work of one is required to the work of the o­ther.

As for example.

Freedom or liberty is formally in the Wil, but it is radically or rooted in the Understanding; for the Wil were not free to choose if it had not a light she­wing it the difference of things, what is good and what evil, what does come neer to, and wil not bring it the end that it aims at.

Suppose you therefore (for I will not stand dis­puting) that Faith be seated only in the Wil; yet it works into the understanding al the acts that I have spoken of, and is not without them. And so on the contrary; so that whether you read or hear faith to be in the Understanding or Will; make no great difference in that, for both shall be satisfied, and there is somthing to be done by both that you may be made partakers of Jesus Christ.

So I have done with the Doctrinall part of that.

USE

For the Use and Application of it. If Faith be a Receiving, then by this you may try whether you have faith or not. If you look into Scripture you shal find that the Children of God are distinguished from those that are not born of God by this, that the one receives and the other receives not the things of God. In the verse before my text it's said that Christ came to his own and his own received him not. Not to receive him and to be in darkness is all one (as you may see by comparing the verse together) He came to his own and they received him not, but they that did receive him they became the sons of God. By his own is meant the Jews whom God had chosen for his peculiar people and owned be­fore [Page 81]the World; (All are Gods own by Creation, the fulness of the Earth is his; but these were Gods by a speciall relation and obligation.) And they had received from him Laws and Statutes; and they had professed peculiar subjection and obedience to him, so that they could say, We are thine, Lord save us; yet they who were so different from the World are distinguished from those that are taken out of the World and are the sons of God by Rege­neration, thus, They Received not.

So you have the Apostle using the self same dis­crimination in 1 Cor. 2.14. where he tels you that the naturall man does not receive the things of God neither can he, because they are spiritually discer­ned: But we have the mind of Christ (saies he) So that I say, Receiving does distinguish the Faith that is unfeigned from that that is temporary and historicall.

And as the Children of God are distinguished by receiving, so whatsoever a man gets if not by Faith it's ill come by; Yea he doth become guilty like goods gotten into a mans possession illegally. Gal. 3.7. Received you the Spirit by the works of the Law, or by the hearing of Faith? putting them in mind that if that Spirit (they thought they were of) came to them by the hearing of the Law, it were not the Spirit of the living God by which they could be saved. Therfore try your selves by this. Thou saiest thou hast Faith, Is thy faith a receiving Quality? Somthing that does enable thee to gape and gasp? Does it open thy Soul (too) in rea­ching after the things of Christ? In plain tearms, Is thy Understanding greedy of knowing? Art thou willing to give up thy reason to the testimony that God gives of his Son? Art thou loth to let the thoughts of Christ pass from thee? Is thy Wil in­clining and tending to them?

Now for the making out of this, (and I beseech you mark it) of some the Scripture saies barely thus much, That they received not Christ, They are shut up under that (As in John 1.11. the verse be­fore my text) He came to his own, and they received him not. And, The naturall man receives not the things of God. 1 Cor. 2.14. Some beleeve not, and receive not but they are very neer it. The fruit is neer their mouths, the word (as I may use it) is not far from them. Plainly thus:

There are some that are negative not privative Unbeleevers: That is, they are not Unbeleevers by way of opposition, but by way of omission. They have not denied and said they will not go out to Jesus Christ, but, they are about the matter, and about the matter, till the things of their peace be hidden from their Eyes. Some Persons are neither free, nor are they promised in marriage, but are in treaty so as they cannot admit of another to come to them: So there are some that hold Jesus Christ in hand, cannot endure to think that Jesus Christ should leave them, and yet they come not actually off to the closing with him and receiving him in to their hearts.

As there is a negative holiness, the man can say I am not as this man: So there is a negative unbe­lief, when as it may be said of men they do not lay hold or receive, but it cannot be said of them that they do reject or refuse.

Sometimes this doth arise from unsensibleness of the want of Jesus Christ: Because we are not sensible of our need of Jesus Christ. And that (I take it) was the case of the hearers who are compared to the high way upon whom the seed fell to whom the word of God came and they minded it not; they gave it the hearing but they forgat it presently.

And somtimes it comes from being taken up with [Page 83]lawfull things as they in Matth. 22. would first of all go and do the works they had before them, and they would then come to the Feast. They did not say they would not come, but they could not come then.

Or, 'specially it comes from an unactiveness and slothfulness and listlessness of heart.

There is a kind of Condition of Soul that a man is like the Sea in a calme, that you know not which way it goes; A stillness there is or scarce any mo­tion to that which is good. Think on it. Be it from what cause it will though it arise not from any dislike or opposition to the things of Jesus Christ, yet it is a dangerous Condition. A still liveless spirit is as well a spirit in a dangerous condition as that which is hurried and carried violently with strong temptations to sin. In Matth. 21.30.31. One saies he wil go into the Vineyard; he granted it to be his duty, but he went not. The Lord gives us thereby to understand that there are some who perish through not doing that which they have a purpose to do, and that which they are convinced is best to be done by them. He that said he would go, and did not; You are not to conceive him to be one that plaid the Hypocrite, in promising to go and yet did not intend it; but in this, that he did not fulfill that which had gone out of his mouth. There is hypocrisie when a man is convinced, and does profess to do the good he does not, Upon that ac­count therefore you see there is a reason you should examine your selves.

But besides; The Scripture does speak of some that contradict the Gospell and word of Faith. In Act. 13.45. the Apostle exhorts them to receive with meekness the word ingrafted that should save their Souls. That does imply that there is an aptness in men to be provoked at hearing the Gospell. How [Page 84]many are there are wise to evade and exclude them­selves from the compass of the promises? that if any thing come neer them to comfort them, by & by some objection or other is made, that so they may be stil in their doubts and stil in their fears? In Act. 13.46. It is said they put away from them the Word of eternall life; even as a sick man puts away the meat and saies he is not able to endure it; So they say, this is not for such as they are, it is too holy for such dogs. And as it was with Ammon when he had defiled his sister Thamar, he thrust her out of doors and bolted the door against her. So do men do with the things of Christ: put them from them and bolt and bar their hearts against them with a resolution never to beleeve this while the World stands. God opened the heart of Lidia, Acts 16.14. she would not open it, but he broke it open by his Spirit.

Yea lastly (my Beloved) There are that do trample under foot the things of Jesus Christ, and instead of receiving of them, count them vile and not worthy estimation. Heb. 10.29. which by many is understood concerning the indisposition of heart that oft times does befall one that is saved afterward. Now then; seeing there are some that do not receive; and some that do contradict and wil not receive but slight the things of Jesus Christ; then try whether you have Faith or not, by your receiving.

OBJECT.

But you have ranked me in my place; You have set me in the place of those that have not Faith; for I put away mercy from me.

Answ. To that I answer. A Godly man does [Page 85]oft times say nay to God when he wooes him to be saved, and yet afterwards takes it: Puts away the mercy which he is glad on with al his Soul even as a hungry man is of that food which when he was ful he laid by and would not meddle with. When a godly man comes to see what he hath done in re­fusing and rejecting and disputing against the Grace of God, then his heart breaks, and then he does close with that which he hath rejected. A Godly man doth eat up that which he hath formerly refu­sed. Thou shalt not wash my feet saies Peter to Christ: As if he should have said, It is not fit that the Lord of Heaven and Earth should do any such thing for so poor and vile a Creature as I am: But when Christ tels him, Peter, It is not the sign but the thing signified that I speak to, and if I wash thee not thou hast no part in me; then he cries, Not only my Feet but my hands &c. He is now content that Christ should do that in a great degree which be­fore he could not abide to hear of in the least de­gree.

CHAP. XIII.

THerefore, to discover to you a little whether you have Faith or no; I shall in a few parti­culars set forth to you the temper of a man that hath Faith; and I shal keep to this notion of it, as it is a Receiving.

First of all; He that hath this Faith is daily purging and emptying of himself of every corrup­tion of flesh and spirit that there may be room to entertain and receive Jesus Christ. The ground of it is this. Naturally we are ful of al unrighteousness; (as a Vessel is ful of water that can hold no more) there is no place for Grace. So far as corruption is in us so far it naturally works to take off the heart from seeking after Christ; Even as a Disease takes off the Stomach from meat that is wholsom: That therefore Jesus Christ may be received it is ne­cessary that the heart be daily emptied that there may be room made for him. But besides that, Faith doth breed a hope and expectation in the Soul of [Page 87]great things; and therefore Faith sets the Soul on purging that so it may be capacious of those things.

Faith is called a Holy Faith. And we are said to be sanctified through Faith. In Acts 26.8. As the things that were sanctified were separated from common use to a holy one: So now the Soul that before was common; Common for the thoughts of the World, and for the lusts of the flesh, Now is de­dicated (if I may so express it) to God. It is like a room that is lock'd up and kept only to lay the things of Jesus Christ in. Grace does come into us, not as into a Subject for that is free and fit the receiving of it; but it comes into us as life comes into a dead body; Or as light comes into the dark Air. There must be first of all a putting out of the strong man and of sin, before there can be a putting in of Jesus Christ. It's one thing to purge sin out of us and to mortifie it because it does keep good things from us; and another thing to purge it out that we may receive Christ in the room of it. A Hypocrite may purge out sin because it keeps out good from him; but not to this end, that he may receive Jesus Christ; for naturally he hath no knowledg of him, 1 Cor. 2.14. The naturall man perceives not the things of God, neither does he 'count them so good; for they are not so suitable to him as the waies of sin. As a man to be eased of a bad and toublesom neighbor, wil turn him out of doors and let the house stand empty: So, (rather than perish) an unregenerate man will turn sin out of doors, but he will not let Christ dwell there, for he will trouble more a great deal. A Beleever mortifies corruption that there may be a place, and room for Jesus Christ and all that he brings with him. Therefore, as both the Understanding and the Will (as you hear) are active in beleeving: So, a Beleever purges both; the prejudices and false [Page 88]reasonings that are in his mind, and the distast and carnalness of affection that is in his Will. An un­regenerate man he hath a combate within him but the combate is not between Grace & Sin, but it is one faculty combating against another. The whol Soul does not strive against sin; but the Understanding would hate, but the Will (for reasons) will not let him hate. So in like manner in mortification; An unregenerate man does not purge all the parts and faculties of his Soul, but some: and there­fore his affections are bad though he have light: and if his affections be hot, yet he hath not light in his Understanding. Therefore, Do you endeavor to cleanse your selves from all corruptions? Does the hope you have of receiving Christ purifie your hearts, or put you upon the endeavor of purging your hearts daily?

There are two particular sins upon which the Grace of Faith (as it is receiving) does work to the ejecting of them: and the one is, Confidence in the Flesh: and the other is Living by sense.

1. Confidence in the flesh or in any thing a man can do: Therefore somtimes the Saints of God are afraid to lok back upon the actions that hath been brought forth by them in any beautifull manner least their hearts should be ensnared by them and they are abhorring themselves even when their waies are pure, he abhors himself as to justification when he does the best duties in the best manner he can. We have no Confidence in the flesh; that is, we would have none, we cannot endure that. Other sins we fain would have mortified, but this above all other.

2. And again, They live not by sense. 1 Cor. 5.7. We walk (saies the Apostle) by Faith, [Page 89]and not by fence. And we look not upon the things that are seen, but the things that are not seen, &c. 2 Cor. 4. and the last. Of Abraham it's said, Rom. 4.19. That he believed, and did not so much as consi­der the barrenness of Sarahs Womb, &c. The reason is this (my Beloved) Because there is nothing can judg worse of the things of God than fence; and nothing hinders more. When a man looks a little upon fence and reason, he is like a man that hath been in a dark room, that when he comes out, the light of noon day is a trouble to him, and he can not discern the things that are before him.

Secondly: He that hath this Receiving Faith, he is a man that is much in prayer: Prayer demands and sues for what the Promise obliges and makes due to a man [...] In Psal. 109.4. David saies thus; I Pray, or, I give my self unto Prayer. As we use to say, a man is of this or that Trade which he fol­lows for the most part; and other things are but by the by which he does: So David was so much in Prayer, that he saies he was Prayer. And so Paul, Acts, 9. as soon as ever he began to beleeve, he be­gan to pray. And as a Believer does pray, so he praies upon the same tearms of Grace that he is a Receiver; that is thus; He is a Receiver for another, he receives nothing as his own prima­rily, and originally, but as it is a gift and trust put into his hands by Jesus Christ to use for the services to which he hath appointed him. He goes therefore to God, not as one that is the Principal, but as one that is a Receiver for another: He goes with a Spirit that speaks after this manner to the Lord; It is not for my self alone, I am but the Messenger of Jesus Christ, he sent me; Jesus Christ hath undertaken for me, and will see it made good to me, and I shal have it.

Thirdly: He that hath this Faith as it is a Re­ceiving, [Page 90]is unsatisfied with whatever he gets at any one time till he hath come to get all which the Pro­mise is engaged for and to him: And the reason of it is this: Therefore he is unsatisfied, because he hath much to receive, and that which he hath received does but enlarge his capacity for more, and encou­rages him that he shal have it, as it is due: Even as meat gets a stomach to meat, so receiving gets an appetite to receiving. As presumptuous persons wil find somthing or other to encourage themselves by; so, Faith (upon one respect or other) will ever be looking for, and after somthing from Jesus Christ; upon one account or other it wil be stil de­manding. Art thou therefore applying to thy self the things that are promised? Art thou challenging from God more than thou hast? urging him upon his Word that thou hast not so much as thou dost hope in him for? Is what thou hast received as a tast that makes thy affections run out after more? Then know, that thy Faith is indeed a receiving Faith, a Faith of the Son of God.

Fourthly: This Faith as it is Receiving, will take hold of every insinuation and intimation, lay up every word that does give hope; and works up it self by smal grounds (as one would think) to great expectations from Jesus Christ. As a man that is trading takes notice of every thing that is said or spoken hopefully of getting more than he hath. As there are some spirits that are ever gro­wing upon one; give them once, and they wil come again. Or, as some Children, that when they have received somthing from their Parents, they have their Eyes continually upon them looking for more. Such is the frame of the Spirit of one that beleeves, as it is a receiving; Faith makes a man to do so. And therefore you shal find by experience, that words spoken by the by, often times in a Ser­mon, [Page 91]yet are the great encouragements, and hearte­ners, and supporters of the hearts of Godly People. Faith is of that having, craving, growing nature, that if it can but get a word, it will make a great matter of it, sin makes us greedy of occasions to it; As a word or a sillable hath great provocation in it unto sin, so hath a word that is spoken but by the by, a great efficacy upon the hearts of them that beleeve: Thou complainest thou hast not what thou didst look for, because thou dost complain it is a sign of thy Faith. Thou wouldest have that which thou hast not; and Faith is a receiving.

Then seeing both Understanding and Wil, stretch forth their hands to receive the things of Jesus Christ; Beleevers they have a rich, and plentifull Condition. Their hands it's true are full of work they have much to do; but they have much to get in too. What they have a mind to, they shal have; and what they know or is revealed to be in the hand of God to do, shall be done for them. Their Understandings and Wills (let them be extended and enlarged) they shall both of them be filled full. Psal. 145.19. He will fulfill the desires of them that trust in him.

CHAP. XIIII.

USE

NOw I goe to another Use. If Faith be a Recei­ving, then if you would have Christ or any thing of his, you must beleeve, If you would have Christ or any thing of his, I say, you must beleeve. The Use lies upon this, that Faith is not only a Receiver, but the only Receiver which God hath appointed and substituted. There are other Graces which God gives besides Faith, but he gives this vertue (to none) of laying hold and Receiving, but only unto Faith. Love that doth joyn the Soul to Christ and unites it, but Faith receives and takes of the fulness that is in Jesus Christ. In Jam. 1.7. saith James, Let not such a man think (that is, such a one who asks not in faith, but wavers) that he shall receive any thing at the hand of the Lord. This wavering the Apostle doth oppose unto Faith. And yet he that hath this true Faith may have this wavering in some particular acts, though not in the [Page 93]frame of his spirit. As in Matth. 14.31. Christ speaks unto Peter, and tels him he was one of little Faith, and asks him why he doubted? And the word that he doth use there [...], signifies a being between two opinions, a halting as it were, or an uncertainty of mind not knowing what to do, whether to receive Christ, or not to receive him, or whether not to receive Christ, or to receive him. In particular acts there may be (I say) wavering in a man that hath true Faith: But while he is so, let him not think that he shal receive any thing at the hands of God. We are wont to set other things besides Faith to be our Receiver. As the Papists, so do we put good works unto the work of Faith: They think, by good words we do apply Jesus Christ and his benefits. Mark it. Though there be much due unto thee from the Promise, though thou hast God ingaged to thee deeply, yet wil not God give thee any thing by the hand of any other Grace but only Faith. God wil pay what he ows, but he wil pay it through beleeving. Therefore the Text runs expresly, He that beleeves not shall be damned, Mark 16.16. that is all he must look for at the hand of God. He could not do any great work (saith the Text) among them, because of their unbelief, Math. 13.58. No great works. The meaning of the place is this, that God doth do unto men according to their Faith. According to thy Faith, be it unto thee, Math. 9.29. As mens Faith is, so shall their receiving be. If their Faith be mingled with unbe­lief, their receipt shall be but small. Where there is a totall unbelief, their receipt shall be nothing from God.

OBJECT.

But you wil say unto me, as it is said in 2 Tim. 2.13. If we beleeve not, yet he remains faithful, and he cannot deny himself.

Answ. To that I answer, If we beleeve not, that is, if we beleeve not some particular Promise, and at some particular time, God will abide faithfull: for if you observe the place, it speaks concerning suffering times, and this Promise, viz That if we suffer with him, we shall also raign with him. A man may come to the stake, and to his Grave, and yet notwithstanding want a perswasion of this. A man may dy by his act of affiance, and yet have no per­swasion of what assistance he shall have in his suf­ferings: But if a man beleeve not, that is, not at al, then nothing is due unto him. Mark the Text again. God saith he is faithfull. Therefore his faithfulness supposeth his Promise. And his Pro­mise supposeth our Faith: for he is ingaged to none but to them that beleeve. Therefore though God abides faithfull, yet the meaning is, though we question this and that at this and that time, yet if our hearts remain faithfull to God and his name, we shall receive the things that are promised. Therefore let me speak unto you, and unto you e­specially that can settle upon any work, but the work of beleeving, that are easily perswaded that the Promises belong not to you, nor the mercies which are saving, with a small hint and insinuation you are discouraged and disheartned: Let me speak unto you that are ready to deprive your selves of every sweet morsell which the hand of the Lord reaches out to you, who say within your selves, when I am thus, and can do thus, then I will beleeve and go unto Jesus Christ. You must come unto this (if you wil have any thing from the hand of Jesus Christ) to beleeve. You must lay down your reason and your sense, and you must put your selves to this question.

Ask thy own heart whether thou wouldest have Jesus Christ or not? If it would have him and the [Page 95]things that are his, then tell it, that it must beleeve, for there is no way to receive, but by beleeving. Therefore let me give this counsell to thee, Spend that time in drawing and urging thy Soul to go to Jesus Christ, which thou dost in disputing thy right and title, and in answering objections and doubts. In stead of making out a reflect act of Faith or assu­rance, go directly unto the Lord Jesus Christ. And mark the reason of it. Faith it gives a title and the possession of the inheritance. It's a receiving. Now mark. Be sure thar thou hast a right: If thou hast a Faith that is alwaies having and craving and longing and hankering after the things of Jesus Christ, it is right.

And again, Though that every Commandment of God be to be obeyed, and none ought to be more carefull of holiness than he that is justified by the righteousness of another and by the Faith of Jesus, I say none ought to be more carefull of a holy life than a Beleever, yet spend thy time (mark what I say) and thy spirits first in receiving and getting Jesus Christ. Go not this way to work, when thou findest thy self to be so and so, then thou wilt be­leeve; because thou art holy, therefore thou goest to Jesus Christ, But go to Jesus Christ that thou maiest receive holiness from him, for Faith is a re­ceiving. As eating a mans meat, takes up a great deal of time, yet there is no time lost, because it fits a man for his work afterwards. So the fitter thou wilt be to all the works of sanctification, the more time thou spendest in receiving and eating of the things of Jesus Christ. It is wisdom first for a man to get in a fulness, & afterwards to live answe­rable unto it. Why dost thou think of thy sanctifi­cation when thou hast not received him that must make thee holy? Assure thy self, it cannot be but al the things thou goest about will grow dead because [Page 96]thou hast not wherewith to maintain them. Al thy motions are but like a Wheel, which is hurried by a violent motion, but having no spring in its self, in a little while it wil grow dead. And assure thy self that thou shalt not lay a ground of Faith by doings. Do­ings may lay a ground of assurance, but not a ground of receiving, or going unto Jesus Christ. It is true, Many things are to be done, as well as beleeving when a man would receive. A man must ask, that he may receive, John 16.24. And a man must be mortified that he may receive. Ye ask and receive not, because you ask to spend upon your lusts, Jam. 4.3. And a man must be humble, Jam. 4.6. God giveth Grace to the humble. And the Ordinances must be attended, even every of them, for it oft times fals out, that that Ordinance which is neglected, is that by which God will convey himself. But the Or­dinances are but the Vessels in the hand of Faith, they are but Buckets which Faith doth let down, or but Breasts which Faith doth suck. The Recei­ving, is still by Faith. Heb. 4.2. And therefore the word profited not, because it was not mixed with Faith, And the Text saith, If they praied and beleev [...]d, they should then receive. It's true, there are a great many Graces that must be in the man that receives any thing from Gods hands, but they are all but the attendants of Faith: They are ne­cessary unto Faith, Not for reception, but by way of presence: As the Eye alone sees, though it can­not see unless it be joyned to the other members of the body. So Faith receives, though it never re­ceives, but when it is joyned with other Graces. Whatever Graces are required unto Faith▪ Faith will help us unto. To pray acceptably. If we are to pray with humility and submission, Faith will help us to it. When once Faith is infused it doth [Page 97]dispose and inable the heart to every thing that God requires.

Besides you know how a man that is touched with covetousness and the love of the world wil bow down himself and deny himself much, and be­come base that he may heap up riches together. So wil a man when he hath once gotten Faith. He wil pray earnestly, and go from ordinance to or­dinance, and submit to any condition that the or­dinances of Jesus Christ require at his hands that he may serve God and be saved. And therefore a­gain and again I say, If you wil receive any thing you must beleeve, else there is no way for it. If you wil stand reasoning and disputing and deba­ting, and if you wil have things cleare to you that you are a child of God, before you beleeve, you wil have the matter put to such an issue as God brings a man never into. God never gives his love to a man, but by beleeving, because beleeving is a receiving.

OBJECT.

You wil say unto me, This is hard quarter, and hard termes, that we can have nothing but only upon trust and upon beleeving.

To this I answer the commandment of faith is no­thing so hard as the commandements of sin are. They that sow to the flesh, shal (saith the Apostle) in Gal. 6.8. of the flesh reape Corruption. They shal never have any thing in hand or to receive af­ter this life, but tribulation, sorrow, and an­guish. Thy faith assures thee, Or thou mayest be assured that faith wil give thee a good title, & som­thing while thou livest, and be sure to give thee ho­nor and glory and immortality hereafter. Thou [Page 98]art saved by faith, saith he, It is the gift of God. This is true indeed, It is a hard matter to beleeve. But the hardness doth not arise from it self, but from us. As it is hard for a sick man to get down either meat or medicine. But it is not because there is neither a passage open and free, or not because the meat is not good, but because he is sick. So thou shalt find the reason of all this difficulty to be in thy pride: Thou advancest thy reason and sence against the commandment and law of the Gos­pel. And therefore it is hard unto thee. It is hard, but it is but so in the beginning, Like meat, when it is first eaten, doth bring a kind of duliness, & heaviness but afterwards breeds spirits and strength. It is certain my beloved it is the smallest thing that can be required for the receiving any thing at the hand of God: for you are passive in it, you are made to receive. As a bal that is thrown against the ground is made to rebound upwards. There cannot be less required then faith to the receiving of any thing. For,

Take it as it is in the understanding: The recei­ving a testimony doth not so much require the use of reason, as a good report and esteem of him that speaks. I say, the receiving a testimony is an ar­tificial argument, and requires not so much the knowledg of the things, as of the person speaking.

And Take it as it is in the Wil: and it is a leaning: and that rather imports weakness, then strength, rather debility, then ability.

And lastly, Whereas thou complainest it is hard to beleeve, yet if faith be a hard thing, yet it is a re­ceiving. Though it be a toyl and a difficulty, It is but in taking of things that are precious and good [Page 99]which wil inrich thee. What man ever complain­ed of the hardness of telling Gold, and receiving Jewels and things of worth which were given him out of the treasure of him that is rich. Men take great toyl, and run great hazards into far countrys to receive. Thy receiving is better and more cer­taine. Thou shalt receive strength by the recei­ving of Christ, to receive more. Faith doth not only give a man the things promised, But as walk­ing makes a man able to walk, so beleeving makes a man more able to beleeve. Having once received somthing from the hand of God, thou hast thereby security given to thee that thou hast nothing behind but what shal be accomplished. As he that hath received but part of a Sum, hath an evidence there by that the rest is due. And therefore I beseech thee, because that faith is a receiving, incourage thy self unto beleeving: Incourage your selves unto it. And that you may do so,

1. Lay open and keep before the eye of your Soul the many and glorious things which are to be recei­ved. Meditate upon the excellencyes of Christ & the portion that he brings: His portion: Both in re­gard of relation, ye shal be the sons of God: And his portion in regard of estate or inheritance, for al things are yours. The presence (you know) of an object doth stirr up the faculty and the power in it, which lay (as it were) before dead and stirred not. Joshua. 7.21. I saw ( said Achan) the Babilonish garment, and I lusted after it, and took it. As Sin prevails by its presence: So the way for Jesus Christ to prevaile, is to stand continually before thee. When thou hast therefore looked unto the promises, and looked into the story of what is said concerning Jesus Christ, and what he wil do for those that are united to him, Then come and aske thy own foul, whether it wil have none of these [Page 100]Then come and tel it that al these are to be had, and it may take of them freely, though it can do nothing for them, nor returne suitably to them. The Apostle (to get men unto faith) spreads a­broad the Gospel and the things of Jesus Christ. Thou must preach unto thy self the self same doct­rine if ever thou wilt beleeve. Thy sins be before thee, and death is before thee, and hel is before thee: And thou seest by experience that that takes up thy thoughts and thou canst do nothing else but only lament and bemone thy condition. If thou set'st Jesus Christ before thee also, thou wilt be as much taken with him. For certainly there is more Taking in his excellencies, then there is cause of terrour in the other.

2. And again, Since faith is a receiving, con­vince thy soul that it cannot live, nor be, unless it hath these things which faith helps unto. Pardon must be had. Justice wil not be satisfyed though thou shouldest fulsil al the commandments of God to the utmost, and never breakest them in the least. Al that is due for the present, and there stil remains an old score for the time past that God wil reckon with thee for. Thou art not able to make God amends of thy self. Live of thy self, thou canst not, therefore thou must receive. Acts, 4.12. There is no other name given under heaven whereby a man can be saved, but only the name of Je­sus Christ. And if a man (peradventure.) wil be loth to take of others as long as he hath wherewith in his own hands, or his friends hands, But when he sees he must either take of alms, or starve; and go on begging, or die, Then he wil go. That is thy case. Thou must receive from Jesus Christ, or Starve. And thou canst not receive the things of Jesus Christ but by beleeving. As a Parent saith to [Page 101]a Child that is peevish, and untoward, and that will not eat his meat; Fast, saith he. So there is no­thing to be looked for from Jesus Christ if thou be­leevest not, but fiery Indignation. And if thy heart would go to take contentment in the things in the World, Say to it, Now take Jesus Christ, or no­thing. What good will they do thee unless thou takest Jesus Christ? For they will not abide in the latter end, but then thou wilt have sorrow.

Thirdly, Consider that nothing is required of you, but meerly beleeving. I reason thus:

If Faith receives al, then you must not look to have Grace without Faith: but to have Grace, by Faith. In order of nature, Faith is before them, and your eye must be most upon that, and your care of that. As the Text saith in Math. 6.33. that if a man seeks the Kingdom of God all other things shall be added together with it. So I say, if you look after Faith, your heart will be humble, and stoop to the con­dition which Faith reveals to you, and you will part from all sins which have so great a place and interest in your affections.

And Lastly: Lay the Commandment of God up­on thy self. This is the Commandment of God that you beleeve, 1 John 3.23. This is the charge of God that you take and receive, and drink of the Water of life freely. Be thou what thou wilt be: Thou art under his Commandment. If thou art not, what needest thou fear his threatnings? He wil do nothing unjustly, He will punish none but his Subjects. If thou art his Subject, then thou art bound to obey.

Object. Thou wilt say thou art sinfull and vile above measure.

Answ. But will thy sinfulness exempt thee from Obedience? This is his Commandment, that you Beleeve, 1 John 3.23. Therefore come in the au­thority of the great God, and speak unto thy Con­science, and say, Conscience, I charge thee in the name of the great God, whose wrath thou trem­blest at, I charge thee in his name to go to Jesus Christ and beleeve. What wicked hearts have we, which needs so much perswasion to receive, when we die if we do not receive? How much ado is there with our hearts? How much are men en­couraged by their hopes to receive? Saith Christ unto his Disciples and Apostles, Go and stay at Je­rusalem, and you shall receive the Gift of the Holy Ghost, Acts 1.4. And yet for them to go to Jerusa­lem, was to go into the Lyons Mouth, and into the fire as it were, where their greatest Adversaries were: But they will go that they may receive. That was but the Gift of the Holy Ghost: And this is the Grace and fellowship of the Holy Ghost. Know, when thou art once a Beleever, thou art put into the Paradice of God, wherein all the Trees of God are full of Fruit, and thou maist pluck where thou wilt. Faith is a Receiving. Know, that when thou beleevest, God turns thee loose into his Treasury, and bids thee take where and what thou wilt. Take the Covering or Righteousness of Jesus Christ to cover thee. Take his Spirit for guiding and directing thee. The Lords Supper runs by way of Commandment, Take, and Eat. As if he should have said, If there be any thing in Jesus Christ better than another: As a man saith at a Feast, If there be any thing you have a mind un­to, [Page 103]you have leave to take; forbear it not: So the Lord commands you to take and eat. This is your Condition. A man encourageth himself in the World with this, That though he spends many hours, and much time, yet he shall get that with which he shall do good at last. Many a man is drawn by this, That when he hath gotten this, then he may attend, and do good. Let the same argu­ment perswade you to beleeve: That if you be­leeve, you shall receive.

Object. But you will say unto me, I have belee­ved, and yet not received, but I am barren and empty.

Answ. 1. Thou saist thou hast not received. God saith otherwise: Every one that asks, receives, Matth. 5.42. And Faith will not spare for asking. For in the Scripture, in one place it is said, He that beleeveth, shall not be confounded, 1 Pet. 2.6. And in another place it is said, He that calls on the Name of the Lord, shall not be confounded, Rom. 10.13. Be­cause Faith will be crying and asking. As soon as it is in the heart, it will cry as a new born Babe, in 1 Pet. 2.2. Every one that asks, receives, saith God; and thou wilt be judged by thy own heart and mouth. As he said to his Disciples; You have been with me so long, and have you wanted any thing? No, say they. So let me ask thee this que­stion; When didst thou ever beleeve, and hadst not hope in him? When didst thou ever trust in him for any thing, and that he did not make it good? Did he ever disappoint thee? But

Secondly, There are divers waies of Receiving. A man may receive an Estate by receiving Security of that Estate, when he hath good Bond, and Per­sons bound unto him for it. Hath not God given [Page 104]thee his Son? And hath not God spoken unto thee through a promise, and past his word that thy Heart hath been inlightned, inlivened, and cheered in the Meditations of it?

A man may receive you know by way of equiva­lency. As for example. If a man doth not receive so much in species, in money, yet he may in worth, in Jewels or other things that wil amount there unto. Do but look over all thy smal Sums, all the many mercies which thou hast received, And see if they amount not to what thou hopedst for? It may be thou hast asked comfort, and God hath given thee Grace. This was but a bill of exchange. Thou hast asked that God will fill thee with joy, and God fills thee with humbleness. Here is but an Exchange. Thou hast received all this while. It may be thou wouldst fain have Gloried in him, and it may be God gloried concerning thee. As God said concerning Job. There is not such a man in the whole Earth. God may say of such a one, though he hath nothing but Tears to Eat, and nothing but Bitterness and Anguish and Sorrows, Yet he loves my waies. Here is a receiving. Know that Faith is such a receiving, as a man that receives an infection, which he doth not feel for the present, but it may be he feels afterwards. And the Reason is this. Because that Faith principally receives as it is an act of the will. And if it did receive principally as it is an act of the understan­ding, then a man could not have any thing, but he should know it, or be near the knowledg of it. But since that receiving is by the will, he must have the spirit of God to make known to him the things that are freely given him of God. As the Apostle speaks in, 1 Cor. 2.12.

Now having answered this, I beseech you, Lay both hands (understanding and will) upon the [Page 105]Lord Jesus Christ. Gather in with both faculties. Rest not til your understanding be filled, and your will be satisfied. What ever it is which you want, Christ hath. What ever you would have from him, you must either have from him upon price or merit, And you have none: Or you must have it upon gift. Either you must receive it as an almes, or as a debt. A debt it is not to you, but only as you beleeve. When you do receive it as an almes by Faith, it is sweetest, and you shal receive most. The case stands thus. Either you must yield to God, or God to you. It is fit you should yield to him. Why should not the Cistern receive from the Fountain? The Creature from the Creator? It can­not stand with his honor to yield to you, that is, upon any other tearms to give you any thing, but barely as an almes. If you will not part with your honor, (as you must, if you do beleeve) know, God will not part with his honor, as he must, if he gives any other way then by beleeving, for Faith is a receiving. And it is fit he should uphold his glory as the Fountain of all that good which the Creature hopes for,

CHAP. XV.

I Have already as you may remember spoken of Faith, as Receiving doth import and imply a getting an actual possession of that which God pro­mised and gave unto us in the purpose of his Grace through Jesus Christ. Election gives all. The promises declare what is given, and ingage God to make it good: And Faith receives all. In Election God resolves what to do for us: The promise gives it under his hand: And Faith puts it into our hands. Of this I say I have largely spoken, and shal repeate nothing, but go on to what remains.

As Receiving implies and imports a getting into possession what was out of possession before.

So it denotes passiveness rather then action: That is, A powerful virtue in him that gives, rather then any such thing in the receiver. Such a pas­siveness Receiving hath in our ordinary speech. As when we say an Army received the charge. We [Page 107]mean they stood out and bore the force and strength of their adversary, they did defend them­selves. So in the Scripture, James, 1.7. Let not such a man think he shall receive any thing from the Lord. In 1 Pet. 1.9. Receiving the end of your Faith, the Salvation of your Souls. In Heb. 6.7. The ground receiveth blessing from God. In all these places Receiving is of passive signification, noting somthing of action and excellency in the be­half of the giver but little of the subject at the first hand. In all the passiveness of understanding be­ings, there is some kind of action. For the Soul is not passive in the same manner, that a tree is unto the Ax that hews it: or as a stone is unto the in­strument and hand that cuts and carves it. Our Lord Jesus Christ is said to have suffered, yet even in that suffering, He laid down his Life (you know the Text speaks) and he was obedient. A man is not converted unto God as a stock, or as a stone, Phil. 2.8. John, 11 15. but assoon as any Grace is given and infused into him, immediately at the very next apprehension, or upon his receiving the Grace, you must suppose the Soul acting, and moving, and stirring toward God. So it is in beleeving. Assoon as Faith is infused, so soon doth the Soul move toward God in Jesus Christ. So that when I speak of the pas­siveness of the Soul, you are not to understand it as altogether without action. But the Soul is said to be passive, because it is first wrought upon, be­fore it can work any thing that is supernatural. The act of the Soul is not of it self, but from ano­ther. And there is more for degree of the vertue of him that works upon the Soul, then there is of any inward form and principle or habit in the Soul. But I uppose the distinction of active and passive obedience is not specifical, but gradual. That is, that could not be called obedience wherein there [Page 108]was not some, though not so much willingness and subjectiveness, as there is bearing, Christ is said to suffer, not because he was not active, but because that the hand of the Lord was heavy upon him. And at that time there was more displeasure shew­ed by the Father against Christ, then there was put forth of the vertues of our Lord Jesus Christ: For that was the vail both of the God-head, and of the Man-hood. Now according unto this sence, be­leeving is a receiving, and notes passiveness. The Soul doth go unto God through Christ, but that going is more from the power of God then it is from the habit of Faith. It is more from that spir­it of our Lord Jesus Christ, then it is from that created quality, which we call Beleeving. We do beleeve, but we are made to beleeve. 2 Cor. 5.5. He that hath wrought us hereunto is God. Wrought us hereunto. Even as the Clay is wrought by the Hand of the Potter into this or that form, as is pleasing to him. So in Philip. 3. The Apostle expressed his passiveness. If by any means I may attain unto the Resurrection of the Dead. And appre­hend that for which I am apprehended. But more especially in Gala. 4.9. The Apostle doth correct himself for saying so much as this, That they knew God. After that they knew God, or rather were known of God. By knowing of God, he means beleeving. By his knowledg shal my righteous Servant justiffe many, saith the Prophet Isa. 53.11. And yet we are justified by Faith. When the Apostle had said, they knew God (as Faith indeed doth give a man an apprehension of him) because this apprehension or knowledg of him is in the light of God (God makes known himself, and gives that whereby he is made known) he corrects himself therefore, and saith, I should not have said that I know God, but rather that I am known of God. [Page 109] John, 3.21. It is given in as the note and tryal of the Hypocritical work of the distinction between true Grace, and that which is not true Grace but counterfeit, that that which is true and good is wrought, and wrought in God. That is, it is wrought by God. As the Preposition [...], in, is used in the Scripture. So that is said to be wrought in God, the power and vertue whereof comes from God. All actions consist of their cause, and ob­jects, and ends. Now as God is to be the object and the end so also to be the cause and the worker of all our actions. Wrought in God. You all know that Faith, it is a spiritual Life. In Gala. 2.20. I live by the Faith of the Son of God. You know that by Faith you convert and turn to God. For it is our answer in our calling. Now both our life and our motion to God, is from God: But most plain­ly in 2 Cor. 4.13. The Apostle speaks to this pur­pose, Having (saith he) the same Spirit of Faith, according as its written, I beleeved therefore have I spoken, we also beleeve, and therefore speak. As the Apostle saith in 1 Pet. 1.11. That whatsoever the Prophets spake, the spirit spake in them. It was not they that spake, but the Spirit of the Father that spake in them. So the Apostle gives the Rea­son why he did deliver that Doctrin to the Corinthi­ans, because saith he it was suggested unto me by Faith, and if you ask him how he came by that Faith, he saith he had it by the Spirit, It was not so much the Grace of Faith, as it was the spirit of Faith which made him both to beleeve and speak. It is indeed, we that do beleeve. As the Prophets Mouth, and Lips, and understanding were all used by the Spirit of Prophecy, But as what they spake, was put into them: So what we do when we do beleeve is from the Spirit of Faith. Having the same Spirit of Faith, We beleeve (saith the Apostle) [Page 110] and therefore speak. Beleeving is our act, but its by his vertue. And that I may open this more plainly to you, I shal insist upon these three Parti­culars.

I. That that Faith whereby we do beleeve, is not of, or from our selves, but we receive it.

II. That in that act whereunto we are inabled by God, we act as little as can be, but are acted. We are rather Receivers then doers.

III. That though we do beleeve never so little, yet the least degree of Faith will give us Jesus Christ, and all his priviledges. As many as recei­ved him, had this dignity, (saith he) to be the Sons of God, though they did but receive him.

For the First of these.

I. We cannot of our selves beleeve, or receive Christ. Therefore Faith is said in Ephe. 2.8. To be the Gift of God. Not of our selves, but through Grace ye are saved through Faith, and not of your selves, it is the Gift of God. He laies no more up­on Faith but only this, that it was the means of our Salvation. God was the cheif and principal and efficient cause, ye are saved through Faith, but even That, you have not of your selves. In Colos. 2.12. Its called the Faith of the operation of God. Even as the Heavens are said to be the work of his Hands, and the Firmament in Psal. 19.1. That is, none could do and frame so glorious a thing besides himself. We are not able to add one degree unto our Faith, when we have gotten it: and therefore we cannot obtain of our selves the least degree before we have it. It is far more easie for a man to increase a stock, then to get it. In Lacke, Luke, 17 7. to the renth. 17.5. The Disciples come and Fray, Lord increase our Faith. Our Lord tels them by and by a Parable, that a Master doth not use to bid a Ser­vant when ho comes from the feild to sit down, but [Page 111]to waite upon him til he hath supped, and he thinks not that the Servant hath any praise due unto him because he waites for his meat, and waites at home, as well as abroad. And he makes this Conclusion of it, when you have done all you can, say you are unprofitable Servants. This being spoken upon their desire of the Lords increasing of their Faith, it holds forth thus much, that Let us use al the means that we can for the getting and the increasing of our Graces, yet that is a work which we shal never do of our selves: We shal not move God to any thing, nor do any thing that shal be an addition to what God hath done. Now if we cannot add to the least degree of Faith, then much less can we get the first degree of Faith. I say beloved we cannot receive Jesus Christ: For there is no room in our Hearts naturally for him. All the faculties and places and capacities of our Souls being taken up with sin and self and with Satan. In Rom. 1.29. We are (na­turally) said to be filled with all unrighteousness. We are born into the world as ful of sin as we can hold. It is true we add to sin, but it is because our capacity to sin is made greater by sin, but as great as it is, it is filled. But we are ful of sin, and there­fore their is no room for Jesus Christ. And if their were any room in our souls fit for Jesus Christ (it being undefiled) yet we have no Heart unto Jesus Christ. He came to his own, John, 1.11. John, 5.40. and his own received him not. Ye will not come unto me that ye might have life. Yea, We cannot naturally but refuse to let Jesus Christ reigne over us. For naturally sin hath our affections, and is unto us as our selves: A second nature: and nature labors to preserve its self, and therefore cannot but oppose Jesus Christ, For his work is to take away sin: Behold the Lamb of God that takes away the sins of the world.

There are some material preparations unto faith (as they are called) whereby divers things that hinder Faith, are removed in some measure: And these are in the power of Nature. A man may be in his Natural condition, and have knowledg, and yet that knowledg doth remove away ignorance which is a great hindrance unto Faith.

A man in his Natural state may be troubled for his sin, and yet that trouble for sin doth take away pleasure in sin; and that pleasure in sin is a hin­drance unto Faith.

A man while he is in his Natural Condition may be in fear of the Judgments of God, and thereby have the boldness and confidence of his presump­tuous spirit somwhat abated.

These preparations, these preparations I say are in our power. But for al these a man may never be­leeve upon Jesus Christ, he may for ever be a stran­ger to him. These preparations are not unto Faith, as degrees of heat are unto fire. There is not a ne­cessary connexion between these and beleeving: for a man may have them, and perish, as you know, Judas had. Much less are they the last disposition which immediately goes before Faith: and least of all are they those things which get any thing at the hand of God. But that which indeed doth prepare unto Faith properly, that comes from the Spirit of Faith alone: And so it's said in Acts 16.14. That the Lord opened the heart of Lydia to attend unto the things which were spoken by Paul. He opened her heart, that is, he opened her understanding to apprehend them; he opened the things themselves that she might look into them; he took away the prejudices that were in her thoughts against them: She had (by divers waies) her heart shut up against the Apostles Doctrine, even as a door in a Castle is barred that it must be broken open: but the Lord [Page 113]broke al those bars. Such thoughts as these were in her self: That if she should receive such Do­ctrines, she should make her self to be by and by, the But of persecution: All would forsake her, and she must take up the Cross: she must leave that way of Worship which had been in use among her Fore-fathers; nay, she must beleeve upon him to save her, that could not save himself. Whatever prejudices there were, the Lord took them from her; she was not able to break one of these bars, nor to lay down one of these thoughts. And there­fore there is no other preparation required unto Faith, than what comes from the Spirit of Faith. As may appear by this:

If there be any preparation required of us, we shal never know where to get or find it: For if we shal run unto this Grace, and that Grace, there must be a preparation unto that, for that is Grace; and unto that preparation there must be a preparation, for that is grace. And where will you find it? Go to thy Understanding, and there it is not; and unto thy Will and there it is not; and unto the Consci­ence, and there it is not: You will find that it can­not be formed by any principle in us, but by the spirit of Faith. But as Faith is the gift of God, Eph. 2.8 so we can beleeve of our selves, and we cannot but through him beleeve. We resist, but he overcomes our resistance: We have no good will, but he works in us to will and to do, Phil. 2.13. There­fore the Apostle saith that we are made to beleeve (in Eph. 1.18, 19.) as Jesus Christ was raised from the Dead. It was impossible that Jesus Christ should be held in the Chains of Death; and it's im­possible that the Soul should be held in the chains of Unbelief, when God comes to work Faith: that as the Apostle faith, 2 Pet. 1. last, No Prophecy came in the old time by the will of man; but holy men [Page 114]of God spake as they were moved by the holy Ghost: The same word which the Apostle Peter speaks of Pro­phets, that they cannot but speak what they re­ceive from the Lord; So neither can that heart but beleeve unto Salvation which God works upon.

And this takes not from the freedom of man, nor from the liberty of his will: For this necessitates a good will unto him. And if it did not, truly it were better for us to want our wills, than for God to want his will: And it's better for us to be saved in a way which we understand not how it should stand with our liberty, than to be left to our liberty to choose the way of our Salvation: But that is but by the way. Faith is a receiving, and we receive this power from the Lord himself to receive. We are passive in it.

II. But Secondly, (which is a thing that I do a great deal more aim at) In that act of Faith wher­unto we are enabled by God, we act as little as pos­sibly can be: there is as little done by us as may be, as little a touch (as I may say) as is imagi­nable. The grace of Faith is usually at the first but as a grain of Mustard seed. But suppose it to be given at first Conversion in what degrees you please (unto ten degrees) yet that grace acts us, or takes as little hold on us as possibly may be The Spirit doth take fast hold of us, and we by Faith take fast hold of Christ; but though the hold be fast, yet the hold is but little which Faith takes on us. Suppose a man that hangs sure, but hangs but by one hand, and by one finger: or sup­pose a thing that is joyned and glued fast unto ano­ther, but it is joyned only by the edge, so that the fastness ariseth from the Sement, and glue, and the firmness of that, and not from the hold which the [Page 115]other thing hath of it: Or (it may be this ruay set it forth more plainly to your understanding) as the hand of a Child in the hand of the Master, who teacheth him to write; The Childs hand doth as little as can be; though it makes every Letter, yet the Childs hand makes it by the skil, and direction, and power of the Master. So there is that of God which makes us to beleeve: God doth use the Un­derstanding, and he doth use the Will in the Work of Faith, but as little as may be; though it be we that do beleeve, yet we do no more than submit our selves to the work of the Lord. The Under­standing and Will must be used, that so Faith may be our act; but he doth neither use the Will, nor the Understanding, but barely to give it a just de­nomination of our act. If Faith be not our act, then we are not quickned, nor saved by it, but it hath no more from us, than what may barely give it that denomination; we contribute no more than what may justly denominate the action to be ours. And this will appear (I conceive) if you do but consider,

First, The Opposition which is in us unto belee­ving, even in the very instant when we do beleeve: I say, there is an opposition to us in beleeving, even in the very instant when we do beleeve: as much opposition made to Faith as possibly we can make, either by the malice in us, or by the assistance and temptation of Satan. No man can come to me (saith the Text, John 6.44, 45.) that is, Beleeve, except the Father draws him. Drawing imports with­drawing, or drawing backwards from a thing: While God plucks, we pluck; and while he draws, we draw back. He draws by teaching us (for so the Text expounds it in John 6.) Ye shal al be taught of God. God convinceth us that there is no safety in that condition wherein we are; That there is no [Page 116]hope in any, but only in himself; that the longer we delay, the more unfit we be, the more our hearts will be hardned, the more his wrath will be provoked. While God is doing of these Acts and others, the Understanding, the Reasoning is quite contrary; all the Reason in us, and all the preju­dice that possibly can be, and all the objections that can be made, are made against Jesus Christ, and against our going to him in our effectual Calling. God is putting in those perswasions which may pre­vail with us, and the Understanding doth give forth cross answers. There is no man comes, but God draws; and there is no man that God draws, but he doth withdraw, even while God draws. Matth. 14.31. Why did'st thou doubt (saith he) O thou of little faith? The word that is translated Doub­ting, [...], doth properly signifie, the minds be­ing in divers stations: the word signifies (I say) the mind to be in divers stations. As the Sea, when it is tossed hither and thither: As the Mind when it is hurried up and down with divers unsetled appre­hensions and affections. As one thought comes and saith, Go to Christ; another comes and saith, As you love your life, do not go. At another time the soul resolves it will go; By and by it resolves it must not go, that is no way for it to take: It is but presumption, and carnal confidence. A dou­ble minded man (as unto principles) cannot be a Beleever. But in the act or exercise of a Grace, e­specially of Faith, the Soul is of several minds un­til the Lord comes to overcome, and mightily to subdue by the power of his Grace, all the imagina­tions that are in our hearts against him. That is one thing therefore to prove that there is as little of us as can be in the act of Faith. But,

Secondly, The Nature of Faith it self wil cleer it. Faith (as you have heard) hath its acts in [Page 117]the Understanding, and its Acts in the Will: But now as it is in the Understanding, the Light of Faith is barely Gods Testimony: The things themselves promised being left obscure, and in the dark, as unto their own Nature: that is, a man doth beleeve the things of the greatest conse­quence and concernment to his Soul, only because God saith they are thus and thus; and he know not, God being but a stranger to him: For as Na­turally our Understanding pierceth and searcheth into the causes of things themselves, and will not be contented to know with the light of another, but with the light of the things. In Prov. 3.5. Faith goes another way; Trust unto the Lord, and cleave not to thy own Ʋnderstanding. In 2 Cor. 10.5. Every thought and imagination must be captiva­ted unto the obedience of Jesus Christ, or the obe­dience of Faith. It is not an assent from the evi­dence of the things themselves, but from the report of another. As a man beleeves there is such a place as Paradice, or such a City as Rome, though he ne­ver saw it, only because of report. So that look upon Faith as it is in the Understanding, and it is a most irrational thing, and it hath as little of man in it as can be.

Let me explain my self thus:

There are but Two Heads of all Knowledg.

One is called an Artificial Argument, which ari­seth from the Natures of things themselves.

And another comes from the report of others. As one beleeves there is such a place as Jerusalem, though he never did see it. Now for a man to be­leeve, because another saith it, is to see with his eyes, and to beleeve upon his knowledg. And this is the way that Faith goes: It denies a man of his own Reason; and bids a man take al things up­on the report of the Lord, even in the things of his great Salvation.

2 Look upon Faith as it is an act of the Will, and what is it but a resting? Let him stay himself upon his God, and upon the Lord, Esa. 50.10, 11. And what doth it but only put out the sparks of his own kindling? A man must be in the dark before he can do any of these acts. Who is it that fears the Lord, and obeys the voyce of his Servant, that is in darkness, and hath no light? let him trust in the Name of the Lord, and STAY himself upon his God. But he that kindles a fire, and compasseth himself a­bout with the sparks of it, shall lie down in sorrow.

The Will hath divers acts and motions, but faith ceaseth all, and putteth an end to all the motions of the Soul, and all the courses which the Soul did take for its good naturally; it ceaseth from what it did naturally for its own good, and gives them a Quietus est, and dischargeth them from all their labor, and only leaves the Soul with God in Christ, and lets God do all. And hence it is beloved that there is so great a venture in Faith: Like the Le­pers that knew not what would become of them, only they knew that death would be, if they stayed in the City; and it might be, if they went down in­to the Camp, they might have some relief: but they could find but death. Or as it is said of Abraham, That he obeyed the Lord, not knowing whither he went: So doth a man in beleeving. Or as it is said in Joel; Repent, for none knows but the Lord may return, and leave a blessing behind him. So, because God commands, therefore the Soul goes upon these terms, though it knows no certainty.

Yea, therefore hath Faith little of us, because a Beleever knows not the time of his first conversion. He doth beleeve, and knows not that he doth be­leeve. Were there much of us in that act, it could not be but we should know when we do it. As we know when we eat and drink, because they are na­tural [Page 119]acts. But we beleeve, and know not that we do beleeve. Yea, often times because we do so little, we are afraid we have no Faith: Because we take Faith at the least-wise to be such an imploy­ment & action of ours, as should make us to be abun­dant, and forward, and singular in whatever we do. But that is a Second Demonstration, That God doth by Faith take as little hold of us as may be, and u­seth our Understanding and Will as little as may be.

Thirdly: Let me add a Third, and that is that of the Apostle in 1 Cor. 1.26. Not many mighty, and not many wise, nor chosen. You would some­times wonder to see what poor and weak parted men Beleevers are. Faith requires no great parts: The things that are not, as the Apostle saith in the same Chapter, verse 28.) those are the things that God hath chosen. Somtimes I have seen a man of no great imployment in the World, and yet deep­ly insighted into the things of Christ.

Fourthly: As the last Demonstration of it. You shal find that the Saints are sensible of a power working in them, and constraining them to go to Jesus Christ. That even as a man that is under the power of Satan, though that reason be against his Lusts, yet still he is put on, and egged to the com­mitting of them. It's a sign there is somwhat more than Natural corruption in him; because according unto the Motion of Nature, these contrary reasons would allay his desire, and hinder his acts. There is a spirit of the Devil that blows up that lust, & puts on to that course again. And Beloved, Because we find that when we would not beleeve, and sit down resolutely in our selves, and say we wil not beleeve, and it is not for us to look for any thing but sor­row, [Page 120]and that is all we shall have at Gods hand: yet notwithstanding that, we find somthing within us bids us look towards the Lord, and to go unto him, and not to take our own words, and not to think it shall be with us as we think. Whence can this come, but from the Spirit of Faith? It is not from Grace only, but from that hand that acts it. That shall suffice for the Second thing: That Faith is not that which we have of our selves; so when God enables us to beleeve, he takes as little con­currence with that Grace of his as possibly may be.

CHAP. XVI.

III. LAstly: Though we beleeve never so little, yet if we beleeve, we shall receive this Dignity to become the Sons of God. There is a receiving in the least degree of Faith. That is that which the Text holds. This term [to Receive] notes as little action (as I said in the beginning) as can be. Only it notes as being in subjection, a being conti­nent, or a vessel to put somthing into it. As Gold and Jewels may be wrapt up, and put into a filthy clout or rag: So may this Grace of Faith into an heart that is exceedingly corrupted and defiled. Again, you know you use to say, That the Recei­ver of stoln goods, is not the principal offender; he is only one that doth con [...]eal and preserve that which the other hath gotten. Such a kind of thing is Faith; he that doth receive is not the principal Agent. As the Wax doth receive the impression of [Page 121]the Seal, and yet the Wax doth no more than ei­ther Clay, or Earth, or any base Mettal (as Lead would do) only a compliance there is with the Seal.

And let mead further. As Receiving notes lit­tle action in that respect: So a narrow mouthed Bottle takes in but by little and little. As the stone upon which the Rain falls is hard, and but a little wrought upon and filled by it: things that are hard, are softened by little and little. As the hard and stony Earth is softened by the little Rain that falls long upon it. So now suppose a little Faith, and this gotten the hardliest, and come the slowest by, that possibly can be; to be as weak as can be in your spirits, and to be as dull as is imagi­nable: yet notwithstanding this shall receive a blessing from God: even those great blessings in the Text, not only to be a Son of God, but to have such dealings from God as becomes a Child; and God deals in this like unto himself, according to the course which he took in charging us with the guilt of the first Adam. For as we are conceived in sin; that is, as soon as ever we are conceived, as Job saith, but curdled, and a span long, we are ac­cursed, so soon is the guilt of Adams sin imputed. So the very embrie, and the least thing of Faith, is that which God will bless. The first conceptions of Faith are blessed, as the first conceptions of a man are accursed because of the Fall. So soon as ever we receive Christ, so soon is the Righteousness of Christ the Second Adam imputed and passed o­ver unto us. He will not quench the smoaking Flax, nor break the bruised Reed, Matth. 12.20. There is great difference between flax and wood. Flax is but a blaze when it is light, and lasts not long. And so it notes such a kind of Faith that is soon up, and soon down, exceeding tender and delicate, soon [Page 122]discouraged and dismayed. A Faith that is wor­king by fits only, and not such a Faith as is of a constant motion. The smoaking of flax is less than the burning of it. The smoak may be concei­ved to be such as either is offenlive unto the eye: And so there is a kind of beleeving, or I may rather call it, of unbeleeving, which is extreamly offen­sive unto God, as smoak is unto the eye: When we are alwaies unsatisfied; when doubts beget doubts: when God answers one objection, and we take it up again: and we over and over again with things that have no reason in them, nor are fit to be spoken. But suppose it to be smoaking flax.

Or, In regard of its weakness, which shall come into a flame afterwards, which is capable of fur­ther encrease, as the smoak goes before the flame: yet the Lord will not quench it. What is that? he will cherish and nourish it: For the Negative includes the Affirmative. In John 6.37. He that comes to me, I will in no wise cast out; that is, I will entertain him.

And as he will not quench the smoaking Flax, so he will not break the bruised Reed. Though Faith be as a Reed, a very weak thing of it self; though it be bruised, and when it is bruised it will run into a mans hand, as you know the Scripture useth that similitude concerning Pharoah. Many waies do we pierce the heart of the Lord, and grieve him with our Unbelief. We beleeve after such a way, as it troubles him to see us. Though we be as a broken Reed that cannot support, or be leaned upon. So though thy Faith be such as is neither pleasing to thy self, nor unto God, and cannot carry thee through any Duty in Praying or Hearing, or other Ordinance; but as a man that leans upon a broken staff, doth fall: So in every Duty, Thou prayest thy self into anguish of spirit; and hearest thy self [Page 123]into troubles. Now although thou hast such a Faith as this, yet God will not forsake it, but che­rish it, and not break it, but bind it, and fit it for Spiritual use. Suppose a man doth by his doubts and cavils against God, offend him, as a Reed doth that runs into the hand; yet saith the Text, he will not break it that is, he will strengthen it. For that is an usual figure in the Scripture, when the Text saith, He will not do a thing, to mean that he will do the contrary unto it. As, those that come unto me, I will in no wise cast out, but I will entertain, and sup with them, and make them glad with my presence. In James 2.26. the Apostle tels you, That that Faith that will save a man, is such a Faith as hath a spirit with it: Even as the Body without the Spirit is dead, so is Faith without Works. That which I bring it for is this; That if there be but the least Spirit or breathing in Faith, it is that which will save: I say, if there be but the least breathing in Faith, it will save. As men that are exceeding tender and careful of the lives of those that are sick, when they seem to be as if they were gone and dead; they will lay a glass to their mouths, and if there be but the least breath or smoak come upon the Glass, they will apply all manner of things that may recover them out of the swoun wherin they are. So is it with God. When thou thinkest thy self to be gone, and those about thee think thou art gone, and thou thinkest thou canst never recover thy self to any confidence of hope again, yet God wil hold a glass to thy mouth, and if there be but the least breathing towards Jesus Christ, it shall pass with him as well as the noble Faith of Abraham did when he could part with his Child at the Command of the Lord, which is the meaning of the Apostle in that place.

Here is refreshing and strengthning unto that poor Soul that cannot go to Jesus Christ, but crawl as I may so speak: That liveth like a man in the Sea, and sees the Banks, and saith, Oh that I were there, but knows not how to strike a stroak to swim thither: or if he doth, his stroak is too weak to withstand the Current, and the strong stream of Temptation, and Doubts, and Fears that he meets withal. Thou thinkest thou shalt have nothing, be­cause thou canst do nothing: Thou canst not be­leeve firmly, thou canst not lay on any hand but that which is trembling on the Lord Jesus Christ. Thou canst not look with any eye, but that which is weak and feeble. Now know, that God looks not for much from thee, but he intends much unto thee. He hath given thee this Grace of Faith, not because it should do great matters in thee, but for thee. It is only to take thee by the hand, and if it can bring thee and Jesus Christ together, it hath done enough for thee, and as much as can be desired, and as it is appointed unto. All the rest of its acts are for thy comfort: but this is for thy Salvation.

CHAP. XVII.

IT will not be amiss a little to consider, or at leastwise to set down, how little Faith a man may have, or how little Faith God bestows upon men, when yet he bestows Christ upon men with­al.

1. Take Faith as it is a Habit and Disposition; so the lowest degree of Faith is in an inclination, a yielding, a laying aside the stoutness of the heart in some measure which he exercised before against God. In some measure. As the weather we say, begins to change when there is some melting of the Snow, and some yielding of the Ice, though it be ve­ry hard still. And as we say, a man is inclined to peace, when he will treat and hear arguments for it, and doth not stand out in defiance. The least Degree of an Habit is an inclination. And you shal find in 2 Chron. 30.8. That Faith is so descri­bed, to be no more a stiff-neckedness, but a yiel­ding themselves unto the Lord. As suppose a man that would not pay Taxes or Rates, but wil let another come and take it quietly: He will not give such a thing, but if another will take it, he wil not oppose. In Acts 26. it is said of Lydia, that her heart was opened to attend; that is, that whereas before she looked upon what was said by Paul, as not worth the hearing, and as that which [Page 126]did not concern her, and which was not for her good and salvation, her heart was set and preju­diced against it; yet now she begins to have other thoughts. It is as mean an act as possibly can be, for one to give God the hearing, to listen to the things that are spoken, yet this the Scripture counts as a Work of God, and as the Fruit of her Faith. She attended to the things that were spoken. That is one low degree of Faith, for a man to be relen­ting and yielding a little towards Jesus Christ: To come, and mind, and observe the things that are said of him, as things that are of concernment and moment.

Again Secondly, It is a low degree of Faith to ask after, and enquire about the things which do be­long unto Salvation. And this you shal find in the Scripture, that that enquiry, when it is truly and duly made is saving too. 1 Pet. 3.21. Baptism saves: and the washing of the filth of the flesh: But [...], that word signifies not only an An­swer, but a Question. The questioning of a good Conscience, how by the Right of Christs Resurre­ction it might come unto Salvation? It's one of the smallest acts of the Understanding to enquire and search after the knowledg of things. That same act of the Understanding exercised about the things of God by Jesus Christ, that is, such as shall be accompanied with Salvation. Baptisme saves, the questioning of a good Conscience. If indeed the Question that men ask, comes out of curiosity and not out of Conscience: If it comes only out of a Conscience that is good thus far, Because it is a­wakened; but not good thus far, that it is willing to submit to, and take the course which the Gospel enjoyns, then it is no sign. But if the Soul doth but lie before the Lord, as the Resurrection of Christ is appointed as the way of Salvation, so it [Page 127]saith, Lord how shal I take that way? which way may I come to be partaker of the power of it? This also shal be accepted.

Look upon faith now as it is in the wil, or as it acts there (for I told you that faith acts both in the understanding and wil) you see how it acts the un­derstanding in attention, and Inquiry. See how it acts the wil.

It acts the wil most weakly when the heart is fil­led with feare. Fear doth distract the Soul, and makes it to do al things dully and very imperfectly Why are yee afraid, therefore saith Christ (in Matth. 8. and 14. Chapters) Oh ye of little faith. A man through feare doth in beleeving, as a man doth in going. He takes a step, and then with­draws his foot: He goes another, and then goes back again. So a man with one thought is for Christ, and in another thought, there is no hope for him in Christ: with one thought he gives up him­self to him, and with another, it is but to give up a little straw to the flame when thy heart is thus divi­ded (& it's as displeasing as can be possibly) yet this thought and this faith is not put out by the Lord; Though it be distracted yet that faith shal save.

Again Secondly, That faith is exceeding weak, which is careful and solicitous for the things of this life. What an absurd and weak thing is it for a man when he is dying to take care for cloathes? And when his life is going from him to think of purchasing an inheritance? For a man when he is ful of dolor and pain, to think of increasing his riches and estate? So is it a great weakness for a man to be careful for his body and the things of this life. In Math. 6.30. Christ saith when they ask what they should eat and drink and put on, He calls them peo­ple [Page 128]of little saith. Yet even that faith also the Lord wil acknowledg. I might go through divers other particulars. As for example. Our relying upon Christ which is the weakest and lowest degree. That a man rather desires to be saved by Christ than any other, but he finds a hankering after others; but I say he had rather have Jesus Christ than any other: He is troubled when he hath hopes not by Christ bestowed on him in the use of Ordinances. When you know a man relies upon another, the weakest confidence and reliance that he can put is this, To expect rather that he should stand him in stead, than any other. This is that which the Scrip­ture saith he will accept, and take from our hands. Go through all the several acts of Faith, take them at the lowest, observe when as your hearts beat Christ-ward, but they beat flowest, and feeblest, and most uncertainly: yet know, that though there be much cause of humbling thee, and being ashamed, that where a man may receive so much good, and where he hath so much reason to be good, yet then he ought not to cast off his confidence, for ever this shall receive this Dignity to be the Son of God.

And so much shall suffice to have spoken of the Second Reason, why Beleeving is called Recei­ving.

CHAP. XVIII.

Thirdly: There is a meanness in Receiving. Re­ceiving doth imply a meaness and lowness of condition, a want, or emptiness, or being beholden to another. God therefore makes it his Glory, that he can challenge al the world to say, that they have given unto him any thing. Who hath given unto him, and instructed him? and it shall be recom­penced. It is an honor only belonging unto God, not to receive. In Acts 20.35. the Apostle doth advise them rather than they would hinder the Course of the Gospel (who were Ministers) to preach for nothing from the People; for saith he, Remember the words of our Lord Jesus, how he said, It is more blessed to give, than to receive. There is at least-wise a less blessedness in Receiving, than there is in giving; if I say not that there is an un­happiness in it. Let that thing be never so excel­lent that a man hath, yet if he hath received it, he hath no cause to be proud or boast; the praise must not be given to him that receives, but to him that gives. 1 Cor. 4.7. If thou hast received it, why dost thou boast? These several Instances proves that there is a meanness in receiving, that receiving sup­poseth a meanness of condition. A Condition, that a man is not able to subsist of himself without ta­king in supplies from others without him. And [Page 130]thus Faith is called Receiving: because where ever Faith is, who ever did, or doth, or shall receive Je­sus Christ, he doth receive him with the sence of his own vile condition. There is not only such an apprehension in him as this, that his state is low, (That apprehension is true, and hath a real foun­dation, and there is no error in such an imaginati­on: therefore I am poor, and therefore I am una­ble to do my self good, or to do good, because there is no way of Salvation to be had, but only by re­ceiving, is a most certain and good way of Reaso­ning: As he is a poor man that hath no way to live, but by taking the charitable Alms, and good will of others: So he is in a poor condition, and in a lost condition that hath no means to save him, but what he can get by receiving.)

Neither is a Beleevers condition vile only, be­cause of sin and of punishment (wherof he is guilty before he doth beleeve) but this very act of Faith whereby a man doth receive, doth make a mans condition mean, though not miserable. Through sin and punishment, a mans condition is mean and miserable: through beleeving a mans condition is not miserable, but it is mean. It is a mean and low condition you know to live upon another; to go on trust for every thing, to be beholden, and to beg Credit for whatever a man stands in need of. Consider the state of Faith with the certain Glory that comes by it (for therefore it is of Faith that the Promise may be sure) consider Faith as it is a relation, Rom. 4.16. and a receiving from so glorious and ex­cellent ones as God and Christ are: and so it is the most excellent condition in the World. A man lives better that way, than if he had all that in In­nocency continued to him, wherein he was made. But now consider this Receiving in and by its self, and so it is a mean condition, because it is a de­pendant [Page 131]one: he lives at the will of another. To eat ones own Bread (we use to say) is better a great deal, and far more honorable, than to live upon the Dainties of another mans Table. In the verse before my Text, it is said, John 1.11. That Christ came to his own (that is, to the Jews) and they recei­ved him not. Now therefore they did not receive him, because of tht meaness of the life of Faith. He trusted in God (said they) to deliver him; Matth. 27.43. Let him deliver him, if he will have him. As if they should have said: He is not a fit way for a man to trust his Soul in; or he is not a fit person for a man to beleeve on for the saving of his Soul who cannot save himself. In Rom. 10.3. They went about to establish their own righteousness, and submitted not to the righteousness of Faith. They submitted not, that is, they thought the way of beleeving to obtain Salvation by, to be too poor and mean a condition. Now the Evangelist takes away this offence: To as many as received him, to them he gave this dignity to become the Sons of God. His meaning is, Though the life of Faith be mean in it self, yet its glorious in its relation, for it makes you to be the Sons of God: Though the life be such as is beneath, and lower than you could or would imagine should make you happy, yet there is a greater freedom in it of converse and communi­on with God than can be imagined: You shall live with God, as if you were in Glory already. That therefore which I would insist upon in this, is this:

Where ever true Faith is, there is a sence of mea­ness. The heart is humbled, and brought into the accompt of it self as nothing. And as Faith grows, so doth this accompt of it self grow also.

Take Faith now as it acts on the Understanding, and there it makes a man to lay aside what Reason [Page 132]saith. As Paul you know saith, He did not con­sult with flesh and blood, but immediately follows the voyce he had received from Jesus Christ. Prov. 3.5. Trust in the Lord with all thy heart, and lean not to thy own Ʋnderstanding. 2 Cor. 10.5. Every thought and imagination must be captivated (he saith) to the obedience of Faith. Take Faith as it acts in the Will.

And so it takes away all Glory in a mans self. How can ye beleeve, seeing ye receive Honor one of a­nother (saith Christ) and seek the praise of men more than the prase of God? Iohn 5.44. By what Law is boasting taken away (saith the Apostle in Rom. 3.27.) but by the Law of Faith? And therefore you shall find that when ever any of the Saints of Jesus Christ have through Faith attained unto any thing, they correct themselves, and use al kind of diminutive and lessening expressions that may be concerning themselves. I live (saith Paul) yet not I: in Gal. 2.20. I live, but not I. I live by the Faith of the Son of God, who loved me, and gave himself for me. As if he should have said, The root of my life lies in his love. He loved me, and revealed that to me, and my Faith laid hold of it, and that quickned me. As Faith cannot assent un­to any Error; no man can with a Divine Faith be­leeve any thing that is false, because the object of Divine Faith takes the infallible Testimony and Truth of God. So Faith, as it is in the Will, makes a man that he cannot but be humbled, he cannot be lifted up; Why? Because it leads a man out of himself unto another for all he hath. As infallible Truths and Errors are contra-distinct, and cannot consist together; so is going out of a mans self to receive, and being lifted up. Faith may be com­pared to a Golden Hammer: as it is Gold, it is excellent; but as it is a Hammer, it subdues and [Page 133]beats down, and keeps down every thought and imagination. As there is some Physick that doth at the same working both purge and strengthen. Such a thing is Faith, it empties a man of himself, and fills him with Christ: it takes a man off his own bottom, and sets him on Christ: it destroyes in him the confidence he had, and gives him a spirit above al his danger, or to contest with all his dan­ger through Jesus Christ: it makes him to do all things, and yet makes him see that he is able to do nothing: Lord encrease our Faith, said the Disci­ples unto Christ, Luke 17.5. As if they should have said, We are not able to add one degree; we are not able to improve the Faith we have, one de­gree, not the least circumstance. In 1 Cor. 15.10. I have labored more than them all, yet not I, yet not I. True Faith makes a man as earnest for every thing as if it were his own, and due by merit; and it makes a man as humble when he hath any thing, as if he had nothing at all, but ascribes all unto Jesus Christ, and the Love of God the Father in him. There is not a motion of Faith; mark it, but if so be that you did attend unto it, and understand it, you would find it to be of this sense. As God said unto the People of Israel, That he had delivered them, but not for your sakes do I do this, but for my own Names sake. So saith Faith, All this that is done for you, it is not for any thing that you have done, but for the sake of him who hath fulfilled all Righteousness. Peter, James, and John, in Acts 4.10. cried unto the People, Be it known unto you that by the Power of Jesus of Nazareth, and by the Name of him whom you have crucified, this man doth stand among you. So when Faith hath received all from Christ. it saith unto the Soul, Be it known unto you, that you may thank the Lord for this; it is not your good desires, or performances, or [Page 134]good disposition, and this leaves the Soul exceed­ing humble; As you have somtimes writ upon som­thing that is done for publick use, This is the gift of such a one and such a one. And as poor men do weare the armes of those that give them cloaths and food in the Almes-houses: so faith doth put forth such a work in the soul, that it leaves behind it this sence, That it is done for us of Gods free grace and not for any thing in us. Dost thou find there­fore that thy affections grow lesser and lesser to thy self? Thou art less and less considerable in thy own eyes every day; When thou lookest upon what thou hast received thou wonderest wherefore God should do it, That upon such a one as thou art his hand should be stretched forth, and unto such a one as thou art he should give so much? Art thou when thou gettest any refreshing from Christ, art more ashamed of thy self? dost thou magnify Christ more, and vilify thy self more, Thou mayst then think it to be true because faith is a re­ceiving.

So that the Sum of the point is this: The life of faith is meane, not in regard of the things recei­ved by faith: (For we receive him saith the text, that is Jesus Christ, and such things with him which eye hath not seen, nor eare heard, nor hath entred in­to the heart of man, as the Apostle speaks in 1 Cor. 2.9.) nor is the life of faith meane in regard of him from whom we receive, for in that respect it is a liv­ing at the wel head, it is the service of a King. I know saith Paul whom I have trusted, 2. Tim. 1.12 One that is able. Nor thirdly is the life of faith in its self, simply considered meane. For the hap­piness of a creature doth lie in its dependance upon God, even as the being of the streame lyes in the flowing of the water from the fountain.

CHAP. XIX.

But compare the life of faith with any other kind of living wel, Or compare it.

2 With any other kind of living by faith then this, and so it is exceeding meane. I shal open these a little to you.

First, It is meane compared with any other kind of living wel.

1 As compare with it the life of Adam in inno­cency, and so is the life of faith meane. Because al that Adam did receive, he received it by way of Justice: Here what you do receive is by way of al­mes. Adam should have received for his work: and here we receive meerly for good wil.

2. Compare this life of faith with the life of Glory, which the Saints live in heaven, and which the Saints shal: and so the Apostle saith in 1. Cor. 13.13. That faith shal cease as an imperfection.

Secondly, Yea compare this life of faith with a­ny other kind of living by faith, and it is the mea­nest of al. First There is a living upon God by faith for preservation, and Secondly a living upon God by faith for Justification and pardon.

For perservation. The most perfect of the creatures do live upon God. It implies a contra­diction that they should be without their depen­dance upon him. For in him we live and move and have our being.

But the life of faith for Justification and pardon that now supposeth guilt, yea it supposeth weak­ness. Guilt: for where there is no offence, there needs no pardon nor forgiveness. And it supposeth weakness, as not being able to keep our selves in the love of God by any thing that we are able to do.

There are two things which do mainly make the life of faith to be meane.

1. Because its a life of dependance. A man lives not of himself, nor on his own, but he lives upon another. He eates not his own bread (as I may so speak) nor wears his own cloaths, but what is given him. And not only so, but.

2. In the second place. A man receives not on­ly by faith, but from hand to mouth. Suppose al a man had was given him, but he did receive it at once, and so became master of it himself for his use and dispose of it, then there were some honour in it you know. The Prodigal you know prays that he may live no longer at his fathers hand, but that he may have his portion, and live like a man of honor upon his own. But through faith we re­ceive no more then we have need of, and we have no more then we need. We are fain to go to God for every penny and morsel. The life of faith is often seen in prayer. It is al one, as I often shewed you in the scripture for a man to beleeve upon God and for a man to pray to God, and for a man to live upon begging, and to have no more then every day he can get as an alms, or as a favor. That is such a kind of life as takes away al glory, and al confidence in a mans self.

Object, But you wil say unto me, That this is e­nough to discourage a man from any way looking after that life of faith, because it is so meane,

Answ. I answer to that in a word. That there is no reason it should discourage. For it is better for us a great deal considering what we are to have in this way, then any other. For

First, God wil look better to us, then we can look to our selves. As a bird in the Cage is more tendered, and better provided for then she could be if she had her liberty in the wild waste flying up and down in the vast wilderness. We live upon God, but we live upon one that is bountiful, and liberal, and one that hath enough, and one that thinks nothing too much to give to us. Were our estate in our own hands, we would quickly spend it or ingage and morgage it, and bring our selves un­der wrath, which now the Lord prevents. Such a kind of living upon God by faith is exceeding Glo­rious unto God. For upon this account he hath Glory, that he doth provide for us al things that do belong unto life and Godliness. Yea.

Secondly, There is a great deal of sweetness in this life. As a bit (you know) from a Princes hand at his table, hath more sweetness in it then a whole dish. What ever provision we could make for our selves, could not carry that refreshing to the heart, which the least thing doth which we re­ceive from God by Christ through faith. For it carrys this with it, The love of God in Christ, the favor and loving kindness of God: his wisdom, which cuts out this portion for me, who knows what is better for us then we can chose for our selves.

Lastly to say no more. Though the life of faith be meane in it self, yet this should encourage to it, because it is so meane, therefore pride is hid from your eyes. There is nothing that hinders a man more from receiving from God, then pride doth. Jam. 4.6. He gives grace to the humble, but he resists [Page 138]the proud. There is nothing more burdensom to a Beleever than pride of heart is. Pride of heart is unto the Soul of a Beleever, like the swelling of a Joynt which puts to extream pain. Saith the Soul in it self, I have nothing, and can do nothing, and am nothing, and yet notwithstanding I am lifted up as if I wanted in no kind. As you know it is said concerning the Church of Laodicea. To be poor, and yet proud: To borrow, and yet to carry it as if we were beholden to none, is as great wickedness as possibly can be before the Lord. Because all this is hindred by Faith, therefore it is a great en­couragement to the Life of Faith, though it be a mean Life in comparison.

CHAP. XX.

USE

ALL that I shall say by way of Use (and so pass on unto the next) is this:

First, You may from hence see the Reason why Beleevers are so much tempted unto Pride: unto Pride in thinking of themselves otherwise than is meet, as the Apostle speaks: unto Pride in negle­cting [Page 139]good works, as necessary unto the attaining and perfecting of Eternal Life. As some that are well born and descended, cannot endure to fal unto mean imployment. So doth the Devil labor to put it into the hearts of Beleevers, that they need not be so careful in Duty, nor so strict and exact in the performance of the Law, for they are the Sons of God, and born unto Eternal Life as their Inhe­ritance. Now the Reason why the Devil doth la­bor to stir the Saints to this, is, Because that Pride is the most contrary unto the Life of Faith, and the condition we are put into through beleeving. For to see (as I said now) a Beggar Proud, or a Servant Reign; to see an Alms man (who is cloa­thed of meer Mercy) to jet and strut as if he were cloathed in Gold of his own, is the most uncomly sight in the World. And so uncomly do we be­have our selves in the sight of God, when (because of the state we are in) we grow proud. For what have you to be proud of? For there is nothing that you have, but what you have received.

And again. Hence it doth appear that where ever there is true Faith, there wil be humbleness of Spirit, For the Spirit is suited to the condition and life which Faith brings in from Christ, but it emp­ties the Soul of it self, according as it doth bring in. So much a meaner opinion a man grows into of himself, as he grows more into the enjoyment of Christ. There is this temper of heart in a Beleever, that as he rejoyceth in this, that he hath much in Gods hands to receive, so also he doth walk hum­bly. As the Apostle speaks in Phil. 2.12, 13. He works out his Salvation with fear and trembling: Why? Because it is God that worketh in him both to will and to do. And if a man would make a Judg­ment of himself whether he be in the Faith or not, if he would discern whether he hath received Jesus [Page 140]Christ unto the Salvation of his Soul or not, he may know it by this as soon as by any thing; Doth thy Spirit grow more humble? Art thou more vile in thy own eyes? Seest thou less worth, nay, no worth in thy self? Doth the manifestation or com­munication of Grace from Christ, make thee to ab­hor and loath thy self? But I shall speak a little more to this particular by shewing you,

That where ever indeed there is true Faith, there is humbleness of Spirit manifested in these four Particulars. There are four Particulars I say, wherein humbleness of Spirit doth alwaies shew it self in a Beleever.

First. In modesty, or sobriety. Not assuming unto its self the doing of any thing, or being the mo­tive unto God, or the Reason why God should do any thing to him. Not unto us, O Lord, not unto us, but to thy Name be the praise, is the voyce of Faith, according to that of the Psalmist, Psal. 115.1. I live (saith Paul) yet not I, but Christ that liveth in me, Gal. 2 20. I have done more than they all, yet not I, but the Grace of God in me, 1 Cor. 15.10. And as the Psalmist saith in another case, We got not the Victory by our own strength and sword, but it was thy hand and power that gave us the Victo­ry, Psal. 44.3. So the Soul saith, That it is not its praying or hearing, or any thing whereby it doth attain unto any favor with God, or any de­gree of Grace, but only because the Lord so plea­seth. As there can be no reason given why the Rain should fall upon one ground, and not upon another, but only because the Lord Reigns and Rules in Heaven. So there can be no reason given (saith the Soul) why I that am a barren desert, should have any life rained on me, but only because it seems good unto him. That is the first thing.

Secondly, The humbleness of Faith shews it self in a sense and apprehension of that condition which a man was in, before he did receive Grace. As a man unto whom a prosperous estate is sancti­fied, he remembers his poor estate and low condi­tion. So doth a man now (that hath received by Faith from Christ) remember what state he was in when Christ first came and gave him somwhat, and bestowed himself upon him. Here the Apostle Paul speaking of it, in 1 Tim. 1.13. I was a Blas­phemer, and injurious, and a Persecutor, and the chief of all sinners. And Eph. 2.3. We were by Nature (that is, we that are now quickned, and who are now raised up together with Jesus Christ) Chil­dren of Wrath as well as others, and under the Prince of the Air, even the Devil, who Ruleth in the hearts of such Children of disobedience as we were. And therefore upon all occasions you know he is up with his conversion, telling what an ill course he was in; and what wickedness he was practising when the Lord lighted on him, as you may see in divers places in the Acts. It is true indeed, that there is a passionate sense of a mans misery, which doth cease when a man hath received mercy; that is, a man cannot so mourn, nor a man cannot so weep and lament as he did do; yet there is an un­derstanding sense. A sense that lies upon the heart as sure, though it works not after the same way; and as cleer, though it hath not the self same passi­ons that were before. Though the wound be hea­led, yet there is a scar that puts in mind. And though the Lord hath been pleased to take away the danger, yet the Soul cannot but stand and won­der at that condition wherein it was when the Lord delivered it. That is the Second.

Thirdly, The humbleness which Faith works in the heart of a man, is this; The acknowledgment [Page 142]and owning of al that is in a man unto God. As we are wont to write in the Books that are given us, The Gift of such a Friend, or such a Friend. Or as Jacob said, he came over that Brook with a staff in his hand, and now he had so many bands, But the Lord hath given them to him. Behold I and the Children which the Lord hath given me, Or as Jacob said at another time when his father asked him how he came by Venison so soon, said he, The Lord brought it to hand. So the Soul ac­knowledgeth whatever he hath received to be of meer Grace. 2 Cor. 5.5. He that hath wrought us hereunto is God, who hath also given unto us the Spi­rit. Mark the word: We are wrought hereunto. That is, as if he should have said, if there had not been more done by another than was by our selves, if we had been left to do for our selves, we had ne­ver come to this state of Grace wherein we are: We were but like Clay, and He fashioned us into this Mould. He, Who is that? Even God. He that hath wrought us hereunto is God: that is, Infinite Power, and Wisdom was imployed in those things, and no less would have done the thing. And so the Apostle saith, 1 Cor. 2.12. It is given to us, to know the things that are freely given us of God. Ask a Beleever how it came to pass when he and others sate under the same ministry, and in the same seat, and it may be had the same convictions, that one turned his back upon God, and the other came in; that one held up weapons of rebellion against God, and the other laid them down. Or thus; That the one is more wrought upon, and the other is less; that the one hath perfect Peace, and the other stand disputing, being filled with fears, and jealousies, and suspitions. The Soul will answer that it was not for any thing that I did more than any other, it was not because I was better than another, but be­cause [Page 143]the Lord put forth his Power upon me, and hath more effectually called and wrought in me, than he hath been pleased to do upon others. That is the Third Thing.

Fourthly, The Humbleness which Faith works in the Soul, is this, that it makes a man to be mar­velously wary and faithful in the use of all that which he hath received by beleeving. If he hath gotten peace, he keeps it warily and charily. If he hath gotten Grace, he maintains it watchfully: and he is faithful, not because he doth not look upon himself as a Lord over it, but he looks upon it as a Gift meerly given him. If a man (you know) hath any gift given him by a Friend, though it be very useful, yet he is very chary of the use of it, and will not use it but upon great occasions. There is you know, a great deal of difference between a mans re­ceiving his life by Grace, and pardon from the Prince; and a mans receiving his life upon tearms of Justice: He that hath his life upon Pardon, is afraid if he ever comes again within the breach of the Law any more: Whereas he that hath his life upon Justice, thinks not of any such danger, nor of any such evil that he needs to beware of. So much carefulness, so much Wisdom and Wariness as there is in the Soul to use what it hath received, so much doth it argue Faith in a man.

CHAP. XXI.

Faith is called receiving, because the soul that doth beleeve, doth beleeve willingly and cheerefully. Receiving in the scripture is used for such enter­tainment as freinds give one unto another. Or guests or strangers have of their freinds, As in Math. 10.14. And Luke, 20.10. Christ sends his disciples abroad without any thing to live upon, and faith If they wil receive them, that is, if they wil be glad of the Gospel at such a charge, and at the cost they must be at. In Heb. 13.2. Be not forgetful to en­tertain strangers, for in so doing (saith he) some have received Angels. As it is in that place of the Gos­pel, Math. 10.41. He that receives a Prophet in the name of a Prophet, that is, that makes him wel­come as the Messenger of God. In the third Epist. of John and vers. 9. Diotrephes that loves the preheminency received us not nor would have suffered the Saints to receive us. As the Text tells us in the Book of Genesis, that Abraham stood at the door of the Tent that he might entertain stran­gers that passed by. And Stephen saw Christ in Heaven, and therefore used the word of the Text, Lord Jesus Receive my spirit. Acts, 7.59. My meaning is this, Though I cannot look upon Hea­ven, as my own house and home; Though I be a stranger and cannot demand the glory thereof as due unto me, yet receive me kindly, Bid me be of good cheer, and give me what is laid up in store [Page 145]there. Al this I have spoken to shew that this word (Receiving) is proper to a kindly entertainment. Now faith is such a kind of receiving and entertain­ing Jesus Christ in some measure. I say in some mea­sure. As Jesus Christ doth receive the soul into Hea­ven so doth the soul receive Jesus Christ into it by beleeving. That self same love which Christ shews, that kindness which he expresseth to the soul in en­tertaining it into Glory that in some measure doth the soul express in its laying hold upon Jesus christ. It is said in Luke, 19.5. 6. That Christ bad himself to Zacheus his house to dinner: Zacheus come down, and make hast, for this day I must abide at thy house: And Zacheus came down & made hast & received him joyfully. Thus is it in effectual calling, in conversion. Christ comes unto a soul and saith, Turne unto me & live: Beleeve & you shal be saved, why wil you dye in the way wherein you are? Though there be nothing belong unto you but shame and confusion of face for ever, yet by, and in me you shal find happiness. As Christ doth first offer unto the soul himself, So doth the soul receive this offer of Jesus Christ. In Acts, 8.37. Though that the Eunuch was but a young convert yet notwithstanding of him, as of a young convert, Philip requires he should beleeve with al his heart. If thou beleevest with al thy heart. Al the heart, is not there taken extensively or gra­dually, that is al one with perfection. As it is in the Commandement, Thou shalt love the Lord with al thy heart, that is love him, and love nothing else. But al the heart there, is opposed unto a divided heart, and unto an unwilling spirit. If thou belee­vest with al thy heart, that is, if thou be glad of Jesus Christ to undertake for thee: If thou dost wil­lingly give up thy self unto him for salvation. I say there is a great deal of difference between a mans doing of a thing willingly, and doing a thing elect­ively and out of choice.

A thing is said to be done willingly, when it is done out of a principle suitable to it, though that in the doing of it there be no thought of taking con­tentment or pleasure in it. As a man sins willing­ly, when the corruption that is in his heart doth break into act. As for example,

A man that hath a prophane and wicked spirit, he sweares willingly, though he doth not think of swearing when he doth it. So al actual corruptions are voluntary, though that we do not consider what we do. As the wise man speaks, that they know not that they do evil, because it comes from a cor­rupt heart within. To do a thing voluntarily and willingly, it is enough that a man doth it of him­self, moved thereunto of his own disposition and quality of mind.

A thing is said to be done electively or by choice when a man (having weighed arguments on both sides) doth choose one rather then another: He puts a difference between the reasons that are ur­ged on either part, and chooseth to follow one be­fore the other. In Heb. 11.25.26. Moses is said to choose afflictions with the people of God, because he judged or esteemed, saith the Text. Doing things out of choice is a manner of doing things willingly, and the highest sort of so doing. And So there is a difference between a mans beleeving willingly and cheerefully, and a mans beleeving electively, and out of choice. A man beleeves willingly when he is carried unto Jesus Christ by the spirit of faith in a sense of his own nothingness, and a knowledg of the tenderness and sufficiency that is in Jesus Christ to save him. A man beleeves out of choice, when he chooseth rather to adventure his soul in that way of beleeving upon Christ, then in any o­ther course. As for example. Conceive you a man like him that came to our Lord Jesus Christ willing to do any thing to obtain eternall life: [Page 147]And as a meanes thereunto, there is advice given him to repent of what he hath done, and to mor­tify his lusts, that he should take up the practise of al dutyes and ordinances, heare much, and pray often, and deny himself opportunities of sin, and give that which he hath unto the poor; And al this advice is urged upon him with al that can be said from the scripture and reason, that if he doth thus he shal be saved: But he is also advised to beleeve upon Jesus Christ who Justifies the ungodly, who cures a man for nothing, who saves them that are not able to returne him any thing again suitable to what they receive from him, And he chooseth this way of faith rather then that other way. This now is a beleeving out of choice: when. I say al other wayes are laid before a man for salvation in their greatest probability, and yet a man can see faith to be the best way, and can answer the reasons that are brought to the contrary.

Unto this election faith wil grow in time and by experience. So that it can say, Whom have I in Heaven but thee, and I have none on earth in compa­rison of thee. Psal. 73.25. Therefore it is com­pared to a Marriage, which cannot be without union to Christ, and willingness to be so. A woman after Marriage comes to say if she were unmarried again, she would have none but him, for when the soul hath had some experiences of God, if so be that al the delights and pleasures that are in sin, nay that are in holiness, were set before it, it would choose rather to live upon Jesus Christ then that way, As the good man said when he saw David come home let him take al, now the Lord my King is safe. So the soul can say, I have enough in him, though I have nothing else, and let al other things be what they wil, yet through him I shal stand.

But at the first, the Act of faith is only willing, I [Page 148]suppose. And therefore you shal find beleevers to be alwayes described that way. John, 8.56. Abraham saw my day afarre of. He saw it by faith. That is the spiritual optick, which makes things farre of, to be neere. He saw my day afarre off and was glad. As a man that sees the shoare many Lea­gues off at Sea, where the shoare looks like a cloud One would have thought it would have made the heart of Abraham sad, that the day of Christ was so farr off. For hope that is deferred, is the breaking of the heart saith Solomon. What joy (do you think) would the day of Christ have been, had it come upon Abraham, who when he saw the break­ing of it so many thousand yeares off, was filled with Joy. But where ever there is a sight of Christ there is joy and gladness. That I bring it for. Though it be at never so great a distance, and ne­ver so weak a sight. When the power of the Lord Jesus Christ doth prevaile, it makes his people wil­ling. As it is in Psal. 110.3. Therefore the A­postle saith, that with the mouth a man doth con­fess, but with the heart a man doth beleeve unto Sal­vation. Rom. 10.10. With the heart. As we use to say, I am glad of it with al my heart. Or you have my heart. So now doth the soul say un­to Jesus Christ in beleeving. He is taken with the object of faith, and is rejoyced. So it is in Phil. 3.3. We are the Circumcision, who rejoyce in Christ Jesus, and have no confidence in the flesh. Mark it. The Ministers by whom the Gospel is brought unto men are beautiful unto beleevers. Rom. 10.15. How beautiful are the feet of them that bring glad tidings. His meaning is, As beauty wins & takes affections, so are our affections carried strongly unto those who are the messengers of good things by Jesus Christ. If you have judged me faithful (said Lydia) then come into my house. And if you be worthy (said our Lord [Page 149]though you have no cloaths on your back, nor pen­ny in your purse, yet you wil be welcome to them. And the word of Faith which is the instrument of Faith, that is now received also by a Beleever. Matth. 13.44, 45, 46. The kingdom of God is like a man that found a Treasure in the field, and he went and sold all that he might be partaker of it. Every act of Faith, it is done with joy and delight. Therefore Faith (in the generall) is said to work by love, and to be unfeigned, 1 Tim: 1.5. Out of a good Conscience, and Faith unfeigned. Why, be­cause it is hearty, there is an affection, and an affecti­on that is real where there is true Faith. 1 Thes. 1.5. You received the word of God in much afflicti­on with joy of the Holy Ghost. And therefore you are elected of God.

It is therefore by cheerfulness and readiness in believing, that true Faith is distinguished in Acts 2.41. As many as gladly received the word were bapti­zed. They gladly received, is a note of distinction from the rest of the Auditory who received it, but not with joy and gladness: By it I say true Faith is distinguished and distinguished from the Faith that is in the Devils, and in wicked men, who are the Children of him, and from that which doth arise from conviction. A man may beleeve through conviction, as the Devils do: who finding some­thing to be true which God hath spoken, their own experience being a witness to them that God hath not failed of his word, they do therfore col­lect that what he hath said besides, shal be brought to pass: But that which they do beleeve, they would not beleeve. There is the like Faith in the Children of Satan. For as there is the same Grace in the head, Christ, and in his members, so there is the same sinfulness and evill that is in Satan (the head and Prince of wicked men) in wicked men [Page 150]themselves. While wicked men live under the preaching of the word of God, they come to be convinced that there is no way of salvation but by Christ, nor any course to get eternall life, but by going unto him: But this they like not, but secret­ly wish that there were some other way, which is evident and apparent, because their hearts do with­draw through unbeliefe, and depart from the living God, As the Apostle speaks in Heb. 3.12.

There is a going unto Christ by men, as a man goes unto an enemy, and sues for some favor that is in his hand to do him, which he can receive no where else; but yet it troubles him. So now they go unto Christ, but they had rather be in hard and costly working. If fasting and prayer, and giving all their goods to the poor would help them, they would rather do it than go to Jesus Christ. As wicked men do pray in afflictions, but it is because they are driven to it: so do they beleeve in Jesus Christ, because they know no way else to go, or to find relief unto themselves. He that is a Belee­ver doth choose Jesus Christ as his way: He doth choose him (I say) as his way or rather thus, he doth like that way and approve that way.

Object. But you wil say, This can be no sign, be­cause those that were but temporary and fell away, did receive the word of God with joy, in Math. 13.20.

Answ. 1. But you must know that their recei­ving was not of al, but of some truths of the Gospel. And Secondly: It was not sincere. They received not the truth for the love of it (for then they should have been saved 2 Thes. 2.10.) but they re­ceived it out of love of their lusts. So far they did receive the Gospell as it might free them from Hel, [Page 151]but not as it might sanctifie or take away from them the love of this present World: for when persecu­tion came, they were by and by offended.

CHAP. XXII.

BUt now I shall come to speak of Faith in this point more particularly, As it is a willing re­ceiving of Jesus Christ: a Receiving of him kindly and gratefully. And that I may speak of it di­stinctly to you.

There is (you must know) a love that is ever joyned with Faith. Faith works by love: And that love is set upon Jesus Christ singly and a­lone for his sake. The heart doth approve and like of its self in believing on or going to Jesus Christ: That if a Believer could immediately re­flect upon what he hath done, when he hath closed with Jesus Christ, if he had (I say) a reciprocall knowledg of his action, that he could say I have now given up my self to him, and this giving up my self to him is forever, never to be my own any more: If he could thus reflect upon himself, he would bless the Lord for helping him so to do. But be­sides this.

There is a love which goes along with Faith: A love unto Jesus Christ alone, besides the approbation of the Soul in believing: As the Eye delights in seeing, and the Ear is taken with sound: So there is a contentment and pleasure that the Soul takes in Faith. (As it is in Prov. 21.15.) said concerning [Page 152]righteousness in the generall, That it is a joy to a just man to do justice: So it is a joy to a good man to beleeve: which I shall lay open in divers parti­culars.

1. Take Faith first (as we handled it hereto­fore) to be an Act of the Understanding, an assen­ting unto the truth which God speaks, though the things be not only obscure, but contrary to Reason, it is a pleasure now unto a Beleever to do so. To give up his judgment to God: To have his know­ledg from the report which God gives of things, and not from himself, or his own apprehension. Therefore you shall find him to pray God to lead him by his counsell, till he brought him to Glory, Psal. 73.24. And Paul in Gal. 3. when he was called, he would not consult with flesh and blood to hear what they could say, but because of the divine testimony which he had received, he gives up himself unto Jesus Christ, and unto the work of the Ministry. Hence it comes to pass, that though you may silence a Saint, yet you cannot convince him that he is in an error. 1 Cor. 2.15. The spiri­tuall man judgeth all things: But he himself is judged of none. As Bathsheba took all the waies she could to make her Son Solomon to raign, in 1 Kings 1.17. Didst thou not say that my Son should raign, And why is it not so? She stuck unto his word, and took no other way. So doth Faith take that way: Thou hast said, Thou hast said, Thou hast said. And as a proof of that, that Faith delights to take Gods word by way of evidence, rather than any other, In Heb. 11.3. it's said, By Faith we understand that the world was made of nothing. We know it by reason, that the world was made of nothing: But that doth not content a Beleever, But by Faith we know it: Because we rather judg by the light that comes from God, than by the light that is in the [Page 153]things themselves. I beseech you my beloved mark it. In humane affairs and in things that be­long unto men, It is as great a weakness as can be to depend upon others, to see with other mens eyes, and not with a mans own, To say as other men say, and to speak after them. We count it no learning at all (neither is it) for a man to quote Authors, and to say such a man is of this mind, and such a man is of that mind. A man may be as ignorant as the Books themselves are wherein these things are recorded, and yet may have this kind of know­ledg. But though in humane affairs it be weakness and folly for a man to give up his judgment, and to captivate his understanding to what another saith, yet it is the excellency of Faith. And therefore it is said in John 6.45. that they are learned men who do hear and learn of the Father; Every one that hears and learns of the Father comes unto me. He is a learned man (in the judgment of God) that goes by hear-say. That Faith is more to be esteemed that is grounded upon the Scripture, than that Faith which is assisted by discourse and by reason. And the reason of it is this, because that Faith is only dependant upon the testimony of God. Among Schollars and Ministers you shall many times find a great deal more of knowledg than in others in the matter of divinity, but less Faith, Because the Hearers go only by the Scripture, and the Teachers go by parts and Books: They go by the authority of God in the Scripture. Reason may be assistant unto Faith: But it destroys Faith as it is a princi­ple, in 1 Cor. 2.16. We have the mind of Christ, saith the Apostle: We have the better of it, be­cause we have the mind of Christ: And if you have all the subtilty and curiosity, and heigth, and depth which naturall understanding can reach un­to, [Page 154]to, yet know that we are contented with this, that we take things barely as they are reported unto us by Jesus Christ.

Now this is that which Beleevers do cheerfully. He is willing to be a Fool, willing to have his un­derstanding denied, that he may receive the testi­mony or report of God, either concerning his per­son, or concerning Gods good will concerning him, or his duty.

And so take the other part of Faith as it is in the will, A resting and quieting of the Soul in Jesus Christ. And so a Beleever is willing thereunto. It is a great matter to be so, as I have shewed here­tofore: It is a mean thing in its self for a man to live dependantly, & to have nothing but from hand to mouth. All a mans Glory, and confidence, and boasting is excluded thereby. But though a man be nothing, and though a man be rendred vile and mean in the Eyes of God and all good men, yet Faith makes a man willing thereunto. A Soul that is converted had rather have its Good in Christs hands, than in its own; rather have its comforts in Christs giving and disposing, than in its own; that he should keep the Bottle, and give it as he thinks good: It would not be its own Carver, if it might. Observe it; So far as there is Faith unfeigned in a man, he had rather be at Gods carving, and Gods allowance for Grace, and comfort, and assistance, and supply, than at its own. Therefore see how cheerfully Paul speaks concerning this case, in 2 Tim. 1.12. I know whom I have beleeved: As if he should have said, though that it be not in my own hand, yet it is in his hand that is able. Though I have not that which makes me to abound, and to be as if I were in Heaven, yet I know whom I have tru­sted, and that he will keep it for me.

CHAP. XXIII.

FOr the further discovery therefore of this joy and Faith wherein this willingness to beleeve, and love of Christ appears, I shall name these six particulars.

First: Wherever there is true Faith in any mea­sure, the Soul doth love to hear the Doctrine of faith & of Jesus Christ. Of al truths, that is most plea­sing: And most pleasing not only because it's most profitable but because it's most self-denying. If so be the Soul would make its choice, or call for any thing out of the Book of God before another, it should be for somthing that laies open Christ, and presseth beleeving on him. How beautifull are the Feet of them that bring glad tidings? Rom. 10.15. How beautifull? that is. they are as lovely as can be, Nay so lovely as no words are able to ex­press: How beautifull? The Apostle Paul did desire to know nothing among the Corinthians, but Jesus Christ and him crucified; 1 Cor. 2.2. that is, he desired to make nothing else known. And look what it was in him preaching, so in every Belee­ver. [Page 156]In Phil. 3.10. That I may know him, and the power of his Death, and the vertue of his Resurrecti­on. These things a man loves, and he loves to hear spoken of, and discoursed of. Evil men therefore do love corrupt words and unsavory language. Be­leevers they love to hear of Jesus Christ; His name is sweet and precious: Not only to hear of him as a story, but as a person whereof there is need, and of whom there is use, and absolute necessity unto salvation. First I say the heart loves to hear of Jesus Christ. Acts 13.42. When the Apostle had preached in the name of Christ, all that were good came to him, and prayed him to preach that over the next Sabbath day, or as it is in some translations between this and the next Sabbath day, as the word may well be rendred. And he did as you may read there. As in John 6. they cryed out ever more give us this bread, so the poor Soul desires to hear of that again and again. When Lidia heard Paul preach Jesus Christ, she attended as one that would not lose a fillable, nor a word of what was spoken concerning jesus Christ, Acts 16.14. How heau­tifull (as I said before) are the feet of them that bring glad tidings of peace. It is good to love the Law of God which teacheth a man his duty, like one that is carefull to do his masters will, Psal. 1.2. He meditates therein day and night: But it's a better sign for a man to love the Gospel of Jesus Christ, & the glad tidings of him: As I shal shew you if I come to it, that there is not only as great honor given unto God thereby, but thereby a man if more humbled and abased in himself and made nothing, than by all that obedience which the Law requires, or by all that sense of misery that the Law works in us because we have not done our duty. A man hath meaner thoughts of himself when he thinks he must beleeve or he cannot be saved, than he hath [Page 157]when he thinks if he be called to an account he must needs perish because he hath transgressed Gods Law. The soul loves that law, which shews its own face in a glass with al its spots upon it: But it loves that glass better, in which it beholds the face of God, For thereby it is transformed from Glory to Glory, 2 Cor. 3. last. Out of a spirit of indignation and wrath against a mans selfe and sin, a man is glad to heare any thing that can be a­gainst himself and his sin: But out of a love of Christ, and out of the love of greater excellencies in Christ then is in a mans self, a man is glad to heare rather of Christ, then of himself, his name is as ointment powred forth. Cant. 1.3, There is nothing in the scrip­ture but what is sweet, and as hony; But the Gospel is as the hony-comb. The whole scripture is as a su­gared cup, But the Gospel of Jesus Christ is as the bottom of that cup.

Secondly, Where ever there is true faith, there is a desire and longing after Faith and Jesus Christ. As new borne babes, as the Text saith in 1. Pet. 2.3. A desire formally. O Lord said the Disciples unto Jesus Christ, increase our faith. O Lord that we may receive our sight. For its faith alone that makes us see the things freely given us of God, and to know the treasury of grace and mercy which doth and hath lain hid from eternity. And so there is also a vertual desire after Christ in al beleevers, They long after the meanes whereby faith is wrought. If you have rasted how good the Lord is, As new borne babes, you wil desire the sincere milk of the word that you may grow thereby. Though that a Child cannot distinguish rationally between the Milk of the breast, and that which is sugared, It cannot tel that this is the one and this is the other, But it hath a tast by which it can, and nothing plea­seth but the mothers breast. The Child cannot [Page 158]ask for it, nor describe it, but you may know it loves it because it is stilled with it, and quieted with it. So may be the case of many a Christian: He may not be able by reason, or by discourse, or argument to make out the desirableness of Jesus Christ above al other things, the excellencies of Jesus Christ above al other waies: There may be Rhetorick put upon al other things, beyond al that which he can see through, or put upon the things of Jesus Christ, But you wil find his heart quieted with nothing but Jesus Christ. Let him pray with never so much in largedness and affections, & let him hear with never so much understanding, and live with never so much unblameableness in the world, yet al this is nothing, his heart is unquiet, because it is not according to what the law requires: And if he sees no fault in it, yet there is fault which the pure eyes of God behold when he comes to look it through and through: And he hath no peace but when he comes to beleeve in Jesus Christ, and re­ceive peace from him. What is there in al the mea­nes of salvation which thou longest after? What is it which thou wouldest carry home with thee? Is it somthing that may draw Jesus Christ nearer to thee and make him more lovely to thee? So much thou mayest conceive of hope of thy state of Salvation. The Love of Jesus Chrst is described by this, that nothing gives the heart so much quiet, and in no­thing is the heart so much taken up and contented, as it is with this, that Jesus Christ is the Mediator, and undertaker, and is the surety, and doth al with the father: And that It doth do al with the father by him. The heart being pleased and con­tented, argues the desire to be after him.

Thirdly, Where ever there is faith there is love even a high esteeme of Jesus Christ, and God the father in him, and a high valuation of him as one [Page 159]that is good, and true, and able, and liberal. Not only an acknowledgment of these vertues to be in him, but an estimation of him for them. And the reason is this. There is no one (you know) can beleeve or trust another, whom (though he doth know to be able to discharge his promise, yet) he doth not esteem of. No wise man (you know) wil trust him whom he judges to be vain and care­less of his word, that wil speak any thing. If so be any one makes a promise, and be not known to be rich, and besides that to be powerful, so as none can hinder him from the fulfilling of it: If he be not esteemed good, and liberal, that wil not think much of what he parts withal, We wil not trust him. In faith therefore there is a love of the Glory of God. And so you have it described in Rom. 4.21. That Abraham did beleeve, and give Glory unto God. While he was meditating on the promise, and the difficulty of receiving, and it came into his mind, yet he said again, though that I be weak, yet he is able, & though that I be dead yet he lives for ever: & though that unto me, there belongs no such mercy, yet he is liberal. Such indeed our faith in God is, as our esteem is of God. As our esteem is of God, such is our love. Where we see little of excellency, there is little love: & where we see much, there is much love. It is a peece of love, A duty & an act of love w ^ch the soul shews unto God that it wil suffer no blame to light upon him, that it wil have nothing, I say nothing imputed or charged upon his account, but he must stand fair and cleer, and without blem­ish and spot in al that ever he saith and doth, what ever becomes of the soul. Nay saith a beleever in this case, The fault is not in God but in me, the rea­son lyes not in any want of love in him, but in the folly and carelessness of my own spirit. The rea­son why I want any thing is not because I desire any thing of God which he is not ready prepared to the [Page 160]doing of, but it is only because I have a withdraw­ing heart. That is the third thing.

Fourthly: The Soul that doth willingly be­leeve, doth even suffer it self to be wrought upon by God if he please unto Jesus Christ, It leaves it self in the hand of God to be wrought upon even as he pleaseth. That whereas before it was wont to murmur, and repine, and think much; and hard­ly that God would take nothing but satisfaction, and be pacified by no means but by the blood of his Son: Now it saith, Let the Lord do with me even what he pleaseth, so he will but unite me to, and make me one with Jesus Christ. He puts him­self like Clay into the hands of him, that He may frame and fashion the Spirit according to his own mind. You have the expression concerning John Baptist, in Math. 3. When Christ came to him to be baptized, said John, Do you come unto me? Suf­fer it to be so, saith Christ, for so it becomes us to fulfill all righteousness, and then he suffered him. So the Soul is brought by God unto this, to let, or suffer God to confute what reasoning he pleaseth in him, to suggest such apprehensions as are contrary to his own sense and imagination. In John 6.53. Christ told them that if they did not eat his Flesh, and drink his blood, they had no share in him: and the Text saith that many did murmur at the Do­ctrine. And such is the temper of the heart of man when Christ comes to deal with him about sal­vation, that he is offended at him, at the Call he gives; and is offended that he will not allow him any confidence, or comfort in any thing or for any thing that he hath done. Must there be so much su­pernaturall vertue required to obtain eternall life, or it must not be had? As a Patient is told by the Physitian somtimes, You must so many daies take this course, forbear this diet, and take these bitter [Page 161]Pils: He begins to think he is injuriously dealt withall: But the Physitian tels him, if you will not take this course, you will die. Then he lets him do what he will. So the Soul saith unto Jesus Christ, Lord take any course in the world with me: If thou wilt have me to lie down in sorrow, If thou wilt have me be without those means and refre­shings that I have had heretofore: If it be thy pleasure that I shall lie upon thorns, in compari­son of what I have done before, do what thou wilt, Only save me in the day of the Lord Jesus Christ. As a man saith to a Physitian whom he hath a long time refused to be directed by the Counsel of, saith he, I do even submit my self to you, prescribe what you please, use your own method, take what course your wisdom thinks good, Let the things you give be bitter, and let the things you with-hold from me be never so good, as Air, or food: So the Soul leaves it self to Jesus Christ, and lets him do with it what he will, which was the case of Paul in Acts 9.6, Lord what would'st that I do? Lord what wouldst thou that I do? do thou have care of me, for I have none of my self, I give up my self to thee.

Fifthly: The Soul is exceeding glad and refre­shed when it can do any thing to take away its con­fidence, and its support that it hath any where, but only in Jesus Christ. I say the Soul is glad that it hath nothing to help it, but Faith, and that Faith hath nothing to lean upon, but only Jesus Christ. When one stone is not left upon another of all that which a man hath built to rest himself in: When as the pillows are pluckt from under the head, and a man is left (as it were) dying, and from under the elbow, that a man hath nothing to support him, yet then the Soul takes pleasure & contentment. There is a pleasure & contentment to have all sweet mor­sels [Page 162]taken from a man that it may feed alone upon the Lord Jesus Christ, when it can convince its self that in such a course there wil be no safety nor sal­vation found, it rejoyceth exceedingly. We have no confidence in the flesh, Phil. 3. but rejoyce in Christ Jesus. Re­joyce when we have no confidence in the flesh. It is said concerning the Saints, that they wash their feet in the bloud of the ungodly, and when the vengeance overtakes them, they say, This is the man that made not God his refuge, but trusted in his riches. As it is in Psal. 52.6.7. said of Doeg. So doth the Soul Glory and insult over, all its vain confidences when they are taken from him: You are wel enough served, and this is you that would trust to praying, and to hearing, and that would put your confidence in externall performances; See what they come unto, and what they wil do: All are no­thing, But oaken leaves that seemes to be silver, they are but appearances, and give no reall satis­faction. You are well enough served (saith the Soul unto it self) and it is but justice that is done you, and I am glad it is so, and take your portion and share. Whereas men are wont to complain in the world, that such a Minister hath undone such a person, he hath cast him into the extreamest an­guish of heart that can be. They were comforted, but now they cry out they are undone, & undone: They cry out of nothing but this, that they have trusted to this & that & another thing. And in this a Beleever would rejoyce. Blessed be God, that I use al means, but it is as if I used them not, I will trust to none: Blessed be God that I have got my heart to see that whatsoever it is which seems to be a glorious sup­port, yet I see it will fail me: But in Jesus Christ there is strength. What a pleasure is it to a godly man to think how God hath pursued his Soul, and frited him and made him to run from al the shelters [Page 163]wherein he would hide himself. When a man comes to make his relation before God in prayer and saith, I would have run into this house, and have rested in this Company, and setled upon this per­formance, and yet the Lord followed me again and again: This is a refreshment to him, and glads him. When another saith it would make a man cast off all care of goodness for to tell him, that when he hath done all things, there is not a penny paid, nor one nick cut off from the talley of the Lord, when they say this is the way to make a man cast the Commandments of God behind his back, He saith, blessed be God that would not let me take common Bail, which would not have stood my Soul in stead. In 1 Tim. 1.13. Paul speaks home to this purpose. I was a Blasphemer and a Persecutor, and injurious, but God vouchsafed mer­cy to me. And how was that? you know in Acts 9. and Acts 22. God beats him down off his Horse, and a light from Heaven did shine about him, and he was cast upon the ground, and told that he had nothing to do with the Jews that persecuted Christ. But thou persecutest me Paul: The more you strive, the more you wound and destroy your own Soul, Now mark what Paul saith, in 1 Tim. 1.17. Now unto the King immortall, and invisible, and only wise God, be Glory for ever Amen. As if he should have said, Blessed be God that knockt me down, and blessed be God that spake those words, and for ever praised be his name that he would make me to lie with my mouth in the dust, and to have no hope in the earth: As he speaks in Colos. 1.12. Giving thanks unto the Father that hath thought us meet to be brought out of darkness into his marvelous light. To be pluckt as it were by the hair of the head out of one condition into another. So Math. 13.44. The man that found the treasure in the Field, [Page 164]went and sold all, and did it with joy: As if he should have said, I am glad I have nothing in all the world but this Field, this Christ, and nothing but this conversion, and that shall satisfie me. And therefore in this case, because a Beleever is glad to have his confidence in the flesh thrown down. As it was the speech of Jobs friends in Job 34.36. My desire is that Job may be tried to the utmost: As if they should have said, Lord do not spare Job till thou hast made him to know that it is a righteous thing with thee to do with him as thou wilt, though he hath not been an Hypocrite, Try him to the ut­most: Just so in the like case, when a Beleever be­gins to be taken off from confidence in himself, he praies, Lord let it be a through work: Lord, go to the root of this pride, and cut it off at the very bot­tom, and leave nothing but what is of Jesus Christ.

Sixtly & Lastly: When the Soul doth once come to know that it hath by Faith received Christ, and is Received of Christ, then its joy is full. 1 John 1.4. Our fellowship is with the Father and his Son Jesus Christ, and I write this that your joy may be full. It is not every one that hath ful joy, that hath fellowship with Christ, but he that hath fellowship with Christ and the Father too; that sees (if I may so express it to you) the Father in Christ, and through Christ, as in a glass smiling upon him, then its joy is ful. Ful, that is pure. As we use to say that is ful Wine which is unmixt, and strong, Then he rejoyceth in nothing else but only in God & Jesus Christ. Full, that is, strong, that it makes a man do much in a little: To value no difficulties in ser­vice, that it ravisheth a man, that he is dead to all things besides. Even as the Women that saw our Lord Jesus Christ after he rose from the dead, they fel about his head & held and kissed him and would [Page 165]not let him go. Full, that is, his joy is great, un­speakable, as the Apostle saith in 1 Pet. 1.8. such as no word can express. It cannot be compared to the joy of him that doth divide the spoyl, nor to the joy of him that reaps the harvest. When men have corn and Wine and Oyl increase, then they are glad: But saith he, We shal have more joy in Psal. 4. when thou liftest up the light of thy countenance. It is joy that is ful of Glory. Glory, that is, Gravi­ty, and Majesty, so as no mean and low thoughts and pleasures will take with a man. It is full of Glory, that is, it satisfies the Soul, As he that is full despiseth the honey combe. So he doth con­temptuously look upon al those things which other men take pleasure in besides. In other duties (I beseech you mark it beloved) the Soul hath a tast of Heaven, and a beginning and dawning of Glory. But when a man comes to know that he hath recei­ved Christ by Faith, then he is full of Glory, that is, he is even as if he were in Heaven it self, as if he were in that compleat happiness which shall abide to eternity. I have enough said the Patriarch Ja­cob when he heard that Joseph was a live. So saith the Soul I have enough, for Christ is mine, and I am Christs. The Israelites when they came out of cap­tivity, they were like men that dreamed: The things were too good to be be true: They were ta­ken in a rapture as it were. So doth the Soul in this case, Sometimes it admires: What is this? (said Elizabeth) that the Mother of my Lord should come unto me? Much more doth the Soul say, What is this that Jesus Christ should come to be in my Cottage, in my understanding, so poor and mean a one as mine is? Prov. 13.12. The accomplish­ment of the desire is as a Tree of life: It was a sign unto it that it should live. So the Soul saith, Evil shal depart from me, the sins that I have been troubled [Page 166]with shall be mortified, Weaknesses shall be repai­red, I shall no more lie down in sorrow. My belo­ved, as the man that watcheth for the morning, and as the Child that waits for the full age, and as the Joy of the Bride and Bridegroom: All these the Scripture useth, and much more is the joy of the Soul, when it sees, and feels, and finds Jesus Christ. But this I say is that which it comes unto. The o­ther five particulars are those which more concerns the Point in hand: But at this last, they all drive, and at this they do all arrive, but in their season.

CHAP. XXIV.

NOW consider that this must be for three or four Reasons. I say the Soul must be belee­ving, and willing to receive Jesus Christ.

First: In this true Grace is distinguished from that which is not true, but is like unto it. It is that which changeth the nature, and becomes a kind of nature. In 2 Pet. 1.4. We are made parta­kers of the divine nature. And that acts of it self, and that prompts and puts on to do according to it. A Stone when it is out of its center and place, hath a naturall instinct to move thitherto. The Fire [Page 167]would be upward, because it is its nature. Look how sin is in a man, so Grace is in a Saint, for it comes in the stead of that. Sin is not the essence of a man, It is not his soul, yet it is so wrought into his soul, that he doth as naturally sin, as he doth naturally apprehend, or think, or do a rational act. So now, Grace is not the soul of a man, but it is so infused and created in it, as that the soul doth as willingly the things of God according unto its mea­sure, as it doth its rational acts, or as it did its sin­ful acts formerly: I say according to its measure. For there is more sin at first then grace in any man that is converted. Jer. 32.40. The scripture therefore speaks af­ter this manner, I wil put my fear into your heart And what then, This grace shal have the power of a cause, and that shal worke you according to it self. Fear, shal make you fear, and faith shal make you beleeve, and to beleeve naturally. Common grace is not wrought into the nature, nor become a nature and therefore hence it comes that men do loose it, and sal unto their natural course, As the dog unto his vomit, and the sow to the wallowing in the Mire, as the scripture speakes.

Secondly, By this willingness to beleeve, the mur­muring and Corrupt disputing of the soul against Jesus Christ, comes to be silenced altogether or in a very great measure. 2 Cor. 10.5. The Apostle saith that every thought and imagination shal be cap­tivated to the obedience of faith. To the obedience of faith. Now it is captivated by the love which a man hath unto faith. You al know that we can­not indure to have that reasoned against which we love: we are presently put into a passion if any one wil go to vilifie or speake against that which we have a mind unto. Now when the soul hath a mind to go unto Jesus Christ, and a mind to beleeve, the nit stops its eare, and doth [Page 168]withdraw its sense and apprehension from what ever can be said against it. According as its mind is to beleeve, so deafness growes upon it to al the reasonings of the flesh, for continuance in any other state without Jesus Christ. If a man hath a mind to any meat, or to do a thing, he wil say, speak no more, I am resolved to do it, I wil venture And so doth the soul in this case. And its the best way of confutation of arguments. As the Apostle saith, God forbid. So confute them with this, I wil beleeve, and I wil go unto Jesus Christ, what ever you say I am resolved on that. That is the se­cond reason. The murmuring and disputing that are against faith wil not be quiet and cease til they come to have such an affection to beleeve.

Thirdly, Until you wil be in beleeving, or til you love to beleeve, your faith is not saving. For faith is an applying of Jesus Christ to a mans self,

There is a double application of Jesus Christ to a mans self.

The one is in discourse, when a man can conclude himself to be one of Christs. And that is faith of assurance.

And the other, is not by discourse, but by aime and intention. When a man doth go unto Jesus Christ for good unto himself. Now mark what I say. Al the credit that you give unto the word, Al the sence that you subscribe unto, the promises of the Gospel, These do not apply Christ to you, No more (you know) then for a man to meditate on the treasures of the King of spain, do make his trea­sure his, or do give him an interest in it. When a man loves faith, and loves Christ, then he gives up himself to Christ that he may be his. A man looks not from Christ for any thing to himself until he [Page 169]doth by an act of the Wil rest upon the Lord Jesus Christ.

Fourthly and Lastly: There must be this affe­ction of love in beleeving, because the Soul must acquiesce and rest So in Christ, as to seek help no where else. Now that he must So acquiesce is evident by this, because to go to Jesus Christ, or to receive Christ and not as the only Savior,, is to dishonor him. A man cannot rest in him as the on­ly Savior, unless that he doth approve, and like of, and take pleasure in, that which the Gospel hath revealed concerning him. Or more plainly thus. That way which a man doth not approve, a man wil not stick unto for the salvation of his Soul. That a man may therefore stick unto Christ, and never depart from him, he must have a good will or liking or approbation of him. And so much shal now suffice for the Doctrinal part of this Point.

CHAP. XXV.

USE

IS Faith such a kind of Receiving? then truly it will cast even all the world almost. There are but few Receivers of Jesus Christ. Many to whom he is offered, but few that give him entertainment by Faith. And those that have given him enter­tainment, have not done according to the Law of [Page 170]that duty in receiving him with that kindness, which he should have been entertained with. I shal put both these sorts together, because they are both under one reproof, though not both under the same danger.

First: I say this Point discovers many to be under unbelief, and so not to be the Sons of God, but the wrath of God to abide upon them. And that even many of those who do live under the Gospel, & have beleeved & received Christ, but not received him with love; As the Apostle saith in ano­ther case, you have not so learned Christ, So may I say they have not so received Christ. They have received him, but not as a friend, and not as a guest and not as one that loves him: But even as somtimes a poor Child is taken to keeping, because they are compelled thereunto by Law, and they cannot rid themselves of that charge. So men are compelled by their light and conviction to beleeve that there is no way for salvation but by Jesus Christ; Their Understanding is forced to receive in this truth be­cause it shines so cleerly: As the light that opens the sleeping mans eyes that lies against it; but they do not love him. In John 3.19. They loved dark­ness rather than light, because their works were evill. Loved darkness more than light. Jesus Christ is that light and Faith is that sight whereby we see that light, and they love darkness, that is, they love even the most uncomfortable estate that they could be in the world, better then they love the way of Je­sus Christ, darkness in the Scripture is referred to uncomfortableness. Whether you refer it to the darkness of the shadow under the Law, Or to the darkness of heaviness and grief of Spirit wherein men are put when they apprehend what they have done to the destruction of their Souls. Men love any thing (darkness) rather than Jesus Christ. [Page 171]I shall have occasion to open that again, and there­fore I pass it over shortly.

Out of the mouths of Babes and Sucklings thou hast ordained praise, that thou maiest still the avenger and the enemy, Psal. 8.2. And who is the Enemy and the Avenger? It is only the naturall man. For in the Hebrews you shall find that the eighth Psalme is only a Prophecy of Jesus Christ under whose feet. God puts all things, Jesus Christ was the praise of God the Father, because he was as unfit to have un­dertaken and perfected the work of our salvation in the eyes of the world, as a Child is unfit to do the service of a man. Or, as the language of a Child is insignificant, and is not able to express it self. Now why will God take such a course? That he may still he Enemy and the Avenger. That I would have you note. That there is in men an enmity and a rage against Jesus Christ and the way of salvation by him. If there were any thing he would destroy, and if there were any wall he would pluck down, and if there were any truth, he would deny, namely salvation by Jesus Christ. He came to his own, and his own received him not. His own, that is, those that were separated from the rest of the world. As we call that a mans own wherein a man hath a particular interest, title, and possession. If they were Christs own, then they had in some measure owned him, as wel as he had owned them. They had owned him by profession, and yet they received him not, because they recei­ved him not with love. [...], the word signifies properly a receiving kindly, and respectively and gladly. So, they received him not. The Jews they thought they had received the Messiah, when they refused the Messiah. They thought that he that should be the Messiah should be such a one, and because Christ came not cloathed like unto him, [Page 172]therefore they rejected him. So Christians are apt to a great mistake about Jesus Christ preached and born in the Gospell, (as I may say) as the Jews were about him when that he came in the Flesh. I shall instance only in one.

They do not love beleeving, nor receive Jesus Christ with love: who beleeve him not to be such a one as he is: who receive him not according to the greatness and glory with which he is invested, and which belonges unto him. Suppose a Noble man should come unto a mans house, and be regar­ded but as an ordinary man: Let his entertainment be otherwise what it wil be, he is not used kindly, but you do degrade him, and level him to an ordi­nary mans condition, when as he is a person of Ho­nor. Kind usage of one lyes in the shewing him that respect and esteem which belongs unto him. He is an unkind man to his wife, who respects her but as his Father and Mother, when as he must leave Father and Mother in his affections in comparison of her. So now, he useth Christ unkindly, and he doth not shew his love by beleeving on him, who doth not by faith receive him as he is God and Man, One in whose hands al power is, & may do what he pleaseth, viz. (Give the spirit from the father) And one who is holy, and harmless, and separate from sinners: I say, unless you beleeve upon him as such a one, and receive him as such a one, and love him as such a one, then you do not beleeve, In 1 Rom. 21. They Glorifyed him not as God, and therefore God gave them up to vile affections. They Glorified God, he confesseth, But not as God, and therefore they were punished. Wherein lay that, that they glorified him not as God; It lay in this, God had put forth his power and wisdom in the things that he had made, and they set up things which they [Page 173]made in the memorial of that God, but they prai­sed him not as a God of infinite power: They look­ed after no more then was in the creation and there­fore not giving infinite power to him, they Glori­fied him not as God. So I say here, They do not love Jesus Christ as Christ, who do not acknow­ledg him to be what indeed he is, and to be such a one as he is revealed. I shall speak more plainly thus. The Jews did stumble at the meaness of Christs out-side, because they looked by him to have a temporall kingdome. There are as false & as erronious apprehensions of Christ in the minds of men now. The dealings of Christ with the Souls of men, are as contrary and as unanswerable unto mens expectations and presumptions, as the mean coming of Jesus Christ into the world was contrary unto the expectation of the Jews. Mark it. Christs dealings with the Spirits of men, are as unanswera­ble, as his coming in the Flesh was unanswerable to what the Jews expected. When ever Jesus Christ comes, he comes as a King, he will be Lord, or nothing. As Kings when they come into private mens houses, command all their servants as their own, and use every roome as if they that owed them had nothing to do with them: They take all power out of their hands for the present, and use nothing but what they bring with them, and that which is of their own providing. So when Jesus Christ is come into the Soul, he will have every thought after his mind, and not give a man leave so much as to look after any other thing than him­self. Men look not for such a kind of thing as this is by Christ, and therefore they are not able to endure it. Men look for ease, and not to be kept to their duty, and they look for peace, and not for to be under the reproof and corrections and instru­ctions of the Lord. And men look to have their [Page 174]good will accepted, and that Jesus Christ will be served with nothing of what is ours, but of what he gives. Or rather thus, when Jesus Christ comes unto men, he brings trouble, Behold a Sword: He changeth men from what they were, and takes them off from the practises wherein they walked, which they thought were good. As when Jesus Christ came, he nulled all the services of the Jews, which they thought were exceeding Glorious. Now Jesus Christ comes and sets the ax at the root of the Tree, and saith, If we will not bring forth Fruit, we shall be cut down. Now the Soul looks not for any such thing as this. What are the ex­pectations of men by Jesus Christ, but only that Jesus Christ should be a Chariot, that Jesus Christ should give him his hand to sit by him in Heaven? Men look that Jesus Christ should come with his Arms ready to receive them, and his Bosom to lay them in: They look for nothing but what may make their lives more free, and their Spirits more quiet than they were before. You will be mista­ken in receiving Christ: If you have peace with him, you shall have trouble. You shall be a King and reign, but he will be a King and reign over you. He will be served by you, but you shall take all from his Treasure, that you may say only as Da­vid did, Of thy own do I serve thee. Now this being contrary to mens apprehensions, they are not wil­ling to it, and being not willing to it, they are not believing.

If Jesus Christ be not received according to that Glory which he hath, and which doth belong to him, (Make as much of him as you will) yet still it will not be salvation to you. We saw his Glory (saith the Apostle, (when he preached) as the Glory of the only begotten Son of God, John 1.14. [As] that is, it was no other Glory, and can be [Page 175]counted no other Glory but what belongs unto God himself. Now as Jesus Christ is preached and known, so he must be received by the hearers. There is nothing that is worship and honor un­to God, nothing that will make us happy, but what is done unto God and Christ, as such. The Apo­stle makes this in 1 Thes. 2.13. to be a sign of the effectuall calling and conversion of the Thessaloni­ans, That they received the word, not as the word of man, but as it was indeed the word of God. As the word must be received as Gods word indeed, so must Jesus Christ be received as he is indeed. Look therefore what Jesus Christ must be that he may be the Author of salvation, you must receive him as such, if your Faith be saving. It was ne­cessary if he would save us, that he should be God and Man: that he should be the head of al things: that he should be holy and separate from sinners. Do you now receive him by Faith as such a one? Doth your Faith close with him gladly under these respects? It is not enough to saving Faith that you do not deny him to be thus, but he must be owned by you to be thus. I say he must be owned by you. A man may under one consideration be wonderfull kind and respectfull to a Person, when under ano­ther consideration he will shew no respect to him. As for example. They said unto Lot that he came in among them to sojourn, and would have Lorded it over them. That is, (as if they should have said) If Lot will live among us, and take his being with us as an ordinary Person, he may: But if he thinks all things must be as he wil, If he will trouble him­self with our matters, and order al things according to his Will, and be our Governor, we wil have no­thing to do with him. Therefore the Apostle faith of some men, that they love him not as a Lord, 1 Cor. 16.22. If a man love not the Lord Jesus Christ, let [Page 176]him be accursed. They love him as Christ, for so he is anointed: and as Jesus for so he is a Savior: But this [Lord] being added, makes their hearts to rise against him, and against the precious oin­ment and Graces that are in him. And so you shal find in Jude 4. He saith, there are some that do deny the Lord. The word [...], used for a [Lord] is a Master of a family: If Jesus Christ will come, and he wil have all our time, and strength, and not only that, but the things that are done must be after his order, and according to his mind: Our wis­dome and reason must not direct us in the things that we do, though they be materially good: If so, the Text saith, They deny him: that is, They profess they will not have such a one to rule over them. And thus if you compare it carefully in Luke 20. from 9. to 17. verse, with Math. 21. where the same parable is repeated, though those that had the Vineyards let out to them were angry with the servants, yet they used them not so il, as they used the Son: And why did they use him so ill? It was only because he was the heir, and would have ru­led over them. We will not (say they) have this man rule over us. And therefore as Persons are wont to enquire what the quality and disposition of those are, with whom they desire to marry, be­fore they make any treaty or Covenant with them. A wise Man or Woman first sits down and consider, whether they can like a Man or Woman of such a Spirit and behavior: Suppose him to be dull, and harsh, and con­trary to her desire. So first get the knowledg of Jesus Christ as he is one that saves, and then exa­mine your selves how you can submit unto him, that you may judg whether your Faith be true or not. Can you submit unto Christ as God, having all things of himself, and having an absolute de­pendance [Page 177]on him for all? Can you receive him as your Lord and head? and therefore say as John did, he must increase, but I must decrease, he must reign, and I must be put under his feet, and it is fit it should be so: Yea, canst thou receive him thus simply and not upon condition only or principal­ly? Rather than the Prodigall would starve, he would serve, and serve in the meanest condition that could possibly be. Rather than he would die he would eat and feed with the Hogs. A great change, and altogether unlike the Spirit of such a one as he was when he went out from his Father, that could not endure to live upon his Fathers curtesie, in hopes of his portion, but must have it in his own hands. Now as he did it out of necessity, so may men be ready to receive Jesus Christ. But in such a case as that is, it is a burden to a man, and unto Jesus Christ also. For I beseech you consider it. If there be no greater cause or reason, why a man would have Jesus Christ, than that he may be a Plaister to heal him of his sores than that he may be life to recover him from the dead. (His life is dear to him, that is cleer, And his salvation is dear to him but) Jesus Christ is only as a means to serve his turn, and so far he cannot but be desired of a man. What man is there (as you shall hear by and by) that will take delight in Physick for it self, or that doth not count it a misery to be al­waies in Physick, though it be a means to preserve his health. Salvation is to be looked for by Jesus Christ, But Jesus Christ especially. When Faith gives entertainment unto Jesus Christ, it also re­ceives salvation. As Christ said unto Zacheus, This day salvation is come unto thy house: But Je­sus Christ is the great and chief Guest. Faith (I say) bids welcome unto Christ and his benefits, but most of all unto himself. And so much [Page 178]now shall suffice to have spoken of that first sort, such as receive not Christ willingly, and therefore have no true Faith, because they receive him not according to that Glory which he is of.

CHAP. XXVI.

SEcondly such also as do delay and put off their going unto Jesus Christ or closing with him. Delay argues unwillingness. So the Seller saith, A man hath no mind, he is not willing to lay out his money, by beating up and down he doth not make up his bargain.

Again. Delaies are a kind of denials. And so the poor man takes them who cals and asks for an Alms, and receives no answer. In War, If men accept not of conditions by such a time, they are counted enemies. God counts delaies, unwilling­ness, Luke 14.18. The Guests that are invited would not come, and yet if you look there, you shal see that they do but put off the matter for a while, for one saith, he had bought a yoak of Ox­en, and another had other business, that he could not come. God counts you to be unwilling, when you are delaying.

There is a forbearance which is not a delay. As the Apostle Peter saith in 2 Pet. 3.9. The Lord is not slack concerning his promise, though he de­laies his coming to judgment: because he hath this great reason for it, viz. His elect are in the world, and must be born into it, that so they may be cal­led [Page 179]and saved by him. The Lord having so great a reason for his patience with the world, therefore he is not to be counted slack, though he lets things go disorderly and without punishment for many years together, for what we can think. I may say now in the like case also, that a man doth not de­lay to beleeve alwaies, because he doth not be­leeve? For there may be some reason for it. There is no reason can exempt a man from the ob­ligation unto Faith. Its no reason at all for a man to say that because he is poor and miserable and under Gods displeasure, or in his sins, therefore he should not beleeve. But though there be no­thing to exempt a man from the obligation of the Commandment of Faith, yet there is somthing to be done before the Act of Faith. That is, the heart must be humbled, and have the sense of sin, The sense of sin and of a mans need of Jesus Christ, doth in order of nature precede & go before this Act of resting on him. He that hath no sense of sin, ought to say that it is my duty to beleeve: But he ought to say as well, That I may beleeve, I ought to see my sins. Because therefore there may be a reason, therefore every forbearance of believing is not a deniall.

Nor doth every forbearance argue unwillingness. Every forbearance of a duty is not a sign that a man is unwilling to a duty. As for example. A man makes his friend to stay at the door, or in some out­house for a while before he goes out to him. Be­cause the room wherein he would entertain him is not righted and made hansome for him: And yet he may be as glad of his coming, as of any thing in the world. And yet make him stay till things be ready for his entertainment. So the Soul may be desierous of Christ, and yet not think himself fit to [Page 180]receive him as yet: A fault there may be in thee, and often times there is, Because Jesus Christ pro­vides for his own entertainment. As soon as ever the door is open, that is, that the heart be sensible of sin, Jesus Christ doth come in with all his furni­ture, makes it an habitation for himself. If a man will stay from Jesus Christ for want of one degree of Grace more than he hath, there is the same reason he should stay for all degrees of Grace: for all de­grees of Grace are little enough to compass him with, or to give him entertainment.

But though that forbearance argues not unwilling­ness in all cases, yet in sundry cases it doth. As for example. When we are not sensible, and take not notice of what is done by God and Christ to egge and draw out the Soul by Faith unto him: When no spurring will make us go on: Though we be exhorted, perswaded, commanded, intrea­ted, threatned, yet still we stand where we were. Amazed at our misery, but give not up our selves unto this Grace of Christ. Or if a man be moved and not proportionably unto the means that are used: Though he hath lived long, and been under the perswasion of the Gospel continually, yet still there is little, very little progress, or looking towards the Lord Jesus. Like green wood, that though there be much fire, and earnest blowing, yet retains nothing but only a little warmth, and comes not unto fire at all. Were it only a dulness and heaviness, and slowness of spirit, and not un­willingnesr, the continuance of the means, and be­ing continually spurred would remove that, and make us at length to get as much as might testifie and bear witness to our Souls that indeed we are in love with the Lord Jesus Christ. Where (I say) continuall means and Ordinances do but very little, it is a sign that there is not only slothfulness, [Page 181]but unwillingness, that the Soul is not wrought upon effectually.

But then especially doth delay argue unwilling­ness when a man stifles and hinders the working of the means. He pincheth in the pains that would deliver him of all his trouble: He weakens and enervates the Arguments that are brought to perswade him to go to Jesus Christ. He grows witty and wise and cunning to evade the Arguments and Reasons of the Gospel.

And then again is a mans delay a sign of his un­willingness, when he hath it in his power to beleeve, and yet doth not beleeve. I say when he hath it in his power. As it is a sign a man is not willing to pay his debt, or to give unto the poor, when he hath it by him, and yet bids the poor or the debt or to come another time. In all that are regenerate there is a Spirit of Faith: And when they are under the means, and the means do affect them, it is then in their power to heleeve. Naturally no man can be­leeve: But it is given unto them that are regene­rate, and they can bring that power into act when the means do work upon them. As now in the hearing of a Sermon, for a man to with-hold his Soul from Jesus Christ, when the Ordinance pres­seth him, yet for him to keep his heart back from going unto him, that is a sign of unwillingness.

I wil mention but one delay more. And that is when a man keeps from Jesus Christ without a Rea­son. And let me tell you this, that if once a man see his sin, and his own helplessness, there can be no Reason why he should keep from Jesus Christ. If there be any reason, It must be either in himself, or in Christ. If it be in himself, it must be one of these two things.

Either the want of Grace.

Or the abundance of corruption and guilt that lies upon him.

If it be want of Grace. It must be,

Either the totall want,

Or the want of some degrees.

The whole want of Grace that is no ground why you should not beleeve, for by beleeving you re­ceive Grace for Grace. Grace is an effect of Faith: It is the blessing of that seed, and the Tree that grows upon that Plant.

Nor can it be for want of some degree. For as I told you just now, There will be as much reason for a man when he hath attained to twenty degrees of Grace to stay stil til he hath attained to the last degree of Grace. as there will be for him when he hath one degree to stay til he hath twenty degrees: for al degrees of Grace are little enough to give Je­sus Christ that respect which belongs unto him. If it be not therefore the want of Grace in whole, or in part that should keep a man from believing, Is it the greatness of thy sins? But

Know that thy sins are the greater by delaies. As the debt grows more by non-payment: Use, and Use upon Use. And the wound grows the worse by not laying on the thing that may heal. Is not the reason then in thee? Nor in thy sins, nor in thy Guilt: But in Jesus Christ? That it cannot be. For the Bride saith come, and take of the waters of life freely, Revel. 22.17. And what can be more said, or be more desired? Jesus Christ is glad when sinners come to him: more glad than a godly man is of the conversion of another. As in Luke 16.22.28. The Father was exceedingly rejoy­ced when the Prodigall came home, when the elder Brother was troubled at it, Rom. 10.8. The word is nigh thee even in thy mouth. It is nigh unto thee: [Page 183]that is, It is throughly known, As we throughly know the things that are spoken in our Ears, the sound that is not far off, but near. Now the word is nigh unto thee, even in thy mouth. As a thing that is confessed by al, we phrase it thus, viz. that it is in every mans mouth. Now it is in every mans mouth, and Jesus Christ hath made it evident in his word, that whosoever believs shall be saved. The word is nigh thee, and in thy mouth, that if thou beleevest thou shalt be saved. If there be a­ny reason therefore that thou goest not unto Jesus Christ, it must be thy own apprehension and thoughts. For there is none in the Object Jesus Christ: nor any such reason in thy self. I say all the reason must be in thy own apprehension. And therefore thy apprehension is such, because indeed thy heart is unwilling to receive Jesus Christ. Un­willingness formes and shapes and frames strange apprehensions in the Understanding. As where a man doth not love he wil find occasions to be an­gry, and Arguments as often as he thinks good to ingage and separate his affections from that thing or Person.

Especially Beloved where there is a feigned rea­son. Mark what I say. Where there is a feigned reason there is unwillingness to receive Jesus Christ. A Lyon, A Lyon saith the Sluggard is in the street.

Men say that they shall be refused if they go unto God by Jesus Christ for Faith. You do but ima­gine this: It's but a feigned reason for your unwil­lingness, for none ever went to him that received a neglectful Answer. In John 6.37. Those that come unto me, I will in no wise cast out.

Men think if they should lay hold upon Iesus Christ, they should but flatter themselves presump­tuously, and their hearts would be hardned more. [Page 184]It is but a feigned reason. For as fire softens wax, so would the love of God soften thee. The appre­hension of the wrath of God hardens, and the ap­prehension of the love of God softens.

As men go up and down Markets and Faires and and think to do better til they have lost their op­portunity; So do men put off, and put off to be­leeve till the day of Grace be past. There is as great a hazard in delay, as in opposition or refusal: and though it seems not unto the Conscience to be so great a sin, (but it is colored with modesty, hu­mility, and fear) yet not withstanding it is as dan­gerous. The Lord he reads the principle from whence it comes, and he judgeth of the Act acccor­ding unto it. The means continuing and the heart being stirred, yet men find out some rub or other in the way, somthing or other to stop and delay their course of going unto, and closing with Jesus Christ. It may be their ruine. It is as much as if they should say, They would have none of Jesus Christ, nor of his salvation. There are some men so foolish that they wil not send for the Physitian, nor take advice til the Disease hath gotten them down and they are overcome by it and weakned and brought unto the Grave. So it is a folly of Spirit that til we see all means perishing, we wil not come unto a period, and put an end unto the dispute and debate of our Spirits whether we should beleeve or not. That is the second thing, that Delaies do argue unwilling­ness in the cases that you have heard

CHAP. XXVII.

THirdly: Let me speak to a third, that do re­ceive and beleeve presently. They have no fault in their apprehension of Christ, nor any fault in their puts off and delaies, but they do not give Je­sus Christ that place in their hearts that is fitting for him. I say they give not Jesus Christ that place in their hearts that is fitting for him. What grea­ter unwillingness almost can one shew to entertain one, than to lodg him in some mean room, or in some out-house, or with some base and vile com­pany, which he knows his Soul abhors? To lay a noble man among the Swine? Or to lay a man that is of tender sense where there are most noisome smels? What greater proof of unwillingness can there be to take one into an house, than such an entertainment? 2 Cor. 1.6. We beseech you re­ceive [Page 184] [...] [Page 185] [...] [Page 186]not the Grace of God in vain. He intimates thereby that there is a vain, that is a slight and neg­lectful receiving and entertaining of the Grace of God by Christ. When Christ was born, there was no room for him in the Inne, but in the Stable, and he was cradled in a Manger. And so now do men deal with Jesus Christ in receiving him by belee­ving. There is a kind of beleeving which is a re­ceiving after that sort. As for example.

He is only taken into some mens mouths: Men speak much of him, but their hearts are far from him, though they draw near to him with their lips.

Some men have Jesus Christ only in their Fancies and speculations, only in their outward room and Fancy. The Fancy is unto the Soul as the Porch or outward Court is unto the House: Or it is as a Shop or a Ware-house wherein Commodities are set forth, that so that those that pass by may be taken and allured by them. This is the nature of the Fancy of a man: Now Iesus Christ is admitted no further with many men. That is. The Know­ledg which they have by Christ is only by the Meta­phors and borrowed speeches which the Scripture useth, and by which he is resembled and set forth in the Scripture. Their knowledg of him, is not proper but Metaphoricall and figurative. For the better helping you in this, you must know that there are two sorts of fanciful Faiths (if I may use that expression) two sorts of people that re­ceive Iesus Christ only so far. 1. Such as hearing or reading in the Scripture that Iesus Christ is Compa­red to a Rock, and Bread, and Water of life, and unto a Tree of life, and set out as one that stands at the door or Gate of Heaven taking and enter­taining those that are received unto Glory. [Page 187]The Scripture setting out Heaven as a City: and fellowship with God as a Feast where Iesus Christ comes as the Master of it, to see his Guests that they be welcome, and want nothing but every way entertained according to the State and Fulness and Riches of his House: Such reading that the Scrip­ture sets out Heaven as a House, and as a Paradice for pleasure, and as a Kingdome, that hath al kind of contentment in it and lives indepently: they hereupon begin to think of the state of beleeving, as a participation of such kind of things, and their af­fections are taken much with them. And now mens apprehension of a state of Grace and happiness, it is formed up of these: They contemplate of happi­ness under these resemblances. This is that which the Scripture cals the form of Knowledg. The form of Knowledg. As in a Map or Globe al the king­doms and places of the World are put, that in one view they may be beheld. So men have in their minds, and head and thoughts what the Scripture hath thus set forth Heaven and Christ by, and fur­ther then that their understanding goes not. Of this sort of fanciful kind of Faith, are Raptures wherein men have visions, and think they see glo­rious sights both walking and sleeping, and that they hear voices speaking unto them, and comfor­ting, and calling them to that Glory and Ho­nor which they imagine the state of Grace makes them Sharers in; imagining themselves to be as upon thrones, and in Gardens, and in the midst of pleasures and treasures. These are the meanest and lowest sort of this kind, for those that have but little or no understanding and insight into the things of God, have these visions and receptions in their minds and apprehensions most frequently. Ignorant Persons they know not the mind of God. [Page 188]And many sick dying men whose understandings are weakned, or who have but little understanding, all that is left them, being but a disturbed fancy who have lived the life of man so far as understan­ding and fancy goes, yet somtimes you shall find them speaking of their desires to be gone, to be in Heaven, to be gone to sit upon Thrones, and going into arms, and going to be partakers of riches and greatness, and to be with their Savior, where Glory is prepared and many such things. And yet it is but a Fancy, as is apparent if a man searcheth the bottom of it. They are taken with their apparisions and resemblances of Glorious things, and in them they are safe. Metaphors or figurative speeches (Let me speak that by the way) are used by the Holy Ghost, and of use to signifie excellent things, and to win the mind to think of spiritual things: The mind is brought to think of those Heavenly things by earthly things: Even as Children are won to drink off a cup of Physick by the gayness of the Cup, or some such thing as takes the Fancy. But mark what I say. There are no Metaphors that can set out the things of Jesus Christ, or Jesus Christ, as they are to be received by Faith. No Metaphor can set them out. Saith the Text Matth. 11.27. No man knows the Father but the Son, and those to whom he reveals him: And how doth he re­veal him? Eye hath not seen, nor Ear heard, nor hath it entred into the heart of man: that is, Neither by the Eye, nor by the Ear, what God hath pre­pared for them that love him. Therefore if you look into it you shal find an infinite disproportion between the things figured, and the figure it self. As for example. Christ is called Bread. Though this be an Ʋmbra and gives you a little shadow of Christ, yet it tels you not what Christ is: for bread doth but preserve life, and Christ gives life unto [Page 189]them that have it not. And you know how bread is made: But Jesus Christ is of another con­stitution. Mark it. So long as truths or things are in the Fancy, they are but little known. For they come not into the Fancy nakedly and in their own nature, but in some shapes, and figures, and repre­sentations. Before the understanding can receive any thing it must substract the thing from all these figures and shapes which the fancy puts upon them.

Yea indeed this kind of figurative apprehension, where it is alone, as it is the lowest and meanest sort of knowledg, so indeed it is nothing but a spi­ritual madness and distraction of mind. For as it is madness in a man that lies upon straw to think himself upon a Throne, and for him that hath Chains about him, to count them the Ensigns and Badges of royalty and state: And he that hath no­thing, to think himself to have al things. The like madness is it for a man to think of the glorious things of Jesus Christ so meanly, as meat, and houses, or any Metaphorical speeches can set it forth to be. It is al one to think mean things glo­rious, and to count glorious things to be mean. At the beginning of the Reformation, the Devil hath been wonderful careful to dress up the fancies of men for Jesus Christ. He hath appeared unto men that have been falling away from Popery under di­vers shapes: And in al of them, as if he were an Angel of light, speaking for and pleading for the Religion and worship of Christ, and setting out hea­venly things according to earthly and carnal ap­prehensions. And poor Souls in those times being deceived by him, have thought indeed that they had such kind of Revelation as the Prophets of old, and have applied unto themselves those Scrip­tures, Acts 2.17. That in the last daies young men [Page 190]shall see visions, and dream Dreams, &c. whereas all this while it hath been nothing else but a work of fancy, A figurative representation of the things of Jesus Christ unto them. Though there be a great deal of use to be made of figurative & metaphorical speeches in the Scripture yet they are neither able to set out Heavenly things to the ful, And as they are not able to set out Heavenly things to the ful, so the Ground of our Faith is not the similitude that is between earthly things & spiritual things, but on­ly the testimony which the word gives concerning Jesus Christ. And mark this. If so be that we do receive the Testimony which the Scripture gives by Faith, then it is without any such kind of shape or image in our Understandings, because we do by Faith so know as God knows, As God knows intui­tively, so doth Faith also.

I say as Metaphors are not able to set out spiri­tual things spiritually: So that light by which they are to be received, is not that likeness which is between the similitudes, but it must be from God himself immediately. Faith takes Gods testimo­ny. It is not true Faith which judgeth, or accep­teth of any thing by any light, but the report of God. 1 Cor. 2.16. We have (saith the Apostle) the mind of Christ. As God himself doth not know, his knowledg is not resolved into or gotten by Me­taphors or similitudes of earthly things, So neither is our knowledg that we have by Faith. There is a great opposition.

There are two kinds of Arguments as differing as possibly can be.

The receiving a thing upon report.

And receiving things from similitudes. That is another kind of reasoning.

As when we know there is a God, and infinite Wisdom, and infinite goodness in that God we [Page 191]know it intuitively, (as they speak) That is, there is somthing fals into the heart, which (without any image) doth fix this upon the heart, that there is such a Wisdom and Power. So from the Testimo­ny of God, there fals in such light, as makes a man without any Image or figure to receive Jesus Christ. Therefore I say you do but hold up Jesus Christ in a Fancy, and hang him up as a picture in your house, and that is not a receiving him by Faith. Though this representation of him is that which (as you shal hear hereafter) hath strange effects upon men, viz. An Imaginary happiness: And a perswasion raised upon a mans Imagination. A strange kind of effect wrought upon mens affecti­ons, and the alteration of mens courses.

But there is a second sort, (that I may go on with that) of those which have only Jesus Christ in their Fancy, and they are those that know and like of him only as he is a part of, and head, and main point of the Doctrine of Religion. As every science doth consist of divers principles and com­mon heads whereunto all other things are to be re­ferred. So doth Religion also▪ God hath put all that knowledg which is necessary unto salvation into a frame or model. The Scripture cals it a pat­tern of wholsome words, in 2 Tim. 1.13. He hath put it into a Summary or Systeme that we may see the Glory and excellency thereof at once, and be settled in it, and be taken with the apprehension of it, when we see one part agree with another: And there is no contradiction, and one depends upon and maintains the other. As in a building of a stately House (which is uniform) when one part is a support unto the other. Look into Heb. 6.1.2. The Apostle speaks of foundations summing up al Religion into a few particulars. In 2 Tim. 1.13. The Apostle saith that the pattern of wholsom [Page 192]words, or sum of Religion, it doth consist in Faith and love. And in another place he cals it the Do­ctrine which is according unto godliness 1 Tim. 6.3. Now in this model or frame, the Doctrine of Jesus Christ is the principal point. Look upon the whol Scripture, and Jesus Christ is the princi­pal Theam. Look upon all the matters that be­long unto salvation, and he is the chief Argument. Even as the Center is unto all the lines in the Cir­cle, So is Jesus Christ unto all the several truths which belongs unto eternal life: They are all drawn from him, and they all tend unto him. And according unto this it is that men do receive Jesus Christ. They receive him as a man receives the story of Moses, or Joshua, or any other worthy that have done some noble Acts: That is, as he who is the subject about whom all that is conver sant, And the Person by whom al those great things have bin done. And this knowledg of Jesus Christ is that which the Aposte calleth a soundness in the Faith, Titus 2.2. when as men err not from, and make not ship-wrack, of Faith and a good Con­science, or Faith especially. 1 Tim. 1.19. From this knowledg a man may be so established in the profession of Jesus Christ as that he may be able to instruct others, to answer all arguments that shall be brought against this profession, and to endure much even as the Heathen Philosophers that would rather die the cruellest death, than leave any one principle of their learning and profession which they had received. So a man may see so great a reason for the things of Jesus Christ, that a man shal not dare to part with the least beam of it for the greatest afflictions in the world, or to avoid the greatest misery. But yet notwithstanding all this a man may be without saving Faith. It may be thus received into a mans mind and judgment, and [Page 193]yet not be a faith that wil bring him life and Salva­tion at the last. For I beseech you consider it. A man may thus receive Jesus Christ by a common gift of the spirit, though he hath no Grace. In Rom. 2.20. The Apostle saith of those that were not Jews in the Circumcision of the heart, that they had a forme of knowledg and did delight them­selves in the Law, compared with the last verse. And if you look into Rom. 6.17. You shal find that besides the forme of Doctrine, unto a mans Salvation there is required his being delivered up unto it. But (saith he) you have obeyed from the heart the forme of Doctrine, whereunto you were delivered. DELIVERED, that is, cast in the shape, and conformed unto it, so as that what you know, hath authority and power over you. As we say a man is delivered into such a ones hand, when he is made sure of, so as he cannot escape. A man must through obedience come under the power of that which he knows, or his knowledg is not saving.

Yea notwithstanding al this kind of knowledg, and this judgment, and understanding of Jesus Christ, a man may have no affection nor love unto him at al. In John 2.25. It is said that many beleeved upon Christ, but yet he saith, they were such as he did not dare to trust himself with al. That is, they would have betrayed him, and for their own ad­vantage would have put him into the hands of his enemies. 2 Tim. 3.5. They have a form of God­liness, but deny the power thereof in their lives. That is, a man may know much, and know it exactly, and yet the things known have no power to order their affection or to subdue their corruption. Or as some do understand the [Power] in opposition to the [Form.] They do not value the things as [Page 194]they are in themselves; Al their esteem reacheth no further then the order and rank that these things beare in the matters of the world. As for exam­ple. A man in casting up an accompt may value a counter a pound, or a thousand pound, only because it is so in reckoning: So a man may value Jesus Christ at a great reckoning, as one that contains al the doctrine that belongs unto Salvation, and yet notwithstanding unto a mans self Christ may be but a brass Counter, and as one that hath no value in himself. That is al I shal leave concerning this point That Jesus Christ is received only into the fancy, when a man knows not Christ in himself, but his ap­prehension is formed only into the Metaphors and figurative speeches in the scripture of him. And when they know him only as he is the main point of Doctrine in religion, but his heart is not taken with himself.

There are some who go yet further, And they are such who take Jesus Christ into their understanding But it is into the reasoning part of them (as I may so speak) that is, so far as they are convinced by demonstrations and evidences and undenyable argu­ments, so far they receive Jesus Christ. True faith goes by testimony, and that is the argument and cheife ground of it. A man may receive the word of God to be true upon the same ground that he may receive any other writing, or book which teacheth a man, whether it be the knowledg of Countries, or of the hevens, or any other art whatsoever. In the scrip­ture Isay a man shal find the same things to perswade him, which he finds in other books. A man beleeves other Books to be true, because it hath good report, because it is antient, And the parts agree, And they interfere not, nor contradict one another: They have experience that the things there said, comes to pass, & the like things have been done which they [Page 195]report. And so a man upon the antiquity of the scripture, and the agreement of the scripture, and u­pon the equity that is in the command of the scrip­ture, comes to think that the scriptures are true. But now the Spirit of God joyning with these, and sitting upon these, (I say, These common argu­ments withal sciences) the spirit of God improving al these, may work upon men very much, But if so be that men go no further then these, there is not faith in Jesus Christ neither. For I beseech you mark it. Al faith, it is an act, so far as it is saving, it is a wil­ling receiving of Jesus Christ. But these demon­strations and arguments, they do compel the under­standing. The understanding cannot but consent unto them, and it is irresistibly (do what it can) bowed to give consent according to the same, and that is an argument that it is not saving. As a man who yields obedience, not because he loves the Go­vernor, but because he knows not how to help him­self (or to do otherwise) being conquered. So these evidences and strong reasons, they leade a man captive, and a man consents in his understand­ing although the heart be against them: a man may joyn together with them, and yet notwithstanding they be things which his heart doth most of al ab­horre: therefore they cannot be saving. Mistake me not beloved.

There is nothing so carefull of having a good evi­dence, as Faith is, It is the most secure Grace of trusting unto, that possibly can be: It will take no­thing but what is increated for its ground: It will either have a testimony from God that cannot err, or else it wil not receive.

But though Faith may look after the cleerest evi­dence, yet it looks not after an evidence arising [Page 196]from the things themselves, but from the word of God: Not from the Matter, but from Gods report. If God wil say it, let the thing be never so obscure, and contrary to sense or reason, yet Faith will re­ceive it. But that which I now intend in this, is,

That even as the Devils they do beleeve (the Text saith in Jam. 2.19.) but they do it, because they have experience that the things which God hath spoken come to pass (as I have shewed here­tofore) They are convinced by what they have seen and found, that what they yet see not accom­plished, shal be in Gods own time. And so there is a Faith also among men, even concerning the things of the Gospel, which is contrary unto their lusts: But yet its not grounded upon any thing, but meerly upon demonstration, upon demonstration (I say) or experience, and therefore it doth not save.

There are some therfore that receive Jesus Christ only into their reason. Into their reason only. I have made these severall steps in the laying open of this truth, because that the Devil doth with the Souls of men, even as Warriers do when they have a place to hold out against an enemy. If so be that they cannot keep one Wal, or one part of the Fort, they get to another, and there strengthen themselves: They would keep them out of al. If the Devil can keep Christ out of the fancies of men, he wil. If he cannot stay him there, by reason of the means that they live under, then he staies him in Reason, and labors to set him up there: You shal know what I mean by it by and by.

A man may receive Jesus Christ into his rea­son, and yet have no good wil to him. (which is the Point that I have in hand) For as the Eye be­ing [Page 197]opened, cannot but see the light, so neither can the Understanding but take notice of the truth that is propounded unto it. The Will hath a power when the Object is before it to refuse it, But the un­derstanding hath no such power. But when as a thing is propounded, it cannot but observe it. A man may not like, nor own what is propounded, but he can­not but take notice of it. And therefore (by the way) when we say that men will not know, or men are wilfully ignorant. The meaning is this, They wil not be known to know, or do wilfully keep themselves from reflecting upon the conside­ration of what they do know: for when the light comes, It cannot (I say) but be received. Ther­fore for the better opening of a mans receiving Je­sus Christ into his reason.

Know, that there is a difference between Reason, and Reasoning. In the Latine tongue, they have two words that do aptly express it. Ratio and Rationis operatio. It is that reasoning which God hath given unto men, to joyn truths together, which are of one sort, and belongs unto one subject, And to collect and gather the consequences which fol­low thereon. This is reasoning. And by this many men come to be great disputers, and conten­ders (as you shal hear by and by) for that Faith of Christ which they have not dwelling in their hearts. As in the time of the Law, The Jews had some who kept their Genealogies, who retained the knowledg of every Tribe, the heads of the fa­milies, and the kindred, and the alliances which every one had to another by matches and marria­ges. So God hath given [Reasoning] in the soul this office, To keep the foundation, or principall heads of truths and to keep also in memory the consequences, which are as it were the kindred of [Page 198]those foundation truths, the marriages which one common head hath with another, the influences which one point hath into another. This Reaso­ning ads nothing unto truth, but doth arise from the nature of truth it self, and is in the thing, in the truth, whether or no that it be reached by us or not. As for example.

We reason thus. If God made the World, then the World was not eternall. Whether we collect this or not, yet in this saying, viz. That God made the World. This, viz. that it is not eternal is comprised. And this kind of Reasoning, the Scripture makes use of in the matters of Faith. Rom. 3.28. Therefore we conclude that a man is not justified by the works of the Law, but by Faith in Jesus Christ. And in Matth. 22.32. Up­on this Jesus Christ proves the resurrection of the bodies of men, viz. God hath said; That he will be the God of Abraham, Isaac, and Jacob, and of those that beleeve upon him. If he hath said (saith Christ) that he will be their God, then by consequence, They do live unto him, and their bodies also shall live together with their Spirits. And because the Scrip­ture maketh such use of these consequences, or this kind of reasoning, therefore we are commanded to attend unto reading; because the words of scrip­ture are means whereby things comes thus into our Understanding. And we are required to Search the Scriptures, John 5.19. which is a Metaphor taken from Hunters, whether they be Beasts, or Men: They look after the foot-steps of their Game. As, by instinct the Dog taketh the sent here and there, and follows the Game, as if it were following the conclusion. So the mind of a man puts things to­gether, and must put the things together that are in the Scripture, and conclude from them.

But besides this Reasoning, There is also Rea­son. which is the principles and notions of things that are in us by nature. And these are of two sorts.

Some are common and universally true. True in every Matter or Science. As for example. That the rule is before, and more known, than that which is ruled by it. That the Cause is more ex­cellent than the Effect. That the means (so far as it is a means) is less excellent than the end. These and divers others are true, not only in humane Sci­ences, but in matters of Faith. As for example. It is as true, that the scripture, because it is a rule, is before mens Faith, and before the Church, and of greater authority and efficacy, Even as it is true, that the Laws of men are in order of nature before any thing can be done lawfully, or to have a re­ward or acceptation. And so again. The Body of Christ, though it be in Heaven and ful of Glory, yet notwithstanding is as well contained there, and not every where, as it was in one place, and not in another when it was upon the earth.

Now besides those generall and universal princi­ples of reason, there are in us by nature particular principles or notions which do belong unto parti­cular subjects. As, Unto the nature of God: and unto Righteousness, and unto Justice: Whether that righteousness be personall, and morall, or whether it be political, or that which a man is to exercise as a Iudg towards others. There are no­tions which are proper unto the beings and kinds of Creatures. Now to draw unto the thing that I would speak unto in divers cases.

Both Reason & reasoning may argue an unwilling­ness to receive Iesus Christ, and so a want of true [Page 200]faith. The receiving Jesus Christ may be such both into reason, and into reasoning as argues a man not to beleeve upon Christ unto the Salvation of his soul. Give me but leave to instance but in some of these as breifly as I can. As

I. When no more is beleeved concerning God and Jesus Christ, (Mark it) when we beleeve no more of God and Jesus Christ then can be deduced out of the principles of the knowledg of God, which are in us by nature. Take the principles of the knowledg of God which are in us by nature, and that not only in nature fallen and corrupted, but in perfect and innocent nature. The testimony which God gives us of himself through Jesus Christ (I say that which God hath revealed Christ must do for us or else we cannot be saved) cannot be deduced from those principles and from that reason, by any understanding whatsoever. Mark it. What God doth do in and by Jesus Christ may be reduced unto that which God hath made known of himself, and is his nature: There is no inconsistency between them. Yea, the nature of God becomes a pawn and security for the making of that good. But out of the nature of God, these things cannot be dedu­ced. As for example.

There is no inconsistency between Gods holiness, and his giving his Son for us. There is no inconsi­stency between his Justice to punish sin, and his pardoning of sin, as he doth it: They may wel stand together. But the most perfect and absolute understanding of the Justice, or of the holiness of God, or of the mercy of God, cannot teach a man that God wil pardon, or that God wil give Jesus Christ for him: But that a man must have know­ledg of from another relation. And that which [Page 201](I suppose) doth make this as cleere as can be, is this; That the things which do belong unto our Sal­vation by Jesus Christ, are acts of Gods meer wil and pleasure: Such unto which his nature of it self, acts not, but because he of his own plea­sure wil so do. And therefore you shal find that the Gospel is said to be hid from the Angels, even the Angels that are in heaven, til it be revealed though that they have as perfect knowledg of God as Creatures can have. They see the face of my father continually, saith our Lord Jesus Christ. The Angels that are in heaven, know the love of God, and they know the mercy of God, and they know the power of God: These are the subjects of their meditation: They are indued with such un­derstanding, that they can go as far, and pierce as deeply into them, as can be by creatures; And yet notwithstanding, that God should pardon and for­give a sinner by Jesus Christ, that they could not find out. And therefore the Apostle saith in 1 Pet. 1.12.13. That the Angels did stoop down: As a man lays his eare where he can hardly heare. So the Angels did stoop down. It was as much as they could do when God did reveal the Gospel to ap­prehend or take notice of it. So you know that the scripture saith, that the things of Jesus Christ they are (in Math. 16.17.) Not revealed by flesh and blood, but by my father which is in Heaven, saith Christ. Were the matters of our Salvation the ne­cessary effects of Gods attributes, and his nature, then the things of our Salvation might be found out by those that know and study that nature and those Attributes. But that you see they cannot. The Prophets in 1 Pet. 1.12. That prophesied con­cerning Christ by an immediate revelation: yet were faint to have another revelation to know the cir­cumstance of the time when the things whereof [Page 202]they spake should be fulfilled and come to pass. Take the divine nature of Christ as he is the second person, of the same substance with the father, And though you should know that fully, though you had a perfect understanding of it, yet could you not know by it, what the heart of Christ is to­wards you as a Mediator. And the reason is, because as what the father doth, he doth do voluntarily, and not from a necessity of nature: So what Jesus Christ the son doth, he doth out of a voluntary compact and covenant made with the Father. And therefore he saith, he comes to do his wil. Heb. 10.9. And Gal. 1.4. He gave himself accor­ding unto the wil of God and his Father. Now mark it. If so be that perfect nature, Man in innocency cannot understand by the nature of God what are the things which do belong unto Salvation by Jesus Christ: If so be that a man must beleeve more un­to Salvation, then a perfect understanding (which the Angels have, if it were in man) can reveal unto him. Then must he beleeve more then the corrupt and depraved mind of man can teach him.

Beloved, let me draw it down to a little more nar­row compass that may fit your practise.

The things which God hath revealed are not ex­amined and judged by what is essential unto the na­ture of God. It is lawful to examin what is the essen­tial nature of God. It is lawful to look into what God wil do, that we may see his attributes shining forth in them: But to examin the truth of what he hath promised, by that which is essential and natu­ral unto God, is for a man to go out of the way that is saving. I wil make it plain to you.

You shal see many a poor soul, when he heares [Page 203]in the Ministry of the word cleerly asserted that God wil forgive and pardon sin: The promises of life and Salvation are with such evidence and light held forth, as that there is no exception can be made against them, Yet notwithstanding you shal find a poor soul keeping off from resting by faith in them, because he saith God is Just and of a holy na­ture, And what communion can there be between such a one as he is, and God? Mark it. Because that the nature of God doth not of it self give forth or promise so much as the Gospel doth, therefore the Gospel is called in question by them. Who e­ver thou art when thou hearest the promise of God in Christ and by Christ, that objecteth that God is just, and the avenger of such a one as I am, Unless this be thy end, viz. To learne how the Justice of God is preserved entire notwithstanding he passeth thee by, unless it be I say to this end, Thou dost lay a stumbling block before thy self in the way of faith and beleeving: Yea thou dost discover an un­willingness to beleeve upon Jesus Christ. Thou thinkest God is unwilling to shew thee grace and mercy, because thou thinkest he wil do no more then he must needs do by the necessity of his own nature. We count that man to be exceeding hard, who wil give no more then he is constrained to do by law. So thou dost with God. Thou countest him to do no more then by law, if thou countest that he wil do nothing but what his nature doth hold forth: if thou makest his nature to be the rule, and not his promise.

His nature doth give security that that which he hath promised shal be performed, and that he wil do what he hath promised. How hard is that man to beleeve, that wil beleeve no more then he is for­ced unto? that wil beleeve no report unless he heares [Page 204]it with his own eares, and sees it with his own eyes: And so dost thou, when thou wilt not rest in the promise of God. It is true indeed,

That men may be brought to beleeve, we teach them that the nature of God is good and kind and merciful: But it is only to these ends, and in this sense: Partly to shew them that God is not moved by any thing out of himself: But not to shew them that he were not God by nature unless he took their cause to heart. And partly it is to shew them how his wil hath set his nature on work for them, and of his grace he hath laid a law upon himself that as he is holy, he should keep his word, And as he would be acknowledged to be powerful, so he should work for us: and as he would have the glory of his Justice, so he should save. And therefore Christ useth these titles, Father and Holy Father, as it is in John. 17.11.21. But this is the first thing. When men wil beleeve no more then can be deduced out of those principles which they have of the know­ledg of God in them by nature, when as the things that God hath promised by Josus Christ, are those things which his nature wil make good, but they are those things only which his wil hath given to us.

II. And again, Men do receive Jesus Christ into their reason only, when as they wil beleeve no more then can be demonstrated, and evidently con­cluded from the scriptures themselves. Concluded from the scripture, every thing must be demonstra­tively or by just consequence, and it is beleeved sa­vingly: But though it must be concluded justly, yet it is not necessary that it should be demonstrative unto our faith. A conclusion is then demonstrative (mark it) when it is as clear and evident as the [Page 205]principle is whence it is drawn. I say when it is as cleer. As for example. In 2 Cor. 5.15. Saith the Apostle, If Christ died for al, then were al dead. This is the conclusion, Then were al dead: and this is as demonstrative and as cleer as this, That Christ died. For he died for them, and in their stead: and he needed not to die for them and in their stead, if they had not been lyable to death themselves. But al matters of faith, al matters that shal be done for us by Jesus Christ, shal not be thus cleerly demonstrated. That is the thing in hand. For the proofe of it. Consider with your selves, that it is the self same faith whereby a man doth beleeve his own Salvation, and doth beleeve the truth of the promises. The faith of assurance it is a divine faith, as wel as the faith of assent is unto what God hath revealed. A man that makes this discourse, Mark. 16.16. He that doth beleeve shal be saved, takes that upon the word of God, which cannot be denyed: But I have true faith, faith he and therefore I shal be saved. This conclusion now is as divine, because drawn from that proposition, as that proposition is, That he that beleeves shal be saved: But it is not as demonstrative and cleere. It is as true I say but not as cleere. Then you see that more is to be beleeved then can be cleerly de­monstrated. The scriptures are like a treasure or womb, which containe more things in them then the word at the first face and looking upon can make known unto the mind of a man. I would but only instance in one thing more, Math. 22.32. which I spake of just now. Christ goes about to prove the resurrection of the dead from this, that God said, he wil be the God of Abraham, Isaack and Jacob. That he wil be their God: that is cleere. From thence he concludes therefore that the dead shal rise: This is as certaine, but it is not so cleere, [Page 206]unless God first explains what it is to be a God un­to one. It is required of Faith in this promise, I will be thy God, to expect as much as God can do for one, though it be not expressed. That is the thing that I aim at. Matters of favors are to be alwaies inlarged: and promises are to be interpreted in the extensivest and largest sense. And you have this proof of it, because when God saith, he will be ones God, and gives him this promise, he is bound to beleeve that God will do as much for him as he can, though those words do not express it, Ther­fore saith Christ in Math. 22.29. You err not kno­wing the Scripture, and the power of God. You think the Scriptures contain no more in them than what the words do at first sight, and in their view tender to you. You must (saith he) interpret the scrip­ture according to Gods power, and know, where he hath said he will be a God unto a man, there he hath ingaged all his power to do for a man, or else you err. You err not knowing the Scripture, and the power of God.

However the words of scripture are used to di­rect and limit the sense of our Faith, or the hope of our Faith, yet they are not given to limit and bound the goodness of God. The goodness of God and the love which he bears, and the good that he will do, is far greater (because it is infinite) than words taken from men can set forth.

There are some that go yet further in their enter­tainment of Jesus Christ, and they put him into their affections. They that hold that mans Will must have the casting voice in the matters of his conversion and salvation, use this distinction.

They fay, the Will may be wrought upon quo [Page 207]ad affectum, but not quo ad effectum. God by means doth effect the Will, But that the Wil should be throughly effected and brought over unto the things that God would have it, that ariseth from a mans own self. The distinction is good and ser­viceable to the point in hand, though it be applied by them. But it hath this truth in it. That a man may have his affections stirred, and stirred under the means with the things which do belong unto eternal life, and yet notwithstanding have his heart ful of lusts, and his wil stand in the same firmness, stiffness, and stubborness against the things of Je­sus Christ, as if he had no such kind of affections. Let me but instance in this one particular.

Suppose a man to be taken or delighted with a Jewel that is worth millions, but the delight that he hath in it, is but as the delight which belongs un­to a thing worth but twenty pounds. So there may be a delight in Jesus Christ, but not suitable to the worth and excellencies of him. Suppose yet fur­ther. Suppose a man should make shew of love unto a man (as I said in the beginning of the point) but yet should lodg him among vile per­sons whom he loaths, no man will say, this mans affections are good. So when as Jesus Christ shal be lodged with the Devil, and with thy lusts and corruptions, With one breath thou art for him, and with another thou art for them, When thy sins reign and live in thy heart, taking their pleasures, and rouling themselves with delight and content­ment, and yet thou saiest there is none like unto, and none can save but the Lord Jesus Christ: A man may be affected that hath sins reigning in him (that is out of controversie) with the things of Jesus Christ. Matth. 13.20. They received the word with joy, who loved the world, better than [Page 208]the word, and therefore when tribulation arose, they parted with the word, and fell unto the world presently. I beseech you beloved know thus much. That as our Lord Jesus Christ when he was to keep the Passeover, Mark 14.15. bid his Disciples go and they should find a man, and they should ask for an upper room, and there he would eat the Passeover. The Upper rooms among the Jews were their Guest-chambers, which were far from their lower rooms whereinto ordinary Persons came: Ordinary per­sons were below, but they were with their friends in the Upper room. Know thus much, That when Jesus Christ comes into the soul by Faith, he will have an upper room, the best of your Understanding and Will: He wil not be thrust into a room with Satan and with your lusts, and with dirt: he will not be corrival with them in one house. In a word beloved. If there be any Person that you have a respect unto, if there be any good thing that you have a respect unto, and subject it not unto him: If there be any evill that you have respect unto, he wil not have respect unto you. That is certain. That Faith shal go for nothing that can lay hold upon Jesus Christ, and yet scrable after the world, and this and that lust, as if there were good and happiness to be found in it. This particular point that I am upon, To beleeve upon conviction, hath some difficulty in it, and I would fain make it plain to you, it is not your conviction that is the reason that your Faith is good (Mark it) But it is a sign your Faith is not good, when you wil beleeve nothing but what you have convictions of, from the things them­selves. For the Spirit of God working in an unre­generate man, he doth but improve things that are common: His nature is not changed, and therefore useth but ordinary and humane abilities to the best improvement of them.

But all that I aim at in all that I have said, is on­ly but this. That in this great matter of your Faith, you would look warily to your selves that you be not deceived. Take heed least when you think you have received Christ into your heart, you have indeed carried him only into the outward room thereof, and not given him the chief place. Ma­ny men can dispute for Christ, and many men they are stout, and of courage in the Doctrine of Christ, and yet notwithstanding for all this they have not the saving Faith of him. Many men there are that that because they think to compound all differen­ces, and to make a way easie to their beleeving by proceeding in the matters of Faith by the wisdome of men, they lose their own Souls. How many men are there that judg themselves, that because they cannot so mourn for sin, as they mourn for Children, and they cannot be so carried after Christ, as they are after the things they love here: Be it Husband, or Wife, or the like, therefore they think they have no love at all. This is only to make the things of the Gospel subject to the Laws and principles of reason. It's true indeed, there is greater reason why you should love God more than Children, And the least discovery of him, more than comfort: That is, there is a ground why you should do so: Yet know that your love is not judged by what you do to these things which are altogether in your power, But by what carriage and affection you bear unto God, who is contrary unto you by nature, but yet brought near by Jesus Christ. And it is a greater matter to a poor Soul (though it cannot do what it should do) to love God a little, when it hath so much corruption to plead with him for to get his heart from God, than it is for a man to love a Child so affectionately, when there is nothing in his heart to draw him from [Page 210]it. Esa. 55. Saith God. My thoughts are not as your thoughts, nor my waies as your waies. The waies of men are, that if they do good, they shall receive good: But Gods way is, to justifie the un­godly, and to do good against evill. You think saith he, that if you buy you must have money, or moneys worth, But know (saith God) that my bargains are not driven on as yours are. For know, If you have no mony, you shall buy, that is, have as good a title, as if you had money or monies worth. This is a riddle, That a man may buy without money, or monies worth, where­as all kind of bargainings are by one of them. But Gods waies are not as your waies. It is enough for you that you have the word of God: He knows what is best for his own Glory, Therefore take his word, And do not judg of things according to what thy reason doth suggest, and square not thy hopes according to thy sense, and as thy wisdome directs, for he knows what is the best way to ex­press his mercy by.

CHAP. I.

IN the 13. verse of this Chapter, One that was with Christ desired him to appeare an Arbitrator in a difference between him and his Brother. Master speak to my Brother that he divide the Inheritance with me. Christ answers him with Indignation at [Page 212]the 14. vers. Man who made me a Judg, or a di­vider over you. As if he should have said, I have no commission: Its not my errand or end in coming into the world to take up differences between men and men, but between men and God: Nor am I to help men to their right and inheritances here but unto an inheritance among the Saints. And secondly his advice to them is rather to take care for death and another world, Then for an inheri­tance. Take heed and beware of Covetousness. For: your life, that is, the end of the life and the com­fort of your life consists not in having much; And to that end he tells them a parable of a rich man that laid up much, and made accompt to live qui­etly and comfortably upon what he had got, but he died suddenly: he died like a fool, and peri­shed from the presence of the Lord. For in vers. 21. Its said That he was not rich towards God. What need you (sai [...] our Lord) take care for much, when you ha [...] [...] much time to live? Take care for death, and for eternity, else after al your la­bor, you shal meet with nothing but eternal misery. I say the words of the Text are an answer to a harmless motion (as one would think) made by one that was a follower of him. His motion was that Christ would do him right, and arbitrate the business of difference between him and his brother about that estate which belonged to him by Inheri­tance. As Christ refuseth the office in the 14. vers. for he came into the world to help mens Souls, and not to be a Judg, so he therefore warns him of co­vetousness which would bring forth bitterness in the latter end, which would make him die like a fool, and hinder him from being rich towards God. Al a mans riches cannot preserve his life one day, and if he be not rich in God, he shal die like a fool for ever and perish.

The Point that I shall insist upon is this.

Doct. That it's the Duty of all men as they would attain to eternal life, to take heed and beware of Covetousness.

Its the duty of all; for upon one mans spea­king unto Christ about his inheritance, he turns his speech unto all. He said unto them. That is, to al the Company at the thirteenth verse. And it is a duty as they would attain to eternal life: for to that end Jesus Christ bids them to beware of Cove­tousness that they might not die as a Pool doth, as you have it in verse, 20. Mens inordinate desires after the lawful things of this life, do as well hinder them from Heaven, as if they were sinfull things, or gross prophaness, for in the following verses of this Chapter, you have the Anatomizing of a man that was dead and gone to Hell, for he died like a Fool: And it sheweth the Disease and Cause of the misery, he was found not to live in any gross sin, but only in this, that he was Covetous. And because the HEED, cannot be too great, therefore he useth two words, Take heed, and beware, a double Cau­tion, because there is a great and double dan­ger, or as it is in the Greek, See, or watch to it, and guard your selves against it. A similitude either taken (as some do conceive) from mens going into the fields to gather wholsome Herbs, who are very carefull least they should gather any thing that is poysonous: And when they have made a confection they set it up carefully least any poyson should come into it. The poyson of al a mans Spirit & Du­ties, is Covetousness. And therefore he bids them to beware of it. Or else its taken from Souldiers [Page 214](for one of the words [...], Beware, is pro­perly a Military word) As if he should have said, stand Sentinell, have your eyes open, look this way and that way, be Circumspect least the love of the world get into you: fence your selves with al the whol Armor of God, else you wil not be able to keep your selves from it. They should do as Soul­diers, who do not only set Sentinels to look out, but do set a Guard that they may keep the place that is in danger of the Enemy.

That which I shal do in the explication of the Point is to shew you.

I. What Covetousness is.

II. The Reasons why you should be so watchfull a­gainst it, and heedful of it

I. What Covetousness is, for the great difficulty of the Point lies in the explication of what Cove­tousness is, which may be taken two waies:

Either as it is a general,

Or as it is a special sin.

In generall, or as it is a general sin, and so it goes in a double Notion▪

First: It is a minding of Earthly things, as the Apostle expresseth it in Phil. 3.19. It's taken in generall for that evil frame of heart, whereby a man when he hath once sinned, desires to commit the same, or another. And so it is taken in Isa. 57.17. For the Iniquity of his Covetousness was I wrath, and I did hide my self. The Hebrew word signifies any kind of desire whatsoever, Not only after Ri­ches as Covetousness is, but after any thing that is unlawfull. And it's probable, yea more than pro­bable that the Holy Ghost doth so take it, because [Page 215]he saith they did go on in the way of their own heart, that is, they did what they listed, the more they sinned, the more they had a mind to sin. And the Apostle in Ephes. 4.19. saith concerning some men, that they did commit all sin with greediness: In the Greek, it is with Covetousness; the Apostle there only speaks concerning the boundless ap­petite that is in men to do as much as they can a­gainst God. The grossest sins that are contentfull and pleasurable are gainfull to them: so that in the Scripture Covetousness somtimes signifies that de­sire of men to commit sin, after they have once com­mitted it, and are left by God to take pleasure and contentment in it.

Secondly: As it's a general sin in that sense, so also as it is an uncontentedness with a mans out­ward condition. I say it is an uncontentedness, in Heb. 13.5. it's said. Let your Conversation be without Covetousness, and be content with such things as you have. Uncontentedness is less than discontent. For he is uncontented, who is not well pleased, But he is discontented who frets, murmurs, re­pines, that thinks much of Gods distributions, and that envies another that hath more than himself. So you have it laid down in Psalm. 37.1. Fret not thy self because of the wicked: And by the Prophet I­saiah in Chap. 8. verse 21. where he brings in men which cannot have that liberty from their Enemies which they desire, They do rage against God, They do curse their Ring and their God and look upwards. As a Dropsie is a thirst which is not to be quenched: Drink, and you are still dry: So there is an evill frame of heart in men to be unsatisfied with any thing that God doth for them, and that is called Co­vetousness: Because that Covetousness is an un­contentedness with a mans outward Condition, or [Page 216]a desire of more, therefore it's a breach of all the Commandments of the second Table by which mens outward Conditions are ordered. As it is wel observed, that as the first Commandment hath an influence into all the Commandments of the first Table, The Love of God, being the Sum of that: So the last Commandment which forbids to Covet, hath an influence into all the Duties of the second Table. As for example. In 1 Thes. 4.6. the Apo­stle doth there call Adultery or mens lusting after their Neighbors Wives, Covetousness, when a man Commits Adultery, he is there said to be Covetous. Let no man go beyond or defraud his Brother [De­fraud] But the word in Greek, is [...], Covet, to be covetous. You have it in the Text, In any matter, but in the Grek it is, In this matter: And which makes it appear that he speaks only concer­ning Chastity, and uncleanness, for verse 7. (saith he) God hath not called us unto uncleanness, but unto Holiness. In the eighth Commandment, Covetousness is a breach of that liberality and bounty which men should shew unto all men, but especially unto the Saints. In 2 Cor. 9.5. the Apostle bids them that they should not give out of Covetousness, but out of bounty: So that the seventh and the eighth Com­mandments, and by the same reason all the rest of the Commandments of the second Table are bro­ken when as a man is not content in his present con­dition. And it's a breach in Terms, for, Thou shalt not Covet thy Neighbors Wife, nor his Servant, nor his Maid, nor his Ox, nor his Asse, nor any thing that is his. Therefore Covetousness is said to be a breach of them, because it makes a man that he doth not quiet himself in that state wherein God hath put or placed him.

Thirdly and Lastly: Covetousness is an uncon­tentedness in a mans outward condition, though he [Page 217]would only by lawful meanes increase or better it. Lawful means must be used, and a blessing prayed for upon them, but a man must use lawful means lawfully, and be content though God doth not give in success, else he is Covetous. And the rea­son of that is, because Covetousness doth lye in a mans uncontentedness or discontentedness with his present Condition. In Heb. 13. vers. 5. Let your Conversation be without Covetousness and be conten­ted with such things as you have. Covetousness lyes in uncontentedness or discontentedness. The Law­fulness of means doth not take away the sin, but rather increase it: because lawful means are then abused when they are used to satisfy mens lusts from discontent with Gods Providence. And if you look into this place, the way that this man took was a lawful way. It was not by any other course that he would get his own than by referring the matter to another, Master saith he, Speak unto my Brother that he divide the inheritance with me, and yet Christ accuseth him of Covetousness, because he did see in him a want of Subjection to the wil of God. To make it more cleer that a man may be Covetous in the use of lawful meanes to better his estate and Condition, consider but the meaning of the tenth Commandment, which saith, Thou shalt not Covet. The meaning is this, Thou shalt not Co­vet thy neighbors Wife in a lawful way (though thou wouldest not have her but in a lawful way) but be pleased with thy own. And thou shalt not covet thy neighbors oxe, though thou wouldest not have it but for thy money: for al unlawful ways of ha­ving another mans oxe were forbidden in the eighth Commandement. To desire another mans wife or any thing that is his wrong and injury, is forbidden in the seventh and eight Commande­ments, The tenth Commandment is therefore a [Page 218]suppression of mens desires in lawful ways after that which they have not. And unto this Com­mandment was the sin of Ahab to be referred who did mourne and greive because he had not Naboths vineyard upon the price and the value of it. Ahab was punished for his Covetousness, and yet he de­sired nothing but only to have Naboths vinyard for a price, or upon Exchange, which are lawful ways of bargaining. And it appeares evidently that that is the meaning of the tenth Commandment, (Thou shalt not Covet) is to make men content with that they have, although they might by lawful means, have that which is anothers, because the desires by unlawful meanes are forbidden in the rest of the Commandments, The desire of another mans Wife in an unlawful way is forbidden in the seventh Commandment, Thou shalt not commit adultery, And the desire of another mans estate in an unlawful way is forbidden in the eighth Commandement, Thou shalt not Steal, As was hinted before. Seeing therefore there is a desire in this forbidding, which is not forbidden in the rest. It must be a desire which is in men to the things of another, though it be by lawful means. As I said before so I say now, that Lawful means may be used to advance a mans estate, and a blessing upon the use of those means may be begged, but a man must be contented with the will of God whither he blesseth, or blesseth not else he is Covetous. And thus I have spoken of Covetousness as its a General Sin.

Secondly, But now you may consider Covetous­ness Strictly or specially as it is a special sin, And so I describe it thus. Covetousness is an uncon­tentedness, or a desire of having much, arising from an uncontentedness with a mans condition. It is an uncontentedness with or a desire of having abundance, [Page 219]out of a discontentedness with a mans present estate, though he might by lawful means mend or better it: and so you have it almost de­fined in the words of the Text, for when Christ had said. Beware of Covetousness he adds by ex­plication, A mans life consists not in the abundance of that which he possesseth. That therefore which be­longs to this life, and the seeking of it in abundance, is Covetousness. The object of Covetousness is riches or abundance of the things that do belong to this life. A man may not care for mony and yet be Covetous, because mony doth but serve his desire after other things. And therefore when you find that the scriptute speaks of Covetousness as a desire of mony, as it is 1 Tim: 6.10. That the love of mony is the root of al evil, the reason is not because Covetousness lyes in the desire of mony only, but because mony answers al things. Men are therefore Covetous, because by loving of mony they are in love with any thing that may be gotten by it. There­fore the Apostle saith, in 1 Tim. 6.8. Having Food and Rayment they should be there with contented As if he should have said, Covetousness lyes as much in the desire of Cloathes, and meat, as of mony.

I call it a desire. For so the Scripture doth in 1 John 2.16. When it speaks of the lust of the eye. But every lust or desire after riches is not unlawful, or Covetousness (because riches is made by God to be of use, and to be instruments to many good and pious uses) but only that lust or desire which ariseth from discontent or from unconten­tedness rather. Therefore it is that the scripture when ever it speaks of Covetousness, doth joyn dis­contentedness with it. And that uncontentedness may be discovered as wel by a mans actions, as any thing else. For as when a man goes about to do those things which cannot be done by any ordinary [Page 220]power, he tempts God, and cals in Satan to come to his assistance: So when a man doth those things which are incompatible with his state, he doth in that desire more than God hath given him at the present. There is as well a prayer in actions, as in desires or any other way.

A man may be said to have a desire after much or abundance two waies.

Either whenas he desires to have that which he hath not, and in that respect it may be a poor mans sin, as well as the rich.

Or else when a man is content with that which he hath, but is not willing to lay it forth as God as­signs him: when he would have that whereof he is possessed, and not part with it, or lay it out to such uses which God assigns him. Mark it: Though a man counts he hath enough and desires no more, yet if he be not willing to part with that which he hath, when God commands him, he is Covetous. In Eccles. 6.2. saith he, I have seen this evill under the Sun that God hath given to a man riches, that he wants nothing, and yet God gives him not power to eat there­of. This is an evil Disease. You may be covetous be­cause you wil not give forth of that which you have. In 1 Tim. 6.17, 18. The Apostle opposeth unto Cove­tousness Distribution unto those that are in necessi­ty: He exhorts rich men that they would (as a fruit of their trusting in the Lord) Be ready to distri­bute. When men are not ready, they are then the Servants of the World, because they have not a heart to dispose of the world, but are disposed and ordered by it.

And let me take in that which I said in the gene­ral explication of it, and that is this, That it is a de­sire arising from uncontent, or discontent, though that a man may by Lawful means get more. That a man may be covetous in the use of lawful means to [Page 221]increase his Estate, or though he do but desire by lawful means to have his Estate increased: A man may be covetous in the use of a lawfull Calling. It is true indeed that Covetousness is in the Scripture set forth by the unlawfull waies that men take to get riches: So the Apostle saith concerning the Ministers in 1 Tit. 1.11. that did preach strange things for filthy lucre's sake. And as it's said, they do make hast to be rich, and they do oppress their Brethren, and defraud: But preaching strange things and oppression, and defrauding are rather effects, than formal Acts of Covetousness. Cove­tousness may bring some men to those Acts, but a man may be covetous that useth none of them; And the Reason is apparent, because Covetousness lies in a discontentedness, dis-satisfaction, or unconten­tedness of mind with Gods portion, or taking care for a man. I wil not hold you longer here, because I shall speak in the use of tryal and Examination of the nature of Covetousness.

CHAP. II.

SEcondly: And therefore in the second place, Consider the Reasons why you ought to take heed and beware of Covetousness. In Ephes. 5.3. saith the Apostle Let not Covetousness be once named among you as becometh Saints▪ Let it not be once named. That is, Let it be unknown, unpractised, as those things we are most ignorant of, which we know not the name of. Let it be abominable to you, for you know they would not have the name of those things in their mouths, which were an abomination, in Psal. 16. ver. 4. And unless it be thus, saith he, you carry not your selves as becomes Religion. In Heb. 13.5. saith he, Let your Conversation be with­out Covetousness. [Covetousness] your whol course of life, in every turning and winding of it, whether you be young or old, whether you be single or mar­ried persons: In whatever case you be, saith he, yet be not covetous. They were in troubles, yet [Page 223]it was a great deal worse for them to be in Cove­tousness, than to be in wants. They wanted all things, for they were scattered up and down like Chaff before the Wind, but yet then God would not allow them to be discontented with their Estate and Condition, but to count that best wherein they were. The word is well translated, Be without Covetousness. But it signifies, be without the love of Money or Silver. And I say it's well transla­ted, be without Covetousness, because as money doth answer unto all things, so in the forbidding of a man to desire Money, he forbids him to desire a­ny thing which God hath not yet given him: But be content with that which you have. They might say that that which they have is less than nothing, it's worse than nothing, yet be contented: We live among a People whose Language we know not; we have lost the Estate to which we are born; yet be contented: We know not when it wil be other­wise, yet be contented: That which is your present state you must make the best of, but be not unsatis­fied. And there is a great deal of reason for this, if you consider these Reasons.

• I. The greatness of the sin,
• II. Or the danger of the sin, or the hardness to avoid it, and to be cured of it.

I. If you consider the greatness of the sin of Co­vetousness. I shal instance in five things.

REASON I.

First: It is a spirituall sin. A spirituall sin (as the Schools expresse it) is such as may be com­mitted, though there be no external or outward [Page 224]Act done. It's such a sin as a man may commit, though he breaks not forth into any externall Act, or Act of injustice. It's a heart sin, that is bred and born there. In Math. 15.19. From the heart comes Covetousness. It's a sin that is purely spirituall, as Unbelief is, for it lies in an inordinateness of affe­ction or Lust. As the sins of the Devils are Spiri­tuall Wickedness. They are set forth by this in Eph. 6.12. That they are spirituall wickedness, because they do not only arise from Malice against God, from an inward opposition to his Holiness and Glo­ry, but because they are so done by themselves, as the Acts only of the understanding and the Wil are in us. There may be an Act of the Understanding, and an Act of the Will (suppose it be an abhor­rence or hatred of God) and yet there not be an ill word spoken, or a gross outward sin committed: So such a sin [...] Covetousness; This sets forth the sinfulness of Covetousness, that it's a spirituall wickedness, It's bred in the Heart, it comes from thence, and it lives there. The more there is of the heart in a sin, the greater the sin is: I say the more sinfulness there is in any sin, the more there is of the heart in it. Therefore Originall Corruption is greater than actuall sins: Now Covetousness doth take up the heart, As I shall shew you more by and by.

REASON II.

Secondly: The greatness of this sin appears in this, that it is a sin that doth over-spread the whol man: It rests not in any one part or faculty of the Soul, but it doth over-spread the whole, and that not only by infusion, but by formall in-dwelling. That is, Not only doth it work upon the Soul, but the whol Soul is the seat of it. And therefore you [Page 225]shall sometimes find that it is described by the mind, that it over-spreads the understanding. And there­fore in Phillip. 3.19. they are said to mind Earth­ly things. And sometimes by the Wil, that it over­spreads the wil, in 1 Joh. 2.15. Men are said so to love the World, as that they cannot love God himself. If any man love the World, the love of the Father is not in him. As Appetite and desire is in every part of a man. There is no part of a man, but hath an appetite and desire in it to its own Object, So in no part of the Soul, but also may be discontent, which is Covetousness. So that its a sin which infects from the Crown of the Head to the Sole of the Foot, and there is no part free. Of al the Graces that God hath bestowed upon men, there are but two that are principally observed to be diffused through the the whole Soul. And they are, Faith, and Pru­dence. And therefore they are the most excellent Graces, because they have the greatest command. Of all sins, there is none that have more of the old Man, than Covetousness hath, because it hath not only the affective part (the Wil) but the Consul­tative part, (the Understanding.)

REASON III.

Thirdly: Covetousness appears to be a very great sin, and very sinful in this; that it's directly opposite unto the common nature of Godliness and Religion. Some Vices are opposite to one particu­lar Vertue: But Covetousness is opposite unto all in it's common nature: And therefore hath the greatest contrariety in it; for this is the common nature of all Religion, to be Heavenly and Holy. And this is the Aspect or consideration of Cove­tousness, to make a man Earthly. Therefore it's said by God himself, in 1 John 2.15. That if a man [Page 226]loves the World, the love of the Father is not in him. It might have been truly said, that if a man love a­ny sin, he loves not God, but God will rather put that note upon the love of the World, rather than upon any thing. The Character is put upon Cove­tousness, because its the most diametrically oppo­site unto Grace of any sin. To open this a little. Those things differ most, which differ in kind. As there is therefore an infinite and unconceivable dif­ference (and one that cannot be made up) be­tween God and us, because he is of himself, and we are Creatures. It's impossible that ever we should come to be Gods, or God to become what we are, because God and we are not of the same kind: He is of himself, and we are of him. More plainly: There is a greater difference you know between Gold and the Heavens, than there is be­tween Gold and the Earth, because Gold is but a refined part of the Earth, but the Heavens are of another kind of Being and Creation. Things which differ in their kind, differ most. But now the very kind of Religion and Covetousness differs. For what is Religion but a Heavenly and superna­turall thing? And what is Grace but a spiritual bles­sing that comes down from above, but Covetousness fastens a mans Soul to earthly and base things. And upon this ground it is called Idolatry in Col. 3.5. Covetousness which is Idolatry. It's called so upon this ground, because as the fear and love and honor of God is the Ground of all obedience, so the taking of the things of this life into our choice, esteem, and care, is the putting out, and the extin­guishing, and eradicating of all service unto God: That a man doth take for his God, which he choo­seth before all other things. When therefore a mans heart is so set that he must have riches and the things of this life, he sets up that for his God, [Page 227]and denies obedience in whol to the true God. I say Covetousness is opposite to all Religion.

REASON IV.

Fourthly: The sinfulness of it appears in this: That it is the Womb and Seed of all sin. There­fore in 1 John. 2.16. you have it as one of the Gene­rals, or Commanders of all the sins in the world. All sins are summed up either into The Lusts of the Flesh, that is, Luxury and pleasure; The Lusts of the Eye, that is, Worldliness or Riches; Or the Pride of life, that is, Honor. In 1 Tim. 6.10. The love of Money is the root of al Evill. The root, partly because the Devil doth ingraft every sin upon that as the stock of it, and partly because it doth vertually contain al sin in it. From thence Cain murders, Judas betraies Christ, Achan steals the Babilonish Gar­ment, Demas Apostatizeth from Religion: Demas (saith the Apostle) hath forsaken us, and cleaves unto this present World. in 2 Tim. 4.10. Therefore you shal find what the Companions of Covetousness are in Rom. 1.29. Being filled with all Ʋnrighteousness, Fornication, Wickedness, Covetousness, Maliciousness, full of Envy, Murder, &c. And that you may not think it was the singular case of the corrupt Hea­thens, you shall observe that wherever the Apostle speaks of Covetousnes, he speaks of it as being ac­companied with those sins. In 1 Cor. 5.11. If a­ny man be called a Brother who is a Fornicator, a Drunkard, Covetous, an Idolator, &c. In 1 Cor. 6.9, 10. Among Fornicators, Idolaters, effeminate persons, and Theeves, there are Covetous persons and Drunkards reckoned up. In Colos. 3.5. Fornication, un­cleanness, inordinate affections, evill Concupiscence, Covetousness which is Idolatry. And that the Apo­stle may not seem to be in a heat or passion, when he doth thus describe the Companions of Cove­tousness, [Page 228]you shall find that in Mark. 7.22. our Lord himself saith as much, From the hearts of men arise Theft, Adultery and Covetousness, &c. And it's worth observation, That when the Evangelist Mat­thew doth repeat those words, he leaves out Cove­tousness: But when Mark came to add unto that which Matthew wrote (which was the manner of the Evangelists to add unto others) he puts in Co­vetousness: Because whoever is Covetous hath the root of all these in him, and not because whoever is Covetous doth all these things. You shall find therefore in the Scripture that the way which Satan takes to destroy men is expresly set out by this of Covetousness. In 2 Cor. 2.11. The Apostle speaks of the Devices of Satan; And he sets forth the cun­ning of Satan in the beginning of the verse, that he makes advantage of us. Now that word in the Greek is [...], he will do with us, as one that is Covetous. The meaning is this, Look as a Covetous man doth desire to be possessed of that which he hath not, so doth the Devil lie at the Catch that he may seiz upon any spirit. That which I bring it for is this, That the Holy Ghost sets out al the devices and evill waies of Satan, by this name of Coveting. Because a man is as pat to sin, as the Devill is to tempt: And a man is made as covetous by sinning, as the Devil is in his unsatisfied spirit. So the great­ness of the sin appears in this that it is the root of all sin, and because of that, it is the Cause of all sin. It's a sin that never goes alone but ingenders many others. In whatever person it is, it doth so. If Covetousness fals upon Soldiers, then in Luke. 3.14. When they are not content with their wages, they do violence, and accuse falsly. If Covetousness fals upon a Magistrate, it makes him that he is partiall by Covetousness. And therefore the mark of a good Magistrate is, That he must fear God and have [Page 229]Covetousness. Because Bribes blind the Eyes, the Judgment. If Covetousness fals upon Ministers, it will in 1 Tim. 6.5. make them fall into perverse disputings, for they suppose that Gain is Godliness. If it fals upon an ordinary Christian, there you shal find that it goes not alone neither, for in Matth. 13.22. together with the deceitfulness of riches, there goes the Cares (as the Text saith) of this life. He that received seed among the thornes, is he that heareth the word, and the care of this world and the deceitfulness of riches, choak the word, and he becometh unfruitfull. In Luke 8.14. there is another sin ariseth from it be­sides unfruitfulness, and that is that men take plea­sure in the things of this life. That which fel among thorns, are they which when they have heard, go forth and are choaked with Cares and Riches, and plea­sures of this life. And that you may see how strong a vertue there is in Covetousness to bring forth these sins, mark the Text. When they have heard the word, they go forth, that is all the reason why the word of God and all the allurements of the word of God are not able to stay the heart from these Courses. A Sin may be said to bring forth, or to be the cause of sin divers waies.

1. As it is the Cause of Gods withdrawing Grace from a man, which should keep him from future sins. And Covetousness doth this. In Isaiah 57.17. For the Iniquity of his Covetousness I was wroth with him, and he went on in the way of his own heart. He went on: A speech in the Hebrew which is ta­ken from the speech of Cain in Gen. 4.14. I shall go wandring up and down, saith he, and have none to protect me, and therefore shall be exposed to the wrath of al men and Creatures. So saith God, from their Covetousness it came to pass that they went and did what they would. And how came [Page 230]this? for the Iniquity of his Covetousness I hid my self from him. Gods hiding, did go before their doing what they would: And Gods hiding was cau­sed by their Covetousness.

2. One sin may be the cause of another, because it inclines the heart to another sin. And in this re­spect Covetousness is the root of al sin, because the Divel doth graft upon such a heart what temptati­ons he pleaseth. He observed Cain was covetous and that he had a mind to be building, He therefore makes him neglect the means of reconciling himself unto God for his sin against his Brother. Judas was covetous, and he suggests to him to betray his master. Demas was an Apostate and he fel away by the meanes of covetousness as appeares by the third Ground where the seed was sowen among thornes, that is the covetous heart. As wood that is dry is on fire as soon as a sparkle is put to it. In such a temper is the soul when it is ful of the love of earthly things. I shal speak more to that after­ward.

3. One sin may be the cause of another, because it administers matter unto another. And so cove­tousness breeds envying, and strife, or dissention with others. But it is said to be the root of al sin in another and higher sense, and that is.

4. Because it is both a Parent and a ruler of o­ther sins. Its a Parent to them. Out of the bowels of Covetousness, comes pride. 1 Tim. 6.17. Charge them that are rich in this world that they be not high minded. And unbeleife: But trust in the living God. And neglect of religion: for Cove­tousness is Idolatry. And fraud and deceit, and unquietness, and hardness of heart. Take heed least your hearts be hardned through the deceitful­ness of riches. Pharoah (you know) was made by nothing so stout and stubborn against the com­mandement [Page 231]of God to let the people of Israel go, as by this, That his profit should go, he should loose the labor of so many men, and so many vas­sals.

And as Covetousness is a Parent to sin, So its a Prince and Ruler over them. Those sins that do respect the self same and are ruled by one another. Now because that the end of Covetousness is to get to a mans self abundance, Therefore Covetousness sets on work the tongue, to lie, the hand, to de­fraud, the understanding to plot, the Judgment to suspect and doubt of God. The wil to make much of al advantages of Gain. Do but reckon up the children, and the childrens children, do but rec­kon up the subjects that are under this Prince, Co­vetousness, and you shal find that al the whole Catalogue of sins that can be named are one way or other, either descended from, or allyed unto it: In 2 Cor. 2.7. Saith the Apostle Comfort them, least they be swallowed up by Satan, of sorrow, for if you do not comfort them, saith he Satan wil take advantage of us, as it is translated, but the Greek is [...], that we be not Covetous or used by Satan, or Satan do with us as with Co­vetous men: What is that? saith he, he leads them into al kind of sin, and so he would us, To deny ordinances and meanes of Grace, and so we should fil up our iniquity.

To lay down but one thing more, wherein the sinfulness of it may appear, And that is.

5. In the baseness of it. There is not a lust that doth more debase a man then Covetousness doth. Therefore its said that a man is a servant to Mam­mon. You cannot serve God and Mammon. It de­baseth the soul in its nature, for God Made it to [Page 232]look after things not seen. It debaseth a mans bo­dy in its posture, for God hath made it tread upon the earth out of whose bowels it came: Look how unnatural it is for fowles to live in the earth, So its for the soul to be set upon the world. Because the Corrupted Gentiles did not like to retayne God in their knowledg, Therefore he gave them up to Covetous­ness in Rom. 1.21. To shew you that its a lower step and degree of misery and sinfulness for a man to be Covetous, Then its for a man to be borne without the Image of God by nature. It being made a spiritual Judgment, It is therefore a worse condi­tion then that men are in by sin naturally. Now al this sinfulness of sin may be aggravated these two waies.

1. That here naturally we are in a state where­in we have no reason to look after the world and the things of it. We are Children of wrath, And what should a reprieved condemned man do with purchasing or looking after estates and possessions? For a man when he is dying to be gripple, and ha­ving and saving: For a man when he hath his Soul to look after, and but a little time for that, to be looking after things which he shal never have any use of, argues a great profaneness of spirit: Now that is our Condition.

2. And as it is aggravated from that, so from this. That it is needless too. Math. 6.32. Af­ter al these things your heavenly Father takes Care. Christ saith the care of these outward things do lye upon God: Not only as he is a Father, but as a Creator. Though we be sinners, yet we are Crea­tures. Therefore he that cares for the Lillyes in the fields, and the fowles of the Ayre, wil care for man. In Mark, 7.20.21. From the heart comes [Page 233]Covetousness: It is not because a man wants, nor because a man may want, It is not for any thing in the world, but because a man loves not God and spiritual things that a man is Covetous.

CHAP. III.

IN the second Place. As the sin is great, so it is dangerous.

It is easily

• 1. Fallen into.
• 2. And hardly Cured.

We are wont to take heed and to be afraid of such diseases, as are hard to be avoyded, as are ea­sily gotten, and when gotten, not easily, but hard­ly cured. Now Covetousness hath both these e­vils in it.

First, It is hardly to be avoyded. We count that infection to be dangerous and very strong which kills lusty men, and that in a night, a day, or in a moment. Covetousness hath undone the most strong of men that are unregenerate, And it hath spoyled the strongest of the regenerate. You shal find it to be in al sorts of men, more or less in al Ages. In the heathen, In Rom. 1.29. In the professors of Religion, the Jewes, in Jer. 8.20. In all sorts of Professors. David was a mighty man against sin, A man able to overthrow whol troops [Page 234]as I may say, and yet this sin incounters him, and and spoyls him. Our Lord Jesus Christ was as much afraid of his Disciples because of Covetousness, as he was of any sin, because Godly men wil be over run with this sin, if they look not to it. Take beed (saith Christ In Luke, 21.34. unto his disciples) That ye be not overcharged with the cares of this world. As often as I have read that place, it hath been a wonder to me, why Christ should speake so unto them. They were Godly people, and through grace their hear [...] made as soy I that would not easily bring forth much bitter fruit: They were ta­ken into Christs service upon these termes, that they should look for nothing for their service but persecution: The time that Christ bids them take heed of the cares of this life was a persecuting time when there was not only warre, and rumors of warre, but they were begirt by their enemies. Who would think that in winter time, any weeds should appeare? If this weed should shew it self, one would think that this cold blast would have been able to have nipt it: But the disciples that were Saints, The disciples that were brought up alwayes in persecution, yet in persecution were very apt, and nothing would keep that down. When he would prepare them against the Judgment of the destruction of Jerusalem, and when he would pre­pare them to stand out against the times that they should meet withal from the Apostate Jewes. He bids them beware of Covetousness, In Math. 13.7. There you shal find that the third ground went further then either the first or the second did: That Ground signifys a sort of hearers that were not re­miss and careless of what they heard, as the first sort were, nor fearful of Persecution, as the second sort were, They receiveied the word of God, and suddenly upon a present apprehension as the second [Page 235]sort did; but they did deliberate, and judg that it was better to walk holily, then to be at liberty, that a man had better be in chaines for a good cause then to be at liberty for the denyal of it. If you observe, The Holy Ghost chargeth them with no sin almost; But with lawful things: And among them, with the cares of this world, and the deceitfulness of riches which did choak them, and by which they did become unfruitful. Demas was one of that sort, for he stood with Paul when he was at Rome in his first tryal, when al else forsook him. The Epistle to the Colossians was written when Paul was in bonds: & so was the Epistle to Philemon, for it was sent by the servant of Phylemon, who waited upon Paul in the prison: And in both those Epistles Paul recommends Demas. Demas (saith he) sa­lutes you, and he is my fellow labourer. No man stood by mee, that is, no man but Demas, and no man but Luke, When I came to answer it before the Emperour, al my acquaintance were shy of me and al the professors at Rome would not know me, but Luke and Demas stood it out: And the doctrine that I proposed they defended: and the reasons that I gave they stuck to and argued; This he meanes by being a fellow labourer. Yet this De­mas that stood out one brunt, Yet when Paul comes to a second, he forsakes him: And what is the reason, He cleaves unto this present world, in 2. Tim. 4.10. So that the best of regenerate and unregene­rate men find it hard work to escape the power of this sin, One is foyled, and the other spoyled by it. This sin doth prevail in formal professors of Religion, in, 2. Tim. 3.5. They have a forme of Godliness: Why? A mong other sins he saith they are covetous: Men shal be lovers of themselves, and Covetous. Do but consider how this sin doth [Page 236]take men, and you wil see it is very hard to be a­voided. You shal find what the Apostle saith of the whol body of sin. In Eph. 4.22. That it doth corrupt men by deceit. Put off the old man that is corrupt according to the deceitful lusts. Look what Paul saith there concerning al sin, that the scripture saith concerning this one sin of Covetousness. In Math. 13.22. The deceitfulness of riches. Cove­tousness wil plead Conscience of a mans calling: Care of Gods command to provide for a mans fami­ly: Yea the Glory of God. I would have more saith a man that so I may do more service, and good. Saul did save the Cattel, but its said, It was for sacrifice. Covetousness wil put a man up­on al duties of morality, and civility. The co­vetous man whom God abhors saith the Psalmist In Psal. 10.10. He doth crouch and humble him­self, that is, he is as sweet, and loving, and affa­ble, and courteous, and as seemingly ready to do any office and service for one, as any can be. Nay it wil put upon any spiritual duties. Artaxerxes was a great friend to the reformation of the Church of the Jews, But it was out of Covetousness In 2. Kings, 6.10. And Ezra. 7.23. That so they may pray for the life of the King and of his chil­dren, and that no wrath may come upon him, nor his Realme. Hewould give a toleration to those poore banished ones, that they might go to their own Country and set up the religion of their Fa­thers. It wil make a man keep a good Minister in his house. In Judges, 17.13. I have a good Le­vite saith Micaiah, and now I know that God wil bless me saith he. It wil make a man not fail to heare the best sermons: In John, 6.26. Ye follow me not for the Miracles, (that is, not for the discovery of God by me in working of Miracles, and that you may see in me more then a bare man, as my Mira­cles [Page 237]do discover me to be) but ye follow me for the Loaves. That people did go after Christ (the best of Preachers) a great many miles, and did run the reproach of the people of those times. What made them to be the first at Church, but because they thought God would the better provide for them, in 2 Tim. 3.2.5. Those that are covetous at the second verse, have a form of Godliness. A form of God­liness is nothing but the picture of a thing to the life: when a thing is so like another by Art as that it can scarce be known, then it is said to be a form. Jesus Christ is said to be in the form of God, be­cause he was as like God, as could be: And in the form of a Servant, because you would rather have thought him to be born to misery than to be Lord of life. Covetousness wil have a form of Godli­ness: He will do the same duties that any Godly man in the world doth. Fasting and praier is an extraordinary duty; a great affliction of the flesh, it's a duty of the greatest seeming holiness that can be, yet in Isaiah 57.17. the Reason why they fa­sted so often was but for Covetousness, that they might put a greater face and a fairer shew upon their persecuting the Brethren who did differ from them. When they had a mind to fall upon their Brethren for that which they should have born with them in, then they call for a fast, like the Cro­codiles cry, that is only to get a prey. So like as a man may be to a Godly man, so like will Co­vetousness make a man be to him. If a Godly man praies, so will he: And if a Godly man forbears outward acts of gross sins, so will he: If a Godly man suffers, so will he. When God commends Job that there was not a man like him, saith the Devill, it is nothing for a man to do as he, when he hath so good wages for his work. Have you not given him much Riches, and Honor, and many [Page 238]Children in the world? And as it doth thus deceit­fully cheat a man, and is hardly to be avoided be­cause it seizeth upon all if they look not to it. So that you may see,

Secondly: That it is hard to be Cured. And therefore in the Scripture you shal find (if you ob­serve it) as many Arguments, nay more Arguments against Covetousness, than against any sin, except it be Unbelief. In Matth. 6. Jesus Christ spends a whol Sermon almost against it. He doth so in Matth. 15. He doth so when he comes to speak to his Disciples of the ruine of Jerusalem. He doth so when he speaks of the Hearers. Look through the Gospel and the Epistles, and you shall find that there are more Arguments against Covetousness than any thing, but Unbelief: And wherefore, but because it's a hard thing to cure it? And that you may further see that it's hard to be cured, con­fider how it deals with a man: The Scripture useth divers words to this purpose, somtimes it saith it doth divide a man: So the word usually is which in the Scripture is translated [Care] The word [...], Care, signifies division of spirit: It sepa­rates a mans heart from God: It makes a man a Beast: To have a heart and a heart, and not to walk perfectly with him: It makes a man take Re­ligion by the very throat in Matth. 13.22. for it did choak the word: And in Luke 12.29. saith the Text, Be not of a doubtfull mind. The word in the Greek is, Be not like unto Meteors. As Meteors and exhalations that are drawn from the Earth that hangs between the Earth and the stars; so wil Covetousness make a man that he shall not be to­tally profane, nor throughly holy, neither in the upper region, nor in the lower region upon the dust. He hath a spirit that is mingled, and there­fore [Page 239]is on all sides, but hearty for nothing that is good, or for salvation. Nay it goes further in Luke 21.34. Take heed least your heart be overchar­ged with Gluttony, and Drunkenness, and the Cares of this life. Christ doth joyn Covetousness with Glut­tony and Drunkenness, because it hath the like ef­fects upon the Soul of a man, that they have upon the body of a man. When a man hath drunk extra­ordinarily, his understanding is sensless; and so is a man made by the Cares of this world. Be not o­vercharged. The word signifies, Made heavy. His spirit is like lead, he hath no spirit in any thing that he doth for God, further than he is acted by the world. Of a meer spirituall duty, he hath no more feeling, than a stone hath. If there be not Rheto­rick in praier, and Invention in Sermons, it's not food to him. Nothing that is spirituall affects him, but his heart is like a stone. It's a strange speech in Luke 18.27. to this purpose, when Christ said, It was as hard for a rich man to be saved, as for a Camell to go through the eye of a needle, And they said then none of them can be saved, saith Christ, The things which are impossible with men, are possible with God. Are possible with God: That word, I would insist upon a little. There are some things that the Scripture saith are easie unto God. Do but speak the word (saith he) and my servant shall be healed. And there are some things that the Scripture saith are hard to God, there is more of God required to do them, than other things: And some things that are but possible unto God. As if he should have said: It's all that God can do: If there were but a whit of less strength in him, he were not able to make a man that is covetous to beleeve. Give me leave to speak with reverence according to the ex­pression: His strength is matched, It's as much as he can do, It is but possible to him, to make a rich man [Page 240]that is in love with this present evil world to come to Heaven. And as if the Apostle Paul could not say enough to shew the hardness of being cured of this sin you shall find him heaping up words in 1 Tim. 6.9. There are Temptations, and there are Snares, and there are Sorrows: The word proper­ly signifies the pains of a Woman in Travel, which can neither be avoided, nor prevented, and are im­possible to be born long: And he saith they are drowned in perdition and destruction, having refe­rence unto the 18. Chapter of Matthew at the 66. verse, It was a kind of death to the Assyrians, to tie a Mill Stone about a mans neck, and to throw him into a deep water. Look how there is no hope of saving such a man, so little hope there is of a covetous man. Observe it, he speaks rather of such a man that was covetous, who had made profession of Religion, and known the truth rather than any other, and he saith of them, That they Pierce themselves through. The word signifies, they do, as its said of Julius Cae­sar, that they came about him so with Bodkins and Swords, that his Body was as a Butt, or Pin-cushi­on, there was not a whole place in him, he was wounded in Back and Belly, in Armes and Legs, and in every part there was a wound. So saith the A­postle; You wil be by the Cares of this world, you will be run through and through and through with Cares and Sorrows: And what hope is there of a man when he lives thus; when sin hath such advan­tage of him, how hard a matter is it to be cured.

I have bin the longer in the explication because it is the sin of the times, and the sin of Professors.

CHAP. IV.

USE I.

FOllow your Callings. For the living in a particular calling is as necessary to pluck down the rankness of a mans spirit, and to make him fit to serve God, I say it is as necessary in its kind, as the word is in its kind. There are some sins that arise from the body, and diligence in a particular calling, mortifies them. Follow your Callings. Take what providence casts upon you in them: but be not sollicitous Beloved. Do not care how it may be with you, so you may but provide for eternity: Be content with a little so you may but have Grace: If you have Food and Raiment be quiet. As upon a day of fast a man may eat so much as may fit him to the work: so my Beloved care for no more all the time of your life than what may keep you from temptations, and inable you to the work of your Calling. And that work of your calling, you may certainly do for God, whatever your condition be. Turn all your care unto this, that you may trea­sure [Page 242]up riches in Heaven. What matter it if you be poor, or have, or not have, as long as you do en­joy Christ. This is the great exhortation of our Lord Jesus Christ in this place. That time that men spend in forecasting how they should do in ill times (that time is all lost) and should be spent only in this, How they may [...] for a world to come. I say it is all lost; [...] use you are not able to secure those things: And it's worse than lost, because it is a sin to care for to morrow. Pru­dently dispose of what God hath given you, but be not troubled though you cannot so dispose of things as to save you from evill. Be not afraid of any evill that can befall you: fear nothing but sin and Gods wrath. It is your wisdom to do so. A wise man on a Journey cares not if his lodging be hard, and diet course, because he is upon his way, and thinks to have better at home. The love of his bu­siness makes him not think of these things. What is your business but to provide for Heaven? What is your home, but to dwell with Jesus Christ, and to have Communion with him! Therefore mind not other things, never be troubled what you are in other respects.

USE II.

And let me add this in the second place. That the more care you take for spirituall things, the more care God will take for your earthly estate. Seek the Kingdom of God and his righteousness and all these things shal be added to you, in Math. 6.33. For al these things your Heavenly Father cares for, that is, if you care not. In Heb. 13.5, 6. Let your Conversation be without Covetousness, for he hath said he wil never leave you nor fors [...]ke you. God enters into Bond to save that man harmless from all losses and evils in [Page 243]the world, that does but mind the things of him. He were an unjust master to set us a work, and to leave us to our own finding. Is it not better a great deal to be at Gods hand than at your own? That he should find you, than your selves? Therefore speak to your hearts after this manner. I cannot by my care add one Cubit to my stature, and make one business go well, and get in one debt, and take one penny the more, and get one new Customer. Let me speak to you in your own language. If so be that I do what I can, it wil be no advantage to me in these things. But if I be careful to make my peace with God, to get my pardon Sealed, to get my waies San­ctified, God wil give me so much of these as I need, he hath enough, and he wil give me liberally, so that I shall have no cause to complain. If I have not so much as another, yet notwithstanding I shall have a blessing with what I have, and that will be more than anothers much. If men did put themselves upon this, that it is to be their care to look to their Souls, and when they have used meanes for their estates and bodies, to leave all to God's disposing, and did beleeve that then God would bless them, How many then would give that precious time, strength and Spirit which now runs out to the world, unto the service of God.

USE III.

If every one that would attain to eternall life must take heed of Covetousness. Then let all your care be for eternall life, to be rich in God, as Christ saith in verse 21. Be rich in God, that is, in the things of God, and in the things that are for Gods Glory. God doth not call you from the world to put you upon a loss, but to turn your af­fections upon the right Object. It's not to undo [Page 244]you, but to make you in better things. As Parents when they would wean the Child from the Nurse unto themselves, they make the nurses breast black, and they fear the Child. So saith Christ, take heed, and look to your selves, when he hath no other end in it, but that he may have your love, and you have his at length. Many will say, saith David in Psal. 4.7.8. Who will shew us any good? but saith he, Thou hast put more gladness into my heart, than when Corn and Wine increase. As if he should have said, when the Devill sees men inquiring after hap­piness and salvation, he does shew them good: he presently meets them as Abraham did the Gibeo­nites wih Corn and Wine, the things of this life, and takes off their hearts from happiness. And it is so prevailing a means, Math. 4.9. that he betook himself to that alone when he tempted Christ. All this will I give thee. When he had shewed him all the Glory of the world, that is, when he had made the world as glorious as possible it could be to the mind of Christ. He did not do unto Christ, as unto us, deceive our fancies, but he put the greatest Glory upon Riches that could be, and then he thought that Jesus Christ would bow down to him. If the Devil cannot make a man as prophane and as loose as he desires, then he will make a man Religious, but mingle Covetousness with it. He will stir up a man, as it is reported by one that writes of the walkings and apparisions of the Devill, The Devil came to many a man in Luthers time, and provo­ked them to stand for Justication and lay aside po­pish Religion, but he told them also they should get so much by the bargain: And when he mingled this Poyson with that Wine, he did bring them to as much formality as they were in before in their ignorance: They were as bad as before, because of only their Covetousness. When he hath once got a [Page 245]man under his power, he wil make him to grind at this mil, as they did Sampson. Therefore the Love of the world is called in. 1. Tim. 6.9. The Devils snare and bond, And it is the sin of the Jews by which they were and are kept from embra­cing Christ, They did look after an earthly King­dom. Be not hindred of true happiness by those things. Barter not away your souls for an abun­dance of the things of this life: Let not your minds run out after what you see, or what is to be had, besides grace and holiness and communion with God. Our Lord Jesus Christ is moved to see one got into good Company here in this Chapter at the 13. verse. seeming to have an inheritance here to neglect to get Salvation and Grace. Grace and the favor of God are true riches, and al other things are not so. They are but shadows of riches, and therefore called a fancy. Agrippa his po [...] and Glory, is but [...], 25. Acts, 23. Though a man seem to be blessed of God when he hath this world, yet it is but seemingly so: And therefore the scripture calls it a fashion. 1. Cor. 7.31. Rom. 12.2. The fashion of this world. But there is no true good­ness in riches. In Luke. 2.21. Saith Christ, a man that treasures up for himself, is not rich in God That treasures up for himself. That is, Riches are but a particular good that may serve a mans self, but that is all it can do: It makes a man leave God who is a universal good. That only is true Riches which doth procure to a man all good: and that, nothing can do, but what comes from God which is Grace.

USE, IV.

You shal have al the things of this life, if you wil look after Grace, Al that is needful. Godli­ness [Page 246]hath the promise of this life. It gives content. 1 Tim. 6.6. That is as much as a man doth either need or desire, if his desires be rational and spiritual It gives content. The word that the Apostleuseth for content, is a word that is used among Common wealths, that have al things in themselves, and need not other Countries. Religion needs not be behol­den to any estate, and condition, or any thing in this world for any thing that belongs to this life. Godly men do never want, but when they cannot be content to be at Gods dispose. He wants not that is content: He hath content, whose wil is con­formable unto God. There are at the least twenty several sences of that in Psal. 37.25. I never saw the righteous forsaken, nor his seed begging bread: But that which is most probable from the Context and scope of the Psalme is, I never saw A righteous man [...] it is, a righteous man that doth not fret at th [...] prosperity of wicked men. (Not begging bread:) that is in want. Let any be of a liberal spirit, willing to part with what God gives him, when God doth cal, and that man never wants. Men that have dogs appetites are never satisfied: When meat feeds humors, then parents deny their children meat: So doth God, when he sees what he gives, doth not work conformity to his wil. Do you mind your work, and God wil care for your maintenance. And you shal have spiritual things at a better rate, and on easier terms then you have earthly things. The paines you take for hea­ven shal bring you in communion with God, which cannot be got by your indeavors, God wil not put you to more, nor so much in working for him, as you put your selves to in getting the world. Wicked men have been at death convinced of this. Had I (saith one) been as good a servant to God, as to the King, I had been happy. Yea those that know [Page 247]better what it is to prepare for Heaven than others, do complain that they are not so carefull for spiri­tuall things, as they are for the things of this life. When they go about Riches, or the things that con­cerns Riches, they are buried in the business, and there their thoughts are intent, but at prayer and Hearing their Thoughts are divided, and their Hearts are wandering: and yet still they grow in Grace. Psal. 127.2. It's in vain to go to bed late, or rise up early: so he gives his Beloved sleep: that is without this carking care, he gives them sleep: that sleep, is a Lying in the Lap of God and being put into his Bosome, as well as having enough of this world. Labor not for the meat that perisheth, Joh. 6.27. but for the meat that endureth to everlasting life. And because men should not be discouraged in Christs putting them to labor, He tels them they shall have it upon gift ( which the Son of Man shall give) As if he should have said, Though I will not give it for labor, yet when you have done al, you shal see, I will give it upon meer gift, and not as a recom­pence of your work.

USE V.

See your life lie in Grace, and not in Riches. The comfort of your life and eternal being, lies in Grace. Gal. 2.20. I live (saith the Apostle) by Faith. 1 Tim. 5.6. Men that live in pleasures, are dead while they live. They do not trust in the living God, they have no life from him: When you come to die call for all your marks and evidences, sum up all your estate, and see what they will advan­tage you. It's reported of a Noble man when he had divided all his Estate, he saw a Toad in the room, and he cries out, Oh that I were as that Toad to eternity. Call to this and that Estate and [Page 248]inheritance at death, And they will answer it is not in me, I am not able to do any thing for you: When a man comes to die (who hath lived upon God in the world) he can speak comfortably thus, That he shall change only his place, and not his company; for he hath parted with these things be­fore. When you appear before God, you shal not appear as rich, but according to what you have done for him, and what you have done through Grace: Therefore naked came I into the world and must go so out. Men do not stand before God as Kings and Knights: But those that have done for God, shall be honored in that day; but that which enters a man into Gods Glory is Grace. Consider what a folly it is to strive for shadows, to undo your selves, to tire your selves in following after Butter­flies? What a madness it is to give thousands for that which is worth nothing? To spend your time impertinently for things in which your life is not? Therefore when you have wearied your selves in ca­sting, & plotting, and designing of waies for to get an abundance for your selves, ye cover your selves and say, Had this day been spent otherwise, or had I laid out my selfe as much for God, as for these things, it had been well, All this time is lost: If I had been in spirituall duties and services, as long as I have been for the body, it had been well. When you have gotten the world, and have not cast up your accompt what you have done, when you have cared for the Body and not for the Soul, when you have gotten all, you have gotten but a common stone, and lost the Diamond. Therefore when you hear Jesus Christ calling upon you to take heed, his meaning is not to deprive you of any good that the world can give you, but to make you sure of eternity. Therefore turn your thoughts this way. He caseth men of taking care of this [Page 249]world, that so they may attend to eternity. It is not because Jesus Christ would not have the promi­ses of this life fulfilled, that he bids them to take heed, but because he would have you to have abun­dance of the things which are indeed true Riches.

CHAP. V.

USE VI.

BEleeve and set this upon your heart, That there is somthing to be feared more than to be desi­red in abundance: That under that Bait there lies a Snare and hook; our Lord Jesus Christ would not warn you else. Because men will not beleeve this, therefore it is that men go on, and are undone by lawfull things, by Riches. Let this word of Christ be continually in your Ears, as if you heard him calling from Heaven, Take heed and beware of Riches. As when a man is going on in a dangerous way, Those that know him, do cal after him, and bid [Page 250]him take heed, there are holes, and pits, and whirl­poles in the water that he is riding through [...]. So Je­sus Christ tels men, there are snares and pits in Ri­ches: yet men wil not be perswaded. I shall give you but two signs to prove that men do not believe there is such danger in Covetousness.

First: Men will not come near that wherein they think there is danger. When David saw the An­gel of the Lord standing over Gideon with the sword in the time of the plague, He would not come near that place to offer Sacrifice: There was danger there, and in that case, God would have mercy rather than Sacrifice, Hosea 6.6. We will not come near the Persons that have the plague: we keep out of the way where Theeves lie, though we go further about, because there is danger. But men come near occasions of Covetousness by taking all opportunities and advantages of getting, or im­ploying themselves, by contemplating and medita­ting of their own wants, and of others Riches. As David did confess in Psal. 73. that he looked up­on what he found every day, and how the eyes of wicked men (that knew not God) were ready to start out of their Heads, because of their fatness, therefore he complains: Whereas he saith, he should have gone into the Sanctuary, and have con­sidered the end of those men, how they stand in slippery places. The consideration of a mans own wants, and the thinking much of other mens abun­dance, is that which gives an occasion unto Cove­tousness. Whenever a man comes to think of the world (as men take a Preservative when they go into infectious Air) so men should think of the dan­ger and misery of rich and covetous men. So Da­vid should have done.

Object. It may be said by the way. May not a man take all opportunities of getting and enriching himself? Is that to play with a Bait of Covetous­ness.

Answ. I answer yes. You may not do all you can or may do in the world. In Luke 21.34. Christ bids them that they should as well take heed of Covetousness and the Cares of this life, in verse 34. as they should take heed of Surfeiting and Drun­kenness. Take heed least at any time your hearts be overcharged with Drunkenness and Surfeiting, as wel as the Cares of this life. Christ joyns Surfeiting and Drunkenness with Covetousness. Therefore as a man may not drink all he can bear, nor eat all his stomack requires, but rise with an appetite: No more must a man in the things of the world do all he can. This is gathered from the Conjunction of those two together, Covetousness and Drunken­ness. In things that are not good in themselves, but profitable only in some way to an end there must be a measure in the use of them. As a Builder doth not lay all the stones he can in the House, but so many as the foundation will bear, least he over laies it. The end of a mans Calling is only this, that he may exercise himself the more freely in the waies of God. As I have often said. It is the lay­ing of the soyl ground fallow, that the rankness and sourness of it may be removed, obstacles that are in the flesh unto the holy duties may be taken away. The end of Riches is only that a man may do the work that God sets him and cals him to do, and therefore beyond that he ought not to ingage himself in the world, nor to desire riches. But this is by the way, for I reserve other Cases to another place. That shews that men beleeve there is no [Page 252]Snare in riches, because they put themselves upon the occasions and temptations of Covetousness.

Secondly: There is another sign, which is this, Because men place their happiness in riches, which appear by this. Mens desires are more easily stirred, more vehemently set on, and hardlier taken off from the things of the world, of this life, than from any thing. To duties, men are drawn hardly, are soon weary, are easily discouraged; but are not so in see­king after the things of this life. When men have gotten riches then they count themselves happy: Therefore it is, that when they lose or want them, they count themselves to be in a most deplorable & sad condition. No man counts himself to be unhap­py in the want of that which would not Make him, in his own opinion. Therefore when men think al is gone, when the world is gone, frowns upon you, It's a sign they make the world their God, and do not think it a Snare. To perswade you therefore to the believing of this, that it's a snare, or that there is a snare in it, I shall only remove (in a word or two) the ground of that perswasion.

1. Men think if they had more of the world, they could do more for God, more good than they do. As Absalom said if he were King he would do Ju­stice. And relieve the oppressed, break the bonds, free men from taxes that his Father laid upon them: So men think that if they were but as rich as another man, they would distribute to the Saints, Cloath the naked, feed the hungry, their houses should be like the house of Caius, an Inn for them: They would serve God more freely. This now doth suppose that there is an help in abundance, and not a hook. I beseech you my Beloved consider it, when men have had abundance, though they have been put in [Page 253]mind, and cautionated continually, that therefore they have it that they may serve God in the abun­dance of all things, they have found their hearts straigter, and their hands weaker, than when they were in poverty, or in a mean condition. Take heed (saith God unto the people of Israel, and he reads them that lesson every morning that they took a Journey into the land Canaan) least when you come into the land of Canaan, that you do forget the Lord your God, and not keep his Statutes and Judgments to do them. Yet notwithstanding for all this, when as they were come into the land, as it's said in the Book of Deuteronomy, they did not serve the Lord their God in the abundance of all things, but they served themselves and their own lusts. Had you been by the self same people when they were in the captivity of Babylon, you might have heard them groaning and sighing out for delive­rance, Thus: Deliver us and we will serve thee: our strange Gods shall be put away from us, we wil build Thy Altar, and none else, we will offer unto thee the fat of the Calf & of the Steer, but when they came into the land as we have shewed out of Nehe­miah and Ezra, they did delight themselves in the fatness of the land, and forgat the Commandments of the Lord.

I beseech you my Beloved consider it. A man is to content himself with the doing of that good (though it be never so little) which God cals him to do. That Servant honors his Master as wel that continually waits upon him, and goes whither he goes, as he that doth in the house the greatest drudgery. God doth not call a man to all that he thinks he could do, or it may be that he hath abi­lities to do. A man is called to no more than God puts him upon, and puts himself forth unto. As for example. A man may have able gifts, but [Page 254]that is not enough to make him a Minister nor a Ma­gistrate. A man may do the work of other cal­lings, but that is not enough to make him put him­self into them, til God saith, Do this. He must do that which God puts into his hand, let it be what it wil be. We are often times ready to think that we should do God more service in any condition, than in that wherein we are. Like foolish children at School that think they shall gain more by going into a new Book, than by going on in the old, though the Master knows the best way to make them understand, is to keep them where they are. It shews our discontent through Pride, and our list­lesness to do the work of God, that makes us say, If I had this, I would do thus, and if I had that, I would do so. Do that which is in thy hand. Ther­fore that is no ground at all for a man to desire more, because he thinks he should do more.

2. Another Reason that perswades men to look after the things of this life, is, because they think that if they had abundance of the things of this life, they should escape many evils which now they meet withall. But now I shall answer nothing more than the words that follows my Text, A mans life consists not in the abundance of the things which he possesseth. You shall live never a whit the better, nor have any thing the more to live upon for abundance. Your life, that is, the safety of it, that lies not in abundance: for riches are an allure­ment unto those that are the sons of violence. The Comfort of your life lies not in abundance; for abundance brings forth care and sorrow: The more you have, the more your heart will be divi­ded into solicitousness about them. If abundance is not able to continue your life (for as Christ sheweth, that your life depends upon the word of God [Page 255]This night thy Soul shall depart from thee) much less can you help your selves to eternal life by abun­dance, You cannot purchase it. Psal. 49.7. That is a Purchase that must be let alone, No man is able to give the thousand part of the purchase of it, if he had all the world to give. No you are not able to purchase it. Covetousness breeds listlesness of spirit and a senslesness of the things that are eternal. As while a man looks upon the Sun, he cannot well see other things, So while a man is in the Earth and darkness, he cannot well bear the light of the Sun, so a man whose spirit is accusto­med to the care of this cannot well get his heart in­to converse with God. Therefore set this down with your selves, that abundance is rather to be feared than desired. Riches are rather Pricks, than Thrones, rather Rocks whereon you dash your selves, than any thing that will do you good; to help you to the end whereunto you are designed, and born withall for by God. That shal suffice for this use.

CHAP. VI.

USE VII.

MOrtifie therefore your desires after Riches and abundance. Diet your selves in these things, as your would run the Race, and have the Crown. In Colos. 3.5. Mortifie (saith the Apostle) your members that are upon the Earth, Fornication, Ʋn­cleanness, Adultery, evil concupiscence, and Covetous­ness. That which I shall desire you to observe is this, That the Apostle doth put a great many sins together, as those which are to be slain, and among them, Covetousness is one. He joyns it with Un­cleanness. Because as you are to be afraid of the first tickling to that sin, so you ought to be of the first motion unto the love of the world: The first motion of discontent with a mans present state, [Page 257]should be mortified, as well as the first motion to Adultery. As a severe and cruell Conqueror fol­lows his Souldiers, and bids them kil and slay, and not give quarter unto any, but especially he names some persons which he would have them be severe against: So doth the Apostle bid them to mortifie all sins, but especially he names Covetous­ness. Cease not my Beloved therefore to pursue it, til you have slain it: And know that you have not slain and killed it, until you can delight your selves and rejoyce in your present Condition, though you have but a smal portion of the things of this life. Then I say Covetousness is mortified, when as a man doth delight and rejoyce himself, though that he hath but a very smal portion of the things of this life. In Psal. 37.4. saith David, Delight thy self in the Lord, his meaning is this, Be as cheer­fully, pleasantly, contented, if you have but God, as if you had together with him al the world: In the outward portion that God gives you, delight in God▪ for in the verses before he had spoken of wicked men as those that flourished like a Tree in the spring, and prospered and increased in al things, But saith he unto the Godly, delight thy self in the Lord, that is, though you be not so though you pro­sper not, though you be like a Tree that is withe­red. A mans happiness is not in abundance, for a man is not one Inch nearer Heaven for al the Moun­tains of Gold that he hath.

I shall therefore now unto the putting you upon this Duty, give you some motives: And when I have done that, some tryals.

The motives are of two sorts, they are either such as are taken out of the Armory of Reason, such as the Common light which even the Heathen had from God do afford.

Or else they are such as are taken out of the [Page 258]Scripture from supernaturall and Gracious re­spects.

First: Be contented with what you have, for your happiness doth not lie in abundance, nor in any thing that doth belong to this life. Were your happiness in riches, then your desires ought to be infinite and boundless, to be set upon them for them­selves. But if so be that you have riches, you are not the better, and if you want them, you are not the worse: Al the things of this life are for you. You are their end, & your end is God. These do not com­mend you unto him. The Poor receive the Gospel. With him it's all one whether you be bond or free, so you be in Jesus Christ, and but a new Creature. Take al the riches in the world together, and they are not able to take away the pains and miseries of your bodies. A Crown of Gold upon the head wil not keep it from aching. A Scepter in the hand wil not cure the Palsie. Herods Riches and Glory could not kil a Worm. Much less then are they able to satisfie your Consciences, or to get you fa­vor with God.

Nay my Beloved let me add this, that if you wil not be contented with that portion God gives you, your are further off from Gods favor by them, when the Apostle in Colos. 3.5. had named Covetousness in verse 6. he saith, For such things cometh the wrath of God upon the Children of disobedience. Mark it. He doth not put Uncleanness or Fornication last, that so he might fasten the danger, and the emi­nency of the wrath of God against it, but he names Covetousness last, and he saith, For that the wrath God &c. the word properly signifies, a vindictive de­fire: A hanging after ones ruine; A being unsatisfied until such time as he hath destroyed: As far as such a kind of affection can be attributed unto God justly, so far you are to apprehend it in him against [Page 259]those that are Covetous. And that not sometimes but alwayes, for saith he, the wrath of God is come, or for such things the wrath of God comes. He doth not say, It shal come, but he saith it is come. I say the wrath of God is a desire of revenge: and he saith not that it shal come, but that it is come. The sin of Covetousness is a punishment to it self, & brings punishments every day one on the neck of the other, for saith he, for this the wrath of God comes. So that a mans happiness is not in riches, for the desire of riches keeps a man from happiness.

Secondly, Your desire after Riches puts a glo­ry and excellency upon them which is not native, or which belongs not to them of themselves. For what a man doth so desire as that he cannot be content to be without it, In that very act of desire he makes it better then al he hath, and necessary for what he wants and sufficient if he had it to do him good. He that desires them placeth a happiness in them, and a best part of his happiness in the things of this life. Happiness consists of a good that is excel­lent, and most desireable and pleasurable, that gives a man delight, But especially it consists of a good that is sufficient. And therefore when as God tells Moses that he would shew him Glory, he would shew him that which would do him al good. This then being the principal thing in happiness, as a voluptuous man gives the pleasure that is in hap­piness unto his lust, And the Ambitious man gives the excellency that is in happiness unto honor, so now the Covetous man placeth sufficiency in his riches. I say he placeth sufficiency in his riches, And that is the reason that you find in 1 John, 2.16. That al that is in the world is either the lusts of eye, the lusts of the flesh, or the pride of life, and that the love of God cannot be in those that love [Page 260]them. They that seek them cannot be made happy by them. The fume of the motive is this. That as the Prophet said, the Idolater did take a peece of Tymber, and hewed it, and made an Image of it and then fel down and worshipped it: So men do Imagin a sufficiency in riches, and then their desires are carried after them. Now what a sin is it for a man to place happiness in the Creature, nay the worst of Creatures, that which God (who judgeth righteously) reckons to be nothing but earth and thick clay? What a folly and madness is it for a man to be a servant to that which he hath made great? As it is folly and frensy for a man to imagin himself to be a King, and then to swel with his own imagination, and to stand bowing unto his own sha­dow. That is the second motive, you put honour and glory upon the things of this life, if you are not contented with the portion which God hath gi­ven you of them.

Thirdly, Riches are not desirable. There is not in them that which should draw the heart after them.

1. God hath not made the things of this life the first object of desires, for God hath not made them for that end to make men happy.

2. That you know is not desirable which can­not be had: And riches cannot be had if they be desired. Desires after them is the way to hinder the getting of them: For either thou art good, and then God as a father wil correct thee if thou art discontented with his allowance, God wil correct that disposition and not humor it. Or thou art bad and then in Prov. 28.20.21. He that makes hast to be rich shal not be innocent; saith the Text: And that Innocency is put in opposition to abundance in the former part of the vers. A faithful man shal a­bound [Page 261]with blessings, but he that makes hast to be rich shal not be innocent. I say, to be innocent, is put in opposition to abundance, to abounding with blessings: The meaning is that he shal not abound with bessings, that such a man (as a Guilty person) shal be cut off, and never see the day of great things which he longs after. In Heb. 11.16. God is ashamed to be called the God of wicked men, because of their Covetousness.

3. Desires wil not help a man to riches, because when a man makes them the matter of his prayer, he provokes God. The way of God giving riches, is rather casual, then as an answer of prayer. God wil not have riches come in by prayer, that men may not set too great a price upon them. There­fore its observable when Christ taught us to pray, There are five requests for the things of another life but for this life, there is but one petition, viz. Give us this day our dayly bread. That is, so much bread as wil serve for the day, the meanest kind of food that a man can live upon, for if a man have food and rayment, he ought therewith to be contented. God hath appointed you to pray for dayly bread, and for a blessing upon the use of meanes, but he hath not given a spirit of prayer for these things chiefly. That is not the fruitfullest ground that is fullest of Gold and Silver. They are not the best persons that have most Gold, for God gives riches carelesly as it were.

Fourthly, Riches are not desirable because they wil not satisfy; natural desires are to be after such things, which being had will satisfy. As a hungry man desires meat that wil take away his hunger. But as Riches increase, so also do mens desires. Men do but feed upon the wind, when they have them, they have a lye in their right hand: A man [Page 262]finding himself to be at a loss, when he still labours after more, and he thinks to have that bring him in contentment, which wil not. If any man should have contentment in the world, it should have been those who have been conquerers of it, into whose purses what ever the habitable earth yielded was brought, who were to command over them, as men over beasts, who had gifts as the stones of the streets, yet these men have not been satisfyed. Ahab was a king and yet was more troubled be­cause he wanted a plott of ground which lay neare his, then he was contented with al his Revenues. Alexander when he had as much as he could con­quer, then he began to be troubled that there was not another world to be conquered. Yea there is a great deal of dis-satisfaction in al riches, & therfore because a man hath his soul inlarged through a spi­ritual Judgment, though his conscience is convin­ced that there is nothing in them but vanity.

Fiftly, Again, that is not desirable which there is no pleasure in when a man hath it. The more a man hath of riches, the more he hath of sorrow. As the Apostle saith in. 1 Tim. 6.10. They that wil be rich pierce themselves through with many sor­rows. But besides al these things.

CHAP. VII.

COnsider what the scripture saith conce [...] Covetousness. In Colos. 3.5. He calls it Idolatry, not because a man makes his mony his God formally, or ascrib [...] a Deity to it, but because it is before God as o [...] as Idolatry is. For this is the custom of the Hebrew and Greek tongue, when it useth the manner of Speech of the Hebrews, when it would set forth a thing to the ful, To name it by such a sin as is confessed of al hands to be hainous. I say, the name of a thing that is confessed of al hands to be hainous, is given unto those things which the Holy Ghost would set forth to the ful. As for example. In 1 Sam. 15.23. The sin of Saul is called witchcraft. Rebellion is as witchcraft. Saul's sin was not wichcraft: But only witchcraft was a confessed known sin. To set out Saul's sin, Samuel calls it so. So that the greatness of the sin of Covetousness may appeare, the text calls it Idolatry. As if it should have been said. The worship of another God provokes not God more to Jealousy, then the love of the world doth. And mark what he saith afterwards in vers. 16. For these cometh the wrath of God upon the Children of disobe­dience, The word is il translated (disobedience) [Page 264]for the wrath of God comes not upon al that diso­bey him, but the word signifies, upon all that are intractable, upon all that wil not be perswaded, and drawn from their sinning against God. Why doth not the Apostle say, the wrath of God will come upon the unclean Person, but upon the Chil­dren that are not to be perswaded, that are stub­born hearted? The Reason is this, because Cove­tousness is one of those sins which makes a man to be incapacious stout-hearted, obstinate, irrational, and not to be subdued by any of the ordinary means [...] which God brings mens thoughts into subjection [...] [...]self. As the wise man saith concerning the [...], that she is a deep pit, and there is no per­swading men from her, though she lead a man like an Ox unto the shambles: So the Holy Ghost saith there is no making a Covetous [...] leave his course, til the wrath of God meets with him. And its not only in that place called Idolatry, but you have as ill names given it elsewhere. James 4.4. You Adul­terers and Adulteresses, know you not that the love of the world is enmity unto God. It is called Adultery. And as Adultery doth break the bonds between the Husband and the Wife, And as Adultery is a sin that is committed when there is no need, because the party hath a remedy which God in the state of mar­riage hath given: So the love of the world strikes at the knot, at the uniting Graces, Faith and Love, It puts a man into a Condition wherein (if in any) he is capable of a divorce from God. If I would say there was a possibility of a mans falling from Grace, I would say so of Covetousness and Idolatry, because both these are called Adultery, which doth dissolve the bond. What need you take care, when God doth? What reason have you, when God makes it his work to provide for you, as he doth for the Lallies of the Fields, than which you are [Page 265]much better? What reason is there then that you should set your selves to that business? Is it not enough that you have God? And that God wil be sure to find you all the stock that he wil have you to work withal for him? It is Adultery: And mark what follows, The friendship of the world is enmity against God. That is, A Covetous man doth (as it were) send an Herald of Armes and bids defi­ance against God himself. In 1 John 2.15. If a man loves the world, the love of the Father is not in him. Mark it. As it is an unnnatural thing for the Child not to love the father that begat him, so it's an unnatural thing for a man not to love God, And yet Covetousness will make a man to be so unnatural. Sometimes you shal find in the spirits of good peo­ple a carelesness of God: The indearedness that they had to him at another time, is not to be found upon them. They are not tender of his displeasure. They are not desirous to live in his favor: What is the Reason? What is it that makes a Soul so unna­tural? It is because his Soul is So taken up with the things of this world.

And that you may yet see further the evill of this sin, know, that it keeps Gods love from a man. For if the love of God be not in a man that loves the world, then the love of God is not shed abroad in the heart of that man that loves the world. For whom God loves they shall certainly love him again. But above all, that which is the great Mo­tive, and with which I would perswade you, Is this.

You ought to be conformable to the wil of God. Either his will or yours must rule. Either he or you must be acknowledged to be the wise, and right Disposer of things. If there be wisdom with him, and that all things are under him, and his power, Why are you not then contented with that which [Page 266]is his allowance to you? It is fit the Physitian should prescribe the Dyet, and not the sick person. It's sit the Master should set down how he wil keep, and not the Servant how he wil be kept, by the Ma­ster. Conformity to the wil of God doth extend not only to spiritual things, so that a man may not sin a­gainst any moral precept, but unto lawful things, so that a man should think it best with him, according to Gods way of dispensing to him. And there is no reason in the world why a man should think that he is dealt hardly with, if his portion be but smal, for was not the state of Jesus Christ very low? He became poor, he had not whereon to lay his head. Were not those Princes (as I may cal them) that sate upon the Throne, Judging the twelve Tribes of Israel, I mean the Apostles and the primitive Saints, Were not they in hunger and nakedness, and in want of all things, cloathed in Goats and Sheep Skins? of whom the world was not worthy? Will it not content you that you are kept in the same manner that God kept his Son, while he was in the world?

Object. You will say. Therefore Jesus Christ was poor, because by the want of all things he was to satisfie

Answ. But for whom was it, that he was to sa­tisfie? was it not for you? If it was for you, Is there not reason that you should be contented to be poor if he please? Shal the Creditor be willing that the Surety should pay his debt, and shal not the Principal or he that is the Debtor be willing him­self to part with that which he hath? Jesus Christ, It is true did merit by the want of these things, But what did he merit? He merits this among other things, that you should be an Example that he had taken the sting and misery out of poverty and the [Page 267]want of all things. As we are therefore tempted that God may shew that Jesus Christ conquered Sa­tan, so we are therefore poor, that though our sins have robbed us, yet there is no curse in our poor Estate. Let me therefore for a conclusion of al at this time, stir you up, that you would not desire after much.

Let me speak to you that are rich. Be unto all you have, as a man is unto his meat who is sick, ha­ving no desire at all to it. Have such a stomach to riches, as a man of a ful stomack hath to his meat. Let it be al one to you whether you have or have not. Though you have Estates, let not your Estates have your affections. You that are in the waies of gaining and getting, that are in the spring of the world, that have ful trades, and great advan­tages, Take what God gives you, but take it as that which is to be laid by you, not as your own, but as that which you must lay up, and lay out for God for the use he cals for, and not as that which is gi­ven to make you great. Use Riches as God ap­points.

You that are poor, be content, and murmur not: for riches are rather things to be feared than desired. Beware of Covetousness. Feed upon God and Christ, and the hopes of another world, If you have not enough to satisfie the outward man. And that is no hard Counsel: for if a covetous man can satisfie himself with a little, by feeding upon the hopes of what he shal heap together, either for an after day, or for his posterity, there is then a nourishment, and a succor, and a food much more in the feeding upon and thinking of Honor, and Glory, and Immor­tality, and eternal life. If you be content to want, God will let you have: If you be contented, God will provide for you. In Heb. 13.5. Let your Con­versation be without Covetousness, and be content with [Page 268]that you have, for he hath said, he will never leave nor forsake. Feed upon God and Christ and the hopes of another world, and the more you do so, the less wil your condition be discontentful to you.

Yea my Beloved, Let me speak to you that are Godly. How uncomely a thing is it for you to mind earthly things? Is your God your Belly? Are your hopes and your treasures here? The more Gospel Christians you are, the more contented you will be with a little of the world. For when God in the old Testament gave but little Grace, then he gave much riches: The Land of Canaan and their great and large inheritances, were all of them but so many Ceremonies, and shadows and Types of the large portion which the Saints are to have in spiri­tual things by Jesus Christ. As the Apostle therfore said unto the Galatians when they were returning unto the Circumcision, Have you begun in the Spi­rit, and will you make an end in the Flesh? So I say unto you, you go back again unto Types and shadows. You do so when God hath brought you to the land of true good, if you return unto the de­sire after riches. Cloaths that are too big for a man have neither warmth nor comliness in them. If you desire more than God gives, you have lost the comliness and the profit and health that may be by the blessing of God in Riches to you.

A word let me speak to you all. Covetousness is the sin that now doth begin to sprout and bud. And there is nothing that is a sadder presage of the wrath of God against us, than the straightness of mens hearts. It is reported there was a great deal of wealth in Constantinople when the Turk took it, but he took all and brought them into slavery, be­cause they would not lay it forth to maintain a just war against him. Of another place it is reported, [Page 269]that it was lost, not so much by the force of the ad­versary, as by the Covetousness of those that should have provided opposition against the enemy. If you do but lend you eares a little to men, you shal find them murmuring at their Taxes; you shal find them complaining at their not getting as they have done, That they are willing to be any thing, rather then further to be at charges: To loose what they have taken in hunting, rather then to be at the charge to dress and rost it, As I may use that ex­pression of the scripture. In the beginning of these late troubles, I wish it be not laid to our charge, the charge of those who were so forward and free to lend in an animosity, when that which they fought for is now brought to their doores, is scarce worth acceptance. A folly, Like unto those who travel to the East-Indies to fetch home things that are not of a price and esteem. Some indeed have been overcharged and burdened: But it is better a great deal that a man should lay out much for God then a little. God wil make good al that faith that you have had in him for the publique good: If you should loose what men have promised you, yet so far as it was for his name sake, God wil become a debtor to you, and pay you wel. And I look upon the times when I heare men complain, Truly I cannot tel how better to compare it, Then as if an heire should grievously complaine that he is put to charges to take up the possession of his great in­heritance, Or as if a man should complain that hath laid out al the mony in his purse, when he hath good commodities in the roome of it. God hath be­gun to give you what you have fought and prayed for. And let me say thus much, that though some men cry out Persecution, Persecution: Yet is it any persecution for the servants to take their wa­ges? Is it any persecution to cal upon you for that [Page 270]which may prevent them that would bring about a warr, and to keep those beasts that would de­voure from being able to break in upon you? Is it persecution for men to sit under their own vines, and eate the fruit of their own fig trees, In their houses, and be quiet, and none to make afraid? Is this persecution? for men to be free from oppres­sion, and to be called upon for nothing, but that which is for publique use and charge? Is this per­secution? When men have no enemies, but because themselves would be great, and over al, and are not satisfied? Is this persecution? Conferre with the primitive times, and tel them you are under persecution, Such as they never felt: for you dwel at peace, and none molest you; you are at a bet­ter allowance and maintenance then many have heretofore had for more work. What rate would men have given some yeares agone for that which they now do injoy. It is not therefore any just reason that men have to complain thus, but only through the wretchedness of mens hearts, who are also unsatisfyed because they know not wel what they would have, therefore it is, that there are such complaining in the streets. It is not from perse­cution, but from Covetousness, because men have not al they would have. The great sin of al is Co­vetousness, because men are drawn nearer to the world and to themselves. Men think al disswasi­ons from the world, to be but an art to keep men from their good. When Ministers dehort from loving the world, Men think it is that al may come to them. It is not unlawful to take for that which a man lends for the preservation of the publique, no more then it is for a Labourer to take mony for making a fort to preserve it. But Covetousness in some men makes them take mony of others who had it for their own preservation. I beseech you [Page 271]my beloved, Cure but your hearts of this distemper of Covetousness and self seeking: Seek nor great things, but just and righteous ones for your selves: set a price upon them, And then you wil find that there is neither too much spent, so far as hath been laid out and imployed that way, Nor is there any hard dealing with you to cal for more, that that which is got may be preserved. I thought to speak of this by the way, because that Covetousness is the great underminer of States, Especially in the change of things: It is that which doth give away what God hath purchased for a man at a deare rate, rather then he wil be at the charge to keep it. The Times have brought forth this Man-child viz free­dome from those that did labour to destroy and ruine you: Now my beloved let there be nothing wanting. When Ireland calls upon you, that you would help them, distribute freely: when as the ne­cessity of this nation calls upon you to releive it, Give it as freely: Why? because you must beware of Covetousness, And it is Covetousness for a man not to lay out what ever he hath for God, to the uses which God calls it for.

Object. Is a man to reserve nothing for himself.

That I wil answer afterwards when I come to the Cases of this point. This is certaine, That a publique good is to be preserved before a private: And your happiness is more in doing good to a Kingdom then in providing for your own Families. You get more your selves. For if there be a do­ing of much good, there shal be an offering up on your behalf many prayers, and those God wil heare A man had better be rich in prayers, then rich in Jewels. He doth more for a man that prays to God to take care for him, then he doth for himself [Page 272]that keeps thousands. Take heed and beware of Covetousness. When God hath saved you so mi­raculously, suffer not your selves to be destroyed by a base lust. When you have given so freely before for liberty and freedom, do not loose it for a penny more. He is a fool that comes to buy a Commodity, that wil not give a penny more for it, if he need it. You may as wel be destroyers of the nation, by not giving your help at the last, as you would have been, if you had held your hands in your bosomes, and not have given at the first. There is a great speech of Malignity in the world, But this is the greatest, for to loose that which you may easily have, not to fight for that which was so hard to get: I may say of Covetousness when I come to the sinews of it, that it wil lay a taxe and charge upon al the world. Few men wil be free. Go to the State, and Army, to Godly men, and Trades men, of al sorts and conditions, stil you wil find this sin he grubbing, and like a Pyo­neer digging at the root in mens spirits, that it may first or last rob a man of the Injoyment of God at the least, if it doth not do him an il turne at the present in this life.

CHAP. VIII.

Quest.

BƲT how may this Covetousness be discerned?

Answ. Its hard to be discovered, It grows be­tween the Stones of the Temple: between the Saints themselves. Its a sin that blinds the Judgment, As gifts blind the eyes of the wise. It is a more then ordinary crafty and deceitful sin. Therefore they are called deceitful riches. In 'Mark. 4.19. And it is used in the Similitude of care, and provi­dence, and faithfulness to the opportunities God puts into a mans hands. It is a spiritual sin, born in the heart, And may live there without breaking forth into any external evil Acts. As hypocrisy is hard to be discovered, because it is between God and a mans own soul: So is Covetousness, because it may be, and yet no external evil act done: For it lyes in an inordinate desire. A man may do al that is good, he may neglect no duty of Religion, nor transgress any Law of Justice in his calling, and yet notwistanding be Covetous. Therefore in 1. Cor. 5.11. He distinguisheth Covetousness from ex­tortion, or unjust gaine. It is a sin that lyes so near the borders of Duty, that as two colours alike or [Page 274]two persons are hard to be known, So its a hard thing for a man to distinguish between Care, Provi­dence, Faithfulness and Covetousness. It is a sin which lyes in the measure of the act, and not in the act it self. It is lawful to desire riches, but so to desire them, as not to be satisfied with what God gives, make it a sin. To shew how hard it is to be discerned. Consider,

A man may do an act that may seem to be con­trary to Covetousness, and yet be Covetous

There are two acts of Covetousness.

One is, desiring more then a man hath.

The other is, Retayning that which a man hath and not laying it out to the uses which God assigns them. Now a man may be free from Covetousness in the one, and yet not in the other. A man may not keep that which he hath, and yet be covetous in desiring to have that which he hath not. For a man to desire such a stock to the end that he may do good unto others, is Covetousness: And yet that end seems to be against Covetousness. Cove­tousness wil put a necessity upon earthly things for spiritual ends. Earthly things cannot be necessa­ry ends. Riches are profitable and necessary only in a degree, in regard of external circumstance. As if a man think he cannot carry himself as a member of Christ, nor do as religion requires of him, with­out such an estate; He is guilty before God. Chil­dren are good, But if you must have them or else you die, you over love them. So if you think you must have riches or else you cannot walk with God as you should do, you fal into Covetousness: which is a great sin. for it makes the service of God de­pend upon things which are of common distributi­on. Yet Covetousness may be found out, as ap­pears by 1 Cor. 5.11. Where he adviseth that the [Page 275]Covetous man as the unclean person should be ex­communicated, For with such a one, eat not. A Covetous man is as dishonorable to God, as an un­clean Person, therefore eat not with him: The Consequent being put for the Antecedent: It is cast him forth: for that doth injoyn men not to eat with Persons excommunicated, unless it be in cases of necessity, As the Wife with the Husband, But not to in vite them. Therefore the Apostle cals it a Judging of them.

CHAP. IX.

Quest.

HOW shall we know that we are Covetous?

Answ. Take General and Particular waies. Consider by the way that Covetousness is not only a particular sin, but it is the universal distemper of all mens hearts that are unregenerate. When the Ground is free from Weeds it is fit for the Seed of God.

First: In General. When that time is counted long which is not spent in a mans calling and waies of getting. Amos. 8.5. When wil the Sabbath be gone that we may buy and sell?

Again: When a man doth Duties of Religion to get places of gain or Loaves, or blessings from God. Ezek. 33.31. They come before me and seem to be as my people, but their hearts run after their Covetousness. There is difference between a wordly thought in a mans mind in Duty and making the world his end. He that makes the world his end, is Covetous. Though he makes it not his last end, yet if he sets it in an higher place than those that are subordinate to God himself. God wil allow a man to look to himself, but after God: But the last thing that a man is to take care for, is for the things of this life.

Again: Covetousness is not mortified when other Lusts are not. All Lusts do live and die together. In Colos. 3.5. where he bids them to mortifie Co­vetousness, he bids them to mortifie inordinate affections and evil concupiscence, &c. Inordinate affections belong unto the Irascible passions or fa­culties, by which we oppose evil. And evil Con­cupiscence belongs to the other faculties, which be­longs to the things of a mans good. Now these take up a mans whole Soul: But if these two be not in order, Covetousness is not mortified. The Lust of the eye is the Steward which provides for the lust of the Flesh, and the pride of life. If you wil pluck up Covetousness, you must dig up the whole heart, mortifie all Corruptions. If any be left, this will grow with it

But in Particular. When a man hath a quick and a large understanding, apprehension, and Judg­ment in the matters of this life, but to the discer­ning of spiritual things is dul. When a man is a­cute [Page 277]and sharp in understanding the things of this life, but is really dul unto spiritual things, A man is then Covetous. And the reason is this. Because the ground why a mans knowledg is more excellent in one thing than in another, and why he is more attentive to know one thing more than another, is, because his affections are to one thing more than another. Therefore if a man be quick in the things of this life, and dul in the things of God, he is co­vetous. The worldly man is described by the Cares of this life which choak the word. When a man is truly dul; I say not when he is so in his own Judgment. As the wisest men think they err in wisdom, As a Sea-man thinks no horses goe fast, because they go not so fast as a Ship: So a wise man in spiritual things thinks himself a Fool. In Prov. 30.2. He saith He had not the understanding of a man. He spake of things beyond a mans under­standing, and yet he saith of himself. A man may be dul in his own apprehension, and yet not so re­ally.

Again: The time must be considered, and the means which we have had to make them understand the matters of Godliness. If a man have lived un­der a rational and scripture teaching Ministry, and have had a long time of it, and yet is dul in the things of God, and is grown wise in the things of the world: It is a great sign that a mans care is for the things of this life, and not for the things of God.

Object. A man may have larger parts than Grace, therefore a man may be wiser in the things of this world than in the things of God.

Answ. That is without controversie. Yet Grace sets a mans mind so upon spiritual things that a [Page 278]mans parts are set upon the things of God, and they die unto the things of the world. Diligence will make up and repair a mans parts: And Grace makes a man diligent. I speak of real dulness. When a man is not dul in one paint of Religion, but in al: not only dul under one Ministry, but under all. I not when a man is heard to come to knowledg: For men that come hardliest by knowledg, when they have it, do keep it longest. And do you Judg of this Particular. If your strength lies in the things of this world, that you are exquisite there, that you can go through all the turnings of this life, and do any thing in the business of this life, but in the things of God you speak notionally, and not spiritually, as one that heard the story, and not as one that knows the things, then you are Covetous.

Again: See how it is with you when God cals you to part with all. Men are such as they are, when they are tryed. Nothing tries mens affecti­ons to a thing so much, as parting with it. When things do come in competition, and a man cannot have both, he wil then take that which he loves. Therefore Solomon commands the Child to be cut in pieces, because motherly affections would appear. Somtimes God threatens to take al: And somtimes God takes all. And somtimes a man is in his spirit as if he should lose all. What are your hearts then? In 2 Tim. 10, 11. it is said when Paul was ready to be offered up, that Demas did forsake him, and did cleave unto this present world. His heart was in the world, because he did for the sa­ving of his estate, forsake and leave Paul. To open that place.

Object. It may be said that Demas did suffer Per­secution, for he was with Paul in his imprisonment, [Page 279]and Paul recommended him unto Philemon, and unto the Church of Colosse. Every one of the grounds by which the severall sorts of hearers are to be under­stood do go beyond one another. The High way ground doth give the word the hearing; but repeats it not, meditates not of it, remembers it not, but the stony ground went further, and they did so, but they thought the word of God dot worthy enduring the troules that it brought, but the thorny ground, the Covetous groud that came under Persecution: Now how can it be a sign of Covetousness if they endure Persecution? This is the Objection.

Answ. First the meaning is not, that they will endure any kind of Persecution, but such Persecution as is against the plain and cleer points of Religion. For that which the High-way ground regards not, the Principles of Godliness, that the other grounds suffered for, and stood to. But those were the Principles of Religi­on, converting points, for the Text in Matth. 13. speaks of converting points of Religion, Such points which distinguish regeneracy and unregene­racy. One sort of people minded not these things: The other rather suffered for them, than that they would part with them. Rather than Demas would say the Gospel was a lie, and that Jesus Christ was not God, he would die presently: That was so rooted in his Conscience that he would have thought himself unhappy to have given any check to it. They did not come down right upon him, but by cunning waies, the Devil [...]kes men by crast and not by fair strength. However Demas did not love his life in this Case, yet he loved his riches bet­ter than his life. He cries better live not, and be not, than be in want. When he was with Paul, there was no great hazard run, for it is said that [Page 280] Onesiphorus enquired him out, and was not ashamed to walk with Paul when he had chains about him. Now if men might go to men in Prison, and walk up & down with them in the streets, there was not much hazard and danger. That Demas could bear. But when he must part with all, the Text saith, He cleaves to this present world That is, such a kind of cleaving as is in the heart of God unto Christ and his people: for by that word the heart of God is set out in the Scripture. It signifies content, and rest, and ful delight and satisfaction in a thing. De­mas his heart was thus swallowed up in the things of this life. And therefore though he could have lost his life at the first rather than to have denied the Principles of Religion, yet he would rather have lost his life than endured want. If when God cals for all, you would spare some, you are Cove­tous. And say not that great degrees of Grace is required unto this, for when the wil of God is shew­ed, and determinately known, a Saint sits down under it and quels al motions against it. When a Godly man sees God wil have al, he saith, Thy wil be done.

Especially is a Godly man ready in the things of this life. because at Conversion there is a mean esteem in him of the things of this life: he looks not for things that are temporal, but for what is eternal. It is in the nature of a Beast to look after grass, and the fields, to live in the Air: So for a Christian to have a mean esteem of this world, ei­ther for his end, or means: He slights it for means, and despiseth it [...] his ends. Look what you are when God takes away the things of this world? Are your hearts in a quietness and composedness?

Again: A man is then Covetous when he takes al opportunities of getting.

Again: When a man is having and craving in his spirit, when his praiers savors of the world, like a vapor out of a Dungeon; when his affections are strong in the matters of this life. A mans Cove­tousness is not cured, when his desires are hot.

Object. Is it not lawfull for a man to desire more than he hath, or so much as may Act all his parts and abilities in him? Whether a mans observing what abilities he hath for publique service, may not desire such a portion of this life, as may Act him therein?

Answ. Oftentimes it is not so much the love of a mans work as the love of a mans waies. A man thinks he desires to love God when he loves the world.

The world is not worth the having. You are in the world for Heaven. When your thoughts are bowed down, be afraid of that: Trade not with those thoughts. Remember Christs words, Take heed and beware of Covetousness: Arise ye dead and come to Judgment. There is a Snare in your Calling, you may be Covetous in desiring nothing but your due, As this young man in my Text.