THE RIGHT RECEIVING OF CHRIST. OR, AN APPENDIX To the worthy COMMUNICANT, OR A Treatise showing the due order of Receiving the SACRAMENT. BY JER. DYKE, Late Minister of Epping in Essex. Which was intended by the said Author in his life time to be annexed to this Treatise of the Sacrament; as appears in the Epistle. Wherein a Christian may know, whether he hath rightly received Christ in the Sacrament or no. LONDON; Printed by M. Simmons for John Rothwell at the sign of the Sun in Paul's Churchyard. 1645. TO THE READER. Christian Reader; IF we consider the exceeding excellency of the whole Creation, resulting from the conjoined and combined excellencies of the several and various species of creatures, the least we can do is to admire; and who that admires the whole, can but observe this one particular as most remarkable? what creature it was which GOD the Creator wound up the World's perfection with; and that was man: Man, who though in regard of time, he was made the last of all, yet for similitude, the best of all, he being made after the Image of God himself, for so was the Counsel and Decree of Heaven concerning him before he was made, and so also was the execution of that Decree when he was made. So God created man in his own Image, in the Image of God created he him. The first gives him all the perfections of the rest; the second a perfection far above them all: The first gives him the possession and use of all this whole inferior world, being then as an house well furnished by God with all other sublunary perfections, for the entertainment of man, and to be tenanted by him: the second, that gives him Dominion Gen. 1. 26. and Lordship over all. And both of them show, that as all things else were created for man, so man for God: than which, what higher perfection could there be? and man thus made, made up the compliment and perfection of the whole. Then God looking upon every thing that he had made, saw it not barely bonum, as before, but bonum valde, i. e. Gen. 1. 31. very good indeed: then also was man, in respect of all the other sublunaries, as the Diamond to the Ring; not only shining and glorious with the best excellencies of the more inferior natures, but also glittering and sparkling with the radiancy of his own, and that as enriched with the divine, of which in a greater measure man at the first was made partaker: Man then was the choicest plant of all that the Omnipotent hand of God had planted in that Garden of God where he was put; a right generous and Noble Vine. And had he then contented himself with that perfection and transcendent excellency of estate, which the alwise God had thought fit, for that present to confer upon him, paying duly his rent unto him, as he was made well able to do; and doing this homage to him, in acknowledging him to be chief Lord of all, as it was very fit he should have done; and bringing forth that acceptable fruit unto him, which he might have done; for he had in him the seed thereof: then might he have so continued without any change or alteration of estate, till at the last be had gathered to himself, and tasted the most delicious sweetness of the Fruit, not only of all the other Trees (which for the present was allowed him) but also of that Tree growing in the midst of the Garden by the Tree of knowledge of good and evil, even of the Tree of Life, and Gen. 2. 9 that not in the Figure, but in the substance; which thing he was by hope to have expected and waited for, till God's time of his translation or removal from an earthly to an Heavenly Paradise. But man, foolish man, aspiring higher than was meet, and preposterously reaching after a condition above himself, so at once, both fell short of what he aimed at, and of himself; precipitantly falling from an higher excellency than he was any way worthy of (in regard of so ill managing his affairs) into a condition far below himself. And so now again you see him, who was once the best of all, become the very worst of all; and him for whom once the whole Creation groaned (as labouring of imperfection till he was made) now by his sin become a Rom. 8. 22 burden which the whole Creation groaneth under: I may add, and that no less than such as presseth under it the Creator of the Amo. 2. 13. Isa. 43. 24. whole; yea, and by pressing, wearieth him; him, whom once you saw God's tenant to all, now you see discharged and turned out of all: he, who once, under God himself (the chief Lord) had dominion over all, is now become the very drudge and slave of all, and not the slave of all the works of God alone, but which is worst of all, the slave of sin to his own depraved and accursed work: him, whom once you saw the choicest plant of all God's hand, planted by him a noble Vine, and wholly Jer. 2. 21. a right seed unto himself, you now see turned into the degenerate plant of a strange Vine; a Vine like that the Prophet speaks of, fit for no use at all but for a fire. And thus his greater happiness before, is now become his greater misery, the higher perfection of that condition being but the lower defection of this; and the greater excellency of the one, but the greater aggravation of the other: in as much as from the higher pinnacle that we fall (you know) by so much the greater the hurt and danger that doth ensue. But is the misery then so great, as that its past all cure and remedy? And is man, who thus had lost himself, quite lost for ever? Yes, lost for ever, and utterly remediless in his misery, for any thing at all that he can do to help himself: Yet God, not willing to lose the Masterpiece of all his works, and that the choicest plant which his hand had planted, should so miscarry, then finds out a way to save him, who had lost himself; and to replant him, who by Satan had been so supplanted: to which purpose therefore, he causeth a root of Jesse to put forth, and to Isa. 11. 10. & 53. 2. grow up before him as a tender plant, and as a root out of a dry ground; into which stock or good Olive Tree, man so degenerated, Ro. 11. 24. might be ingraffed, and so recover his former nobleness and generosity: his former nobleness did I say? nay doubtless I may be bold to say, that as God, to the effecting of this for man, shown greater wisdom and mercy, than he before had done power and goodness in making of him; so that it being once effected, he hath much bettered his condition, and raised it to an higher excellency than before; for though man in his first estate had in himself a principle of life, and by that a seed of fruit answerable to his present condition then, yet so as that it was wholly in his own keeping; like to a plant that grows upon its own bottom: yet now is life so in himself, as that it is more in another, even in Christ, from whom (by virtue of union with him) as from a root or fountain he receives vivifical power and vigour continually to produce all spiritual and living actions, and to bring forth the fruits of holiness unto eternal life: even as the branch that lives not of itself, but hath all lively sap and moisture, both unto life and fruitfulness, from the root or stock on which it grows: and so is our estate in Christ the second Adam, fare more secure and glorious then ever it could have been in the first: besides herein is the excellency of man in this condition, even above the Angels themselves, in that Christ by assuming our Nature, hath thereby advanced it above theirs, Heb. 2. 16. which he never took upon him; in which respect, man is now higher than those glorious and celestial Creatures, who at the first was made inferior to them, though but a little Psal. 8. 5. lower than they. So that look what difference there sometimes was betwixt the first Temple and the second; the very like may you see here betwixt these two conditions, if you compare them of man in Adam before his fall, as he was then by Creation, and of man since his fall, as he is now by Regeneration: Only there the former house did exceed in glory, and that so far, as the ancient men Hag. 2. 3. of the Priests and Levites, which had seen the first, when they also saw the Ezr. 3. 12. last, could not but weep with a loud voice to behold the difference; but here now the latter condition exceeds the former, in so much that they who shall once live to see, and experimentally to know the excellency of this above that, cannot but rejoice with exceeding joy. And now (Christian Reader) should I here pass over in silence the fare more exceeding and transcendent excellency which is in Christ, (the fountain of all that in the Saints excels in goodness) I might seem to obscure what all this while I have endeavoured to clear: for if their excellency in this renewed estate be not from him, then is it not so great an excellency as I have said: But if it be derived all from him (as indeed it is) then shall I neither give him that honour, which is his due, by being silent in such a case; nor do thee that right I should, who by beholding of his beauty, mayst perhaps be enamoured with it, and so the rather be brought to fall in love with him, in whom otherwise thou mayst see no form nor Isa. 53. 2. comeliness, nor any thing else that thou shouldst desire him. Tell me therefore: Is there nothing that thou canst behold in Christ more amiable and lovely, then in the world? Is it nothing that while the world is a lump of vanity and mere vacuity, Eccles. 1. Col. 1. 19 yet that in him all fullness dwells? fullness in other things hath an attractive and invitatory virtue: the full garners drew jacob's sons down into Egypt; plenitude of wisdom, the Queen of Sheba to King Solomon: and why dost thou covet the world, but from a delight de pleno tollere acervo, to take of a full heap? But alas! all this is emptiness to the fullness of Christ, who hath transcendently in him, all that this world affords. One little piece of gold is fuller of worth than many of silver, and one little Diamond than an heap of gold, all the petty perfections scattered abroad in the creatures, are in him united: that great volume of excellencies spread up and down through Heaven and Earth, is in him epitomised: besides that fullness of Grace, of which the world hath not a dram. The world, at the fullest, is but an Ocean which is lessened by losing the least drop; but Christ his fullness, is the fullness of fire, which is not one jot diminished, though it gives light to a thousand Torches. The continual effluences of virtue out of him, and influences of the sap of his quickening grace, into all those fruitbearing branches (though infinite in number) that draw from him, is not the least evacuation at all unto him. Is it nothing, that while the creature doth allure us from God, our own guilty consciences, and the dreadfulness of his glorious Majesty deter us; Christ only draws us to him (who is the chiefest and only good,) so that through him alone we have access Eph. 2. 18. unto the Father? God is a Sun, the resplendent beams of whose Majesty, so glorious an object, would overcharge, and even quite put out those presumptuous eyes, that should dare to look up to him, unless overcast with the Cloud of Christ a Mediator. God is a consuming fire, and mortal were it for us mortals, to come near it without the interposed Screen of Christ his Mediation. First must we come to the manger of Christ's humanity, before we can have an access with boldness to the Throne of divine Majesty. Is it nothing, that while the world, in our greatest exigents, sues out a divorce, and then deserts us, yet that Christ is constant in his love, having once tied himself to us with the knot of conjugal affection, which with him is indissoluble? Christ is our husband: And hence, how many precious privileges insured to us? In law uxori lis non intenditur; what then hath the law, exacting obedience unto life, to do with Christians? Again, Mulier fulget radiis mariti: The Husband communicates all that he hath unto his Wife: and even such a community of grace is there betwixt Christ and true believers; Christ his graces and a believers differing only secundum gradum, i. e. in respect of measure or degree; but not at all secundum speciem, i. e. in kind or quality, in which respect they are the same. Besides all which, are all the benefits of our mystical union with Christ, nothing? Hence spiritual life: Hence conformity Col. 3. 3. 4. Rom. 6. 5. 1 Pet. 1. 14. Phil. 2. 5. 1 Joh. 2. 6. Joh. 15. 5. Rom. 8. 35. with Christ our head, a triple conformity, in nature, in mind, in conversation: Hence fructification for the present: Hence perseverance for the future, even to the end: Hence glorification also in the end; yea, and therein admission of our bodies as well as souls into eternal glory at the last. And is all this to be accounted nothing? Many, and many are the excellencies to be found in Christ, and to be received from him, which (besides these that I have mentioned) I might instance in, and so lead thee still on forward in this way, even till I should, as in a maze or labyrinth, lose both myself and thee, in the contemplation of them: But because I had much rather, that thou shouldst be found in Christ, then lost in the contemplation of Christ; and because my hearty desire is for thee, that thou shouldst be more a real Christian, and estated in him, then contemplative, and always only meditating of him; as an excellent means therefore amongst many others, to help thee in, and guide thee to the Right Receiving of, and rooting in Christ, I can now forbear no longer, to commend unto thy perusal this following Treatise: Not a pack of Brachygraphicall fragments, and incoherent scraps, jumbled together by some pragmatical pen man; but a work (upon my certain knowledge) perfectly finished, and that purposely for the Press, by the learned and most judicious Pen of my Most dear and late deceased Father, and then intended by him to have been annexed, as an Appendix to that last work of his, which himself published before his death, entitled, A worthy Communicant, Or a Treatise showing the due order of receiving the Sacrament, etc. and this a Treatise, entitled, The Right Receiving of, and Rooting in Christ; the very Title which he himself did put upon it while he lived. Which forenamed Treatise (Christian Reader) with all his Former Works by himself published (that gracious acceptance which they ever found from thee, and the duty and honour I still do, and shall ever owe to him) made me thus fare to deny myself, as to adventure (though but a bungler at it) to afford my obstretricatory assistance to this Posthumus Infant, rather than it should always lie gasping in the Press, ready to perish for want of help. To speak any thing in the commendations of this Work, it's own mouth denies me; and is the rather needless, in that I have now so fare assured thee of its Author, who himself had thus finished it for thy use, as thou now receiv'st it. To speak much of the Author, modesty and my near relation to him, will not admit of; and to say nothing of him, duty forbids me: With the leave of modesty than will I speak thus much only and no more; and if any shall think I say too much, I will leave it to duty to excuse me. For his Fidelity and Impartiality in the Work of his Ministry, who knew him, and knows not, that the Sword of the Spirit was in his hands, a twoedged Sword, which cut every way? not like saul's, that cut off the lean and worst of the people and cattles, and spared Agag and the fattest cattles; but like the Psalmists Sword, which spared none. Yet so, as that always men's sins, not their persons, were the objects of his hottest thunderbolts. I will here pass by his rare accomplishments with all Ministerial abilities, as better known, then that I need to mention them. Alii pleni, & non loquuntur, high non pleni, loquuntur: Alii multiscii, & muti; high ignari, & sonori. How he was every way free from both these Ministerial defects, thou who knowst him not in the Pulpit, read him in the Press, and judge. For his indefatigabilitie in his labours, and all for other men's eternal profit, more than his own private and worldly benefit, he was one of Saint Chrysostoms' Bees, Gloriosissimum animal, not because it labours, but because its labour is to others profitable. And for his inoffensive life, who knows not that he was none of those slimy Lizards, who wipe out the wholesome Print of their Doctrine, with the filthy tail of their scandalous practices. But here now, though Modesty did not, yet the Father would take me off, who tells me, now God hath taken the Ark of his blessed soul out of the movable earthly Tabernacle of his body, and placed it in the fixed Temple of celestial bliss, Imitationem quaerit, August. non laudes, that my best commendation will be imitation. While he lived, God honoured him to be one of gideon's Soldiers, who carried both a Trumpet and a Lamp; the Trumpet of his Ministry he let fall, and the light of his practice we all lost when God cracked asunder his earthen Pitcher. The greatest honour I can now do him, is not to Trumpet forth his praises, and make a blaze with his commendations; but to take up both the Trumpet and Lamp which he laid down, in an holy imitation of him, both in soundness of Doctrine, and piety of practice: and in this case I am sure, what duty commands me, that Modesty will not forbid. And thus, that God would not only bestow the mantle, but double the spirit of this deceased Eliah, upon his surviving posterity, be it thy daily Petition at the Throne of Grace; and to requite thee, that God would redouble a blessing of his servants Labours upon thy pious endeavours, shall be the humble Supplication of The Church's devoted Servant, JER. DYKE. ❧ The Contents. CHAP. I. It is the duty of every one that will be a Christian, to receive Christ. fol. 6. CHAP. II. Ignorance of the worth of Christ, keeps men from receiving him. 9 CHAP. III. The great benefit that comes by the receiving of Christ. 13. CHAP. FOUR The great danger of not Receiving Christ. 26 CHAP. V Hindrances to be removed by such as would Receive Christ. 32 CHAP. VI The love of our lusts, a hindrance from receiving Christ. 37 CHAP. VII. False and groundless fears, a hindrance to the receiving of Christ. 41 CHAP. VIII. The Positive Duty which must be performed of all that will receive Christ. 46 CHAP. IX. How to know whether we have received Christ aright. 62 CHAP. X. Whosoever they are that have indeed received Christ, they do walk in him. 75 CHAP. XI. Trials of men's Receiving of Christ. 80 CHAP. XII. It is a Christians Duty to walk in Christ. 84 CHAP. XIII. It is not enough for a Christian to profess, and bear the Name of Christ, but he must be Rooted in him. 89 CHAP. XIIII. What is to be done that we may get ourselves to be Rooted in Christ. 104 CHAP. XV. How to know whether we be Rooted in Christ, or not. 115 THE RIGHT RECEIVING OF AND ROOTING IN CHRIST. COLOS. 2. 6, 7. As ye have therefore received the Lord Jesus Christ, so walk ye in him, Rooted in him. IN the former Chapter, v. 23. the Apostle entered upon an Exhortation to perseverance in the faith. In the first seven verses of this chapter he continues that exhortation, laying down more reasons, and removing objections. 1. He lays down reasons to press them; And they are specially two. 1. The first taken from his own care that he had for their, and others good, ver. 1, 2. 2. The second taken from the certainty, sublimity, and perfection of the Gospel, ver. 2, 3. 2. He removeth Objections. What needs all this ado with us? might the Colossians say. Answ. I would have you construe it to be done out of a loving fear and jealousy, lest any should seduce and wrong you, ver. 4. I, but is not this an unchristian suspicion in you, thus hastily to surmise the worst by us? might they reply. Answ. No such matter, for I do with great joy behold and acknowledge that great good that is in, and amongst you, ver. 5. Well then, what is it that you would have us do? Answ. Since my care is so great for you, since the Gospel is so certain, sublime and perfect, therefore I would have you, That as you have received Christ, so ye would walk on in him, etc. In which words, he exhorteth them unto two things. 1. To walk in Christ. 2. To be rooted in him. To a going on in the profession of Christ, and to a stability, and steadfastness there in. He first exhorts to a walking in Christ. To this he urges them by that they had already done. As ye have received Christ Jesus the Lord. As if he had said, Ye have begun well, ye have received Christ the Lord, and ye profess ye have received him, now then as ye have begun, so go on, and to your receiving of Christ, add your going on, and walking in him; from which argument of the Apostle, we may take this lesson by the way: That good beginnings are an engagement Doct. to good proceed. Receiving Christ is an engagement and an obligation to walking in him, Psal. 4. 9 Those things that ye have both learned, and received, and heard, and seen in me, do. Thus you have learned, and received, therefore do thus. Apoc. 3. 3. Remember therefore how thou hast received, and heard, and hold fast and repent. It is this ground that edges those sharp reproofs, Gal. 3. 3. Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh? and Gal. 5. 7. Ye did run well, who did hinder you that you should not obey the truth? And this is the reason why they that have begun well, and yet go not on, shall receive a smarter punishment, than such as never made any such beginning at all, because they had a greater tye and engagement than others to be godly, and religious. Their latter end is worse than their beginning, 2 Pet. 2. 20. And why so? because their beginnings were better than other men's. They began to build, they began to look towards Christ and Heaven, these beginnings engaged them to a further progress, and because such engagement, notwithstanding they broke off, therefore have they made their account the heavier. Let it teach us therefore if once we have given up our names to Christ, to go on, and hold on. A giving up the name to Christ, and a beginning to profess religion, it is a subscribing with the hand to the Lord. Isa. 44. 5. It is a saying, I am the Lords. Now when we have once said we are the Lords, and have subscribed to it, set us also have a care to say, we will be the Lords, and to stand to, and make good our subscription. But if once we have subscribed with our hand, and after our subscription be found Revolters, God will bring in our own hands against us. The entrance upon profession of Christ's name is subscription; Subscription is an obligation to God. An obligation forfeited makes a man liable to the penalty. This by the way. Before I come to the thing pressed, I will take the words in order as they lie, and begin first with that ground upon which he presses them to that duty. As ye have received Jesus Christ the Lord. In which words he implies that they had received Christ, they professed that they had received him, and he takes it for granted, as a ground upon which he will work them on further; from what these Colossians did, learn What is every man's duty to do, that means to be a true Christian indeed. CHAP. I. It is the duty of every one that will be a Christian, to receive Christ. A Man is never a Christian indeed till this be done. The Lord Jesus Christ is to be received of us. God he offers Christ to us, he tenders him in the Gospel, and as it is God's mercy to offer him, so it is our duty, and should be our wisdom to receive him; for that is the end of all Gods offers. He doth not offer him only to show that there is a Christ, or what kind of Christ he is, he doth not offer him to be seen, and shown, but God offers him to this end, that he might be received. And therefore when God sends his Ministers to preach Christ, and to offer him unto people in their ministry, he speaks of Christ in this case, as Paul speaks to the Philippians of Epaphroditus, Phil. 2. 29. Receive him with all gladness, and hold him in reputation. And as God offers Christ to be received, so he himself also is willing to be received. We know what the Pharisees quarrel was with him, Luke 15. 2. This man receives sinners. And it was true he did so. But why did he so? Surely to let sinners see how willing he is that they should receive him. His receiving of sinners was but to invite them to the receiving of him. Yea, the errand he sends his Ministers upon, is but to persuade men to receive him. He seeks to be received, Cant. 5. 2. Open unto me my sister, my love, etc. As if he had said, Lo, here I am, I offer myself unto thee, I sue and seek unto thee to be received and entertained. Yea, he complains of it, and takes it ill, when men receive him not, John 5. 43. I came in my Father's Name, and ye received me not. Now if Christ were not willing, and desirous to be received, he would not complain of it, and take it as an unkindness not to be received. We ought in their kind to receive godly men, John 3. 8. We therefore ought to receive such. And if we ought to receive such, then much more ought we to receive Christ himself. As than we would prove ourselves Use 1. true Christians indeed, so be we forward, and ready to receive Christ offered unto us. We should do in this case as Zacheus did in that, Luke 19 5, 6. Zacheus, says Christ, Make haste, and come down, for to day I must abide at thine house. Here was an offer, a fair offer of Christ; What doth Zacheus do? does he demur and deliberate upon it, and take time to think of it? no such matter, And he made haste, says the Text, and came down, and received him joyfully. Zacheus presently embraces the offer, & receives him hastily, and joyfully. No sooner should Christ offer himself unto us, but with all readiness & greediness should he be received of us: There is a strange perverseness of spirit in us, a strange natural untowardness in us to receive Christ: See how Christ speaks, Joh. 5. 43. I am come unto you in my Father's name, and ye receive me not; if another come in his own name, him ye will receive. So it is still with us: If Satan come with a tentation, if a lust come with a motion, if a false teacher come with a novelty, if any thing come that should not come, it is strange to see with what readiness and greediness we receive these: but if Christ come, with whom comes all good, how awke, and how backward are we to receive him? Men bless themselves with coming to Church, and receiung the Sacrament, and think all is well so long as this is done: But how many come to Church that come not to Christ, and how many receive the Sacrament, that yet receive not the Lord Jesus Christ? This therefore being a point of so great consequence, and necessity as none greater; it will not be amiss to help to sink it down with some considerations, as may make way for it into our hearts. Consider therefore these three things. CHAP. II. Ignorance of the worth of Christ, keeps men from receiving him. FIrst, consider who it is that is to be received. It is Jesus Christ the Lord, says the Text. He in whom is all our good, and by whom we have all spiritual, and eternal good that is to be had. How gladly do some receive Lords, great ones, how gladly do men receive Kings? Now Christ, he is the Lord, the King of Glory. Upon this ground are we excited to receive him: Psal. 24. 7. 9 Lift up your heads, O ye gates, and be ye lift up ye everlasting doors, that is, lift up your hearts, and set the doors of your hearts wide open. But why, what shall we get by it? The King of glory shall enter. So that when the King of Glory is to be received, how readily should men set their hearts wide open to receive him? Receive Christ, and ye receive the King of Glory, and the King of Glory enters. The Apostle pressing to hospitality, uses this argument, Hebr. 13. 2. that some thereby received Angels. Oh, how glad would a man be, to have such guests as Abraham and Lot had? how glad would a man be to receive Angels? I, but here is a greater matter. In receiving Christ, we receive not Angels, but we receive the Son of God himself, not into our houses, but into our hearts. What be Angels to the King of Glory, to the Son of God? If men did but consider, who it is that should be received, and what a guest they should receive, when they receive Christ, how easily would they be persuaded to receive him? Men know not Christ, know not his worth and excellency, and therefore receive him not, Joh. 1. 10, 11. That which is in one verse, Knew him not, is in the other, Receive him not: To show that men therefore receive not Christ, because they know him not, they know not how precious a Christ he is. Oh, how gladly and readily would men receive him, if once they knew who, and what he were? We find, John 6. 19 that the Disciples not knowing Christ, were afraid of him, though he came towards them, yet they were so fare from receiving him, that they would well have wished him further off. Being afraid of him, they must needs be afraid to receive him. But when, verse 20. Christ makes himself known unto them, It is I, be not afraid; then verse 21. They willingly received him into the ship. When once they knew it was Christ whom they should receive, they then no longer fear, but willingly and gladly receive him. So when Christ is offered unto men they receive him not, because they know him not, and therefore indeed are many times afraid to receive him. They think if he be received, they may lose their credit and friends in the world; that this Christ will mar all the joy and pleasure of their lives, and that they should lead but melancholy mopish lives; and so not knowing Christ, are afraid of him. I, but it is the Lord Christ that is offered unto you, the Lord of life, and grace, the Lord of all comfort and consolation; it is a Saviour and Redeemer that is offered unto you; It is that Christ that died for you, that shed his blood for you, that did undergo the curse of God, and bore the infinite weight of his Father's wrath to deliver you; It is a Jesus Christ, a saving Christ who is offered unto you. Since therefore it is Christ, and he such a Christ, this should make us receive him, and receive him as willingly into our hearts, as they when they knew him, received him into the ship; It is the Lord Jesus Christ that is offered us, be ye then lift up ye everlasting doors, fly open ye gates of our hearts, that Jesus Christ the Lord may be received and entertained. How gladly did the Galatians receive Paul who was but a Minister, and an Apostle of Christ? Gal. 4. 14. Ye received me as an Angel of God, even as Jesus Christ. If they so received a Minister of Christ, how then should Christ Jesus himself be received? CHAP. III. The great benefit that comes by receiving Christ. SEcondly, Consider the great benefit we shall receive by receiving Christ, we shall be sure to be on the receiving hand by receiving Christ. It is a great advantage we receive to ourselves by receiving Christ into our hearts. There is a great reward to be received in receiving a Prophet, nay, in receiving an ordinary righteous man, Matth. 10. 41. He that receives a Prophet, in the name of a Prophet, shall receive a Prophet's reward; he that receives a righteous man in the name of a righteous man, shall receive a righteous man's reward. In the 40. verse, our Saviour speaks of receiving himself, He that receiveth you receiveth me. Now if such a reward to him that receives a Prophet, if such a reward to him that receives a righteous man, how much more shall that man, that soul be richly blessed and rewarded that receives Christ Jesus the Lord, the Prophet of the Church, and that great Righteous One? Let us a little then consider the Reward of receiving Christ, what it is, and what benefit will follow thereupon. There is a threefold Reward or Benefit that follows upon it. The first Benefit is the Adoption of sons and daughters. They that receive Christ shall thereupon receive this honour and happiness, to be made sons of God. Seems it a small thing unto you to be the King's son in Law? saith David to the servants of Saul. And if it be no small thing to be the King's son in Law, than it is no small honour to be God's sons and daughters, 1 Joh. 3. 1. Behold, what love the Father hath showed unto us, that we should be called the sons of God. It was the greatest love that God could show us, the greatest honour that God could do us, to make us his sons. But now how come we to receive this great honour? We receive this honour by receiving Christ. They that receive Christ, receive this honour to be the sons of God, John 1. 12. To as many as received him he gave this privilege to become the sons of God. As many as received him. What ever they were for outward condition, rich or poor, bond or free, high or low, old or young, if they received him, they lost nothing by it; Christ thereupon gave them this honour, to be made the sons of God. The Apostle twice speaks of the great privilege of Christians, Rom. 8. 15. Ye have received the Spirit of Adoption. Gal. 4. 4, 5. That we might receive the Adoption of sons. I, but how come we to receive the Adoption of sons? God sent his Son that we might receive the Adoption of sons. But is that all that is to be done that God should send his Son? No, for though God hath sent his Son, yet all are not made sons. Therefore as on God's part, so something is to be done on our part also, God sent forth his Son that we might receive his Son, and so might receive the Adoption of sons: For to as many as received him, he gave them this privilege to be made the Sons of God. Luk. 19 9 This day, is Zacheus become a son of Abraham. It is all one to be a son of Abraham in our Saviour's sense, and a son of God. Now when became Zacheus a son of Abraham, and so a son of God? This day, namely, in which he had received Christ, not only into his house, but into his heart. The very same day, and hour then that a man receives Christ into his heart, that very day and hour he receives the honour and happiness of being a son of God. When we receive Christ, God receives us, and when he receives us, we receive the great benefit of Adoption. 2 Cor. 6. 17, 18. I will receive you. And what shall we receive by that? And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord God Almighty. Now what a motive is this, if well considered, to make us receive Christ? It may be for thine outward estate thou art but the son of mean parents, of poor obscure parents, it may be in a servile and bond condition. Or what ever thou art for thine outward, yet for thy spiritual condition, thou art naturally no better than a child of wrath, a child of death, a cursed child, a slave of the devil, a base drudge to thy lusts. And were it not now a fair advancement, a goodly and a glorious privilege for such an one to be made a son of God? why then, do but receive Christ, and he will presently honour thee with this privilege, to be made a son of God, Gal. 3. 7. Know ye therefore that they which are of faith, and so by faith do receive Christ, the same are the Children of Abraham, yea, know ye, that they which receive Christ, the same are the children of God. Gal. 3. 26, 27. Ye are the children of God by faith. Why so? Because ye have put on Christ. He that puts on Christ receives him, as he that puts on a garment receives it. So that by faith putting on, and receiving Christ, we are made the sons of God. Had we but hearts to consider, and in some sort but to conceive, what it is to be a damned dog, a son of wrath, and what it is to be a son of God, how would our souls not almost but altogether be persuaded to receive Christ? If the receiving of the King's son would make us but the King's favourites, how ambitious would we be, and at what cost to receive him, if but an opportunity offered? But here now do but receive Christ, and thou shalt be not only one of God's favourites, but one of God's sons. The second benefit, is the Spirit of God. There is a promise, Act. 2. 38. Ye shall receive the gift of the Holy Ghost. It is a blessed thing to receive the Holy Ghost. He is the Spirit of life, and light, the spirit of consolation, power, and prayer. So that the receiving of the Spirit of God is the receiving of all spiritual good, Isa. 32. 15. where the Spirit of God is poured forth, the wilderness becomes a fruitful field. And there is thriving, and growing in Grace, Isa. 44. 3. It were needless to insist in all the benefits we have by receiving the Holy Ghost. Consider that 1 Cor. 2. 10. 12. But now how come we to receive the Holy Ghost? By Receiving Christ; The Receiving of Christ is the way to receive the Holy Ghost. Gal. 3. 14. That we might receive the promise of the Spirit through faith. Through faith we receive Christ, Joh. 1. 12. and through that receiving of Christ by faith, we also receive the Spirit. Joh. 7. 39 This be spoke of the Spirit which they that believe in him should receive. When Christ once is in us, and dwells in us, we have received him, as he that dwells in an house is received thereinto. And Rom. 8. 9, 10, 11. The Apostle shows that by Christ's being in us, we have the Spirit in us. As we know, when Christ gives us his Spirit, that he dwells in us, 1 Joh. 4. 13. so we know also that when he dwells in us, he gives us his Spirit. It is not every man's case to have God's Spirit. As all men have not faith, so all men have not the Spirit of God. Every one receives him not, every one cannot receive him, Joh. 14. 17. The Spirit of Truth, whom the world cannot receive; And what is the reason why worldly men cannot receive him? Because they will not receive Christ. Christ must be first received, before his Spirit can be received, for the Spirit is Christ's Spirit, and therefore must he be received before his Spirit can. No sooner is Christ received, but he breathes upon that soul that receives him, and says unto it, as he did in that case to his Disciples, Receive the Holy Ghost. When Simon Magus saw, that by laying on of the Apostles hands, men received the Holy Ghost, he would presently have been drawing his purse, and would have given money to have had that gift, Act. 8. 17, 18, 19 Now if we would have the blessing ourselves to receive the Holy Ghost, we shall not need to seek it by money, that will not do it. It must be had not by Giving, but by Receiving. Receive Christ, and his Spirit is ours. Mark how the Apostle carries those words, Rom. 13. 13, 14. Let us walk honestly, as in the day, not in rioting, drunkenness, etc. But put ye on the Lord Jesus Christ. One would have thought he should have said, But put on the Graces of sobriety, chastity, love, etc. and all the graces of the Spirit, but in stead of that he says, put ye on the Lord Jesus Christ, because the putting on of Christ, and receiving of him, is the putting on, and the receiving of the Spirit, and all the sanctifying graces thereof. If then we prise the receiving of the Spirit of grace into our hearts, then with all forwardness receive we Christ. The third benefit is Power and Ability 3. to yield God obedience. In receiving Christ we do withal receive power and ability to give God obedience. He requires of us duties of obedience, duties of worship, as hearing, prayer, etc. He requires of us to work the works of God, and to walk in the ways of God. Now take us in ourselves, and we can do nothing: till we have received Christ we can do no duty of obedience, of service, we can neither walk, nor work. But when Christ is once received into the soul, than there is withal a power received into the soul, by which it is enabled to do the duties God requires of us: See how these are joined together in this Text, As ye have received Christ Jesus the Lord, so walk in him. We are commanded to walk in him, but yet we must receive him. A man that will walk, must first receive a principle of life and motion. A dead man can neither walk nor work; we are made alive before we do walk, and we are made alive by receiving Christ, 1 Joh. 5. 12. He that hath the Son hath life. He that hath received Christ hath received life, by which he is enabled to actions of life, Gal. 2. 20. The life which I now live in the flesh, I live by the faith of the Son of God, as if he had said; I have received Christ, and so having received him, have also received spiritual life by which I am quickened and enabled to all duties of obedience, Gal. 5. 25. If we live in the Spirit, let us also walk in the Spirit: And if we would walk in the Spirit, we must live in the Spirit: and so, if we would walk in Christ, we must first live in Christ, and live by Christ. It is impossible for us to live, till we have received Christ, who is our life. The Apostle here speaks of walking in Christ, 2 Cor. 6. 16. he speaks of Christ's walking in us, I will dwell in them, and walk in them. It is a sure thing, that he must walk in us, before we can walk in him. And he cannot walk in us, till we receive him: Joh. 15. Without me, or separated from me, ye can do nothing. Now till we receive him we are separated from him. But now let us once receive him, and we receive power to do what he requires. When Adam lay a lump of clay on the earth, though his body had the shape, parts, and proportion of a man, yet could he do no action belonging to a man till he received life. But so soon as he received life, he could walk, speak, discourse, do any thing that belonged to a man. So though a man in his natural condition may do moral duties of obedience, and perform outward services, yet all this while this is but the liveless shape of a Christian. But when once he receives Christ, who is our life, Col. 3. then Christian life is infused, and received, and then he can do such things as a Christian doth them, with that power and spirit that is required in a Christian. It is little comfort we can have in any thing we do, or have, till we have received Christ, and do what we do by his power. Then a man hath comfort in the fruits of his obedience, when it is fruit unto God. Then our fruit is brought forth to God when we bring it forth by virtue of our marriage to Christ. Rom. 7. 4. That ye should be married to Christ, that we should bring forth fruit unto God. A woman may have children that is not married, but she can have little credit and comfort in such fruit of her womb; It is but bastardly fruit, upon which she cannot look without blushing cheeks: but then hath she comfort in her children, when they are legitimate, and she hath them by her husband in marriage. Turks and Heathens may do some moral duties of Justice, mercy, etc. but it is all but spurious fruit, base-born issue, in which they can have no comfort, because all these are children out of lawful wedlock, they are not married in Christ, and bring not forth by a principle of life from him. What a motive should this be to make us receive Christ? We are in a miserable condition, till we do receive him. God commands to repent, and we know that without repentance there is no way but damnation; Except ye repent, ye shall all perish. God commands to mortify the deeds of the flesh, and we know that without mortification there is no way but death, Rom. 8. 13. Now until we receive Christ, we can as well remove mountains, as repent for one sin, as mortify one lust. But when Christ is once received, then is power received to mortify lusts, than there is power received to repent, Act. 5. 13. Him hath God exalted to be a Prince, and a Saviour, for to give repentance to Israel. As therefore we desire to receive power and ability to give God obedience, and to perform the duties of his service he requires, so be ready and forward to receive Christ. CHAP. FOUR The great danger of not Receiving Christ. THirdly, Consider the great Danger of not Receiving Christ. It is a 3. wonderful dangerous thing not to receive Christ when God offers him, and when he seeks to us, and invites us to receive him. It is a great sin not to receive Christ, Joh. 5. 43. Ye receive me not. John complains, 3 John 9 10. that Diotrephes received him not, and that he received not the brethren. This is complained of as a great sin. And if a great sin in Diotrephes not to receive John, and not to receive the brethren, how much more is it a great sin not to receive Christ? specially when he offers himself to be received of us? It is complained of as the heinous and horrible sin of the Jews, Joh. 1. 11. That he came to his own, and his own received him not. It was the foul sin of the world, that when Christ as God was in the world, and the world was made by him, that the world knew him not, Joh. 1. 10. but it is made the greater sin of the Jews, that when he was manifested in the flesh, and he came to them in person, and offered himself to them, yet they received him not. And our sin now under the more clear light of the Gospel, will be greater than theirs if we receive him not. And as the sin is great, so must the danger and punishment of it needs be great, if we receive him not. They to whom Christ is offered, if they receive him not, it may be said of them in this case, as our Saviour speaks of the Pharisees in that, Luk. 20. 47. They shall receive the greater Damnation. There is a greater Damnation for some men then for other some. There is Damnation for such as know not God, and never heard of Christ, but for those that have heard of Christ, and have had him offered unto them, and have refused, and not received that offered Christ, there is a greater Damnation. If men receive not so great salvation, Heb. 2. 3. as is offered by receiving Christ, how shall they but receive the greater Damnation? Consider that, Mat. 10. 14, 15. Whosoever shall not receive you, and hear your words, shake off the dust of your feet; It shall be easier for Sodom and Gomorrah in the day of Judgement then for that City. Why so? See the reason, ver. 40. He that receives you, receives me, and so also, he that refuses you refuses me. So then, he that refused to receive the Apostles, their sin was that they refused to receive Christ. And what should become of those that refused to receive him? God's vengeance shall lie heavier upon such men's heads at the day of Judgement, then upon the head of a cursed damned Sodomite. That sin shall press and sink a man's soul deeper into hell than Sodoms sin. How heavy and dreadful will Sodoms Hell be in Hell, whose sin made a visible Hell on earth? and such an Hell on earth, the monuments whereof remain extant, and exemplary to this day, to be a terror to all ungodly ones. And yet as heavy as Sodom's punishment shall be, it shall be easier than thine, that receivest not Christ when offered unto thee. Indeed when Christ would have come into a village of Samaria, Luk. 9 53. they would not receive him, and they did not receive him, says the Text. The Disciples would have had fire from heaven to have consumed them. And if they thought they were worthy of fire from heaven, that would not receive him but to lodge in their Town, and in some of their houses; How much more shall they be judged worthy of fire in hell, that do not, and will not receive him into their hearts, when his Ministers offer him to men, and labour to make ready for him? And though than Christ would not have fire come down upon those Samaritans, yet when the time of judgement comes, he will bring fiery vengeance upon all those that have not received him into their hearts, 2 Thes. 1. 7, 8. When the Lord Jesus shall be revealed from heaven in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. Not to obey the Gospel, is not to obey the commandments of the Gospel, as not to obey the Law, is not to obey the commandments of the Law. Now the main commandment of the Gospel is, Receive the Lord Jesus Christ. This commandment not obeyed, will bring fiery vengeance on his head that obeys it not. Oh that men would but think seriously of this danger. The stoutest, sturdiest, and most rebellious spirit that ever was, when he shall see Christ come in Glory, shall then with howling and wring of hands cry out upon himself, Ah cursed wretch that I am, oh that I had had the grace to have received this Lord Christ, when he was offered to me! Ah beast and fool, that I received him not when I was so often pressed to it, now shall I receive vengeance, and wrath for ever, because I received not the Lord Christ! Nay think upon one thing also before that day come. There will be a day of Death before the day of Judgement: Thou must die, and thou knowest not how soon, and when thou comest to die, like enough thou wilt take up Stephen's prayer, Acts 7. 59 Lord Jesus receive my spirit. Then full feign wilt thou be to have Christ Jesus receive thy soul. Now wouldst thou in good earnest have Christ Jesus receive thy soul when thou diest? why then, be as willing to receive Christ Jesus into thy soul whilst thou livest. He will receive no soul that hath not first received him. In vain shalt thou cry at thy last gasp; Lord Jesus receive my soul, if thy soul have not before received him. He will return thee a cold and a comfortless answer, Oh now ye can call to me to receive your soul, I called all the days of your life to receive me, for these thirty, forty, fifty years together, and you would never be brought to receive me. As you have dealt by me, so will I now deal by you. I will now be quit with you, I called upon you to receive me, and ye would not, now cry you on, and howl on to me, to receive you, I will as little regard your calls, as you regarded mine: your own measure be meet unto you. Let this meditation sink deeply down into our hearts, and as willingly as we would have Christ receive our souls at death, and as willingly as we would be received into everlasting habitations at the last day, so willingly, so gladly receive the Lord Jesus Christ now he is offered to you in the Gospel. It being a matter of so great consequence and necessity to receive Christ, Quest. how may we come, and what must be done to receive him? They that will receive Christ, there must be two things done by them. Answ. 1. All hindrances must be removed. 2. Some positive duties must be done. CHAP. V. Hindrances to be removed by such as will receive Christ. FIrst, All such things must be removed that hinder the soul from Receiving Christ. There is no man that receives not Christ, but there is something that holds him off. We read of a man in the Gospel that had a withered arm. Now if a man would have offered him money upon condition that he would have received it with his hand, he could not have received it, because his arm was withered. So God offers Christ to be received, and men receive him not, because their arms are withered. A Palsy shaking hand may receive an alms, but a withered hand cannot. Now there is one thing or other that withers the hand of the soul, that it cannot stretch out itself to receive Christ. Men must therefore first consider, what that is which withers their hand & arm, and must get that first removed, before they can receive Christ. When Antichrist was to come into the world, he could not be received until that which hindered were taken out of the way, 2 Thes. 2. 7. when Christ would and should be received, there is still some one thing or other, that lets and hinders it. And he cannot be received, till that which hinders be taken out of the way. Let us see what those hindrances are, that must be first taken out of the way. They are these. First, An overgood conceit of a 1. man's own condition and estate, wherein he is for the present. Such a conceit disconceits a man of the necessity of Christ, and makes him regardless of him when offered. Offer to a man a thing that he needs not, and he will not be at the pains to reach forth his hand to receive it. What cares he to receive a thing he needs not? Offer an alms to a rich man, and he scorns it, what he take an alms, that hath money of his own in his purse? he thinks it an abuse, a disgrace, and a disparagement to him for one of his rank and repute, to have an alms offered him. But offer it to a poor man, to a needy person, his heart is gladded at the offer, and he thankfully receives it. A man that thinks highly well of his estate already, he thinks meanly of Christ. The whole need not the Physician, need no Physic, and therefore care neither for Physic, nor Physician. Men that are strongly possessed with the conceit of the present goodness of their estates, and conditions, Christ is vile in their eyes. A man therefore that would ever receive Christ, must first empty his heart of all such conceits, and be under the sense and under the pinch too of selfe-emptinesse. A man that would receive Christ, must come with an empty hand. The full stomach despises the honey-combs of the Gospel, and the full hand will never receive Christ offered. Stouthearted persons are fare from righteousness, Isa. 46. 12. Harken unto me ye stouthearted, that are far from righteousness, I bring near my righteousness. God brings Christ, and his righteousness near to men, he offers it them in the ministry of the Gospel, and yet though it be brought near, they are fare from it, because they do not receive it. And why do they not receive it, when it is brought so near unto them? Because they are stouthearted. They have a conceit, that their estate is good already, and they build and rest upon a righteousness of their own in their moralities and performances; and this conceit makes them so stouthearted, that they will not submit themselves to the righteousness of God, Rom. 10. 3. We are Lords, we will not come unto thee, Jer. 2. 31. Beggar's will come and receive God's offers, and his alms, but whilst men conceit themselves to be Lords, to have Lords estates, they will neither come, nor receive God's offers. If therefore we would receive Christ, we must away with all these swelling conceits, we must away with our Lordships, with our stoutness, and fullness, and labour to see our cursed and damnable condition by nature, the emptiness and vanity of all we have, and do, we must be in a perishing condition, Luk. 15. 17. in a lost condition, Luk. 19 10. He that will be Christ's disciple, and receive him for his Lord, must deny himself. The Apostle, Phil. 3. counts all things dung, that he may win and receive Christ. And Christ before he offers Laodicea Gold, Raiment, and eyesalve, he first convinces her of her poverty, beggary, nakedness, and labours, to empty her of her self-love, and self-conceitedness that she was rich, and needed nothing. Thereby giving to understand, that it is a most dangerous hindrance that keeps men from receiving Christ, to have an overgood conceit of a man's own natural estate, of what he hath, and doth. As ever therefore thou wilt receive Christ, away with it. Such as go down to the dust, and in the sense of their wretchedness are laid in the dust; That cannot keep alive their own souls, and see no way but death, they they are, that will bow to Christ, and receive him with all their souls, Psal. 22. 29. CHAP. VI The love of our lusts, a hindrance from receiving Christ. ANother main hindrance to the receiving of Christ, is a love of our lusts, an inordinate love of our profits, pleasures, credits, etc. Our lusts loved at all, our profits and pleasures over-loved, do altogether hinder a man from receiving of Christ. A man's lusts must be cast out, if Christ be received in. Now men's lusts are dear to them, men are strongly bewitched with them, and they will never endure to receive Christ upon such terms, as to turn their lusts going. When Christ is once received for the husband, there must be a bill of Divorce given to all these, and they must be packed out. That's death to a carnal heart to do so, he can as easily die as do it, and therefore will rather refuse to receive Christ, than he will receive him upon such harsh terms. When it was propounded to the Roman Emperor to receive Christ for a God, the Senate refused to do it, because they understood if he were received as a God, he only must be received, and no other with him, all other gods must down, if they received him: upon the very same ground it is that men do not receive Christ into their hearts; because they see that if Christ be received, their lusts must out of doors, and Christ alone must have their hearts. Christ will not be received by us whilst the rooms of our hearts are taken up by base and sinful lusts. As when he was borne, he was feign to be in the stable, because no room for him in the Inn, Luk. 2. 7. So if we make, and will have our hearts common Inns, and receptacles for lusts to harbour and lodge them, How long shall thy vain thoughts lodge within thee? Jer. 4. 14. Christ cannot, will not be received, because there is no Room for him. What was the reason Diatrephes would not receive John, but because he loved to have the pre-eminence? 3 John 9 Lust's love to have the pre-eminence in the heart, and therefore keep out Christ from being received, because if he be received, they must lose their pre-eminence, and they had as lief lose their lives as that. So it is also in the inordinate love of the world, and our profits. It was a fair offer which was made to them, Luk. 14. Come; for all things are ready: Receive Christ tendered to you in the Gospel, and ye shall receive with him all things your souls can desire. And yet they received not Christ in that offer, and all because their oxen, and their farms inordinately loved, drew their hearts another way. It is so in the case of credit and respect in the world, inordinately respected. Christ is offered to many a man in the world, but he sticks at receiving him. What is the matter? Oh, says he, If I receive him, I shall receive but little credit by it in the world, nay, I shall lose credit and respect amongst my friends. If I might receive Christ, and credit both, I could then receive him; but because if Christ be received my credit will be gone, therefore I will none, I will not meddle. Our Saviour charging those with this sin of not receiving him, Joh. 5. 43. I am come in my Father's name, and ye receive me not, doth there show this very thing to be the reason of their not receiving him, ver. 44. How can ye believe which receive honour one of another? As if he had said, I complain that ye receive me not; and indeed it is no wonder ye receive me not, when ye receive honour one of another, that is, you desire to have credit, respect, esteem, and good opinion one of another. You see if any one receive me, all his fellows will hate him, scorn, sleight, and disesteem him, and you stand so much upon your honour and credit, one amongst another, that it is impossible for you thus inordinately affected to your credit, ever to receive me. So that if ever we would receive Christ, we must cashier all our lusts, send them packing. We must renounce all our carnal lusts, worldly lusts, and see more gain to be received in receiving Christ, then in all the Oxen and Farms in the world. Be willing to sacrifice thy credit and esteem in the world, and be content to be the reproach of the world, so thou mayest but receive, and enjoy him. CHAP. VII. False and groundless fears, a hindrance to the receiving of Christ. THere be many that go further than in the former cases, that do haply 3. seriously desire to receive Christ, and yet dare not, but are afraid to do it. Not afraid, because of parting with their lusts, with their profits, credit, ease, etc. but afraid in regard of their own unworthiness. They fear that it will be overboldly, and saucily done, for such as they are to offer to receive Christ, in that guilty and unworthy condition in which they stand. They have been foul and filthy sinners; what have they to do to receive Christ, or to meddle with him? Surely Christ will never be received by such heinous sinners as they are. These false fears keep many a soul from that forwardness in receiving Christ that should be. But these be fears for which no ground at all: for first; God offers him to such sinners, and calls upon such sinners to receive him. He was offered to, and received by those very men that crucified him, Act. 2. It is not humility to stand straining courtesy, when God offers Christ. Nay, God offering Christ to such sinners, it is disobedience, and not humility, not to receive him. It is no presumption, no boldness, no sauciness to do that which God commands us to do. It is a faithless fear, and a false humility to hang bacl when God wills us to receive him. Secondly, Christ received sinners, Luk. 15. 2. And therefore heinous sinners may receive Christ. Zacheus a Publican, and such a sinner, as the people murmur at Christ for his sake, Luk. 19 7. and yet Christ offered himself to be received, and was received by him. Thirdly, If thou be so unworthy, and so great a sinner, the more need thou hast to receive him. The greater thine unworthiness, the greater need of Christ to take off thine unworthiness. Fourthly, If none should receive Christ till they were worthy, who should ever have him? Fiftly, who ever was refused for his unworthiness that had a desire to receive him? Therefore what ever thy sins, and unworthiness be, I say unto thee as the Angel said to Joseph whilst he was in that demur what to do, Mat. 1. 20. Fear not, says he, to take Mary thy wife; to receive her for thy wife. So I say, what ever thy sins have been, what ever thine own unworthiness be, fear not to receive Christ Jesus thine husband. It is an undervaluing of Christ, when we fear in this case to receive him; as if his worthiness were not such as could swallow up all our unworthiness. It is strange to see Satan's fetches. It is his plot with most men to keep them from receiving Christ by a conceit of their worthiness, and when he sees that men once come to see their unworthiness, and their need of Christ, and a desire to receive him, than he staves them of with their unworthiness, and would have them so over-mannerly, as not to receive him, because of their unworthiness. Shall a poor, mean conditioned woman refuse the offer of a rich husband, because she is poor and beggarly, or hath she not the more reason to accept it for her poverty? In such a case it were a fond thing to be over-humble, as to stand in her own light, and hinder herself for ever. When David made the tender of marriage to Abagail, she in her humility of spirit confesses herself not worthy of such a match, Let thine handmaid be a servant to wash the feet of the servants of my Lord, 1 Sam. 25. 41. But yet for all that, she refuses not the offer, but she arose, and made haste, and followed after the messengers of David, and became his wife, verse 42. So when Christ offers himself to be received as our Husband, let us not stand so much in our own light, as to refuse to receive him, because of our unworthiness of such a favour. Confess we our unworthiness of it, but yet rise up, and make haste, and follow after the messengers of Christ, and become his wife. Why should we stumble at that, at which Christ stumbled not? If any should stumble at unworthiness, it should be Christ himself. And when he notwithstanding our unworthiness offers himself; why should not we receive his offer? If our unworthiness be no bar to his offer, why should it be to our receiving? If David think not unworthily of Abigail, but is content and desirous to make her his wife, why then should Abigail under a pretence of unworthiness, refuse to receive David for her husband? CHAP. VIII. The Positive Duty which must be performed of all that will receive Christ. THe second thing is the Positive Duty 2. to be done for the receiving of Christ. And the duty to be done is, To believe. To believe, is to receive Christ, and when we do believe, we do receive him, Joh. 1. 12. To as many as received him, that is, to as many as believed in his name. So Joh. 5. 43, 44. Ye receive me not, how can ye believe? Therefore they received him not, because they believed not. Then Christ is received when he dwells in our hearts, and he dwells in our hearts by faith, Eph. 3. 17. For the better understanding of this point, we must know, that the receiving of Christ by faith, stands in setting faith on work in the several acts thereof. Now, faith is to be considered as the eye of the soul, and as the hand of the soul, and in receiving of Christ, it must be set on work as both. There be false faiths in the world. Some faith is all eye, and no hand, it sees and knows not, it applies, and apprehends nothing. Some faith is all hand, will be catching, and snatching at Christ, it is no eye. The first is a lame faith, the second is a blind faith. 2 Sam. 5. 8. The blind, and the lame were hated of David's soul, so is the Idol faith, the lame and blind faith of the world hated of God's soul; and as it is there said; The blind, and the lame shall not come into the house, so neither shall they come into heaven, because neither a lame nor a blind faith do receive Christ. First, than the faith that will receive 1. Christ, must be set on work as the eye of the soul. A man that will receive Christ, must first see Christ, see his worth, excellency, beauty, and all-sufficiency. He must so see him, that he may see him worth the receiving, worth the having. A man will never care to receive that, or once put out his hand to take that, in which he sees no worth. But when a man sees a thing offered wherein he sees worth, the worth of it will make him reach out to receive it. Zacheus did receive Christ into his house, and into his heart, but the first step to it was a desire to see him, and he first got up into the Sycamore tree to see him. The word, and the ministry of the Gospel is the Sycamore tree, by studious reading, and hearing the word, must men get up into the Sycamore, from whence they may see Christ. It is in this case as in Eves tentation. The Devil offers her the forbidden fruit, and she receives it; she should not have received it, but see what moved her to receive it. Gen. 3. 6. And when she saw that the tree was good for food, that it was a desire to the eyes, and a tree to be desired to make one wise, she took of the fruit, she received it: she looked through false glasses, and was gulled with false apprehensions, but yet thus much we may see by it; that when we see, and judge a thing offered to be of worth, precious, and , that that is the next way to make it receiveable. And thus is it in receiving Christ. As the Appletree among the trees of the wood, so is my beloved amongst the sons; I sat down under his shadow with great delight, and his fruit was sweet unto my taste, Cant. 2. 3. If ever we would receive the fruit of this tree, we must labour by the eye of faith to see the excellency of this tree, and the fruit of it. We must first see that Christ as fare excels all other things, as the Appletree doth excel all the ordinary and common trees of the wood, that there is delight under his shadow, that there is sweetness in his fruit, that it is a tree good for food, that it is a desire to the eyes, that it is a tree to be desired to make one wise indeed, 1 Cor. 1. 30. He of God is made unto us wisdom. And the excellencies of this tree once seen, would holily tempt us to receive the offered fruits thereof. We see Joh. 1. 11, 12. that the Disciples, and the faithful received Christ, when others received him not, His own received him not, yet we his Disciples received him. But how came they to receive him? They did it by faith, vers. 12. But mark what was the first act of faith in receiving him; That we see vers. 14. And we beheld his glory, the glory as of the only begotten of the Father. Our faith pierced through the veil, and covert of the flesh. We saw him, and prized him as the only begotten Son of God, and so by the eye of faith seeing the glory and excellency of Christ, we received him. Look how Paul speaks in the case of Receiving Epaphroditus, Phil. 2. 29. Receive him therefore in the Lord, with all gladness, and hold such in reputation. Paul would have him be received, and received gladly, and therefore that they might the readilier do that, wi●●es them to have him in Reputation. He knew well enough, that if they did not prise him, if they had esteemed him a fellow of little worth, that had nothing in him, that they would never receive him, at least with no gladness. But if they did but consider that he was a man of worth, that he was a precious man, and so had him in reputation according to his desert, that they would receive him with all gladness. So is it in the receiving of Christ. Hold him once in reputation, and we shall receive him with all gladness. Labour by the eye of faith to see his precious excellencies, and we cannot but hold him in Reputation. Faith first shows to the soul the precious excellencies, and glories of Christ, it represents him exceeding precious to the soul, as the eye it lets in the excellency of Christ into the understanding upon which the affections are raised, and stirred up to the receiving of him. We shall see it made good in two Texts. One is that, Mat. 13. 45, 46. The Kingdom of heaven is like unto a Merchant man seeking goodly pearls, who when he hath found one pearl of great price, he went and sold all that he had, and bought it. He sells all you see to receive that pearl, what moves him to it? He found one pearl of great price. Here is then the first thing that sets all the rest on work, he saw it was a pearl of price, of great price, of great worth, he saw it was worth the receiving, worth the having. He that ever will receive this blessed pearl that is offered in the Gospel, must first have the eye of faith to see the price, value, and worth of it. Another place is that, Cant. 6. 1. Whither is thy beloved gone? whither is thy beloved turned aside, that we may seek him with thee? as if they had said, we have a great desire to receive Christ. But how was this desire raised? That we may see, Chap. 5. vers. 9, 10. and so to the end. The Church had spoken of her beloved, of her Christ, ver. 8. Thereupon others ask her what this beloved is, and this Christ is, with whom she makes so much ado. She therefore describes and sets him forth in all his excellencies, beauties, and glories; and tells them, ver. 16. That he is altogether lovely, altogether desires, or wholly desirable things. Now when upon this description and relation of hers, they see the invaluable worth, and excellency of Christ, when they see him to be wholly desires, then are their desires wholly to receive him; Then they cry out, Whither is thy beloved gone, that we may seek him with thee? So that the eye of faith is the first inlet of Christ into the soul, and this act of faith in seeing Christ's excellencies, is the first in receiving Christ. And therefore when the Apostle gives us the sum of the Gospel, Christ crucified for sins, mark how he speaks, 1 Tim. 1. 15. This is a faithful saying, and says not which ought to be received of all. That's true, this Christ and this Doctrine concerning him, is to be received: But he adds withal, a secret argument to persuade men to receive it. It is worthy to be received of all. Thereby showing that before men will receive the Gospel, and receive Christ, they must see Christ to be worthy of all acceptation, and that when they see Christ worthy of all acceptation, than they will set upon the receiving of him. This is then the first thing in receiving Christ, an high prising of him, and his excellencies, which makes way to the actual! receiving of him; For the understanding being throughly and truly convinced of his excellencies, the affections necessarily follow, and stir up proportionable endeavours for the receiving of him. And what is the cause that men do not receive Christ, but the ignorance of his worth? Joh. 4. 10. If thou knewest the gift of God, and who it is that says to thee, Give me to drink, thou wouldst have asked of him. Rom. 10. 3. For they being ignorant of God's righteousness, have not submitted themselves unto the righteousness of God. men's ignorance of Christ, breeds in them a low prising, and a base undervaluing of him, and therefore every vile thing is preferred before him. It was a vile sin which is complained of, Amos 2. 6. That they sold the righteous for silver, and the poor for a pair of shoes. A vile sin that Joel complains of, Joel 3. 3. They have cast lots upon my people, and have given a boy for an harlot, and sold a girl for wine, that they might drink. It was a vile sin in Judas, that he sold, and prized Christ at thirty pieces: A goodly price that I was prized at of them. Zech. 11. 13. It was the price at which slaves were prized. Exod. 21. 32. Now if so base a thing in the Israelites, to prise the righteous and the poor so basely, as to sell them for old shoes, to sell a boy for an harlot, if in Judas to prize Christ but at thirty pieces, what is it then to prize Christ under old shoes, to sell him for an harlot, for wine, for unclean and drunken lusts? And yet thus is Christ prized by men, men will sell him for old shoes, for an harlot, for a pot, for a penny. So basely is the precious Lord of Glory viliprized by sinful men. And because men so woefully undervalue him, and esteem so basely of him, therefore it is they receive him not; for who would trouble himself to be at that pains that is required in the receiving of Christ, that doth not prise him above thirty pieces, above an harlot, above wine, above old shoes? Now, as this base underprizing of Christ makes men neglect the receiving of him, so certainly when men once have the eye of faith to see the due worth, and the true excellencies of Christ, then will they bestir themselves for the receiving of him. See Mat. 14. 35, 36. And when the men of the place had knowledge of him, they sent out into all the Country round about, and brought unto him all that were diseased, and besought him that they might only touch the hem of his garment. So, had men now but the knowledge of Christ, and knew how rich, how precious a Christ he were, they would flock thick and threefold after him, and be earnest suitors that they might receive him. It is Christ's preciousness well viewed by faith that fetches men in unto him. 1 Pet. 2. 4. As therefore we would frame our souls to the receiving of Christ, so study Christ, study his excellencies, view his beauties. It is a noble study to study Christ: The Angels in Heaven are students in this Divinity, they desire to look into, to pry into these things. 1 Pet. 1. 12. It is the same word that is used of John's looking into Christ's grave, Joh. 20. 5. And he stooped down and looked in, because he would throughly see how things were, he stooped down to look wishly and narrowly; with such earnestness, with such desire look the blessed Angels into the mysteries of the Gospel, they stoop down, and look into them. They do not only study, but wondrous hard do they study the unsearchable riches of Christ; If the Angels have benefit by Christ, yet what is their benefit to ours? Christ came for us, was Incarnate, and crucified for us, how much more concerns it us to look into these things than the Angels? The looking into the Ark cost them full dear, 1 Sam. 6. 19 It is our undoing that now we do not look into the Ark. It was death for the Kohathites that were Levites to look into the Sanctuary, and see the holy things. Numb. 4. 4. 20. But now it is otherwise, God now under the Gospel hath unveyled all the holy things, and the very Ark which was in the holy of holies, is to be seen, Apoc. 11. 19 It is our sin, and it is our death not to pry now into the Ark. 2 Cor. 4. 3. If our Gospel be hid, it is hid to them that perish. Pry therefore into the Ark, and there see the treasures of all grace, and good laid up, so fix thine eye upon these treasures, as thou mayest be stirred up to an holy covetousness, and greediness of receiving them. Secondly, The faith that will receive Christ, must work as an hand: And it 2. must do a double work of the hand. First, Faith must stretch out itself 1. and reach out itself to receive Christ. If a man would receive Christ, he must do in this case, as Christ spoke to him Mark. 3. 5. Stretch forth thine hand. This stretching forth of the hand, is upon the sight of Christ's excellencies, to stir up in our hearts, strong, vehement, restless, and affectionate desires after him. Cant. 8. 2. Oh that thou wert as my brother, that sucked the breasts of my mother! Oh that I had this precious Lord Christ! oh that he were mine, that I were possessed of him! This is the Lifting up of the doors and gates, Psal. 24. 7. When the soul is lifted, and raised up after Christ in strong desires to enjoy him; these desires are the reaching, and stretching forth of the hand to receive him. And such a reaching out of the hand of the soul, shall not miss of receiving Christ. Mat. 5. Blessed are they that hunger and thirst after Righteousness, for they shall be filled. Therefore they shall receive, or else how be filled? It is as if he had said; Blessed are they that stretch out their hands, for they shall receive. Apoc. 22. 17. Let him that is athirst come, and whosoever will let him take the water of life freely. Thirst will make a man reach and stretch forth the hand for water, and reaching helps to receiving. The Law of God was, Deut. 24. 15. that a poor man should receive his pay at his day: and see what is one reason for it. Because he lifts up his soul unto it; that is, he sets his heart upon it, with a strong desire to receive it, and therefore God would not have him disappointed. Now surely God will not deal worse with a poor soul, than he would have them deal with a poor man. If a poor man that hath lifted up his soul in desires after his hire, must not be disappointed, but must receive his hire, then surely when GOD sees a poor soul lift up itself, and reaching out itself in its desires after Christ, he will not have it disappointed of receiving Christ. What comparison between wages desired, and Christ desired? The LORD that will not in his goodness have the desires of poor men, will much less suffer the desires of poor souls after Christ be deceived. Secondly, Faith as the hand, must lay hold upon, take, clasp about, and fasten 2. upon Christ offered. We see Luk. 2. 26. that Simeon had it revealed unto him that he should see the Lords Christ. And when Christ was brought into the Temple by his parents, he doth view him, and looks upon him; but yet that would not satisfy him, to see him; but vers. 28. Then he took him up in his arms. Faith doth as Simeon did, It not only views, and sees Christ, and his worth, but seeing him it reaches out after him, and takes him up in his Arms, clasps about him, and holds him fast for her own. And hence is the phrase of receiving Christ, Joh. 1. 12. And Receiving the promises, 1. Tim. 1. 15. And the phrase of embracing the promises, Heb. 11. 13. And laying hold on eternal life, 1 Tim. 6. 12. And this act of faith in receiving Christ, is that, Cant. 8. 2. I would lead thee, and bring thee into thy mother's house. When God offers Christ in the Gospel a Lord, and a Saviour, and we take Christ for our Lord, and Saviour, then do we receive him. Behold, says God, I offer you Christ to be your Lord and Saviour; Now then comes faith and hath a double act. An Act of the understanding, by 1. which as the eye of the soul it sees as the necessity, so the worth, and price of Christ. Here, says faith, I see a very precious Christ, I see wonderful worth, and excellency in him, I see he is well worth the looking after, well worth the having, and receiving. An Act of the will. And that is twofold; 2. first, as the hand of the soul to reach and stretch out itself after Christ in vehement and strong desires after him. Here faith says, oh that I had this precious Christ, oh that this precious Christ were mine! oh that upon any terms my Soul might enjoy him! Secondly, as the hand of the soul to lay hold upon, to apply, and take Christ offered. Here faith says, This precious Christ I do willingly and gladly receive, I lay hold upon him as my Lord, and Saviour. Behold Lord, as thou offerest him unto me, so do I receive, and take him, My Lord, and my God; Welcome Lord Christ, I clasp about thee with both mine arms. And thus by these two Acts of faith is Christ received into the heart. CHAP. IX. How to know, whether we have received Christ already. IF Christ must be received, then try we, and examine we ourselves whether we have received him or no. It concerns every man to examine himself whether he be a true Christian or not. No man is a true Christian till Christ be received, therefore as it concerns us to try whether we be true Christians or not, so it concerns us to try whether we have received Christ or not. How may it be known whether Quest. Christ be received or not? It may be known by divers things. Answ. Try it by these. First, By this in the Text. As ye have 1. received Christ Jesus the Lord. Mark then what they do that truly receive Christ. They that truly receive Christ, receive him not only a Christ Jesus, but they receive him also a Lord Jesus, a Christ the Lord. They receive him not only a Saving, but a Ruling Christ. They that receive Christ indeed, receive him as God offers him in the Word, now he offers him an whole Christ to save and rule both, 2 Cor. 4. 5. We preach Christ Jesus the Lord, we preach, and offer him to you a Christ Jesus, a Saving Christ, a Christ to save, and we preach, and offer him to you Christ the Lord, a Ruling Christ, a Christ to Rule. Christ is called the Lords Christ. Luk. 2. 26. Till he had seen the Lords Christ. Our Saviour tells us, Mat. 24. 24. That there shall arise false Christ's. And the world is full of false Christ's, Idol Christ's, Christ's bred in the brains of ignorant heads. Now a man's care should be to receive a true Christ, the Lords Christ. But how should one know the Lords Christ from the false and Idol Christ's of the world? What a kind of Christ is the Lords Christ? See Zech. 6. 13. A Priest upon his throne. That is expounded by two places. Acts 2. 36. God hath made Jesus both Lord, and Christ. Acts 5. 31. He hath exalted him to be a Prince and a Saviour, to give repentance and forgiveness of sins. A Saviour to give forgiveness, and a Prince to give repentance; A Saviour to give pardon of, and a Prince to give Power against sin. So then, the Lords Christ which he offers is the Lord Christ, not only a Saving, but a Ruling, not only a pardoning, but a reforming Christ, not only a Christ with a sacrifice, but a Christ with a Sceptre, and a Crown, not only a Christ with blood, but a Christ with water. 1 Joh. 5. Now than if we have received Christ, we have received him such an one. Hath Christ then, whom thou sayest thou hast received, hath he wrought Repentance, Mortification, Sanctification in thine heart? Hath that Christ whom thou hast received a crown on his head, a Sceptre in his hand, a throne in thine heart? doth he rule, and Lord it in thine heart, so as thine heart is swayed, and thy life ordered by his commands? If it be thus, then hast thou indeed received Christ into thine heart. But this evidences it, that many have not received Christ, many bear the name of Christ, and have taken up the profession of his name, but yet they have not received him into their hearts. They have a Christ of their own framing, a Christ forged in their own fancy. What, not received Christ? Yes, God forbidden but that they should have received Christ with all their hearts. Well, look a little upon the Christ they say they have received. Look upon his head: Is their Christ crowned? Look upon his hand, Is their Christ Sceptred? Look into their hearts, Is their Christ throned? What Lordship hath he? what dominion doth he exercise in their hearts? Not a whit, for all the Christ they have received, there is no Repentance, no Mortification, no Holiness, no Obedience, for all the Christ they have received, they are earthly, covetous, full of unclean lusts, drunkards, swearers, profane and lose. Be it known unto all such that they have not received the Lords Christ, because they have not received the Lord Christ. It is a false Christ they have received, It is the Libertins Christ, the carnal Gospelers Christ, an Antinomian Christ, a crownless, scepterless, throneless Christ. Object. I, but you do us wrong, we do receive Christ, and hope, and desire to be saved by him alone. Answ. Nay, you do Christ wrong: It is true indeed that you do not say we will not have this man to save us, to pardon us, to deliver us from hell, so you do not refuse him. But yet you say as those wretches, Luk. 19 14. We will not have this man to reign over us: And thus you receive him not, thus you do refuse him; you put a reed into his hand, and a crown of thorns upon his head: Therefore it is a clear case, that every impenitent, unsanctified, disobedient person doth not, hath not received Christ. Thou wilt receive him to save thee, but rule thee he shall not; Thou likest him for a Jesus, but a Lord Jesus thou likest him not. Is Christ divided? saith the Apostle, 1 Cor. 1. This is to receive a divided Christ. They did wretchedly to part Christ's Raiment, but they do more wretchedly that will part, and divide Christ himself, that will divide his Kingdom from his Priesthood, that will receive him for a Saviour, but not a Prince, that will receive him an un-throned Priest. It is an whole Christ that must be received. He that receives not all, receives none at all. Secondly, By that, Joh. 1. 12. with 2. verse 16. To as many as received him. There were then that did receive him. How were they known? Of his fullness we have all received Grace for Grace. So then here are two things. First, They that receive Christ, receive of his fullness, and are in their degree filled with Christ. They that receive Christ, receive of that, yea receive that in their measure which is in him: Of his fullness we receive. Secondly, they receive of his fullness Grace for Grace, as the child hath all parts answerable to his Father from whom he receives life, and being, as the wax receives print for print, answerable to that which is in the seal. So that a man that receives Christ, not only in the general receives of that with which Christ is filled, but in his degree and measure receives of every grace that is in Christ. 1 Joh. 4. 17. As he is, so are we in this world. All Christians that have received Christ in this world, are as he is, they have, and bear upon them the prints, stamps, impressions of the same graces that are in him. That as Solomon speaks in another case, Prov. 27. 19 As in water face answers to face, so a Christian receiving Christ, answers to him face to face, bears his Image, the stamp and impression of his graces; for Christ once received, and entertained into the heart, is an assimilating Christ, an altering, changing Christ, that turns every soul into the likeness of himself. Christ we saw before was received both by the eye and hand of faith. The receiving of Christ by the eye when he is indeed received, it works strangely, 2 Cor. 3. 18. The vision of Christ by the eye of faith is a transforming vision. As the blessed vision of Christ shall make us gloriously like him, 1 Joh. 3. 2. We shall be like him, for we shall see him as he is: So also the sight of Christ by faith doth make us graciously like him, holy, heavenly, spiritual, full of goodness, zeal, love, compassion, etc. Now if the seeing of Christ by faith will work such changes, such assimilation, such conformity to Christ, what will then the receiving of him, and the taking him home into our hearts, and souls do? How much more will that transform a man into the Image of Christ? By this than may men be tried whether they have received Christ or no. If thou have of Christ's fullness, if with Stephen, Act. 6. full of faith and the holy Ghost, if with the Romans, filled with knowledge and all goodness. Rom. 15. 4. If as the Colossians, Col. 1. 9 then thou hast received of Christ's fullness, and having received of his fullness, thou hast received Christ, for none can receive of his fullness, till they have received him. If thou have in thee the Graces that are in Christ, Grace over against Grace, Meekness, Humility, heavenly mindedness, Love, etc. which were in him; this Grace for Grace, argues that thou hast received of his fullness, and so hast received himself. If thou be changed, conformed, and transformed to his Image, thou hast received him. But this shows how many have not received him. They are full indeed, but of what are they full, and with what are they filled? They are full as they, Rom. 1. 29. as he Act. 5. 3. Act. 13. 10. full as they, 2 Pet. 2. 14. eyes full of adultery, hearts full of worldliness, and earthliness, heads full of wine and strong drink, mouths full of oaths and cursing, hands full of blood. Now is this the fullness of Christ? Is this of the fullness of Christ? or of the fullness of the Devil? Have men again received Grace for Grace? Christ was humble, they are proud; Christ was compassionate, they merciless; Christ was loving, they are hateful, and hating one another; Christ heavenly, and spiritual, they earthly, and carnal, etc. Is this Grace over against Grace? or vice or gracelessness over against Grace? Art thou in this world like unto Christ? and did he live as thou now dost? of Christ fullness therefore have not men received, neither yet have they received Christ himself. Thirdly, They that receive Christ, 3. receive him in that way, and in those means wherein God offers him, yea and withal their hearts receive that wherein, and whereby Christ is received. God offers Christ to be received in his Word, and the Ministry of the Gospel. They that receive Christ, receive his Word, and in his Word do receive him. A man that will receive Jewels, must receive the casket in which the Jewels are; he that will receive such gold and treasure, must receive the purse and the chest in which the gold and treasure is. Mat. 10. 40. He that receives you, receives me. And how are they received? vers. 14. Whosoever shall not receive you, nor hear your words. Therefore Christ's Ministers are received when their words are heard, and received; when the Word is received, the Ministers are received, and when they are received, Christ is received. So here in the text; As ye have received Christ. How and when did they receive him? As ye have received Christ, and as ye have been taught, vers. 7. they received him when they were taught by the ministry of the Word. We see Acts 2. 41. that some received the Word gladly. It was a good sign they received Christ, he that receives the Ordinance as that by which Christ is conveyed, and receives that truth in the Word into his heart, that man receives Christ. Let men try themselves by this. Is God's Ordinance respected, and his truth received into thine heart? a good sign that Christ is received. But how many talk and brag of receiving Christ, that despise his ordinance, and resist and reject that truth therein dispensed? Behold, to conclude against such men, that they receive not Christ. Fourthly, He that receives Christ, 4. receives gladly all that belong to Christ, his Ministers, his members, Mat. 10. 40. He that receives you, receives me; and so likewise he that receives me, receives you. The Galatians had received Christ, and therefore see how Paul was received, Gal. 4. 14. Ye received me as an Angel of God, yea as Jesus Christ. A sign they received Jesus Christ. That as Paul speaks to Philemon of Onesimus, Philem. 17. If thou count me therefore a partner, receive him as myself. So says Christ to all that receive him of his Ministers, If you have received me, receive my Ministers as myself. And so for his members, Mat. 10. 41. He that receiveth a Disciple. He that receives Christ, receives a Disciple, receives him into love, fellowship, and communion. When a man entertains and receives a friend, he also entertains and receives his servants. If the servants should not be received, but be shut out, the Master would not think himself hearty received of such a man. Shall the trial be put upon this one thing? Judge then whether Christ be received by men in the world, by their receiving his Ministers as his Ministers, his members as his members. Ye suffer fools gladly, says Paul, 2 Cor. 11. 19 So men receive fools, fiddlers, jesters, players; they receive good fellows, gamesters, drunkards, swearers, etc. These men they receive gladly. But a Minister of Christ, and a member of Christ, as such an one, how gladly is he received into our houses, and companies? As gladly as water is received into the ship: men's contempt and scorn of these, testifies how they have received Christ. Thus much for the Argument, by which he presses to the duty. The Duty follows, So walk in him. By walking he means a going forward in the ways of Godliness, for walking is a progressive motion. Before we come to the duty; first from the subjoyning this to the former, As ye have received Christ, so walk; learn thus much. CHAP. X. Whosoever they are, that have indeed received Christ, they do walk in him. THey that receive Christ, either in the Word, or in the Sacrament, they do walk in him, that is, they do in his strength walk in obedience and fruitfulness before God. True receivers of Christ, are walkers in Christ, Christ truly received sets men on walking. As faith hath an eye to see Christ, and his excellencies, as it hath an hand to reach out, and to receive Christ, so it hath also a foot to walk in Christ. It is in this case as it was in that Acts 3. in the healing of the cripple, one that was lame from his mother's womb; He could not walk, but was carried about, vers. 2. Now Peter cures this man; And how the cure was wrought, he tells them, vers. 12. and 16. Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk. The Name of Christ through faith in his Name, hath made this man strong, yea the faith which is by him hath given him this perfect soundness. It is said, vers. 7. That his feet and anckle-bones received strength, and he leaping stood, and walked, and entered into the Temple, leaping and walking. So then the cripple by faith receiving Christ into his heart, ver. 16. doth receive strength into his limbs to leap, and walk, yea so as vers. 9 All the people saw him walking. Now just so it is spiritually with all that receive Christ. Though before they were errand cripples, cripples from the womb, that could not stir one foot in the ways of God, yet when once by faith they receive Christ into their hearts, the feet & anckle-bones of their souls immediately receive strength, and they presently fall to walking, so that all the people may see them walking, doing those duties, performing that service and obedience, which before they did not. There was another cripple healed, Acts 14. 8. who was a cripple from his mother's womb, who had never walked. He hears Paul preach, vers. 9 Paul sees that he had faith in him to be healed, and thereupon bids him stand upon his feet, And he leapt and walked, ver. 10. So it is true spiritually, though a man have been a cripple all his days, one that never walked, never did any duty of obedience since he was borne, yet when once a man hath faith, and by faith hath received Christ: Christ by faith received will make such an one walk, as never walked before. We shall see that amongst other things our Saviour did, it was usually one thing with him to heal the lame, and to set them on walking, Mat. 15. 30, 31. And Mat. 21. 14. The miracles, and cures that Christ wrought upon men's bodies, were but to teach what a Christ he should be spiritually to men's souls. It taught that Christ received into the soul should presently cure the lameness thereof, and being once received he makes lame souls walk, that never walked before. So Rom. 8. 1. There is no condemnation to them that are in Christ Jesus. When we are in Christ, than he is in us; Then he is in us, and we are in him when we receive him. But what kind of persons are they that are in Christ, and Christ in them, that have received Christ, who walk after the Spirit? Therefore where Christ is received, he sets men a walking in the duties of holiness, and obedience. When we receive Christ, as he abides in us, so we abide in him. Now when a man hath received Christ, so as he abides in him, what will that man do? See 1 Joh. 2. 6. He that says he abides in him, ought himself also to walk. And how must he walk? Even as he walked. Christ was a walking Christ, and so every Christian that hath received Christ, must be a walking Christian. And must, and will walk in that way in which Christ walked. And the reasons of this are two. First, That 1 Joh. 5. 12. He that hath 1. the Son hath life, he that hath not the Son hath not life. He that receives the Son receives life, life from Christ cannot be idle, and asleep, but it is active, stirring, and full of motion. Where Christ is received, spiritual life is received, and spiritual life will set a man awalking, and working. Gal. 5. 25. If we live in the Spirit, let us also walk in the Spirit; So that where there is spiritual life, there is spiritual walking. And where Christ is received there is spiritual life, for he that hath the Son hath life, And he that hath received the Son hath the Son; for we come to have him by receiving of him. It is possible that in nature a man may have life, and yet not walk, but where spiritual life is, there will be walking. Christ received, lives in us, Gal. 2. 20. And as he lives, so he walks in us, and makes us walk in him. Secondly, Because Christ being received, the Spirit of God is received also, as we saw before. Now, the Spirit of God being received, he will make us walk in duties of obedience Ezek. 36. 27. I will put my Spirit within you, and cause you to walk in my statutes. Christ received, the Spirit is received; the Spirit received causes a man to walk, so that where Christ is received, a man must needs walk. CHAP. XI. Trials of men's Receiving of Christ. BY this, may men try themselves, whether they have received Christ or not. Men hear the Gospel daily Preached unto them, and live under the Ministry of the Word in which Christ is offered unto them. Do they receive Christ thus offered them? yes that they do by all means, if you will believe them. Men frequently receive the Sacrament, and not one receives, but he hopes he receives Christ into his heart. Now it deeply concerns us seriously to examine ourselves whether in truth we have received Christ or no, after so much use of his Ordinances. If under so much Preaching, and after so much receiving the Sacrament, we have not received Christ, we are in a miserable condition. Let us therefore after so much hearing, and receiving, examine ourselves whether we have received Christ, or not. How shall we then know it? This is a sure thing, where Christ is received it will be seen, and may be discerned. We shall see Mar. 7. 24. that Christ entered into a house, and would have no man know it, but, says the Text, he could not be hid. Where ever Christ is then, he cannot be hid. He could not be hid in the house into which he was received, but he was heard of, he was seen, and taken notice of. And if he could not be hid in the house into which he was received, then much less can he be hid in the heart into which he is received. It is a thousand times easier to hid him in an house, then to hid him in an heart. If therefore ye have received Christ, he cannot be hid; Why so? Because where he is received, he sets men awalking in him, and in the ways of godliness. Well then, If we walk in Christ, if we walk in obedience to God's commandements, if we walk holily, and religiously, then here is matter of sweet comfort unto us. Certainly, such as walk in Christ, have received him. As we cannot receive him, but we must walk in him, so we cannot walk in him, but we must receive him. Our walking in him is an infallible evidence of our receiving him. But on the contrary, this shows how few have received Christ in the Word and Sacrament, because so few do walk in him. Do but consider what your walking is. Do not men walk as Ephes. 2. 2. Ye walked according to the course of this world, according to the Prince of the power of the air, the spirit that now works in the children of disobedience. Do not men walk as Epbes. 4. 17, 18. As the Gentiles walk in the vanity of their minds, having their understanding darkened, etc. Do not many walk as they, Phil. 3. 18, 19 Many walk who are the enemies of the Cross, whose God is their belly, who mind earthly things. Do not many walk, as 1 Pet. 4. 3. When we walked in lasciviousness, lusts, excess of wine, revel, banquet, and abominable Idolatries. Do not many walk in these walks, and yet talk of receiving Christ? In God's fear, judge whether such walking, be walking in Christ. Call ye walking in the lusts of the flesh, the lusts of the world, the lusts of the devil, call ye this a walking in Christ? If we would professedly walk out of Christ, what would we, or could we do other? Lay together Eph. 4. 17, 18. with 20, 21. If such walkers have not in truth learned Christ, then have not such walkers in truth received Christ. Let such walkers in their consciences judge whether such walking be walking in Christ, or in Satan. And do they that receive Christ, walk in Satan? Let all such know once for all, that all their hearing, and receiving the Sacrament notwithstanding they have not received Christ. A walking in Christ, will prove a receiving of Christ, if no walking in him, than no receiving of him. Now more particularly for the Duty. Walking, that is going on, and forward in duties of Religion, and obedience, and walking in him, that is, by his power, and strength, or in him, that is, according to his will, or pattern. Learn hence; CHAP. XII. It is a Christians duty to walk in Christ. IT is the duty of a Christian to walk, to be in motion, in a progressive motion, and going forwards. A Christian must not be a talker, a talker only, but he must be a walker. It is easy to talk of Christ, though that be more than many will do, but it is not so easy, nor so ordinary to walk in him. It is a good sign of a man's being in Christ. Rom. 8. 1. No condemnation to such as are in him. But how may they be known that are in him? They walk after the Spirit. It is a sure sign, and evidence of spiritual life. Gal. 5. 25. If we live in the spirit, let us also walk in the spirit. If we see a man walk, we are sure he is alive. It is a sign a man is in spiritual health. Arise, says Christ to the palsy man, Take up thy bed and walk, Luk. 5. It was a sign he was healed when he could walk. Sick men that keep their beds, cannot walk. It is a sign that men have their spiritual sight, and limbs, when they can walk. The lame, and the blind, cannot walk. Ignorant persons are blind. Men that are bodily blind, can and do walk, but it is impossible for men spiritually blind to walk, because it is impossible to walk but in the way, and impossible to walk in the way, when it is not seen. And lame persons wanting limbs, and legs, as blind persons want eyes, neither can they walk, but when men walk, it is a sure sign that they have their eyes, their legs, their health, and spiritual life. It is a sign of spiritual strength. A child hath life but cannot walk, because it is weak, and wants strength, but as it grows strong, so it gets ability to walk. And when a child can once walk, it is a sign it hath natural strength. So here, if we have some seeds, and beginnings of spiritual life, yet we are but babes, and infirm weaklings, till we can walk. But when once we do walk, it is a sign that we are grown in grace, and have gotten some measure of spiritual strength. Zech. 10. 12. I will strengthen him in the Lord, and they shall walk up and down in his Name. When therefore men walk up and down in the name of the Lord, it is a sign they are strengthened in the Lord. It is a sign of Communion with God, and benefit received in the use of his Ordinances, the Word and Sacrament. Gen. 29. 1. Then Jacob lifted up his feet, and walked, and went on his journey; Then, namely after the sweet communion he had with GOD in Bethel. And so when we lift up our feet, and walk, with renewed vigour, and strength, it is a sign we have had fellowship with God in his Word, and Sacrament. Isa. 2. 3. He will teach us his ways, and we will walk in his paths. It is a sign that God himself hath had the teaching of us, and that in the Ministry of the Word, we have had communion with him when once we fall awalking. So here in the Text, walking in Christ is made an evidence of Receiving Christ. Then may a man be known to have received Christ in the Word and Sacrament, when upon these duties done a man sets to walking. It condemns such as will be Christians, Use. but walk not. The world is full of talkers, but walkers are rare to be found. Religion must be in the tongue, & it is that should be talked of, though many men are more ashamed to have holy & good speech come from them, then to have oaths, and filthy communication fall from their mouths. I do not condemn talking of Christ, talking of Religion; Talk and spare not, but yet walk withal, add walking to your talking, and then are ye right Christians indeed. Set your feet on work as well as your tongues, and then ye shall bridle the tongues of enemies. It condemns also Sedentary Christians, that set them down, and sit still. Sitting is for heaven. That is the Rest that remains for the people of God. But this life is no Resting, but a walking life. We must not think of sitting, till we come to sit upon thrones, till we come to sit down with Abraham, Isaac, and Jacob in the Kingdom of God. It condemns also such kind of Christians that have sometimes some fits of goodness, but go not on. They have their good words, but they are soon over. This is not to walk; walking is a constant continued pace in good. A thief may sometimes walk on in the high way, but he will not stay long in it, but quickly turns aside into one by-way or other; whereas the honest traveller keeps on, and goes on an end till he comes to his journey's end. It is one thing to walk on in the ways of God, and another thing to take a few steps, and out again. Such are no walkers. A godly man who for his settled course walks on in the ways of obedience, may sometimes through tentation, and infirmity, step aside into the ways of sin, yet for all that he cannot be said to walk in those ways. Psal. 1. 1. He walks not in the counsel of the ungodly. And so a moral or a wicked man, may sometimes be in a good duty, or a good way, but yet because his constant course bends, and goes another way, he cannot be said to walk in the ways of God. And so much for the first thing exhorted unto. The second follows. To be Rooted in Christ, to a stability, and steadfastness in the profession of Christ, vers. 7. Rooted in him. It is a metaphor taken from trees. Trees have no stability, nor firmness, unless they root into firm earth, neither have we any firmness, unless we root deep in Christ. The point we learn hence is this: CHAP. XIII. It is not enough for a Christian to profess, and bear the Name of Christ, but he must be Rooted in him. Christians' must be Rooted Christians: Christ is the soil of a Christian soul, and a Christian soul must Root in this soil. That look as Bildad speaks in another case of a wicked man's outward estate, and flourishing in the world, Job 8. 17. His roots are wrapped about the heap, and sees the place of stones; that is, he roots deeply, and spreads about his roots, like a tree that hath its roots folded in the earth, and whose roots run in amongst the stones, so should it be with a Christian: He should so root into Christ, that his roots should wrap about the heap, wrap about Christ, he should have a folded root in Christ. Christ is a Root, Apoc. 12. 16. I am the Root and offspring of David, the Root, and Branch of David. How can Christ be both Root and Branch? We read of the Root of Jesse, Isa. 11. 1. And Christ is called the Branch, Zech. 6. 12. Behold the man whose name is the Branch. If David then be Christ's Root, and Christ his Branch, how is Christ the Root of David, and David and all the faithful his Branches? Joh. 15. 1. I am the Vine, the Vine-roote, and ye are the Branches? And yet both these are true; That Christ is both the Root, and Branch of David. Take him in his humane nature, according to the flesh, and he is the Branch of David, for he was made of the seed of David, according to the flesh, Rom. 1. 3. But consider him in both natures jointly in one person, and so he is the Root of David, and of all the faithful. And as he is the Root, so should all the faithful root themselves into this Root, Rooted in him. He is the Root into which all true Christians must root themselves. And that upon these reasons. First, All true Christians must grow. It is that which is often called for in Scripture. 2 Pet. 3. 18. Grow in Grace. 2 Pet. 2. 2. that ye may grow. There is nothing that doth more evidence the truth of Grace, than the growth. Then a Christian may have good evidence that he is a true Christian, when he is a growing Christian. And a man that grows not in Grace, and goodness, may justly question the truth of his Grace and goodness, the truth of his Christianity. So that it much concerns a Christian to grow. Now look how much it concerns a Christian to be a growing Christian, so much it concerns him to be a Rooted Christian, to be Rooted in Christ. Because unless a man be rooted in Christ, it is impossible he should grow. We see in nature that plants and trees first root before they grow, and their growth follows after their rooting. So much appears by that comparison, Job 8. 16, 17. He is green, and his branches shoot. And this comes from that which follows, His roots are wrapped about the heap. He roots, and therefore he shoots. A tree cannot shoot till it root. So Jer. 12. 2. the Prophet comparing wicked men to trees, Thou hast, saith he, planted them, yea they have taken root, they grow. But first take root, and then grow. So Christians must grow, but yet before they can grow, they must first be planted, and take root. GOD promises to make his Church grow, and her branches to spread, but withal he promises to make her root. Hos. 14. 5, 6. I will be as the dew unto Israel, he shall grow as the Lily, and cast forth his roots as Lebanon, his branches shall spread, etc. Never can a Christian grow as a Lily, though he be under daily dews, nor his branches spread, unless he cast forth his roots as Lebanon, as the trees, and Cedars of Lebanon. What are dews without Roots? My Doctrine, says Moses, shall drop as the rain, my speech shall distil as the dew. Deut. 32. 2. Though a man live under the dew of the Ministry, which is a good means of growth, yet if he want a Root in Christ, he will never grow. The deeper a tree is rooted, the more it grows. The greater the root, the deeper, and wider it spreads itself, the greater is the properity of that tree. A bush grows, but grows not to the height that a Cedar doth, nor to the greatness an Oak doth, because the root of a bush is but small. It roots not as an Oak, as a Cedar, and therefore rises not, spreads not as doth an Oak, or a Cedar. We see divers sizes of Christians, some greater, some lesser, some higher, some lower trees of Righteousness. What may the reason of it be? Are they not all set, and planted in the same soil? Is it not the same Christ that feeds and nourishes them all? It is so, and yet these trees though all set in the same soil, all fed by the same sap, yet are they not all of the same height and bigness: And the reason is, because they all root not alike. Some root deeper than others, some spread out their roots further than others, and as every one roots, so every one grows. See how the Psalmist speaks, Psal. 80. 9, 10. of that vine. It filled the land, the hills were covered with the shadow of it, the boughs thereof were like the goodly Cedars, etc. And all came from this, Thou causedst it to take deep root. So that the deeper root, the greater growth; And so in this case, the deeper root we take in Christ, the greater growth we have in Christ, and grace. In as much then as every Christian is bound to grow, and there is no growth without a root, therefore must every Christian root in Christ. Every Christian is bound to grow exceedingly, 2 Thes. 3. therefore it concerns a Christian not only to be rooted, but to be deeply rooted in CHRIST, because so as we root, so we grow proportionably. The deeper root, the greater and fairer growth. Secondly, All true Christians must 2. bear fruit. What called for more frequently? Matth. 3. Bring forth fruit. Hereby we glorify God, Joh. 15. 8. Hereby we give evidence that we are Christ's Disciples, Joh. 15. 8. Hereby we give evidence of our union with Christ, Joh. 15. 5. It is a dangerous thing not to bring forth fruit, Joh. 15. 2. Mat. 3. 10. A matter therefore of great necessity to bring forth fruit. Now it is impossible to bring forth the fruits of grace, and the spirit, unless we be rooted in Christ. In nature no root no fruit. Hos. 9 16. Their root is dried up, they shall bear no fruit. There must be a root before there can be fruit; as Jer. 12. 2. Thou hast planted them, they have taken root, they bring forth fruit; but first, have taken root. And that speech shows as much, 2 King. 19 30. They shall yet again take root downward, and bring forth fruit upward. So it is in this case: No spiritual root, no spiritual fruit. Judas 12. Trees without fruit, plucked up by the roots. What wonder that they were fruitless, when they were rootless? they must needs be without fruit, when they were without root. On the contrary, a godly man he is fruitful, because he is rooted in Christ, and therefore fruited, because rooted. Jer. 17. 8. He is a tree that brings forth fruit in a time of drought, in a time of heat, he is fruitful. And mark whence it comes, He shall be as a tree planted by the waters, that spreads out her roots by the river. He is rooted in Christ, and therefore fruited by Christ. To which purpose we may allude to that, Prov. 12. 12. The root of the righteous yields fruit. It is not the Branch of the righteous that yields fruit, but it is the root. It is Christ who is the root of a righteous man, and when a man is rooted in him he yields fruit. It is impossible for a branch without a root to bring forth fruit. That was a miraculous, and extraordinary case, that Aaron's rod cut off from the stock, and without a root, did bring forth buds, and blossoms, and yielded Almonds. But in ordinary course it is a thing impossible. It is impossible for us to bring forth Almonds, Grapes, or any fruit, unless we be rooted in Christ. All fruit is from Christ the root. Philip. 1. 11. The fruits of holiness and righteousness which are by Christ. So that then there being a necessity that a Christian bring forth fruit, and that there can be no fruit, unless he be rooted in Christ, it is therefore a thing of absolute necessity, that a Christian be rooted in Christ. Thirdly, A Christian must persevere, 3. and be stable in the truth, must hold out, and continue. It is still called for, Col. 1. 23. The promise of salvation is made to such as persevere. He that perseveres to the end shall be saved, Mat. 24. It is made the note of a true Christian, Joh. 8. 30. And it is that which at the last day will fill our hearts with infinite comfort, and confidence, 1 Joh. 2. 28. Now it is impossible a man should persevere, and continue, unless he be rooted in Christ. Boughs plucked off from trees, being set in water, may look fresh and green for two or three days, but because they have no root, they quickly decay, and die. A stake, or a post is pitched in the ground, but yet because it hath no root, it is easy to wriggle, and pluck it up, and carry it whither one will. But now it is not so with a great tree, there a man may tug, and pluck with all his might, and not get it up. Set a team of horse to an oak, and they cannot stir, nor move it. And what is the reason of this difference, but because the tree hath a root that fixes, and fastens it in the earth, and the stake or post hath none? The stony ground made a fair show, it sprang quickly, gave fair and good hopes, but yet it came to nothing, but soon vanished; and what might the reason be? See Matth. 13. 6. 20. 21. Luk. 8. 13. want of root was their bane, they had no root in Christ, and therefore endured not. The tree that is rooted, though heat and drought come, yet ceases not yielding fruit. Jer. 17. 8. Let a man make never so fair a profession of faith, love, zeal, etc. yet if that man be not rooted in Christ, that man will whither, vanish, and come to nothing, specially if the Sun arise, and there come a time of heat. It is said of a righteous man, Prov. 10. 25. That he is an everlasting foundation, he stirs not, moves not, is not a reed shaken with the wind. How comes it about that neither heresies, nor persecutions, one thing nor another stirs him, but he is ? See Prov. 12. 3. The root of the righteous shall not be moved, he hath a root, he is rooted in Christ, and therefore is not moved. So here the Apostles drift is to persuade the Colossians to perseverance, and exhorting them thereunto, he wishes them to be rooted in Christ. So that in as much as Christians ought to persevere, and that cannot be done unless a man be rooted in Christ, it is therefore of necessity, that a man be rooted in Christ. Fourthly, See what the Apostle says 4. Heb. 3. 14. We are made partakers of Christ. That is a precious blessing: It should be the aim of every Christian. And indeed a man is no Christian indeed till he be made a partaker of Christ. We come to the Lords Table for this end to be partakers of Christ. Now we cannot be partakers of Christ, till we be rooted in Christ. There is no participation of Christ, till there be a Radication in Christ. No participation of Christ in the Sacrament, till rooted in him. A man may come to the Sacrament, and partake of Bread and Wine, may be partaker of the Lords Table, and yet if he be not rooted in Christ, partakes not of Christ. Herbs and trees are partakers of the heart, of the strength, of the fat of the earth, and the moisture thereof, because they are rooted in the earth. So by being rooted in Christ, we come to be partakers of him. See that same Rom. 11. 17. Thou wert graffed in amongst them, and with them partakest of the root and fatness of the Olive. When a cience is ingraffed into an Olive, it partakes of the fatness of the Olive; But how? It first partakes of the root. The Olive hath a root, by that it partakes of the fatness of the earth, and the branches by having that root for their root, are made partakers of that fatness. There is a fatness, a sweetness in Christ, and a fatness and sweetness in God's Ordinances, Psal. 63. 5. Now when we come to the Sacrament, we desire to be made partakers of the fatness and sweetness of Christ: first then be rooted in him, and we shall be made partakers of him, and his sweetness. Many receive the Sacrament that are not partakers of Christ, and all because they be not rooted in him. Thou that comest to the Sacrament before thou be rooted in Christ, art an unworthy receiver. We have no right to the Sacrament, till we be rooted in Christ. So that as we desire to be worthy receivers of the Sacrament, so it concerns us to be rooted in Christ. We know the danger of unworthy receiving. He that in receiving is not made partaker of Christ, receives unworthily. He that is not first rooted in him, cannot be partaker of him. A rootless receiver is a fruitless receiver; a fruitless receiver is an unworthy receiver. He that hath a root, receives good by the Sacrament, he that hath not a root, receives hurt by it. Take a tree that hath a root, and set it in the earth, and the moisture and fat of the earth nourishes and feeds it. But take a stick or a stake that hath no root, and drive it into the earth, and the fat and moisture of the earth rots it. To come to the Sacrament having a Root will make our souls thrive, but to come to the Sacrament without a Root, will rot and bane our souls. As therefore we desire at any time, but specially at the Sacrament, to be partakers of Christ, so first get we ourselves rooted into him. Fifthly, and lastly, That same is a 5. terrible Imprecation of david's against Doeg, Psal. 52. 5. God shall root thee out of the land of the living. It is heaviest in a spiritual sense, as Heaven is the land of the living. And yet as heavy as it is, it will be the portion of all such as are not rooted in Christ. God will root out all such out of the land of the living. As we would be rooted in the land of the living, so get we ourselves rooted in Christ. Labour we therefore to get ourselves rooted, and deeply rooted in Use 1. Christ. Men of the world do seek to take root in their kind, and to spread their roots in the earth. Job 5. 3. I have seen the foolish taking root. Jer. 12. 2. Thou hast planted them, they have taken root. What a do to root themselves in a soil, out of which they shall be plucked up by the roots? Job 5. 3. I have seen the foolish taking root, but suddenly I have cursed his habitations. It fares with them as with the cursed figtree, Mark. 11. 20. As they passed by they saw the fig tree dried up from the roots. But alas how few take care for Rooting in Christ Jesus, and for a blessed Radication in him. CHAP. XIIII. What is to be done that we may get ourselves rooted in Christ? FIrst, and principally get faith in Christ. There be other things that help a Christian to root deeper into Christ when he is once rooted; but faith is the first thing that must root a man into Christ. So here in the Text; Rooted and built up in him. But how? established in the faith, not only in the doctrine of faith, but in the grace of faith. Now faith doth three things to a man's rooting in Christ. 1. Faith plucks him up by the roots out of the soil of nature. A man that will have a tree root in his Garden, in his Orchard, must first have it plucked up by the roots out of the hedge, or wood, and common, where it naturally grows. It cannot root in the Garden, so long as it stands rooted in the wood. So a man cannot root in Christ, so long as he is rooted in the soil of nature, of mere morality and civility. He must first be fetched up by the very roots, out of that cursed foil. Now faith is that which doth it: faith is that which draws us up by the Roots out of the hedge, and common of Nature. In a miraculous case it is possible to pluck up a tree by the Roots. Luk. 17. 6. Ye might say unto this Sycamore tree, Be thou plucked up by the roots, and it should obey you. But when may a man so say? If you have faith as a grain of mustardseed. Miraculous faith than could pluck up trees by the roots. So it is also with justifying faith. Before we can be rooted in Christ, we must be un-rooted, and up-rooted in regard of our natural condition, as before the Sycamore can be planted in the Sea, it must first be plucked up by the roots. Now justifying faith is that which plucks up these wild Sycamores, and wild olives by the roots. A man is plucked up by the roots when he denies himself, when he goes out of himself, when he comes off from all bottom, he hath in himself, and in Nature. Now faith is that which makes a man deny himself, go out of himself, and thus unroote himself. See how Paul plucks up his Pharisaisme, and all his civil legal righteousness by the very Roots, and that by the self-denial of faith. Phil. 3. 4, 8. If any man else may grow upon his own root, then much more I, for thus and thus am I rooted, of the root of Israel, a natural Hebrew, a circumcised Hebrew, a Pharisee, a strict and zealous professor of Jewish Religion, and for legal righteousness, a man before men unblameable, and yet I denied myself, plucked up myself from all these roots, counted all loss and dung, to be found rooted in Christ. Faith is a selfe-denying grace, and drags a man up by the roots out of his natural condition. 2. Faith implants a man into the soil of grace, it implants a man into Christ. When a tree is plucked up by the roots, yet if it be not set into the earth, in the Garden, or Orchyard, it roots not there. The way to have it to root in the Garden is, after it is plucked up by the roots to set it in the ground, and set it in the earth. There must be a planting of a tree before there can be a rooting. Jer. 12. 2. Thou hast planted them, they have taken root, therefore before taking root, there must be a planting. Psal. 80. 8, 9 Thou hast planted the Vine, thou hast caused it to take deep root. So it is here, before there can be rooting in Christ, there must be a planting in him. Now faith is that which plants us in Christ. That sets us, put us into Christ, the soil in which we must root. The Apostle hath a phrase, Rom. 6. 5. of being planted into Christ's death. There is a planting into his death, and there is a planting into his person. When a tree is set into the earth, than it is planted, when a man is set into Christ, and is in him, then is a man planted in him. Now by faith it is that we are in Christ, Phil. 3. That I may be found in him, having the righteousness of faith. And thus faith implanting us into Christ, putting and setting us into the soil, doth root us into Christ. 3. Faith sucks, attracts, and draws nourishment from Christ. If a tree be set into the ground, yet if it draw not moisture, heart and nourishment out of the ground, it roots not, but by degrees will die. But when it is once set into the ground, and fastened there, and doth draw sap, and moisture out of the earth, than the root runs and spreads this way, and that way, and so the tree radicates to the purpose. So then a Christian being planted in Christ, doth root in him, when there is a quickening, nourishing sap drawn out of him into a man's foul, that makes it spring and spread itself into Christ. Now faith is that which draws, sucks, and extracts virtue & power out of Christ, which makes us spread, and root in him. Thus by these things, faith roots us into Christ. So that if we would root in Christ, we must get faith in Christ, and the more faith we get, the greater and deeper root shall we have in Christ. Secondly, Get repentance, and mortification. 2. When once a man hath gotten into Christ, and is begun by faith to be rooted in him, these will exceedingly help to make a man root more deeply, and to spread abroad his root in Christ. The more sins and lusts we nourish in our hearts, the less we root in Christ. Christ is indeed a fat, and a fertile soil, but though a tree, or herbs be planted in fat, and good ground, yet a man may so order the matter, that herbs and trees shall root but poorly in it; for let a man mingle with it barren and baggage cold earth, or throw in gravel, stones, or flints into the earth, and about the roots, and these will hinder the rooting of a tree. So though Christ be a fat soil, yet if we suffer our sins, and our lusts to lodge in our hearts, these will hinder our rooting in Christ. But these removed and taken away, it will conduce exceedingly to our rooting. Now repentance and mortification, these take away, and remove sins and lusts. When God planted a Vineyard, Isa. 5. it was his purpose that it should root, and it did root. Psal. 80. 9 Thou causedst it to take deep root. I, but mark what course God did take. Isa. 5. 2. He fenced it, he gathered out the stones. He cleared, and rid the soil of all such hurtful things as might hinder the rooting thereof. And so gathering out the stones, it did take deep root. Now repentance doth this, it takes away the stones out of the heart, it takes away the heart of stone, and so makes way for rooting. If a man be in Christ, and yet have an heart of stone, there be stones in the soil, but repentance taking away the heart of stone, fits us for rooting, and spreading. Again, set herbs in a rich, and fat soil, yet if that soil be suffered to overrun with weeds, herbs will never root kindly, and to purpose, therefore they that would have herbs and plants root, do pluck up all offensive weeds by the roots. And when thistles, nettles, and such like baggage trash are plucked up, then good herbs and plants root the better, and deeper. All lusts, and sins, are so many weeds in our hearts, and the more these weeds root in our hearts, the less shall we root in Christ. But if these weeds be plucked up by the roots, and this noxious stuff be carefully and diligently weeded out, than we shall root apace in Christ. Now Repentance and Mortification they weed up, and pluck up by the roots those sins, and lusts, which hinder our rooting in Christ. So that look what counsel the Apostle gives them in that case, is good in this. Heb. 12. 15. Looking diligently lest any root of bitterness springing up trouble you. He speaks of Heresies, Apostasies, and Scandals, that might fall out in the Church, every such one is a root of bitterness in the Church. And so every sin and lust, fostered in a man's heart, is a root of bitterness in the soul, and such a root of bitterness, as will trouble a man's soul from rooting in Christ. Therefore every one that would root in Christ, must diligently watch that no such root of bitterness spring up, and grow up in his heart, and if any such root do spring and grow up presently, to root it up, and root it out. There must be a Rooting out, if we would have a rooting in; A rooting out of lusts, if we would have a rooting in Christ. We know how Job speaks in that case of the lust of uncleanness, Job 31. 9 12. If mine heart have been deceived by a woman, it would root out all mine increase. That one lust would be enough to root out all his substance, and all his increase. So it is in this case with any lust, whether of uncleanness, covetousness, etc. If these root in the heart, and prevail, they will root out all grace, and goodness, and root a man quite up for taking any root in Christ. As therefore we desire to be rooted in Christ, so it concerns us to root out all lusts, by repentance and mortification. It is not here as in the Parable, Mat. 13. 28, 29. Wilt thou then that we go and gather them up? But he said, Nay, lest whilst ye gather up the tares, ye root up also the wheat with them. But here the not rooting up the tares, will prove the hindrance of the rooting of the wheat. That soul that suffers lusts to root in it, cannot root in Christ. Our lusts cannot thrive in us, and we thrive in Christ. Thirdly, The conscionable, and serious use of God's Ordinances, the Word 3. and Sacrament. The Word is called, Jam. 1. 21. The engrafted, or Implanted Word, that is, the Word which by the Ministry is engrafted in our hearts. Now as it is an engrafted, so it is an engraffing Word, which being rightly received, doth engraff, implant, and root us into Christ. The seed that fell upon the stony ground, had no Root, Matth. 13. but contrarily when the seed falls upon good ground it Roots. And when the Word roots in our hearts, it roots us into Christ, for Christ is received in his Word. And when the Word roots, Christ roots, and when Christ roots in us, we root in him; for it is a natural, and reciprocal Radication. Two things are required to make a tree or herb root, Planting, and watering. The Ministry of the Word is both. 1 Cor. 3. Paul may plant, and Apollo's may water. The Ministry of the Word therefore is a planting, and a watering. They therefore that would root, must seriously use that means which must plant, and water them. And so for the Sacrament of the Supper, we being once rooted by the Word, it is an excellent means to make us take deeper rooting. The barren figtree in the Parable, Luk. 13. brought not forth fruit. There was some fault, not in the branches, but in the root, and therefore the dresser would dig, and dung it about the root, he would loosen and remove the hard earth from the roots, and lay some mellow moulds about the root. And we see when such husbandry is used about trees, that they root the better a great deal. The right use of the Sacrament, is a digging and dunging of the tree root, is a fresh moulding of our roots, and the Sacrament rightly used, and received as it ought, will make our root wrap about Christ, and sprout, and spread into him. As therefore we desire to root in Christ, so attend upon the Word and Sacrament, with that due preparation, and religious behaviour, as God requires. We shall find this a sweet fruit of these Ordinances duly used, that they will further our rooting in Christ. CHAP. XV. How to know whether we be Rooted in Christ, or not. IF every true Christian must be rooted in Christ, then as we would know whether we be true Christians, so let us examine ourselves whether we be rooted in Christ or not. That may be known by those things mentioned before in the reasons of the point. They that are rooted in Christ do grow, such as our growth is, such is our root: If we grow not in Christ, it is a sign we are not rooted in him. They that are rooted bear fruit. Trees may root, and yet not always bear fruit. Though there can be no fruit unless there be a root, yet in natural trees, there may be a root where there is no fruit. But not so here. There is none roots in Christ, but he brings forth fruit in Christ. The Apostle speaks of bringing forth fruit to God, Rom. 7. 4. but he first speaks of being married unto Christ, which is equivalent unto rooting. So that whosoever is rooted in Christ, brings forth fruit unto God. By it may be seen who is not, and how many are not rooted in Christ. By their fruits shall ye know them. They bring forth no fruit unto God, therefore not rooted in Christ. What be the fruits they bring forth? The fruits of swearing, whoring, drunkenness, profaneness, covetousness, etc. Are these fruits unto God, or fruits unto the Devil? Do they that are rooted in Christ, bring forth fruits unto Satan? Therefore in as much as the fruits that most men bring forth, are fruits unto the flesh, fruits unto Satan, it is a sign that they are rather rooted in the flesh, in Satan, then in Christ. And when men are so easily shaken and moved from the truth, it is a sign that they are stony ground, that they have no root in themselves. And how little men are partakers of the fatness of Christ, appears by the leanness, and lewdness of their lives. But besides these, it may be discerned by these things. First, By that, Rom. 11. 16. If the 1. root be holy, so are the branches; namely, the branches that are joined to that root. Branches then that are rooted into an holy root, are such as the root is. All that are rooted in Christ, are such as he is. There is the same sap in the root, and branches of a tree. If a sweet sap in the root, a sweet sap also in the branches. They that are rooted in Christ, have the same Spirit that is in Christ. Philip. 2. 5. Let the same mind be in you which was also in Christ Jesus. Christ is an holy root, all that are rooted in him are holy persons. Judas 1. Sanctified in Christ Jesus. He is not only an holy, but an hallowing Christ. Whatsoever touched the flesh of the sin offering was holy. Levit. 6. 27. Whatsoever touched the Altar was holy, Exod. 30. 29. Both were types of Christ. Now if but the touch of Christ make holy, then much more when a man not touches him, but is rooted, engrafted, incorporated into him. By this may men try their Rooting in Christ; If men's holiness must be the evidence, how many will be clean cast? Let men's lives speak what holiness they have; I do not think that if men had holiness, they would mock, and scoff at it. Secondly, By a Radication in the grace of love and charity. He that is 2. rooted in Christ, is rooted in love. Ephes. 3. 17. That Christ may dwell in your hearts. When Christ dwells in us, we dwell in him, and when we dwell in him, we are rooted in him. And when thus rooted in him, see what follows; That ye being rooted, and grounded in love; Then a man may be said to be Rooted in love, when out of the sense, and apprehension of God's love to him in Christ, his love is again kindled towards God, and his neighbour, and so increases in him, that it takes daily deeper, and deeper root in him. So then a man that roots in Christ, roots in the love of God, of Christ, of his members. The more we are rooted in Christ, the more we are rooted in the love of God, and his Saints, and the more that love roots in our hearts. And therefore it is that faith and love do lead hand in hand still in Scripture, and that not only love to God, but to his Saints. Let men's consciences but search themselves, and it is to be feared that they will find such poor small roots of love to God, and his Saints, as will give them just cause to question their being rooted in Christ. Thirdly, By Spiritual life, and Nutrition. He that is rooted in Christ, draws life from Christ, and receives nourishment from him. A tree that is rooted in the earth, it lives by the sap it draws out of the earth in which it roots. So the Christian that roots in Christ, he lives in Christ, and draws sap out of Christ, that feeds and maintains spiritual life in him. Gal. 2. 20. As a tree lives, yet not so much the tree, as the root; and the life which the tree lives, it lives by the root in the earth. Our life is hid with Christ in God, Col. 3. The life of a Christian is in, and from Christ. Secret it is, as the life of a tree is hid in the root which is under the earth. Doth Christ then quicken thee with spiritual life? doth he nourish, and feed thee with spiritual sap, so as all thou dost, thou dost by an influence of sap, and life from him? Then conclude comfortably, that thou art rooted in Christ. But many are so liveless, so dead, and sapless, that it is a senseless thing to conceive them other then rootless Christians. FINIS.